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- ב"ה - Today in Judaism - Today is Friday, 2 Tishrei, 5778 · September 22, 2017 - Rosh Hashanah Day 2 - Candle Lighting - Light Shabbat Candles before sunset ––:––
Torah Reading:
Rosh Hashanah 2: Genesis 22:1-24
Rosh Hashanah 2: Numbers 29:1-6
Rosh Hashanah Day 2: Jeremiah 31:1-19
Rosh Hashanah 2: Genesis 22:1 (vii) After these things, God tested Avraham. He said to him, “Avraham!” and he answered, “Here I am.” 2 He said, “Take your son, your only son, whom you love, Yitz’chak; and go to the land of Moriyah. There you are to offer him as a burnt offering on a mountain that I will point out to you.”
3 Avraham got up early in the morning, saddled his donkey, and took two of his young men with him, together with Yitz’chak his son. He cut the wood for the burnt offering, departed and went toward the place God had told him about. 4 On the third day, Avraham raised his eyes and saw the place in the distance. 5 Avraham said to his young men, “Stay here with the donkey. I and the boy will go there, worship and return to you.” 6 Avraham took the wood for the burnt offering and laid it on Yitz’chak his son. Then he took in his hand the fire and the knife, and they both went on together.
7 Yitz’chak spoke to Avraham his father: “My father?” He answered, “Here I am, my son.” He said, “I see the fire and the wood, but where is the lamb for a burnt offering?” 8 Avraham replied, “God will provide himself the lamb for a burnt offering, my son”; and they both went on together.
9 They came to the place God had told him about; and Avraham built the altar there, set the wood in order, bound Yitz’chak his son and laid him on the altar, on the wood. 10 Then Avraham put out his hand and took the knife to kill his son.
11 But the angel of Adonai called to him out of heaven: “Avraham? Avraham!” He answered, “Here I am.” 12 He said, “Don’t lay your hand on the boy! Don’t do anything to him! For now I know that you are a man who fears God, because you have not withheld your son, your only son, from me.” 13 Avraham raised his eyes and looked, and there behind him was a ram caught in the bushes by its horns. Avraham went and took the ram and offered it up as a burnt offering in place of his son. 14 Avraham called the place Adonai Yir’eh [Adonai will see (to it), Adonai provides] — as it is said to this day, “On the mountain Adonai is seen.”
15 The angel of Adonai called to Avraham a second time out of heaven. 16 He said, “I have sworn by myself — says Adonai — that because you have done this, because you haven’t withheld your son, your only son, 17 I will most certainly bless you; and I will most certainly increase your descendants to as many as there are stars in the sky or grains of sand on the seashore. Your descendants will possess the cities of their enemies, 18 and by your descendants all the nations of the earth will be blessed — because you obeyed my order.”
19 So Avraham returned to his young men. They got up and went together to Be’er-Sheva, and Avraham settled in Be’er-Sheva.
(Maftir) 20 Afterwards, Avraham was told, “Milkah too has borne children, to your brother Nachor — 21 ‘Utz his firstborn, Buz his brother, K’mu’el the father of Aram, 22 Kesed, Hazo, Pildash, Yidlaf and B’tu’el. 23 B’tu’el fathered Rivkah. These eight Milkah bore to Nachor Avraham’s brother. 24 His concubine, whose name was Re’umah, bore children also: Tevach, Gacham, Tachash and Ma‘akhah.
Rosh Hashanah 2: Numbers 29:1 “‘In the seventh month, on the first day of the month, you are to have a holy convocation; do not do any kind of ordinary work; it is a day of blowing the shofar for you. 2 Prepare a burnt offering to make a fragrant aroma for Adonai — one young bull, one ram and seven male lambs in their first year and without defect — 3 with their grain offering, consisting of fine flour mixed with olive oil — six quarts for the bull, four quarts for the ram, 4 and two quarts for each of the seven lambs — 5 also one male goat as a sin offering to make atonement for you. 6 This is to be in addition to the burnt offering for Rosh-Hodesh with its grain offering, the regular burnt offering with its grain offering, and their drink offerings, according to the rule for them; this will be a fragrant aroma, an offering made by fire to Adonai.
Rosh Hashanah Day 2: Jeremiah 31:1 (2) Here is what Adonai says:
“The people escaping the sword
found favor in the desert —
I have brought Isra’el to its rest.”
2 (3) From a distance Adonai appeared to me, [saying,]
“I love you with an everlasting love;
this is why in my grace I draw you to me.
3 (4) Once again, I will build you; you will be rebuilt,
virgin of Isra’el.
Once again, equipped with your tambourines,
you will go out and dance with the merrymakers.
4 (5) Once again, you will plant vineyards on the hills of Shomron,
and those doing the planting will have the use of its fruit.
5 (6) For a day will come when the watchmen
on Mount Efrayim will call,
‘Come, let’s go up to Tziyon,
to Adonai our God.’”
6 (7) For here is what Adonai says:
“Sing with joy for Ya‘akov!
shout for the chief of the nations!
Proclaim your praise, and say:
‘Adonai! You have saved your people,
the remnant of Isra’el!’
7 (8) Look! I am bringing them from the land in the north,
gathering them from the far ends of the earth;
among them are the blind and lame,
women with children, women in labor,
all together, a vast throng
returning here.
8 (9) They will come weeping and praying
as I bring them back.
I will lead them by streams of water
on smooth paths, so that they won’t stumble.
For I am a father to Isra’el,
and Efrayim is my firstborn son.”
9 (10) Nations, hear the word of Adonai!
Proclaim it in the coastlands far away. Say:
“He who scattered Isra’el is gathering him,
guarding him like a shepherd his flock.”
10 (11) For Adonai has ransomed Ya‘akov,
redeemed him from hands too strong for him.
11 (12) They will come and sing on the heights of Tziyon,
streaming to the goodness of Adonai,
to the grain, the wine, the olive oil,
and the young of the flock and the herd.
They themselves will be like a well-watered garden,
never to languish again.
12 (13) “Then the virgin will dance for joy,
young men and old men together;
for I will turn their mourning into joy,
comfort and gladden them after their sorrow.
13 (14) I will give the cohanim their fill of rich food,
and my people will be satisfied with my bounty,” says Adonai.
14 (15) This is what Adonai says:
“A voice is heard in Ramah,
lamenting and bitter weeping.
It is Rachel weeping for her children,
refusing to be comforted for her children,
because they are no longer alive.”
15 (16) This is what Adonai says:
“Stop your weeping, and dry your eyes,
for your work will be rewarded,” says Adonai.
“They will return from the enemy’s land;
16 (17) so there is hope for your future,” says Adonai.
“Your children will return
to their own territory.
17 (18) “I hear Efrayim bemoaning himself:
‘You disciplined me, and I took your discipline
like a young ox not used to a yoke.
Let me return, and I will return,
for you are Adonai, my God.
18 (19) Yes, I turned away;
but later I repented.
When I had been made to understand,
I struck my thigh in shame and remorse,
bearing the weight of the disgrace
acquired when I was young.’
19 (20) “Isn’t Efrayim my very dear son,
a child who delights me so?
I speak about him all the time,
I can’t help but recall him to mind.
In sum, I deeply yearn for him;
I will surely show him favor,” says Adonai.
Today's Laws & Customs:
• Shehecheyanu (New Fruit)
When lighting candles and making kiddush on the eve of the 2nd day of Rosh Hashanah, a "new fruit" (i.e., one that has not yet been eaten this season) is placed on the table; the fruit is then eaten after kiddush. This is to enable us to make the Shehecheyanu blessing praising G-d for "granting us life, sustaining us, and bringing us to this season" (because the two days of Rosh Hashanah are regarded as "one long day", the Shehecheyanu blessing, recited on the festivals by the women when lighting the candles and by the men in kiddush, requires an additional source of rejoicing).
• ShofarAs we did yesterday on the 1st day of Rosh Hashanah, we again sound the shofar(ram's horn) one hundred times, in various combinations of tekiah (a long blast), shevarim (a trio of broken sobs) and teruah (a staccato of short notes), in fulfillment of the primary mitzvah of Rosh Hashanah. The shofar serves to trumpet our coronation of G-d as King of the Universe, as a call to repentance, and to evoke the memory of the Binding ofIsaac.
Because we already made the "Shehecheyanu" blessing on yesterday's shofar blowing, the one sounding the shofar should wear a new garment (see Shehacheyanu above)
• Torah Reading
Genesis 21-22
Genesis 21:1 Adonai remembered Sarah as he had said, and Adonai did for Sarah what he had promised. 2 Sarah conceived and bore Avraham a son in his old age, at the very time God had said to him. 3 Avraham called his son, born to him, whom Sarah bore to him, Yitz’chak. 4 Avraham circumcised his son Yitz’chak when he was eight days old, as God had ordered him to do.
(v) 5 Avraham was one hundred years old when his son Yitz’chak [laughter] was born to him. 6 Sarah said, “God has given me good reason to laugh; now everyone who hears about it will laugh with me.” 7 And she said, “Who would have said to Avraham that Sarah would nurse children? Nevertheless, I have borne him a son in his old age!”
8 The child grew and was weaned, and Avraham gave a great banquet on the day that Yitz’chak was weaned. 9 But Sarah saw the son of Hagar the Egyptian, whom Hagar had borne to Avraham, making fun of Yitz’chak; 10 so Sarah said to Avraham, “Throw this slave-girl out! And her son! I will not have this slave-girl’s son as your heir along with my son Yitz’chak!”
11 Avraham became very distressed over this matter of his son. 12 But God said to Avraham, “Don’t be distressed because of the boy and your slave-girl. Listen to everything Sarah says to you, because it is your descendants through Yitz’chak who will be counted. 13 But I will also make a nation from the son of the slave-girl, since he is descended from you.”
14 Avraham got up early in the morning, took bread and a skin of water and gave it to Hagar, putting it on her shoulder, and the child; then he sent her away. After leaving, she wandered in the desert around Be’er-Sheva. 15 When the water in the skin was gone, she left the child under a bush, 16 and went and sat down, looking the other way, about a bow-shot’s distance from him; because she said, “I can’t bear to watch my child die.” So she sat there, looking the other way, crying out and weeping. 17 God heard the boy’s voice, and the angel of God called to Hagar from heaven and said to her, “What’s wrong with you, Hagar? Don’t be afraid, because God has heard the voice of the boy in his present situation. 18 Get up, lift the boy up, and hold him tightly in your hand, because I am going to make him a great nation.” 19 Then God opened her eyes, and she saw a well of water. So she went, filled the skin with water and gave the boy water to drink.
20 God was with the boy, and he grew. He lived in the desert and became an archer. 21 He lived in the Pa’ran Desert, and his mother chose a wife for him from the land of Egypt.
(vi) 22 At that time Avimelekh and Pikhol the commander of his army spoke to Avraham. They said, “God is with you in everything you do. 23 Therefore, swear to me here by God that you will never deal falsely with me or with my son or grandson; but according to the kindness with which I have treated you, you will treat me and the land in which you have lived as a foreigner. 24 Avraham said, “I swear it.”
25 Now Avraham had complained to Avimelekh about a well which Avimelekh’s servants had seized. 26 Avimelekh answered, “I don’t know who has done this. You didn’t tell me, and I heard about it only today.” 27 Avraham took sheep and cattle and gave them to Avimelekh, and the two of them made a covenant. 28 Avraham put seven female lambs from the flock by themselves. 29 Avimelekh asked Avraham, “What is the meaning of these seven female lambs you have put by themselves?” 30 He answered, “You are to accept these seven female lambs from me as witness that I dug this well.” 31 This is why that place was called Be’er-Sheva [well of seven, well of an oath] — because they both swore an oath there. 32 When they made the covenant at Be’er-Sheva, Avimelekh departed with Pikhol the commander of his army and returned to the land of the P’lishtim. 33 Avraham planted a tamarisk tree in Be’er-Sheva, and there he called on the name of Adonai, the everlasting God. 34 Avraham lived for a long time as a foreigner in the land of the P’lishtim.
22:1 (vii) After these things, God tested Avraham. He said to him, “Avraham!” and he answered, “Here I am.” 2 He said, “Take your son, your only son, whom you love, Yitz’chak; and go to the land of Moriyah. There you are to offer him as a burnt offering on a mountain that I will point out to you.”
3 Avraham got up early in the morning, saddled his donkey, and took two of his young men with him, together with Yitz’chak his son. He cut the wood for the burnt offering, departed and went toward the place God had told him about. 4 On the third day, Avraham raised his eyes and saw the place in the distance. 5 Avraham said to his young men, “Stay here with the donkey. I and the boy will go there, worship and return to you.” 6 Avraham took the wood for the burnt offering and laid it on Yitz’chak his son. Then he took in his hand the fire and the knife, and they both went on together.
7 Yitz’chak spoke to Avraham his father: “My father?” He answered, “Here I am, my son.” He said, “I see the fire and the wood, but where is the lamb for a burnt offering?” 8 Avraham replied, “God will provide himself the lamb for a burnt offering, my son”; and they both went on together.
9 They came to the place God had told him about; and Avraham built the altar there, set the wood in order, bound Yitz’chak his son and laid him on the altar, on the wood. 10 Then Avraham put out his hand and took the knife to kill his son.
11 But the angel of Adonai called to him out of heaven: “Avraham? Avraham!” He answered, “Here I am.” 12 He said, “Don’t lay your hand on the boy! Don’t do anything to him! For now I know that you are a man who fears God, because you have not withheld your son, your only son, from me.” 13 Avraham raised his eyes and looked, and there behind him was a ram caught in the bushes by its horns. Avraham went and took the ram and offered it up as a burnt offering in place of his son. 14 Avraham called the place Adonai Yir’eh [Adonai will see (to it), Adonai provides] — as it is said to this day, “On the mountain Adonai is seen.”
15 The angel of Adonai called to Avraham a second time out of heaven. 16 He said, “I have sworn by myself — says Adonai — that because you have done this, because you haven’t withheld your son, your only son, 17 I will most certainly bless you; and I will most certainly increase your descendants to as many as there are stars in the sky or grains of sand on the seashore. Your descendants will possess the cities of their enemies, 18 and by your descendants all the nations of the earth will be blessed — because you obeyed my order.”
19 So Avraham returned to his young men. They got up and went together to Be’er-Sheva, and Avraham settled in Be’er-Sheva.
(Maftir) 20 Afterwards, Avraham was told, “Milkah too has borne children, to your brother Nachor — 21 ‘Utz his firstborn, Buz his brother, K’mu’el the father of Aram, 22 Kesed, Hazo, Pildash, Yidlaf and B’tu’el. 23 B’tu’el fathered Rivkah. These eight Milkah bore to Nachor Avraham’s brother. 24 His concubine, whose name was Re’umah, bore children also: Tevach, Gacham, Tachash and Ma‘akhah.
• Ten Days of Repentance
The 10-day period beginning on Rosh Hashahnah 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.
Chapter 91
Chapter 92
Chapter 93
Psalms Chapter 91:1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92:1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93:1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Links: About the Ten Days of teshuvah; Voicemail; more on teshuvah
Daily Torah Study:
Chumash: Ha'Azinu, 6th Portion Deuteronomy 32:40-32:43 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 32
40For I raise up My hand to heaven, and say, 'As I live forever.' מכִּֽי־אֶשָּׂ֥א אֶל־שָׁמַ֖יִם יָדִ֑י וְאָמַ֕רְתִּי חַ֥י אָֽנֹכִ֖י לְעֹלָֽם:
For I raise up My hand to heaven: For in My fury, I will raise up My hand to Myself, making an oath.
כי אשא אל שמים ידי: כי בחרון אפי אשא ידי אל עצמי בשבועה:
and say, “As I live…”: This is the expression of an oath, like the verse, “’As I live,’ says the Lord, 'if not for that which you have spoken in My ears’” (Num. 14:28). So too, here in our verse [the meaning is]:“I swear, just as I live [forever]…”.
ואמרתי חי אנכי: לשון שבועה הוא אני נשבע חי אנכי:
41When I sharpen the blade of My sword, and My hand grasps judgment, I will bring vengeance upon My adversaries and repay those who hate Me. מאאִם־שַׁנּוֹתִי֙ בְּרַ֣ק חַרְבִּ֔י וְתֹאחֵ֥ז בְּמִשְׁפָּ֖ט יָדִ֑י אָשִׁ֤יב נָקָם֙ לְצָרָ֔י וְלִמְשַׂנְאַ֖י אֲשַׁלֵּֽם:
When I sharpen the blade of My sword: If I sharpen the blade of My sword, so that it will shine (בְּרַק) [The word בְּרַק, literally lightning, means shine or flash] (see Ezek. 21:15), flandor in Old French.
אם שנותי ברק חרבי: אם אשנן את להב חרבי, כמו (יחזקאל כא, טו) למען היות לה ברק שפלנדו"ר [ברק]:
and My hand grasps judgment: leaving the attribute of mercy [and applying the attribute of justice] on My enemies who harmed Israel, for “I was angry only a little, but they helped to do harm” (Zech. 1:15). Another explanation: My hand will grasp the attribute of justice, sustaining it and exacting vengeance with it.
ותאחז במשפט ידי: להניח מדת רחמים באויבי שהרעו לכם, (זכריה א, טו) אשר אני קצפתי מעט והמה עזרו לרעה. דבר אחר ותאחז ידי את מדת המשפט להחזיק בה ולנקום נקם:
I will bring vengeance upon My adversaries: Our Rabbis learned in the Aggadah (Mechilta Shemoth 14:3): By virtue of the expression in the verse,“and grasp judgment in My hand,” we understand that the nature of a human being is not like that of the Holy One, Blessed is He. For it is the nature of a human to cast an arrow, but he is unable to retrieve it. The Holy One, blessed be He, however, shoots His arrows and He can indeed retrieve them, as if He were holding them in His hand. Now, lightning is His arrow, [alluded to here] by the phrase בְּרַק חַרְבִּי, literally “the lightning of My sword,” [and the verse continues,] “and grasping judgment in My hand.” here, “judgment” refers to retribution; justize in Old French.
אשיב נקם וגו': למדו רבותינו באגדה מתוך לשון המקרא שאמר ותאחז במשפט ידי, לא כמדת בשר ודם מדת הקב"ה, מדת בשר ודם זורק חץ ואינו יכול להשיבו, והקב"ה זורק חציו ויש בידו להשיבם, כאלו אוחזן בידו, שהרי ברק הוא חצו, ונאמר כאן ברק חרבי ותאחז במשפט ידי, והמשפט הזה לשון פורענות הוא בלע"ז יושטיצי"א [עונש]:
42I will intoxicate My arrows with blood, and My sword will consume flesh, from the blood of the slain and the captives, from the first breach of the enemy.' מבאַשְׁכִּ֤יר חִצַּי֙ מִדָּ֔ם וְחַרְבִּ֖י תֹּאכַ֣ל בָּשָׂ֑ר מִדַּ֤ם חָלָל֙ וְשִׁבְיָ֔ה מֵרֹ֖אשׁ פַּרְע֥וֹת אוֹיֵֽב:
I will intoxicate My arrows with blood: of the enemy;
אשכיר חצי מדם: האויב:
and My sword will consume flesh: their flesh [i.e., of the enemy].
וחרבי תאכל בשר: בשרם:
from the blood of the slain and the captives: [All] this will happen to them, because of the sin of the blood of Israel’s slain, and of the captives they took from them.
מדם חלל ושביה: זאת תהיה להם מעון דם חללי ישראל ושביה ששבו מהם:
from the first breach of the enemy: From the very first breach the enemy made. For when the Holy One, Blessed is He, inflicts punishment upon the nations, He visits upon them their own sin and the sins of their ancestors, from the very first breach they made in Israel. — [Sifrei 32:42]
מראש פרעות אויב: מפשע תחלת פרצות האויב, כי כשהקב"ה נפרע מן האומות פוקד עליהם עונם ועונות אבותיהם מראשית פרצה שפרצו בישראל:
43Sing out praise, O you nations, for His people! For He will avenge the blood of His servants, inflict revenge upon His adversaries, and appease His land [and] His people. מגהַרְנִ֤ינוּ גוֹיִם֙ עַמּ֔וֹ כִּ֥י דַם־עֲבָדָ֖יו יִקּ֑וֹם וְנָקָם֙ יָשִׁ֣יב לְצָרָ֔יו וְכִפֶּ֥ר אַדְמָת֖וֹ עַמּֽוֹ:
Sing out praise, O you nations, for His people: At that time, the nations will praise Israel, saying: "You see, now, what the praise of this nation is! That they cleaved to the Holy One, Blessed is He, through all the sufferings that befell them, and they did not forsake Him! They appreciated His goodness and His praise!
הרנינו גוים עמו: לאותו הזמן ישבחו האומות את ישראל ראו מה שבחה של אומה זו שדבקו בהקב"ה בכל התלאות שעברו עליהם ולא עזבוהו, יודעים היו בטובו ובשבחו:
and He will avenge the blood of His servants: i.e., [God will avenge] the shedding of their blood, as the phrase literally means.
כי דם עבדיו יקום: שפיכות דמיהם כמשמעו:
inflict revenge upon His adversaries: for the robbery and the violence [which they perpetrated against Israel], like the matter that is stated, “Egypt will be a desolation and Edom as a desolate wilderness, for the violence against the children of Judah…” (Joel 4:19); and Scripture also states, “For the violence against your brother Jacob…” (Obad. 1: 10).
ונקם ישיב לצריו: על הגזל ועל החמס, כענין שנאמר (יואל ד, יט) מצרים לשמה תהיה ואדום למדבר שממה תהיה מחמס בני יהודה, ואומר (עובדיה א, י) מחמס אחיך יעקב וגו':
and appease His land and His people: And He will appease His land and His people for the distresses that they experienced, and that the enemy perpetrated against them.
וכפר אדמתו עמו: ויפייס אדמתו ועמו על הצרות שעברו עליהם ושעשה להם האויב:
and appease: Heb. וְכִפֵּר, an expression of conciliation and appeasement, as in the verse, אֲכַפְּרָה פָּנָיו, which is rendered in the Targum as: “I will appease his anger” (Gen. 32:21).
וכפר: לשון רצוי ופיוס, כמו (בראשית לב, כא) אכפרה פניו אנחיניה לרוגזיה:
and appease His land: And what is His land? His people. When His nation is comforted, His land is also comforted. Thus, Scripture says, “O Lord, You have appeased Your land” (Ps. 85:2). How have You appeased Your land? [That same verse continues:] “You have returned the captivity of Jacob.” This [section] is explained in different ways in Sifrei. Rabbi Judah and Rabbi Nehemiah differed regarding its explanation: Rabbi Judah explains the whole section as referring to Israel, while Rabbi Nehemiah explains the whole section as referring to the other nations. [Now Rashi proceeds to explain this whole section according to the two approaches.] Rabbi Judah explains it as referring to Israel, as follows: From “I said that I would make an end of them,” until “The Lord did none of this!” [verses 26-27], as I have explained above. [Verse 28:] “For that nation is lacking counsel” means that Israel lacks My Torah, because the Torah provides Israel with sound counsel; “and they have no understanding” means that they do not reflect on how one individual of the nations could pursue one thousand of them, unless it is “because their Rock had sold them over” (verse 30); “for their rock is not like our [Mighty] Rock” (verse 31). Everything is as I have explained it until the end. Rabbi Nehemiah explains the section as referring to the other nations, [as follows]: [Verse 28:] ”For they are a nation devoid of counsel,” until “Nevertheless, our enemies sit in judgment” (verses 28-31), he explains as I explained.
וכפר אדמתו: ומה היא אדמתו עמו. כשעמו מתנחמים ארצו מתנחמת, וכן הוא אומר (תהלים פה, ב) רצית ה' ארצך, במה רצית ארצך, שבת שבות יעקב. בפנים אחרים היא נדרשת בספרי, ונחלקו בה ר' יהודה ור' נחמיה. ר' יהודה דורש כולה כנגד ישראל, ור' נחמיה דורש כולה כנגד האומות. רבי יהודה דורשה כלפי ישראל אמרתי אפאיהם, כמו שפירשתי עד ולא ה' פעל כל זאת. כי גוי אובד עצות המה אבדו תורתי שהיא להם עצה נכונה. ואין בהם תבונה להתבונן איכה ירדוף אחד מן האומות אלף מהם אם לא כי צורם מכרם, כי לא כצורנו צורם, הכל כמו שפירשתי עד תכליתו. ור' נחמיה דורשה כלפי האומות כי גוי אבד עצות המה, כמו שפירשתי תחלה עד ואויבינו פלילים:
[32] For their vine is of the vine of Sodom: That of the nations,
כי מגפן סדום גפנם: של אומות:
and of the field of Gomorrah…: And the nations do not give any thought to attribute the greatness to Me.
ומשדמת עמורה וגו': ולא ישימו לבם לתלות הגדולה בי:
their grapes are grapes of rosh: This is what Scripture says, “Were it not that the enemy’s wrath was heaped up (verse 27)” against Israel, to poison and embitter them, and therefore (verse 32), “they have bitter clusters,” and they will be forced to eat them because of what they did to My children.
ענבמו ענבי רוש: הוא שאמר לולי כעס אויב אגור על ישראל להרעילם ולהמרירם, לפיכך אשכלות מרורות למו להלעיט אותם על מה שעשו לבני:
[33] Their wine is the bitterness of serpents: ready to give them [the nations] to drink because of what they did to them [Israel].
חמת תנינם יינם: מוכן להשקותם על מה שעושין להם:
[34] [Is it not] stored up with Me: i.e., this cup [of poison], as Scripture states, “For a cup is in the hand of the Lord […which all the wicked of the world will…drink]” (Ps. 75:9). [35]
כמוס עמדי: אותו הכוס, שנאמר (תהלים עה, ט) כי כוס ביד ה' וגו':
at the time their foot trips: [i.e., when the nations’ foot trips,] as Scripture says, “A foot will trample it,” [referring to the downfall of the wicked] (Isa. 26:6).
לעת תמוט רגלם: כענין שנאמר (ישעיה כו, ו) תרמסנה רגל:
[36] For the Lord will judge His people: when explaining the section according to this [Rabbi Nehemiah’s] explanation, [the word כִּי in the expression] כִּי יָדִין does mean “because,” and the judgment spoken of here does not refer to sufferings [of Israel], but rather, the verse means: Because God will plead the cause of Israel against those who have oppressed her, when “He sees that the [nations’] power is increasing…” [37]
כי ידין ה' עמו: בלשון זה משמש כי ידין בלשון דהא, ואין ידין לשון יסורין, אלא כמו כי יריב את ריבם מיד עושקיהם, כי יראה כי אזלת יד וגו':
Then he will say, “Where is their Deity?”: The enemy will say, “Where is Israel’s God?” just as the wicked Titus said, when he rent the veil [of the Holy Temple] (see Gittin 56b), as Scripture states, “And my enemy will see [God’s righteousness], and shame will cover her, who says to me, ‘Where is the Lord, your God?’” (Micah 7:10).
ואמר אי אלהימו: האויב יאמר אי אלהימו של ישראל, כמו שאמר טיטוס הרשע כשגדר את הפרכת, כענין שנאמר (מיכה ז, י) ותרא אויבתי ותכסה בושה האומרה אלי איו ה' אלהיך:
[39] See now that it is I!: Then the Holy One, Blessed is He, will reveal His salvation and say: “Now you see that it is I! I am the One!” From Me the evil befell you, and from Me good will come upon you;
ראו עתה כי אני וגו': אז יגלה הקב"ה ישועתו ויאמר ראו עתה כי אני אני הוא מאתי באת עליהם הרעה ומאתי תבא עליהם הטובה:
and no one can rescue from My Hand: i.e., who will rescue you from the disaster I will bring upon you.
ואין מידי מציל: מי שיציל אתכם מן הרעה אשר אביא עליכם:
[40] For I raise up My place to heaven: Heb. כִּי אֶשָּׂא אֶל שָׁמַיִם יָדִי. This is to be understood as, “I have raised up (נָשָׂאתִי).” My Divine Presence has always dwelt in the heaven, as the Targum renders it. And even if a weak one is above, and a strong one is below, the fear of the one above is upon the one below. How much more is this so, since the Mighty One is above, and the weak one is below?!
כי אשא אל שמים ידי: כמו כי נשאתי, תמיד אני משרה מקום שכינתי בשמים, כתרגומו אפילו חלש למעלה וגבור למטה, אימת העליון על התחתון, וכל שכן שגבור למעלה וחלש מלמטה:
My place: [According to this explanation, the word] יָדִי means “the [dwelling] place of My Divine Presence,” as in the verse, “every man in his place (יָדוֹ)” (Num. 2:17). [Continues God:] Now, it was within My power to punish you [nations] immediately, but I said, “As I live forever,” I will not hasten to exact punishment-there is time for this, because I live forever! I will exact the punishment [from the nations] in the latter generations. Furthermore, I have the power to exact punishment both from the living and the dead. A mortal king, who may die at any moment, hastens to avenge himself during his lifetime, because either he or his enemy may die without seeing his punishment being meted out upon him, but I, [says God,] live forever, so that if the enemy dies and I have not yet exacted punishment upon them, I will exact punishment from them when they are dead.
ידי: מקום שכינתי, כמו (במדבר ב, יז) איש על ידו, והיה בידי להפרע מכם, אבל אמרתי שחי אנכי לעולם, איני ממהר לפרוע, לפי שיש לי שהות בדבר, כי אני חי לעולם, ובדורות אחרונים אני נפרע מהם והיכולת בידי להפרע מן המתים ומן החיים. מלך בשר ודם שהוא הולך למות ממהר נקמתו להפרע בחייו, כי שמא ימות הוא או אויבו ונמצא שלא ראה נקמתו ממנו, אבל אני חי לעולם ואם ימותו הם ואיני נפרע בחייהם, אפרע במותם:
[41] When I sharpen the blade of my sword: There are instances in Scripture where the word אִם is not used conditionally [i.e., it does not mean “if”. Here, אִם means “when,” and thus, the verse means:] “When I sharpen the blade of My sword, and My hand grasps judgment…,” and all these remaining verses are as I have explained them above.
אם שנותי ברק חרבי: הרבה אם יש שאינם תלויין, כשאשנן ברק חרבי ותאחז במשפט ידי וכו', כמו שפירשתי למעלה:
Tehillim: Psalms Chapters 10 - 17
• Hebrew text
• English text
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 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
FOOTNOTES
1.Your king (Metzudot).
2.And will eventually be captured by Saul (Metzudot).
3.Reffering to the murder of the priests in the city of Nob.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
FOOTNOTES
1.A psalm that was especially precious to David
2.To fear and love God (Rashi)
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
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 91, 92 and 93.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Tanya: Iggeret HaKodesh, middle of Epistle 19
• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
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Friday, Tishrei 2, 5778 · September 22, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 19
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
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Rambam:
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Today's Mitzvah
Friday, Tishrei 2, 5778 · September 22, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Negative Commandment 166
A Priest's Ritual Purity
"He shall not become impure for the dead among his people"—Leviticus 21:1.
A kohen (priest) may not contract ritual impurity through contact with a human corpse. The exception to this rule are his next of kin [—his father, mother, brother, unmarried sister, son and daughter. The Sages added his wife to the list].
This prohibition only applies to male priests.
Full text of this Mitzvah »
A Priest's Ritual Purity
Negative Commandment 166
Translated by Berel Bell
The 166th prohibition is that a regular kohen is forbidden from becoming tameh for any dead person other than the relatives listed in the Torah.1
The source of this prohibition is G‑d's statement2 (exalted be He), "He shall not become tameh through the dead of his people."
One who transgresses this prohibition and becomes tameh for anyone other than the six3 specified relatives is punished by lashes.
This prohibition does not apply to women. The Oral Tradition4 explains the phrase,5 "Sons of Aaron," to mean, "Only the 'sons of Aaron,' not the daughters of Aaron."
FOOTNOTES
1.See P37.
2.Lev. 21:1.
3.See Kapach, 5731, footnote 26.
4.Sifra, Parshas Emor.
5.Lev. 21:1.
Rambam:
• 1 Chapter A Day: Melachim uMilchamot Melachim uMilchamot - Chapter 8
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Melachim uMilchamot - Chapter 8
1
When the army's troops enter the territory of gentiles, conquering them and taking them captive, they are permitted to eat meat from animals that died without being ritually slaughtered or which were trefe, and the flesh of pigs and similar animals, if they become hungry and can only find these forbidden foods.
Similarly, they may drink wine used in the worship of idols. This license is derived by the Oral Tradition which interprets Deuteronomy 6:10-11: 'God... will give you... houses filled with all the good things' as 'pigs' necks and the like.'
א
חלוצי צבא כשיכנסו בגבול העכו"ם ויכבשום וישבו מהן מותר להן לאכול נבלות וטרפות ובשר חזיר וכיוצא בו אם ירעב ולא מצא מה יאכל אלא מאכלות אלו האסורים וכן שותה יין נסך מפי השמועה למדו ובתים מלאים כל טוב ערפי חזירים וכיוצא בהן:
2
Similarly, a soldier may engage in sexual relations with a woman while she is still a gentile if his natural inclination overcomes him. However, he may not engage in sexual relations with her and then, go on his way. Rather, he must bring her into his home as Deuteronomy 21:11 states 'If you see a beautiful woman among the prisoners...You shall bring her into the midst of your home...'
It is forbidden for him to engage in sexual relations with her a second time until he marries her.
ב
וכן בועל אשה בגיותה אם תקפו יצרו אבל לא יבעלנה וילך לו אלא מכניסה לתוך ביתו שנאמר וראית בשביה אשת יפת תואר ואסור לבעול אותה ביאה שניה עד שישאנה:
3
Relations with a yefat toar are only permitted while she is in captivity as the verse states ' If you see... among the prisoners.'
This license is permitted whether the woman is a virgin or not, even if she is married, for the gentiles' marriages are not recognized.
A number of laws are derived from the exegesis of the verse from Deuteronomy quoted above:
'And you desire' - even though she is not beautiful.
'Her' - and not another. He may not engage in sexual relations with two women. 'You may take her as a wife' - He may not take two women as captives with the intention of engaging in relations with one and saving the other for his father or brother.
What is the source which teaches that he may not pressure her in the midst of the war? Deuteronomy 21:12 states: 'You shall bring her into the midst of your home...' Thus, he must bring her into an (vacant) place and then, engage in relations with her.
ג
אין אשת יפת תואר מותרת אלא בשעת השביה שנאמר וראית בשביה בין בתולה בין בעולה בין אשת איש שאין אישות לעכו"ם והשקת אף על פי שאינה יפה בה ולא בחברתה שלא יבעול שתים ולקחת לך לאשה שלא יקח שתים ויבעול אחת ויניח אחת לאביו או לאחיו ומנין שלא ילחצנה במלחמה שנאמר והבאתה אל תוך ביתך יכניסה למקום ואחר כך יבעול:
4
A priest is also allowed relations with a yefat toar initially. For the Torah only permitted relations as a concession to man's natural inclination. However, he is not permitted to marry her afterwards, for she is a convert.
ד
הכהן מותר ביפת תואר בביאה ראשונה שלא דברה תורה אלא כנגד היצר אבל אינו יכול לישאנה אחר כך מפני שהיא גיורת:
5
What is the procedure which a Jew must follow regarding a yefat toar after he had relations with her once while she is still a gentile? If she desires to enter under the wings of the Shechinah, he may have her immersed in a mikveh for the purpose of conversion immediately.
If she does not accept the Jewish faith, she should dwell in his house for thirty days, as ibid. 21:13 states: 'She shall mourn her father and mother for thirty days.' Similarly, she should mourn the abandonment of her faith. Her captor should not prevent her from crying.
She must let her nails grow and shave her head so that she will not appear attractive to him. She must be together with him at home. Thus, when he enters, he sees her; when he leaves; he sees her, so that he becomes disgusted with her.
He must be patient with her so that she will accept the Jewish faith. If she accepts Judaism and he desires her, she may convert and immerse herself in the mikveh for that purpose, like other converts.
ה
וכיצד דין ישראל ביפת תואר אחרי שיבעלנה ביאה ראשונה והיא בגיותה אם קבלה עליה להכנס תחת כנפי השכינה מטבילה לשם גרות מיד ואם לא קבלה תשב בביתו שלשים יום שנאמר ובכתה את אביה ואת אמה ירח ימים וכן בוכה על דתה ואינו מונעה ומגדלת את צפרניה ומגלחת את ראשה כדי שתתגנה בעיניו ותהיה עמו בבית נכנס ורואה אותה יוצא ורואה אותה כדי שיקוץ בה ומגלגל עמה כדי שתקבל אם קבלה ורצה בה הרי זו מתגיירת וטובלת ככל הגרים:
6
A captor must wait three months before marrying his captive: the month of mourning and two months following it.
When he marries her, he must give her Kiddushin and a Ketubah. If he does not desire her, he must set her free. If he sells her, he violates a negative commandment, as Deuteronomy 21:14 states: 'You may not sell her for money.' Should a captor sell his captive, the sale is invalidated and he must return the money.
Similarly, if after having relations with her, he forces her to become a servant, he violates a negative commandment from the time he makes use of her as ibid. states: lo titamar boh. That phrase means 'he should not make use of her.'
ו
וצריכה להמתין שלשה חדשים חדש של בכיה ושני חדשים אחריו ונושאה בכתובה וקידושין אם לא חפץ בה משלחה לנפשה ואם מכרה עובר בלא תעשה שנאמר ומכר לא תמכרנה בכסף [ואם מכרה] אינה מכורה ומחזיר הדמים וכן אם כבשה אחר שנבעלה לשם שפחה משישתמש בה עובר בלא תעשה שנאמר לא תתעמר בה שלא ישתמש בה:
7
Her captor must be patient with her for twelve months if she refuses to convert.
If she still refuses after this interval has passed, she must agree to accept the seven universal laws commanded to Noah's descendants and then, she is set free. Her status is the same as all other resident aliens.
Her captor may not marry her, for it is forbidden to marry a woman who has not converted.
ז
לא רצתה להתגייר מגלגלין עמה שנים עשר חדש לא רצתה מקבלת שבע מצות שנצטוו בני נח ומשלחה לנפשה והרי היא ככל הגרים התושבים ואינו נושאה שאסור לישא אשה שלא נתגיירה:
8
If she conceives after the initial relations with her captor, the child has the status of a convert. In no regard is he considered as the captor's son, for his mother is a gentile. Rather, the court immerses him in the mikveh and takes responsibility for him.
Tamar was conceived from King David's initial relations with a yefat toar, but Avshalom was conceived after marriage. Thus, Tamar was only Avshalom's maternal sister and thus, would have been permitted to Amnon. This can be inferred from the statement II Samuel 13:13: 'Speak to the king, for he will not withhold me from you.'
ח
נתעברה מביאה ראשונה הרי הולד גר ואינו בנו לדבר מן הדברים מפני שהוא מן העכו"ם אלא בית דין מטבילין אותו על דעתם ותמר מביאה ראשונה של יפת תואר היתה אבל אבשלום נולד מאחר הנישואין נמצאת תמר אחות אבשלום מאמו ומותרת להנשא לאמנון וכן הוא אומר דבר נא אל המלך כי לא ימנעני ממך:
9
A yefat toar who does not desire to abandon idol worship after twelve months should be executed. Similarly, a treaty cannot be made with a city which desires to accept a peaceful settlement until they deny idol worship, destroy their places of worship, and accept the seven universal laws commanded Noah's descendants. For every gentile who does not accept these commandments must be executed if he is under our undisputed authority.
ט
יפת תואר שלא רצתה להניח ע"ז אחר השנים עשר חדש הורגין אותה וכן עיר שהשלימה אין כורתין להן ברית עד שיכפרו בע"ז ויאבדו את כל מקומותיה ויקבלו שאר המצות שנצטוו בני נח שכל עכו"ם שלא קבל מצות שנצטוו בני נח הורגין אותו אם ישנו תחת ידינו:
10
Moses only gave the Torah and mitzvot as an inheritance to Israel, as Deuteronomy 33:4 states: 'The Torah... is the inheritance of the congregation of Jacob,' and to all those who desire to convert from among the other nations, as Numbers 15:15 states 'the convert shall be the same as you.' However, someone who does not desire to accept Torah and mitzvot, should not be forced to.
By the same regard, Moses was commanded by the Almighty to compel all the inhabitants of the world to accept the commandments given to Noah's descendants.
If one does not accept these commands, he should be executed. A person who formally accepts these commands is called a resident alien. This applies in any place. This acceptance must be made in the presence of three Torah scholars.
Anyone who agrees to circumcise himself and allows twelve months to pass without circumcising himself is considered as one of the nations.
י
משה רבינו לא הנחיל התורה והמצות אלא לישראל שנאמר מורשה קהלת יעקב ולכל הרוצה להתגייר משאר האומות שנאמר ככם כגר אבל מי שלא רצה אין כופין אותו לקבל תורה ומצות וכן צוה משה רבינו מפי הגבורה לכוף את כל באי העולם לקבל מצות שנצטוו בני נח וכל מי שלא יקבל יהרג והמקבל אותם הוא הנקרא גר תושב בכל מקום וצריך לקבל עליו בפני שלשה חברים וכל המקבל עליו למול ועברו עליו שנים עשר חדש ולא מל הרי זה כמן האומות:
11
Anyone who accepts upon himself the fulfillment of these seven mitzvot and is precise in their observance is considered one of 'the pious among the gentiles' and will merit a share in the world to come.
This applies only when he accepts them and fulfills them because the Holy One, blessed be He, commanded them in the Torah and informed us through Moses, our teacher, that Noah's descendants had been commanded to fulfill them previously.
However, if he fulfills them out of intellectual conviction, he is not a resident alien, nor of 'the pious among the gentiles,' nor of their wise men.
יא
כל המקבל שבע מצות ונזהר לעשותן הרי זה מחסידי אומות העולם ויש לו חלק לעולם הבא והוא שיקבל אותן ויעשה אותן מפני שצוה בהן הקב"ה בתורה והודיענו על ידי משה רבינו שבני נח מקודם נצטוו בהן אבל אם עשאן מפני הכרע הדעת אין זה גר תושב ואינו מחסידי אומות העולם ולא מחכמיהם:
Rambam:
• 3 Chapters A Day: Avel Avel - Chapter 12, Avel Avel - Chapter 13, Avel Avel - Chapter 14
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Avel - Chapter 12
1
A eulogy is an honor for the deceased. Therefore we compel the heirs to pay the wages of the men and women who recite laments and they eulogize him. If the deceased directed that he not be eulogized, we do not eulogize him. If, however, he directed that he not be buried, we do not heed him, for burial is a mitzvah, as Deuteronomy 21:22 states: "And you shall certainly bury him."
א
ההספד כבוד המת הוא לפיכך כופין את היורשין ליתן שכר מקוננים והמקוננות וסופדין אותו ואם צוה שלא יספדוהו אין סופדין אותו אבל אם צוה שלא יקבר אין שומעין לו שהקבורה מצוה שנאמר כי קבור תקברנו:
2
Anyone who is sluggish with regard to the eulogy for a sage will not live long. Anyone who is sluggish with regard to the eulogy of an upright person is fit to be buried in his lifetime. Anyone who sheds tears for an upright person will have his reward for this guarded by the Holy One, blessed be He.
ב
כל המתעצל בהספדו של חכם אינו מאריך ימים וכל המתעצל בהספד אדם כשר ראוי ליקבר בחייו וכל המוריד דמעות על אדם כשר הרי שכרו שמור על כך אצל הקדוש ברוך הוא:
3
We do not place a Torah scroll on the bier of a sage. We do not change him from one bier to another. We take his bier out only through the doorway; we do not lower it to remove it through the gardens. For others, this is permitted.
ג
אין מניחין ספר תורה על מטתו של חכם ואין משנין אותו ממטה למטה ואין מוציאין מטתו אלא דרך פתחים לא שישלשלוה דרך גגות ובשאר העם מותר לעשות:
4
We rise and sit no less than seven times in honor of a deceased person. There should be no less than ten men who rise and sit. Only relatives should participate. This rite is carried out only on the first day, in the cemetery, in communities where it is customary to observe it.
How is this rite carried out in communities where it is customary to observe it? We have the other relatives and the members of the family who are not required to mourn stand and we recite dirges and the like in their presence. Afterwards, one says: "Sit honored persons, sit." He then recites other statements of lament before them while they are sitting and then says: "Stand honored persons, stand." He then speaks again while they are stand and repeats this pattern seven times.
ד
אין פוחתין משבעה מעמדות למת ואין עושין מעמד ומושב בפחות מעשרה ואין עושין אלא בקרובים ואין עושין אלא ביום ראשון ובבית הקברות ובמקום שנהגו כיצד עושין במקום שנהגו מעמידין שאר הקרובים ובני משפחה שאינן בני אבל ואומרין לפניהם דברי קינות וכיוצא בהן ואח"כ אומר שבו יקרים שבו ואומר לפניהם דברים אחרים כשהן יושבין ואחר כך עמדו יקרים עמודו ואומר כשהן עומדין וחוזר ואומר כך שבע פעמים:
5
Just as we rise and sit in honor of men in places where this custom is observed, we observe the same rites in honor of women. Never, however, do we leave the bier of a women in the public thoroughfare, for this is considered disrespectful for a woman. Instead, she is buried directly after her death.
ה
כדרך שעושין מעמד ומושב לאנשים במקום שנהגו כך עושין לנשים ומספידין הנשים כאנשים בכל מקום אבל אין מניחין מטת האשה ברחוב לעולם שזה גנאי לאשה אלא סמוך למיתתה קבורתה:
6
When a person gathers the bones of a deceased, mourning dirges and lamentations should not be recited, not should the mourning blessing or words of comfort for mourners be said. Instead, we recite only words of praise to the Holy One, blessed be He, and exhortations to repentance.
ו
המלקט עצמות אין אומרים עליהם קינים ונהי ולא ברכת אבלים ולא תנחומי אבלים אבל אומרים עליהן דברי שבח להקב"ה ודברי כבושים:
7
The following rules apply when a person moves the coffin of a person from one place to another. If the corpse's backbone is intact, we stand in a line for him, recite the mourning blessing and the words of comfort for mourners. We eulogize him even if his bones were moved after twelve months after his death. If its backbone is not intact, we do not eulogize him. We do not stand in a line for him, nor do we recite the mourning blessing and the words of comfort for mourners.
The term "mourning blessing" refers to what is said in the mourners' home. The words of comfort for mourners refers to what is said when standing in a line.
ז
המפנה ארונו של מת ממקום למקום אם שדרו קיימת עומדין עליו בשורה ואומרים עליו ברכת אבלים ותנחומי אבלים ומספידין אותו אף על פי שהעבירוהו לאחר שנים עשר חדש ואם אין שדרו קיימת אין מספידין אותו ואין עומדין עליו בשורה ואין אומרין עליו ברכת אבלים ולא תנחומי אבלים ואלו הן ברכת אבלים דברים שאומרים בבית האבל תנחומי אבלים שאומרים בשורה:
8
When a person gathers the bones of his father and his mother, he should mourn for them for that entire day. In the evening, he should not mourn even though they are bound up in his sheet. One does not recite mourning dirges.
ח
המלקט עצמות אביו ואמו הרי זה מתאבל עליהן כל היום כולו ולערב אין מתאבל אפילו צרורין לו בסדינו ואין אומרין עליהן קינות:
9
We do not eulogize children. How old must a child be to be fit to be eulogized? For the children of the poor or the children of the elderly, five years old. For the children of the wealthy, six years old. This applies to both boys and girls.
ט
אין מספידין את הקטנים ובן כמה שנים יהיה ראוי להספד בני עניים או בני זקנים בני חמש ובני עשירים בני שש אחד זכרים ואחד נקבות:
10
The following rules apply when a child dies. If he dies within 30 days of birth, he should be carried in one's bosom and buried with one woman and two men in attendance. He should not be buried with one man and two women in attendance because of the prohibition against men and woman being together alone. We do not stand in a line because of him, nor do we recite the mourning blessing or the words of comfort for mourners.
When a child was a full 30 days old, his corpse should be carried in a small coffin that can be carried on one's forearms. We stand in a line because of him and recite the mourning blessing and the words of comfort for mourners. A child of twelve months is carried out in a bier.
י
תינוק שמת כל שלשים יוצא בחיק ונקבר באשה אחת ובשני אנשים אבל לא באיש אחד ובשתי נשים מפני הייחוד ואין עומדין עליו בשורה ואין אומרין עליו ברכת אבלים ותנחומי אבלים בן שלשים יום גמורים יוצא בגלוסקמא קטנה הניטלת באגפיים ועומדין עליו בשורה ואומרין עליו ברכת אבלים ותנחומי אבלים בן שנים עשר חדש יוצא במטה:
11
Whenever a corpse is taken out in a bier, people at large should grieve for him. Whenever it is not taken out in a bier, people at large need not grieve for him. Whenever anyone is known to people at large, people at large should occupy themselves with his burial. When one is not known to people at large, people at large need not occupy themselves with his burial.
In a place where it is customary for women to walk before the bier, they walk before the bier; where it is customary for them to walk after the bier, they walk after the bier.
יא
כל היוצא במטה רבים מצהיבין עליו וכל שאינו יוצא במטה אין רבים מצהיבין עליו וכל הניכר לרבים רבים מתעסקין בו וכל שאינו ניכר לרבים אין רבים חייבין להתעסק בו ומקום שנהגו נשים לצאת לפני המטה יוצאות לפני המטה לאחר המטה יוצאות לאחר המטה:
12
We do not eulogize servants and maidservants. Nor do we stand in a line because of them, nor do we recite the mourning blessing nor the words of comfort for mourners. Instead, we tell the master, as we would say if one lost an ox or a donkey: "May the Omnipresent replenish your loss."
יב
העבדים והשפחות אין מספידין אותן ואין עומדין עליהן בשורה ואין אומרים עליהן ברכת אבלים ותנחומי אבלים אלא אומרין לו כשם שאומרין לו על שורו ועל חמורו המקום ימלא חסרונך:
Avel - Chapter 13
1
How are mourners comforted? After the deceased is buried, the mourners gather together and stand at the side of the cemetery. All of those who attended the funeral stand around them, line after line. A line may not be less than ten and the mourners are not included in the reckoning.
א
כיצד מנחמין את האבלים אחר שקוברין את המת מתקבצין האבלים ועומדין בצד בית הקברות וכל המלוין את המת עומדין סביב להן שורה לפני שורה ואין שורה פחותה מעשרה ואין אבלים מן המנין:
2
The mourners stand at the left side of the comforters and the comforters pass by the mourners one by one and tell them: "May you be comforted from heaven."
Afterwards, the mourner goes home. On each of the seven days of mourning, people come to comfort him. Whether new people come or not, the others still comfort him.
ב
האבלים עומדין לשמאל המנחמין וכל המנחמין באין אצל האבלים אחד אחד ואומרים להן תנוחמו מן השמים ואח"כ הולך האבל לביתו וכל יום ויום משבעת ימי אבלות באין בני אדם לנחמו בין שבאו פנים חדשות בין שלא באו:
3
The mourner sits at the head of the company. The comforters are permitted to sit only on the ground, as Job 2:13 states: "And they sat with him on the ground." They are not permitted to say anything until the mourner opens his mouth first, as it is written (ibid.): "And no one spoke anything to him." And it states (ibid. 3:1, 4:1): "And then Job held forth.... And Eliphaz responded."
Once the mourner shakes his head, the comforters are no longer permitted to sit with him, so that they do not trouble him overly so.
ג
האבל מיסב בראש ואין המנחמין רשאין לישב אלא על גבי קרקע שנאמר וישבו אתו לארץ ואין רשאין לומר דבר עד שיפתח האבל את פיו תחלה שנאמר ואין דובר אליו דבר וכתיב אחרי כן פתח איוב את פיהו וגו' ויען אליפז וכיון שנענע בראשו שוב אין המנחמין רשאין לישב אצלו שלא יטריחוהו יותר מדאי:
4
When a deceased person has no mourners who must be comforted, ten upright men from the community at large come and sit in his place throughout the seven days of mourning. Others gather around them. If there are not ten fixed people who remain throughout the seven days, each day, ten other people are selected and they sit in his place.
ד
מת שאין לו אבלים להתנחם באים עשרה בני אדם כשרין ויושבין במקומו כל שבעת ימי האבילות ושאר העם מתקבצין עליהן ואם לא היו שם עשרה קבועין בכל יום ויום מתקבצין עשרה משאר העם ויושבין במקומו:
5
Everyone is obligated to stand in front of a nasi except a mourner and sick person. To all who stand in his presence, he says: "Sit," with the exception of a mourner and sick person, for that would imply: "Remain in your mourning," "Remain in your illness."
ה
הכל חייבין לעמוד בפני נשיא חוץ מאבל וחולה ולכל העומד מפניו אומר לו שב חוץ מאבל וחולה שמשמע ישב באבלו ישב בחליו:
6
We sweep and we mop in a mourner's home. We wash plates, cups, pitchers, and bottles, and light lamps. We do not, however, bring incense or spices.
ו
מכבדין ומרבצין בבית האבל ומדיחין קערות וכוסות וקיתונות וצלוחיות ומדליקין את הנרות אבל אין מביאין שם לא את המוגמר ולא את הבשמים:
7
We do not bring the food for the meal of comfort to a mourner's home in silver or cork utensils or the like, but wicker-work baskets of planed willow trees or the like so as not to embarrass a person who lacks means. Similarly, beverages are not poured in clear glasses rather than colored ones so as not to embarrass the poor whose wine is not of a high quality.
ז
אין מוליכין לבית האבל המאכל שמברין בו לא בכלי כסף ולא בכלי שעם וכיוצא בהן אלא בכלי נסרים של ערבה קלופה וכיוצא בהן שלא לבייש את מי שאין לו ואין משקין בזכוכית לבנה אלא בצבועה שלא לבייש את העניים שאין יינותיהן טובות:
8
No one person should drink more than ten cups of wine in the house of a mourner: three before the meal, three during the meal, and four afterwards. One should not drink more lest he become intoxicated.
ח
אין שותין בבית האבל יתר על עשרה כוסות לכל אחד ואחד שלשה קודם אכילה ושלשה בתוך אכילה וארבעה לאחר אכילה ולא יוסיף שמא ישתכר:
9
We do not relate teachings of Torah law or homiletic insights in the home of a mourner. Instead, we sit in grief. In the presence of the corpse, we speak only of matters related to the corpse. To be involved in Torah study in the presence of a corpse or in a cemetery is forbidden.
ט
אין אומרין שמועה והגדה בבית האבל אלא יושבין דוין וכן אין אומרין בפני המת אלא דברים של מת אבל לעסוק בדברי תורה בפניו או בבית הקברות אסור:
10
One should not cry over the deceased for more than three days and one should not eulogize him for more than seven.
When does the above apply? To people at large. With regard to Torah scholars, by contrast, everything depends on their wisdom. In any case, we do not cry over them for more than 30 days, for we have no one greater than Moses our teacher and concerning him, Deutronomy 34:8 states: "The children of Israel cried over Moses... for 30 days and the days of crying in mourning for Moses concluded."
We do not eulogize for more than twelve months, for we have no one of greater wisdom than our holy teacher Rabbeinu Hakodesh, and he was eulogized for only twelve months. Similarly, if a report of a wise man's death reaches us after twelve months, we do not eulogize him.
י
אין בוכין על המת יתר משלשה ימים ואין מספידין יתר משבעה בד"א בשאר העם אבל תלמידי חכמים הכל לפי חכמתן ואין בוכין עליהם יותר משלשים יום שאין לנו גדול ממשה רבינו וכתיב ויתמו ימי בכי אבל משה וכן אין מספידין יתר על שנים עשר חדש אין לנו בחכמה גדול מרבינו הקדוש ושנים עשר חדש בלבד נספד וכן חכם שבאה שמועתו לאחר שנים עשר חדש אין סופדין אותו:
11
A person should not become excessively broken hearted because of a person's death, as Jeremiah 22:10 states: "Do not weep for a dead man and do not shake your head because of him." That means not to weep excessively. For death is the pattern of the world. And a person who causes himself grief because of the pattern of the world is a fool.
What should one do? Weep for three days, eulogize for seven, and observe the restrictions on cutting one's hair and the other five matters for 30 days.
יא
אל יתקשה אדם על מתו יתר מדאי שנאמר אל תבכו למת ואל תנודו לו כלומר יתר מדאי שזהו מנהגו של עולם והמצער [עצמו יותר] על מנהגו של עולם הרי זה טפש אלא כיצד יעשה שלשה לבכי שבעה להספד שלשים יום לתספורת ולשאר החמשה דברים:
12
Whoever does not mourn over his dead in the manner which our Sages commanded is cruel. Instead, one should be fearful, worry, examine his deeds and repent.
If one member of a group dies, the entire group should worry. For the first three days, one should see himself as if a sword is drawn over his neck. From the third day until the seventh, he should consider it as if it is in the corner. From that time onward, as if it is passing before him in the market place. All of this is so that a person should prepare himself and repent and awake from his sleep. Behold it is written Jeremiah 5:3: "You have stricken them, but they have not trembled." Implied is that one should awake and tremble.
יב
כל מי שאינו מתאבל כמו שצוו חכמים הרי זה אכזרי אלא יפחד וידאג ויפשפש במעשיו ויחזור בתשובה ואחד מבני חבורה שמת תדאג כל החבורה כולה כל שלשה ימים הראשונים יראה את עצמו כאילו חרב מונחת לו על צוארו ומשלשה ועד שבעה [כאילו היא] מונחת בקרן זוית מכאן ואילך [כאילו] עוברת כנגדו בשוק כל זה להכין עצמו ויחזור ויעור משנתו והרי הוא אומר הכיתה אותם ולא חלו מכלל שצריך להקיץ ולחול:
Avel - Chapter 14
1
It is a positive commandment of Rabbinic origin to visit the sick, comfort mourners, to prepare for a funeral, prepare a bride, accompany guests, attend to all the needs of a burial, carry a corpse on one shoulders, walk before the bier, mourn, dig a grave, and bury the dead, and also to bring joy to a bride and groom and help them in all their needs. These are deeds of kindness that one carries out with his person that have no limit.
Although all these mitzvot are of Rabbinic origin, they are included in the Scriptural commandment Leviticus 19:18: "Love your neighbor as yourself." That charge implies that whatever you would like other people to do for you, you should do for your comrade in the Torah and mitzvot.
א
מצות עשה של דבריהם לבקר חולים ולנחם אבלים ולהוציא המת ולהכניס הכלה וללוות האורחים ולהתעסק בכל צרכי הקבורה לשאת על הכתף ולילך לפניו ולספוד ולחפור ולקבור וכן לשמח הכלה והחתן ולסעדם בכל צרכיהם ואלו הן גמילות חסדים שבגופו שאין להם שיעור אף על פי שכל מצות אלו מדבריהם הרי הן בכלל ואהבת לרעך כמוך כל הדברים שאתה רוצה שיעשו אותם לך אחרים עשה אתה אותן לאחיך בתורה ובמצות:
2
The reward one receives for accompanying guests is greater than all of the others. This is a statute which Abraham our Patriarch instituted and the path of kindness which he would follow. He would feed wayfarers, provide them with drink, and accompany them. Showing hospitality for guests surpasses receiving the Divine Presence as Genesis 18:3 states: "And he saw and behold there were three people."
Accompanying them is greater than showing them hospitality. Our Sages said: "Whoever does not accompany them is considered as if he shed blood."
ב
שכר הלויה מרובה מן הכל והוא החק שחקקו אברהם אבינו ודרך החסד שנהג בה מאכיל עוברי דרכים ומשקה אותן ומלוה אותן וגדולה הכנסת אורחים מהקבלת פני שכינה שנאמר וירא והנה שלשה אנשים ולוויים יותר מהכנסתן אמרו חכמים כל שאינו מלוה כאילו שופך דמים:
3
We compel people to accompany wayfarers in the same manner as we compel them to give charity. The court would prepare agents to accompany people who travel from place to place. If they were lax in this matter, it is considered as if they shed blood. 11 Even a person who accompanies a colleague for four cubits will receive a great reward.
What is the extent to which a person must accompany a colleague? A teacher must accompany his student to the outskirts of the city. A person must accompany a colleague to the city's Sabbath limits. A student must accompany his teacher for a parsah. If he was his master teacher, he must accompany him until three parseot.
ג
כופין ללוייה כדרך שכופין לצדקה ובית דין היו מתקנין שלוחין ללוות אדם העובר ממקום למקום ואם נתעצלו בדבר זה מעלה עליהם כאילו שפכו דמים אפילו המלוה את חבירו ארבע אמות יש לו שכר הרבה וכמה שיעור לויה שחייב אדם בה הרב לתלמיד עד עבורה של עיר והאיש לחבירו עד תחום שבת והתלמיד לרב עד פרסה ואם היה רבו מובהק עד שלש פרסאות:
4
It is a mitzvah incumbent on everyone to visit the sick. Even a person of great spiritual stature should visit one of lesser stature. One may visit many times during the day. Whoever increases the frequency of his visits is praiseworthy provided he does not become burdensome. Whoever visits a sick person removes a portion of his sickness and relieves him. Whoever does not visit the sick is consider as if he shed blood.
ד
בקור חולים מצוה על הכל אפילו גדול מבקר את הקטן ומבקרין הרבה פעמים ביום וכל המוסיף משובח ובלבד שלא יטריח וכל המבקר את החולה כאילו נטל חלק מחליו והקל מעליו וכל שאינו מבקר כאילו שופך דמים:
5
We do not visit the sick except from the third day onward. If, however, a person became ill suddenly and his illness became very severe, he should be visited immediately.
We do not visit the sick during the first three hours of the day, nor in the last three hours because his attendants are tending to the sick person's needs. We do not visit patients with stomach illnesses, eye illnesses, or headaches because the visits are difficult for them.
ה
אין מבקרין את החולה אלא מיום שלישי והלאה ואם קפץ עליו החולי והכביד מבקרין אותו מיד ואין מבקרין את החולה לא בשלש שעות ראשונות ביום ולא בשלש אחרונות מפני שהן מתעסקין בצרכי החולה ואין מבקרין לא חולי מעיים ולא חולי העין ולא מחושי הראש מפני שהבקור קשה להן:
6
When one comes to visit a sick person, he should not sit on a bed, nor on a chair, nor on a bench, nor on a high place, nor above the invalid's head. Instead, he should wrap himself in a tallit, sit below his head, entreat God for mercy on his behalf and depart.
ו
הנכנס לבקר את החולה לא ישב לא על גבי מטה ולא על גבי כסא ולא על גבי ספסל ולא על גבי מקום גבוה ולא למעלה ממראשותיו אלא מתעטף ויושב למטה ממראשותיו ומבקש עליו רחמים ויוצא:
7
It appears to me that comforting mourners takes precedence over visiting the sick. For comforting mourners is an expression of kindness to the living and the dead.
ז
יראה לי שנחמת אבלים קודם לבקור חולים שנחום אבלים גמילות חסד עם החיים ועם המתים:
8
When a person is faced with either tending to a corpse or a bride, he should leave the bride and occupy himself with the corpse. Thus Ecclesiastes 7:4 states: "The heart of the wise is in the house of mourning."
When a corpse and a bride confront each other on a road, the corpse is turned aside before the bride. Both of these should turn aside before a king
ח
מי שהיה לפניו מת וכלה מניח את הכלה ומתעסק עם המת וכן הוא אומר לב חכמים בבית אבל וגו' מת וכלה שפגעו זה בזה בדרך מעבירין את המת מלפני הכלה וזה וזה עוברין מלפני המלך:
9
We nullify Torah study for a funeral and for a wedding. When does the above apply? When there are not enough people to care for a corpse. If there are enough people to care for it, Torah study should not nullified. Whoever does not occupy himself with Torah study is obligated to occupy himself with the corpse.
ט
מבטלין תלמוד תורה להוצאת המת ולהכנסת הכלה במה דברים אמורים בשאין לו כל צרכו אבל יש לו כל צרכו אין מבטלין וכל שאין מתעסקין בתורה חייבין להתעסק עמו:
10
If there is one corpse in a city, all the inhabitants of the city are forbidden to perform work until they bury him. If there is a person responsible for tending to the needs of funeral, the others are permitted.
י
מת אחד בעיר כל בני העיר אסורין בעשיית מלאכה עד שיקברוהו ואם יש לו מי שיתעסק בצרכיו מותרין:
11
When a Torah scholar dies, unless there are 600,000 to accompany him, we nullify Torah study for his funeral. If there are 600,000, we do not nullify Torah study. If he would also teach others, there is no limit. Instead, we nullify everyone from their ordinary activity for his funeral.
יא
תלמיד חכם שמת אפילו היו עמו עד ששים רבוא מבטלין תלמוד תורה להוצאתו היו ששים רבוא אין מבטלין ואם היה מלמד לאחרים אין לו שיעור אלא מבטלין הכל להוצאתו:
12
We bury the dead of the gentiles, comfort their mourners, and visit their sick, as an expression of the ways of peace.
יב
קוברין מתי עכו"ם ומנחמין אביליהם ומבקרין חוליהם מפני דרכי שלום:
13
It is forbidden to benefit from a cemetery. What is implied? We do not eat or drink, perform work read the Torah or study the Oral Law within them. The general principle is: We do not benefit from them nor act frivolously within them.
A person should not walk within four cubits of a grave with tefillin in his hand or a Torah scroll in his arm, nor should he pray there. At a distance of four cubits, this is permitted.
יג
בתי הקברות אסורין בהנאה כיצד אין אוכלין בהן ואין שותין בהן ואין עושין בהן מלאכה ולא קורין בהן ולא שונין בהן כללו של דבר אין ניאותין בהן ולא נוהגין בהן קלות ראש לא ילך אדם בתוך ארבע אמות של קבר ותפילין בידו וספר תורה בזרועו ולא יתפלל שם וברחוק ארבע אמות מותר:
14
When a person is transporting the bones of a corpse from one place to another, he should not put them in a leather sack, place them on a donkey and ride upon them, because this is treating them contemptuously. If he was afraid of thieves or robbers, this is permitted.
יד
המוליך עצמות ממקום למקום לא יתנם בדיסקיא ויניחם על גבי חמורו וירכב עליהם מפני שנוהג בהן מנהג בזיון ואם היה מתיירא מפני הגנבים ומפני הליסטים מותר:
15
We do not move a corpse from one grave to another, even from a denigrating site to an honorable one. If the grave was located in another person's property, the corpse may be moved even from an honorable site to a denigrating one.
טו
אין מפנין את המת מקבר לקבר אפילו מבזוי למכובד ואם היה בתוך שדהו מפנהו אפילו ממכובד לבזוי:
16
We do not bury one corpse on top of another, nor do we bury two corpses together, for this is denigrating. A baby who sleeps with his mother may be buried with her.
טז
אין קוברין מת על גבי מת ולא שני מתים כאחד שבזיון הוא וקטן הישן עם אמו נקבר עמה:
17
It is not forbidden to benefit from the earth of a grave. For ordinary earth never becomes forbidden. It is, by contrast, forbidden to benefit from a building which is a grave.
יז
עפר הקבר אינו אסור בהנאה שאין קרקע עולם נאסרת אבל קבר הבניין אסור בהנאה:
18
When a person builds a grave for a deceased person, the grave does not become forbidden until the corpse is placed inside. Even if one places a stillborn infant in a grave, the prohibition against benefiting from it takes effect.
יח
הבונה קבר למת לא נאסר עד שיכנס בו המת ואפילו הטיל בו נפל נאסר בהנאה:
19
The following rules apply when a monument is built for the sake of a living person and a corpse is placed within. If one row of bricks was added for the sake of the deceased person, it is forbidden to derive benefit from the entire monument even after the corpse was removed from there. If one recognized the addition, one may remove it and then the remainder is permitted. If the monument was made for the sake of the deceased, once the corpse was placed in it, it becomes forbidden even though the corpse was removed.
יט
נפש שנעשה לשם חי ושם בו המת והוסיף בו דימוס אחר לשם המת אע"פ שפנה המת הכל אסור בהנאה ואם הכיר את התוספת חולץ אותה והשאר מותר נעשה לשם המת כיון שהוטל בו המת נאסר אע"פשפנהו:
20
When a person builds a grave for his father and then buries his father's corpse in another grave, he should never bury another corpse in that grave. Instead, it is forbidden to benefit from this grave forever as an expression of respect for his father.
כ
הבונה קבר לאביו והלך וקברו בקבר אחר הרי זה לא יקבר בו מת אחר עולמית והקבר הזה אסור בהנאה מפני כבוד אביו:
21
It is forbidden to benefit from a corpse with the exception of its hair. One may benefit from hair, because it is not his body. Similarly, it is forbidden to benefit from the coffin and the shrouds. There is no prohibition against benefiting from garments prepared to be used as shrouds. Even if one knitted a garment to be used for a corpse, they are not forbidden until they reach the bier which is buried with him. For designation of an article to be used for a corpse does not cause it to be forbidden.
כא
המת אסור בהנאה כולו חוץ משערו שהוא מותר בהנאה מפני שאינו גופו וכן ארונו וכל תכריכיו אסורין בהנאה אבל כלים המוכנים לתכריך לא נאסרו בהנאה אפילו ארג בגד למת לא נאסר עד שיגיע במטה הנקברת עמו שאין ההזמנה אוסרת:
22
It is forbidden to benefit from all the garments thrown upon the deceased on the bier which is buried with him, so that because of them, confusion will not arise with regard to shrouds.
כב
כל הכלים שזורקין על המת על המטה הנקברת עמו אסורין בהנאה שלא יתחלפו בתכריכין:
23
If a person's father or mother were throwing garments on the bier in their extreme aggravation, it is a mitzvah for others to save them. If they reached the bier which is buried with the corpse, we do not save them.
כג
היו אביו ואמו מזרקין כלים בחמתן על המת מצוה על אחרים להצילן ואם הגיעו למטה הנקברת עמו אין מצילין אותן:
24
We teach a person that he should not recklessly destroy property and through it to oblivion. It is better to give it to the poor than to throw it to maggots and worms. Whoever casts many articles on a deceased person violates the commandment against destroying property.
כד
מלמדין את האדם שלא יהא חבלן ולא יפסיד את הכלים וישליכם לחבלה מוטב לתתם לעניים ואל ישליכם לרמה ותולעה וכל המרבה כלים על המת עובר בלא תשחית:
25
When a king dies, we ruin the horse that he would ride upon and the calf that pulls the wagon in which he would sit. We cut off its hooves from below the knee, a place that does not render it trefe.
We convene a yeshivah at his grave for seven days, as II Chronicles 32:33 states: "They honored him in his death." Our Sages interpret this as meaning: they convened a yeshivah at his grave. When a nasi dies, we do not nullify his yeshivah for more than 30 days.
כה
מלך שמת עוקרין סוס שהיה רוכב עליו ועגלה שהיתה מושכת בקרון שהיה יושב בו מנשר פרסותיה מן הארכובה ולמטה מקום שאין עושה אותה טריפה ומושיבין ישיבה על קברו שבעה ימים שנאמר וכבוד עשו לו במותו זה שהושיבו לו ישיבה על קברו ונשיא שמת אין מבטלין ישיבתו יתר על שלשים יום:
26
When a king or a nasi dies, one may burn his bed and all his personal utensils. This is not considered as an Amorite or destructive practice. For Jeremiah 34:5 states: "You shall die in peace, and as they made pyres for your ancestors, the earlier kings..., they will make pyres for you."
כו
מלך או נשיא שמת יש להן לשרוף מטתו וכל כלי תשמישו ואין בזה דרך האמורי ולא משום השחתה שנאמר בשלום תמות ובמשרפות אבותיך הראשונים ישרפו לך:
Hayom Yom:
• English Text | Video Class
Today's Laws & Customs:
• Shehecheyanu (New Fruit)
When lighting candles and making kiddush on the eve of the 2nd day of Rosh Hashanah, a "new fruit" (i.e., one that has not yet been eaten this season) is placed on the table; the fruit is then eaten after kiddush. This is to enable us to make the Shehecheyanu blessing praising G-d for "granting us life, sustaining us, and bringing us to this season" (because the two days of Rosh Hashanah are regarded as "one long day", the Shehecheyanu blessing, recited on the festivals by the women when lighting the candles and by the men in kiddush, requires an additional source of rejoicing).
• ShofarAs we did yesterday on the 1st day of Rosh Hashanah, we again sound the shofar(ram's horn) one hundred times, in various combinations of tekiah (a long blast), shevarim (a trio of broken sobs) and teruah (a staccato of short notes), in fulfillment of the primary mitzvah of Rosh Hashanah. The shofar serves to trumpet our coronation of G-d as King of the Universe, as a call to repentance, and to evoke the memory of the Binding ofIsaac.
Because we already made the "Shehecheyanu" blessing on yesterday's shofar blowing, the one sounding the shofar should wear a new garment (see Shehacheyanu above)
• Torah Reading
Genesis 21-22
Genesis 21:1 Adonai remembered Sarah as he had said, and Adonai did for Sarah what he had promised. 2 Sarah conceived and bore Avraham a son in his old age, at the very time God had said to him. 3 Avraham called his son, born to him, whom Sarah bore to him, Yitz’chak. 4 Avraham circumcised his son Yitz’chak when he was eight days old, as God had ordered him to do.
(v) 5 Avraham was one hundred years old when his son Yitz’chak [laughter] was born to him. 6 Sarah said, “God has given me good reason to laugh; now everyone who hears about it will laugh with me.” 7 And she said, “Who would have said to Avraham that Sarah would nurse children? Nevertheless, I have borne him a son in his old age!”
8 The child grew and was weaned, and Avraham gave a great banquet on the day that Yitz’chak was weaned. 9 But Sarah saw the son of Hagar the Egyptian, whom Hagar had borne to Avraham, making fun of Yitz’chak; 10 so Sarah said to Avraham, “Throw this slave-girl out! And her son! I will not have this slave-girl’s son as your heir along with my son Yitz’chak!”
11 Avraham became very distressed over this matter of his son. 12 But God said to Avraham, “Don’t be distressed because of the boy and your slave-girl. Listen to everything Sarah says to you, because it is your descendants through Yitz’chak who will be counted. 13 But I will also make a nation from the son of the slave-girl, since he is descended from you.”
14 Avraham got up early in the morning, took bread and a skin of water and gave it to Hagar, putting it on her shoulder, and the child; then he sent her away. After leaving, she wandered in the desert around Be’er-Sheva. 15 When the water in the skin was gone, she left the child under a bush, 16 and went and sat down, looking the other way, about a bow-shot’s distance from him; because she said, “I can’t bear to watch my child die.” So she sat there, looking the other way, crying out and weeping. 17 God heard the boy’s voice, and the angel of God called to Hagar from heaven and said to her, “What’s wrong with you, Hagar? Don’t be afraid, because God has heard the voice of the boy in his present situation. 18 Get up, lift the boy up, and hold him tightly in your hand, because I am going to make him a great nation.” 19 Then God opened her eyes, and she saw a well of water. So she went, filled the skin with water and gave the boy water to drink.
20 God was with the boy, and he grew. He lived in the desert and became an archer. 21 He lived in the Pa’ran Desert, and his mother chose a wife for him from the land of Egypt.
(vi) 22 At that time Avimelekh and Pikhol the commander of his army spoke to Avraham. They said, “God is with you in everything you do. 23 Therefore, swear to me here by God that you will never deal falsely with me or with my son or grandson; but according to the kindness with which I have treated you, you will treat me and the land in which you have lived as a foreigner. 24 Avraham said, “I swear it.”
25 Now Avraham had complained to Avimelekh about a well which Avimelekh’s servants had seized. 26 Avimelekh answered, “I don’t know who has done this. You didn’t tell me, and I heard about it only today.” 27 Avraham took sheep and cattle and gave them to Avimelekh, and the two of them made a covenant. 28 Avraham put seven female lambs from the flock by themselves. 29 Avimelekh asked Avraham, “What is the meaning of these seven female lambs you have put by themselves?” 30 He answered, “You are to accept these seven female lambs from me as witness that I dug this well.” 31 This is why that place was called Be’er-Sheva [well of seven, well of an oath] — because they both swore an oath there. 32 When they made the covenant at Be’er-Sheva, Avimelekh departed with Pikhol the commander of his army and returned to the land of the P’lishtim. 33 Avraham planted a tamarisk tree in Be’er-Sheva, and there he called on the name of Adonai, the everlasting God. 34 Avraham lived for a long time as a foreigner in the land of the P’lishtim.
22:1 (vii) After these things, God tested Avraham. He said to him, “Avraham!” and he answered, “Here I am.” 2 He said, “Take your son, your only son, whom you love, Yitz’chak; and go to the land of Moriyah. There you are to offer him as a burnt offering on a mountain that I will point out to you.”
3 Avraham got up early in the morning, saddled his donkey, and took two of his young men with him, together with Yitz’chak his son. He cut the wood for the burnt offering, departed and went toward the place God had told him about. 4 On the third day, Avraham raised his eyes and saw the place in the distance. 5 Avraham said to his young men, “Stay here with the donkey. I and the boy will go there, worship and return to you.” 6 Avraham took the wood for the burnt offering and laid it on Yitz’chak his son. Then he took in his hand the fire and the knife, and they both went on together.
7 Yitz’chak spoke to Avraham his father: “My father?” He answered, “Here I am, my son.” He said, “I see the fire and the wood, but where is the lamb for a burnt offering?” 8 Avraham replied, “God will provide himself the lamb for a burnt offering, my son”; and they both went on together.
9 They came to the place God had told him about; and Avraham built the altar there, set the wood in order, bound Yitz’chak his son and laid him on the altar, on the wood. 10 Then Avraham put out his hand and took the knife to kill his son.
11 But the angel of Adonai called to him out of heaven: “Avraham? Avraham!” He answered, “Here I am.” 12 He said, “Don’t lay your hand on the boy! Don’t do anything to him! For now I know that you are a man who fears God, because you have not withheld your son, your only son, from me.” 13 Avraham raised his eyes and looked, and there behind him was a ram caught in the bushes by its horns. Avraham went and took the ram and offered it up as a burnt offering in place of his son. 14 Avraham called the place Adonai Yir’eh [Adonai will see (to it), Adonai provides] — as it is said to this day, “On the mountain Adonai is seen.”
15 The angel of Adonai called to Avraham a second time out of heaven. 16 He said, “I have sworn by myself — says Adonai — that because you have done this, because you haven’t withheld your son, your only son, 17 I will most certainly bless you; and I will most certainly increase your descendants to as many as there are stars in the sky or grains of sand on the seashore. Your descendants will possess the cities of their enemies, 18 and by your descendants all the nations of the earth will be blessed — because you obeyed my order.”
19 So Avraham returned to his young men. They got up and went together to Be’er-Sheva, and Avraham settled in Be’er-Sheva.
(Maftir) 20 Afterwards, Avraham was told, “Milkah too has borne children, to your brother Nachor — 21 ‘Utz his firstborn, Buz his brother, K’mu’el the father of Aram, 22 Kesed, Hazo, Pildash, Yidlaf and B’tu’el. 23 B’tu’el fathered Rivkah. These eight Milkah bore to Nachor Avraham’s brother. 24 His concubine, whose name was Re’umah, bore children also: Tevach, Gacham, Tachash and Ma‘akhah.
• Ten Days of Repentance
The 10-day period beginning on Rosh Hashahnah 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.
Chapter 91
Chapter 92
Chapter 93
Psalms Chapter 91:1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92:1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93:1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Links: About the Ten Days of teshuvah; Voicemail; more on teshuvah
Daily Torah Study:
Chumash: Ha'Azinu, 6th Portion Deuteronomy 32:40-32:43 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 32
40For I raise up My hand to heaven, and say, 'As I live forever.' מכִּֽי־אֶשָּׂ֥א אֶל־שָׁמַ֖יִם יָדִ֑י וְאָמַ֕רְתִּי חַ֥י אָֽנֹכִ֖י לְעֹלָֽם:
For I raise up My hand to heaven: For in My fury, I will raise up My hand to Myself, making an oath.
כי אשא אל שמים ידי: כי בחרון אפי אשא ידי אל עצמי בשבועה:
and say, “As I live…”: This is the expression of an oath, like the verse, “’As I live,’ says the Lord, 'if not for that which you have spoken in My ears’” (Num. 14:28). So too, here in our verse [the meaning is]:“I swear, just as I live [forever]…”.
ואמרתי חי אנכי: לשון שבועה הוא אני נשבע חי אנכי:
41When I sharpen the blade of My sword, and My hand grasps judgment, I will bring vengeance upon My adversaries and repay those who hate Me. מאאִם־שַׁנּוֹתִי֙ בְּרַ֣ק חַרְבִּ֔י וְתֹאחֵ֥ז בְּמִשְׁפָּ֖ט יָדִ֑י אָשִׁ֤יב נָקָם֙ לְצָרָ֔י וְלִמְשַׂנְאַ֖י אֲשַׁלֵּֽם:
When I sharpen the blade of My sword: If I sharpen the blade of My sword, so that it will shine (בְּרַק) [The word בְּרַק, literally lightning, means shine or flash] (see Ezek. 21:15), flandor in Old French.
אם שנותי ברק חרבי: אם אשנן את להב חרבי, כמו (יחזקאל כא, טו) למען היות לה ברק שפלנדו"ר [ברק]:
and My hand grasps judgment: leaving the attribute of mercy [and applying the attribute of justice] on My enemies who harmed Israel, for “I was angry only a little, but they helped to do harm” (Zech. 1:15). Another explanation: My hand will grasp the attribute of justice, sustaining it and exacting vengeance with it.
ותאחז במשפט ידי: להניח מדת רחמים באויבי שהרעו לכם, (זכריה א, טו) אשר אני קצפתי מעט והמה עזרו לרעה. דבר אחר ותאחז ידי את מדת המשפט להחזיק בה ולנקום נקם:
I will bring vengeance upon My adversaries: Our Rabbis learned in the Aggadah (Mechilta Shemoth 14:3): By virtue of the expression in the verse,“and grasp judgment in My hand,” we understand that the nature of a human being is not like that of the Holy One, Blessed is He. For it is the nature of a human to cast an arrow, but he is unable to retrieve it. The Holy One, blessed be He, however, shoots His arrows and He can indeed retrieve them, as if He were holding them in His hand. Now, lightning is His arrow, [alluded to here] by the phrase בְּרַק חַרְבִּי, literally “the lightning of My sword,” [and the verse continues,] “and grasping judgment in My hand.” here, “judgment” refers to retribution; justize in Old French.
אשיב נקם וגו': למדו רבותינו באגדה מתוך לשון המקרא שאמר ותאחז במשפט ידי, לא כמדת בשר ודם מדת הקב"ה, מדת בשר ודם זורק חץ ואינו יכול להשיבו, והקב"ה זורק חציו ויש בידו להשיבם, כאלו אוחזן בידו, שהרי ברק הוא חצו, ונאמר כאן ברק חרבי ותאחז במשפט ידי, והמשפט הזה לשון פורענות הוא בלע"ז יושטיצי"א [עונש]:
42I will intoxicate My arrows with blood, and My sword will consume flesh, from the blood of the slain and the captives, from the first breach of the enemy.' מבאַשְׁכִּ֤יר חִצַּי֙ מִדָּ֔ם וְחַרְבִּ֖י תֹּאכַ֣ל בָּשָׂ֑ר מִדַּ֤ם חָלָל֙ וְשִׁבְיָ֔ה מֵרֹ֖אשׁ פַּרְע֥וֹת אוֹיֵֽב:
I will intoxicate My arrows with blood: of the enemy;
אשכיר חצי מדם: האויב:
and My sword will consume flesh: their flesh [i.e., of the enemy].
וחרבי תאכל בשר: בשרם:
from the blood of the slain and the captives: [All] this will happen to them, because of the sin of the blood of Israel’s slain, and of the captives they took from them.
מדם חלל ושביה: זאת תהיה להם מעון דם חללי ישראל ושביה ששבו מהם:
from the first breach of the enemy: From the very first breach the enemy made. For when the Holy One, Blessed is He, inflicts punishment upon the nations, He visits upon them their own sin and the sins of their ancestors, from the very first breach they made in Israel. — [Sifrei 32:42]
מראש פרעות אויב: מפשע תחלת פרצות האויב, כי כשהקב"ה נפרע מן האומות פוקד עליהם עונם ועונות אבותיהם מראשית פרצה שפרצו בישראל:
43Sing out praise, O you nations, for His people! For He will avenge the blood of His servants, inflict revenge upon His adversaries, and appease His land [and] His people. מגהַרְנִ֤ינוּ גוֹיִם֙ עַמּ֔וֹ כִּ֥י דַם־עֲבָדָ֖יו יִקּ֑וֹם וְנָקָם֙ יָשִׁ֣יב לְצָרָ֔יו וְכִפֶּ֥ר אַדְמָת֖וֹ עַמּֽוֹ:
Sing out praise, O you nations, for His people: At that time, the nations will praise Israel, saying: "You see, now, what the praise of this nation is! That they cleaved to the Holy One, Blessed is He, through all the sufferings that befell them, and they did not forsake Him! They appreciated His goodness and His praise!
הרנינו גוים עמו: לאותו הזמן ישבחו האומות את ישראל ראו מה שבחה של אומה זו שדבקו בהקב"ה בכל התלאות שעברו עליהם ולא עזבוהו, יודעים היו בטובו ובשבחו:
and He will avenge the blood of His servants: i.e., [God will avenge] the shedding of their blood, as the phrase literally means.
כי דם עבדיו יקום: שפיכות דמיהם כמשמעו:
inflict revenge upon His adversaries: for the robbery and the violence [which they perpetrated against Israel], like the matter that is stated, “Egypt will be a desolation and Edom as a desolate wilderness, for the violence against the children of Judah…” (Joel 4:19); and Scripture also states, “For the violence against your brother Jacob…” (Obad. 1: 10).
ונקם ישיב לצריו: על הגזל ועל החמס, כענין שנאמר (יואל ד, יט) מצרים לשמה תהיה ואדום למדבר שממה תהיה מחמס בני יהודה, ואומר (עובדיה א, י) מחמס אחיך יעקב וגו':
and appease His land and His people: And He will appease His land and His people for the distresses that they experienced, and that the enemy perpetrated against them.
וכפר אדמתו עמו: ויפייס אדמתו ועמו על הצרות שעברו עליהם ושעשה להם האויב:
and appease: Heb. וְכִפֵּר, an expression of conciliation and appeasement, as in the verse, אֲכַפְּרָה פָּנָיו, which is rendered in the Targum as: “I will appease his anger” (Gen. 32:21).
וכפר: לשון רצוי ופיוס, כמו (בראשית לב, כא) אכפרה פניו אנחיניה לרוגזיה:
and appease His land: And what is His land? His people. When His nation is comforted, His land is also comforted. Thus, Scripture says, “O Lord, You have appeased Your land” (Ps. 85:2). How have You appeased Your land? [That same verse continues:] “You have returned the captivity of Jacob.” This [section] is explained in different ways in Sifrei. Rabbi Judah and Rabbi Nehemiah differed regarding its explanation: Rabbi Judah explains the whole section as referring to Israel, while Rabbi Nehemiah explains the whole section as referring to the other nations. [Now Rashi proceeds to explain this whole section according to the two approaches.] Rabbi Judah explains it as referring to Israel, as follows: From “I said that I would make an end of them,” until “The Lord did none of this!” [verses 26-27], as I have explained above. [Verse 28:] “For that nation is lacking counsel” means that Israel lacks My Torah, because the Torah provides Israel with sound counsel; “and they have no understanding” means that they do not reflect on how one individual of the nations could pursue one thousand of them, unless it is “because their Rock had sold them over” (verse 30); “for their rock is not like our [Mighty] Rock” (verse 31). Everything is as I have explained it until the end. Rabbi Nehemiah explains the section as referring to the other nations, [as follows]: [Verse 28:] ”For they are a nation devoid of counsel,” until “Nevertheless, our enemies sit in judgment” (verses 28-31), he explains as I explained.
וכפר אדמתו: ומה היא אדמתו עמו. כשעמו מתנחמים ארצו מתנחמת, וכן הוא אומר (תהלים פה, ב) רצית ה' ארצך, במה רצית ארצך, שבת שבות יעקב. בפנים אחרים היא נדרשת בספרי, ונחלקו בה ר' יהודה ור' נחמיה. ר' יהודה דורש כולה כנגד ישראל, ור' נחמיה דורש כולה כנגד האומות. רבי יהודה דורשה כלפי ישראל אמרתי אפאיהם, כמו שפירשתי עד ולא ה' פעל כל זאת. כי גוי אובד עצות המה אבדו תורתי שהיא להם עצה נכונה. ואין בהם תבונה להתבונן איכה ירדוף אחד מן האומות אלף מהם אם לא כי צורם מכרם, כי לא כצורנו צורם, הכל כמו שפירשתי עד תכליתו. ור' נחמיה דורשה כלפי האומות כי גוי אבד עצות המה, כמו שפירשתי תחלה עד ואויבינו פלילים:
[32] For their vine is of the vine of Sodom: That of the nations,
כי מגפן סדום גפנם: של אומות:
and of the field of Gomorrah…: And the nations do not give any thought to attribute the greatness to Me.
ומשדמת עמורה וגו': ולא ישימו לבם לתלות הגדולה בי:
their grapes are grapes of rosh: This is what Scripture says, “Were it not that the enemy’s wrath was heaped up (verse 27)” against Israel, to poison and embitter them, and therefore (verse 32), “they have bitter clusters,” and they will be forced to eat them because of what they did to My children.
ענבמו ענבי רוש: הוא שאמר לולי כעס אויב אגור על ישראל להרעילם ולהמרירם, לפיכך אשכלות מרורות למו להלעיט אותם על מה שעשו לבני:
[33] Their wine is the bitterness of serpents: ready to give them [the nations] to drink because of what they did to them [Israel].
חמת תנינם יינם: מוכן להשקותם על מה שעושין להם:
[34] [Is it not] stored up with Me: i.e., this cup [of poison], as Scripture states, “For a cup is in the hand of the Lord […which all the wicked of the world will…drink]” (Ps. 75:9). [35]
כמוס עמדי: אותו הכוס, שנאמר (תהלים עה, ט) כי כוס ביד ה' וגו':
at the time their foot trips: [i.e., when the nations’ foot trips,] as Scripture says, “A foot will trample it,” [referring to the downfall of the wicked] (Isa. 26:6).
לעת תמוט רגלם: כענין שנאמר (ישעיה כו, ו) תרמסנה רגל:
[36] For the Lord will judge His people: when explaining the section according to this [Rabbi Nehemiah’s] explanation, [the word כִּי in the expression] כִּי יָדִין does mean “because,” and the judgment spoken of here does not refer to sufferings [of Israel], but rather, the verse means: Because God will plead the cause of Israel against those who have oppressed her, when “He sees that the [nations’] power is increasing…” [37]
כי ידין ה' עמו: בלשון זה משמש כי ידין בלשון דהא, ואין ידין לשון יסורין, אלא כמו כי יריב את ריבם מיד עושקיהם, כי יראה כי אזלת יד וגו':
Then he will say, “Where is their Deity?”: The enemy will say, “Where is Israel’s God?” just as the wicked Titus said, when he rent the veil [of the Holy Temple] (see Gittin 56b), as Scripture states, “And my enemy will see [God’s righteousness], and shame will cover her, who says to me, ‘Where is the Lord, your God?’” (Micah 7:10).
ואמר אי אלהימו: האויב יאמר אי אלהימו של ישראל, כמו שאמר טיטוס הרשע כשגדר את הפרכת, כענין שנאמר (מיכה ז, י) ותרא אויבתי ותכסה בושה האומרה אלי איו ה' אלהיך:
[39] See now that it is I!: Then the Holy One, Blessed is He, will reveal His salvation and say: “Now you see that it is I! I am the One!” From Me the evil befell you, and from Me good will come upon you;
ראו עתה כי אני וגו': אז יגלה הקב"ה ישועתו ויאמר ראו עתה כי אני אני הוא מאתי באת עליהם הרעה ומאתי תבא עליהם הטובה:
and no one can rescue from My Hand: i.e., who will rescue you from the disaster I will bring upon you.
ואין מידי מציל: מי שיציל אתכם מן הרעה אשר אביא עליכם:
[40] For I raise up My place to heaven: Heb. כִּי אֶשָּׂא אֶל שָׁמַיִם יָדִי. This is to be understood as, “I have raised up (נָשָׂאתִי).” My Divine Presence has always dwelt in the heaven, as the Targum renders it. And even if a weak one is above, and a strong one is below, the fear of the one above is upon the one below. How much more is this so, since the Mighty One is above, and the weak one is below?!
כי אשא אל שמים ידי: כמו כי נשאתי, תמיד אני משרה מקום שכינתי בשמים, כתרגומו אפילו חלש למעלה וגבור למטה, אימת העליון על התחתון, וכל שכן שגבור למעלה וחלש מלמטה:
My place: [According to this explanation, the word] יָדִי means “the [dwelling] place of My Divine Presence,” as in the verse, “every man in his place (יָדוֹ)” (Num. 2:17). [Continues God:] Now, it was within My power to punish you [nations] immediately, but I said, “As I live forever,” I will not hasten to exact punishment-there is time for this, because I live forever! I will exact the punishment [from the nations] in the latter generations. Furthermore, I have the power to exact punishment both from the living and the dead. A mortal king, who may die at any moment, hastens to avenge himself during his lifetime, because either he or his enemy may die without seeing his punishment being meted out upon him, but I, [says God,] live forever, so that if the enemy dies and I have not yet exacted punishment upon them, I will exact punishment from them when they are dead.
ידי: מקום שכינתי, כמו (במדבר ב, יז) איש על ידו, והיה בידי להפרע מכם, אבל אמרתי שחי אנכי לעולם, איני ממהר לפרוע, לפי שיש לי שהות בדבר, כי אני חי לעולם, ובדורות אחרונים אני נפרע מהם והיכולת בידי להפרע מן המתים ומן החיים. מלך בשר ודם שהוא הולך למות ממהר נקמתו להפרע בחייו, כי שמא ימות הוא או אויבו ונמצא שלא ראה נקמתו ממנו, אבל אני חי לעולם ואם ימותו הם ואיני נפרע בחייהם, אפרע במותם:
[41] When I sharpen the blade of my sword: There are instances in Scripture where the word אִם is not used conditionally [i.e., it does not mean “if”. Here, אִם means “when,” and thus, the verse means:] “When I sharpen the blade of My sword, and My hand grasps judgment…,” and all these remaining verses are as I have explained them above.
אם שנותי ברק חרבי: הרבה אם יש שאינם תלויין, כשאשנן ברק חרבי ותאחז במשפט ידי וכו', כמו שפירשתי למעלה:
Tehillim: Psalms Chapters 10 - 17
• Hebrew text
• English text
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 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
FOOTNOTES
1.Your king (Metzudot).
2.And will eventually be captured by Saul (Metzudot).
3.Reffering to the murder of the priests in the city of Nob.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
FOOTNOTES
1.A psalm that was especially precious to David
2.To fear and love God (Rashi)
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
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 91, 92 and 93.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Tanya: Iggeret HaKodesh, middle of Epistle 19
• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
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Friday, Tishrei 2, 5778 · September 22, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 19
AUDIO & VIDEO CLASSES
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אך הענין הוא פשוט ומובן לכל
But it is plain and clear to all,
שיש הפרש גדול בין השגת חכמי האמת, כרשב״י והאריז״ל, שהיא השגת חכמה ודעת
that there is a great difference between the apprehension of the Kabbalists, such as R. Shimon bar Yochai and R. Isaac Luria, of blessed memory, which is an apprehension through wisdom and knowledge,
ובין השגת משה רבנו עליו השלום ושאר הנביאים, בנבואה
and the prophetic apprehension1 of Moshe Rabbeinu, peace to him, and the other prophets,
המכונה בכתוב בשם ראיה ממש
to which Scripture refers as actual vision.
Seeing something grasps its essence; comprehension merely grasps its externality.
וראית את אחורי
In these terms Scripture describes Moshe Rabbeinu’s prophetic apprehension:2 “You shall see My back.”
ואראה את ה׳
Likewise even with Isaiah, a lesser prophet than Moshe Rabbeinu, who was the greatest of prophets:3 “And I saw G‑d.”
וירא אליו ה׳
Furthermore, even before G‑d gave the Torah we find Abraham’s prophecy referred to in these terms:4 “And G‑d appeared to him.”
ואף שזהו דרך משל, ואינה ראיית עין בשר גשמי ממש
Now, though the term [“seeing” with regard to prophecy] is used in a metaphorical sense and does not denote actual sight by the physical, fleshly eye,
מכל מקום, הנמשל צריך להיות דומה למשל
nevertheless, the analogue needs to resemble the analogy.
Just as the analogy of physical sight means that the viewer beholds the essence of a thing, so too the analogue — prophetic vision — must refer to a spiritual kind of seeing that grasps the essence of the spiritual level that is beheld through prophecy.
וכתרגום, וירא אליו ה׳: ואתגלי ליה וכו׳, שהוא בחינת התגלות
Thus too the Targum translates the above-quoted “vayeira eilav HaShem”: “And G‑d became revealed5 to him...,” indicating revelation,
שנגלה אליו הוי׳ הנעלם ברוך הוא, בבחינת התגלות
meaning that G‑d,6 blessed be He, being hidden, became manifest to [Abraham].
In this direct mode of revelation, the recipient of the Divine manifestation is able to absorb and internalize it, just as with visual sense-perception. The above-described manner of spiritually “seeing” a revelation is thus quite different from “hearing”, an inferior level of perception which leaves the recipient with a less tangible impression.
מה שאין כן בהשגת חכמי האמת, שלא נגלה אליהם הוי׳ הנעלם ברוך הוא בבחינת התגלות
It is different, though, with the apprehension of the Kabbalists. G‑d, blessed be He, Who is hidden, did not become revealed to them in a manifest mode;
רק שהם משיגים תעלומות חכמה, הנעלם (נוסח אחר: בנעלם) ומופלא מהם
rather, they apprehend the secrets of wisdom in a manner7 which is hidden and removed from them.
They merely “hear” about these matters rather than truly “see” them.
ולכן אמרו: חכם עדיף מנביא, שיכול להשיג בחכמתו למעלה מעלה ממדרגות שיוכלו לירד למטה בבחינת התגלות לנביאים, במראה נבואתם
[Our Sages] therefore taught that8 “A wise man is superior to a prophet,” because through his wisdom he can apprehend levels [of Divinity] far higher than those that can descend by means of revelation to prophets in their prophetic vision.9
Since the revelation of prophecy is “visual”, the most sublime levels such as Supernal Chochmah cannot possibly be revealed and “seen” below.
כי לא יוכלו לירד ולהתגלות אליהם רק מדרגות התחתונות, שהן נהי״מ
For only the lowest levels can descend and become revealed to [the prophets], namely, the levels of Netzach-Hod-Yesod-Malchut,
שהן הן היורדות תמיד, ומתגלות מהמשפיע להמקבל, בבחינת מוחין וחיות
for it is they that always descend and become revealed from the Emanator to the recipient, in the form of intellectual perception and [creative] life-force.
כידוע ליודעי חכמה נסתרת, שהנהי״מ של העליון מתלבשים בתחתון להחיותו
Thus it is known to the students of Kabbalah10 that the Netzach-Hod-Yesod-Malchut (i.e., the lowest levels) of the higher [realm] vest themselves in the lower [realm], in order to animate it.
שהן הן כלי ההשפעה והורדת החיות מהעליון לתחתון, בכל העולמות והמדרגות
For they are the conduits of the beneficent flow that bring down the life-force from the higher level to the lower, with respect to all the worlds and levels.
ולכן גם כן הן הן המתגלות לנביאים, בבחינת התגלות ממש
Hence they also become revealed to the prophets as an actual revelation, i.e., as prophecy.
ובתוכן מלובש אור הבינה, שהיא בחינת הבנת האלקות מאור נוסח אחר: ואור אין סוף ברוך הוא
Within these [four Sefirot] is vested the light of Binah, the attribute which relates to understanding the G‑dliness [that emanates] from11 the light of the blessed Ein Sof.
ובתוכה מלובשים אחוריים דחכמה, שהיא מדרגה שלמעלה מהשכל וההבנה באלקות ברוך הוא
And within [Binah] are vested the external aspects of Chochmah, which are a level that transcends the conception and comprehension of Divinity,
כי שם חכמה מורה על מקור השכל וההבנה
for the term Chochmah denotes the source of conception and comprehension.
As explained in Tanya, Part I, ch. 18, the word Chochmah comprises two words: כח מה — “the faculty of the unknown,”12 for it is a faculty that cannot be grasped intellectually.
ולכן אמרו בזהר, דאורייתא מחכמה נפקת
This is why it is stated in the Zohar13 that “The Torah derives from Chochmah.”
כי טעמי מצות לא נתגלו, והם למעלה מהשכל וההבנה
For the reasons for the commandments have not been revealed14 in rational terms; they transcend conception and comprehension, i.e., Chochmah.
וגם באיזהו מקומן שנתגלה ונתפרש איזה טעם המובן לנו לכאורה
And even in the occasional places where some apparently intelligible reason has been revealed and explained,
אין זה הטעם, המובן לנו, לבדו תכלית הטעם וגבולו
this reason alone, which is understandable to us, is not the ultimate and full reason; we have not yet plummeted its depths;
אלא בתוכו מלובש פנימיות ותעלומות חכמה, שלמעלה מהשכל וההבנה
rather, within [this reason] is vested the innermost core (the pnimiyut) and mystic principle of Chochmah that transcends comprehension and understanding.
In a public address15 the Rebbe once explained why the Alter Rebbe makes the point that even when we have some intelligible reason for a mitzvah, this is not תכלית הטעם. This phrase, rendered above as “the ultimate reason,” would more literally mean “the end of the reason”; i.e., the explanation given for a commandment is not the last word in the reason for performing it. Not only does the mitzvah remain in some measure unexplained: even the reason remains in some measure unexplained. For in essence, a mitzvah is a superrational expression of the Divine Will, which is fulfilled through its performance.
At the very beginning of Derech Mitzvotecha (subtitled Sefer Taamei HaMitzvot — “A Book on the Reasons for the Mitzvot”), the Tzemach Tzedek writes similarly16 that what one should chiefly keep in mind during the performance of a commandment is the intent of doing it because G‑d has so commanded us. The fact that we may not understand just why G‑d desired this particular action done, is immaterial.
The Tzemach Tzedek goes on to say that whatever modest insight we may have about the purpose of the mitzvot — according to the Kabbalah and Chassidut, or according to Jewish philosophy (chakirah) and homiletics (derush) — is not even a glimmer of their true intent. It is a finite drop in an infinite ocean. For no human being, clothed as he is within a corporeal body, can possibly comprehend the infinite domain of spirituality. Even Moshe Rabbeinu, who has experienced more than three thousand years of constant elevation in Gan Eden, advances constantly in his understanding of the rationale underlying the mitzvot.
Concerning these successive levels of comprehension the verse states,17 “To every yearning, even to the point of expiry, I have seen an end; Your mitzvah is very wide.” I.e., the comprehension and yearning experienced in Gan Eden are finite, whereas a mitzvah defies limitation: the extent of its inner content is endless.18
One outstanding question: Why, though, does the Alter Rebbe write that intelligible reasons have been given only for “occasional” mitzvot, whereas in fact this would appear to apply to a multitude of commandments (of the categories of mishpatim and eduyot), if not to a majority?
Likkutei Biurim on Tanya (by R. Yehoshua Korf) quotes the Rebbe as answering this question in the following manner:
In most cases only a general reason is provided, while the details remain unexplained. For example, while the general reason for the mitzvah of tefillin is stated — that it be19 “a sign upon your hand...,” no revealed explanation is provided for the myriad details relating to this commandment, such as: why the tefillin must be square; why the four scrolls in the tefillin of the head must be housed in four separate compartments while the Biblical passages in the tefillin of the hand must be incribed together on one scroll; why the straps of the tefillinmust be black; and so on and on.
וכן בכל דיבור ודיבור שיצא מפי הקב״ה לנביאים, הכתובים בתנ״ך
The same is true with respect to every word uttered by the mouth of the Holy One, blessed be He, to the prophets, as recorded in the Tanach —
Every word of prophecy found in the Tanach is applicable not only to the generation that first heard them, but to all future generations as well.20
הן דברי תוכחה, והן סיפורי מעשיות
whether they be words of admonition, as transmitted by the prophets, or narratives of incidents.
An incident is recorded in the Tanach not only as history but also as an eternal message for all generations.
מלובש בתוכם בחינת חכמת אלקות, שלמעלה מהשכל וההבנה
Vested in them — in these words of rebuke or narrative — is an aspect of the Divine Chochmah that transcends conception and comprehension.
כנראה בחוש, מענין הקרי והכתיב
This is empirically evident from the principle of kri, the Scriptural text as read, and ktiv, the Scriptural text as written, the two not always being identical.
כי הקרי הוא לפי ההבנה הנגלית לנו, והכתיב הוא למעלה מהשכל וההבנה
The kri reflects the comprehension [of the text] as revealed to us. The ktiv transcends conception and comprehension.
שתיבה זו ככתיבתה, אין לה לבוש בבחינת ההבנה, ובקריאתה בפה יש לה לבוש
That is, a particular word in its written form has no comprehensible “garment”, though as read aloud it does have such a “garment”, i.e., it is readily comprehensible.
An example of this would be the verse,21 “Know that the L‑rd is G‑d; He has made us, velo anachnu, His people and the sheep of His pasture.” The ktiv form of the word velo ends with an alef ולא, while the kri form of the word ends with a vav ולו. According to the latter form the verse is readily comprehensible: “Know that the L‑rd is G‑d; He has made us, velo anachnu — and we are His....” In the ktiv form, however, the verse reads, “He has made us and not us....” While this has meaning on a more sublime level,22 in the simple sense the ktiv of this verse seems exceedingly difficult to comprehend.23
וכן הענין באותיות גדולות שבתנ״ך, שהן מעלמא עילאה, ומאירות משם בגילוי, בלי שום לבוש כשאר האותיות
The same applies to the large letters that are occasionally found in the Tanach; they derive from a sublime world — from the Sefirah of Binah — and radiate from there openly, and not through a garment like the other letters.
| FOOTNOTES | |
| 1. | Note of the Rebbe: “In contrast, by means of their [non-prophetic] ‘apprehension through wisdom and knowledge’ they comprehended [higher levels, such as] Keter, and so on.” |
| 2. | Shmot 33:23. |
| 3. | Yeshayahu 6:11. |
| 4. | Bereishit 18:1. |
| 5. | Heb. text emended above according to the Glosses and Emendations of the Rebbe. |
| 6. | Heb. text emended above according to the Glosses and Emendations of the Rebbe. |
| 7. | The above reading הנעלם could imply that the manner of their apprehension is hidden from them; the variant reading בנעלם would imply that the subject of their apprehension is hidden from them. |
| 8. | Bava Batra 12a. |
| 9. | Note of the Rebbe: “This is not the case with their comprehension, as [in footnote 13] above.” |
| 10. |
Lit., “to those versed in the Hidden Wisdom.” In the original text, the three Heb. words are abbreviated to לי״ח, which is an abbreviation for ליודעי חן (the letter chetbeing read as if vocalized with a tzeirei). The letters ח״ן in turn are an abbreviation for חכמה נסתרת.
|
| 11. | According to the variant parenthetical text, “...understanding the G‑dliness and the light of the blessed Ein Sof”; i.e., the [infinite] Ein Sof-light too can filter down to the level of mortal understanding. |
| 12. | Zohar III, 28a. |
| 13. | Parshat Beshalach, 62a; cf. Parshat Chukat, 182a and Parshat Vaetchanan, 261a; et al. |
| 14. | Cf. Sanhedrin 21a. |
| 15. | Shabbat Parshat Vayeishev, 5724. |
| 16. | P. 4b. |
| 17. | Tehillim 119:96, explained in Epistle 17, above. |
| 18. | As an instance of this, consider the commandment involving the nesting bird (Devarim 22:6-7), chosen by the Sages (Berachot 5:3) as a classic example of a mitzvah which one should not assume one knows the reason for. The Rebbe points out that in Moreh Nevuchim (Vol. III, sec. 48) the Rambam offers an explanation for this mitzvah, yet in his Commentary on the Mishnayot the Rambam himself writes that this is a mitzvah “which has no explanation”! |
| 19. | Devarim 6:8. |
| 20. | See Megillah 14a. |
| 21. | Tehillim 100:3. See also Bereishit Rabbah, beginning of ch. 1. |
| 22. | Note of the Rebbe: “Zohar I, 120b; Or HaTorah (Yahel Or) of the Tzemach Tzedek on this verse in Tehillim (and see further references there).” |
| 23. | Note of the Rebbe: “But see commentary of Rashi there.” |
• Sefer Hamitzvot:
English Text | Hebrew Text
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Friday, Tishrei 2, 5778 · September 22, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Negative Commandment 166
A Priest's Ritual Purity
"He shall not become impure for the dead among his people"—Leviticus 21:1.
A kohen (priest) may not contract ritual impurity through contact with a human corpse. The exception to this rule are his next of kin [—his father, mother, brother, unmarried sister, son and daughter. The Sages added his wife to the list].
This prohibition only applies to male priests.
Full text of this Mitzvah »
A Priest's Ritual Purity
Negative Commandment 166
Translated by Berel Bell
The 166th prohibition is that a regular kohen is forbidden from becoming tameh for any dead person other than the relatives listed in the Torah.1
The source of this prohibition is G‑d's statement2 (exalted be He), "He shall not become tameh through the dead of his people."
One who transgresses this prohibition and becomes tameh for anyone other than the six3 specified relatives is punished by lashes.
This prohibition does not apply to women. The Oral Tradition4 explains the phrase,5 "Sons of Aaron," to mean, "Only the 'sons of Aaron,' not the daughters of Aaron."
FOOTNOTES
1.See P37.
2.Lev. 21:1.
3.See Kapach, 5731, footnote 26.
4.Sifra, Parshas Emor.
5.Lev. 21:1.
Rambam:
• 1 Chapter A Day: Melachim uMilchamot Melachim uMilchamot - Chapter 8
English Text | Hebrew Text
Audio: Listen | Download | Video ClassMelachim uMilchamot - Chapter 8
1
When the army's troops enter the territory of gentiles, conquering them and taking them captive, they are permitted to eat meat from animals that died without being ritually slaughtered or which were trefe, and the flesh of pigs and similar animals, if they become hungry and can only find these forbidden foods.
Similarly, they may drink wine used in the worship of idols. This license is derived by the Oral Tradition which interprets Deuteronomy 6:10-11: 'God... will give you... houses filled with all the good things' as 'pigs' necks and the like.'
א
חלוצי צבא כשיכנסו בגבול העכו"ם ויכבשום וישבו מהן מותר להן לאכול נבלות וטרפות ובשר חזיר וכיוצא בו אם ירעב ולא מצא מה יאכל אלא מאכלות אלו האסורים וכן שותה יין נסך מפי השמועה למדו ובתים מלאים כל טוב ערפי חזירים וכיוצא בהן:
2
Similarly, a soldier may engage in sexual relations with a woman while she is still a gentile if his natural inclination overcomes him. However, he may not engage in sexual relations with her and then, go on his way. Rather, he must bring her into his home as Deuteronomy 21:11 states 'If you see a beautiful woman among the prisoners...You shall bring her into the midst of your home...'
It is forbidden for him to engage in sexual relations with her a second time until he marries her.
ב
וכן בועל אשה בגיותה אם תקפו יצרו אבל לא יבעלנה וילך לו אלא מכניסה לתוך ביתו שנאמר וראית בשביה אשת יפת תואר ואסור לבעול אותה ביאה שניה עד שישאנה:
3
Relations with a yefat toar are only permitted while she is in captivity as the verse states ' If you see... among the prisoners.'
This license is permitted whether the woman is a virgin or not, even if she is married, for the gentiles' marriages are not recognized.
A number of laws are derived from the exegesis of the verse from Deuteronomy quoted above:
'And you desire' - even though she is not beautiful.
'Her' - and not another. He may not engage in sexual relations with two women. 'You may take her as a wife' - He may not take two women as captives with the intention of engaging in relations with one and saving the other for his father or brother.
What is the source which teaches that he may not pressure her in the midst of the war? Deuteronomy 21:12 states: 'You shall bring her into the midst of your home...' Thus, he must bring her into an (vacant) place and then, engage in relations with her.
ג
אין אשת יפת תואר מותרת אלא בשעת השביה שנאמר וראית בשביה בין בתולה בין בעולה בין אשת איש שאין אישות לעכו"ם והשקת אף על פי שאינה יפה בה ולא בחברתה שלא יבעול שתים ולקחת לך לאשה שלא יקח שתים ויבעול אחת ויניח אחת לאביו או לאחיו ומנין שלא ילחצנה במלחמה שנאמר והבאתה אל תוך ביתך יכניסה למקום ואחר כך יבעול:
4
A priest is also allowed relations with a yefat toar initially. For the Torah only permitted relations as a concession to man's natural inclination. However, he is not permitted to marry her afterwards, for she is a convert.
ד
הכהן מותר ביפת תואר בביאה ראשונה שלא דברה תורה אלא כנגד היצר אבל אינו יכול לישאנה אחר כך מפני שהיא גיורת:
5
What is the procedure which a Jew must follow regarding a yefat toar after he had relations with her once while she is still a gentile? If she desires to enter under the wings of the Shechinah, he may have her immersed in a mikveh for the purpose of conversion immediately.
If she does not accept the Jewish faith, she should dwell in his house for thirty days, as ibid. 21:13 states: 'She shall mourn her father and mother for thirty days.' Similarly, she should mourn the abandonment of her faith. Her captor should not prevent her from crying.
She must let her nails grow and shave her head so that she will not appear attractive to him. She must be together with him at home. Thus, when he enters, he sees her; when he leaves; he sees her, so that he becomes disgusted with her.
He must be patient with her so that she will accept the Jewish faith. If she accepts Judaism and he desires her, she may convert and immerse herself in the mikveh for that purpose, like other converts.
ה
וכיצד דין ישראל ביפת תואר אחרי שיבעלנה ביאה ראשונה והיא בגיותה אם קבלה עליה להכנס תחת כנפי השכינה מטבילה לשם גרות מיד ואם לא קבלה תשב בביתו שלשים יום שנאמר ובכתה את אביה ואת אמה ירח ימים וכן בוכה על דתה ואינו מונעה ומגדלת את צפרניה ומגלחת את ראשה כדי שתתגנה בעיניו ותהיה עמו בבית נכנס ורואה אותה יוצא ורואה אותה כדי שיקוץ בה ומגלגל עמה כדי שתקבל אם קבלה ורצה בה הרי זו מתגיירת וטובלת ככל הגרים:
6
A captor must wait three months before marrying his captive: the month of mourning and two months following it.
When he marries her, he must give her Kiddushin and a Ketubah. If he does not desire her, he must set her free. If he sells her, he violates a negative commandment, as Deuteronomy 21:14 states: 'You may not sell her for money.' Should a captor sell his captive, the sale is invalidated and he must return the money.
Similarly, if after having relations with her, he forces her to become a servant, he violates a negative commandment from the time he makes use of her as ibid. states: lo titamar boh. That phrase means 'he should not make use of her.'
ו
וצריכה להמתין שלשה חדשים חדש של בכיה ושני חדשים אחריו ונושאה בכתובה וקידושין אם לא חפץ בה משלחה לנפשה ואם מכרה עובר בלא תעשה שנאמר ומכר לא תמכרנה בכסף [ואם מכרה] אינה מכורה ומחזיר הדמים וכן אם כבשה אחר שנבעלה לשם שפחה משישתמש בה עובר בלא תעשה שנאמר לא תתעמר בה שלא ישתמש בה:
7
Her captor must be patient with her for twelve months if she refuses to convert.
If she still refuses after this interval has passed, she must agree to accept the seven universal laws commanded to Noah's descendants and then, she is set free. Her status is the same as all other resident aliens.
Her captor may not marry her, for it is forbidden to marry a woman who has not converted.
ז
לא רצתה להתגייר מגלגלין עמה שנים עשר חדש לא רצתה מקבלת שבע מצות שנצטוו בני נח ומשלחה לנפשה והרי היא ככל הגרים התושבים ואינו נושאה שאסור לישא אשה שלא נתגיירה:
8
If she conceives after the initial relations with her captor, the child has the status of a convert. In no regard is he considered as the captor's son, for his mother is a gentile. Rather, the court immerses him in the mikveh and takes responsibility for him.
Tamar was conceived from King David's initial relations with a yefat toar, but Avshalom was conceived after marriage. Thus, Tamar was only Avshalom's maternal sister and thus, would have been permitted to Amnon. This can be inferred from the statement II Samuel 13:13: 'Speak to the king, for he will not withhold me from you.'
ח
נתעברה מביאה ראשונה הרי הולד גר ואינו בנו לדבר מן הדברים מפני שהוא מן העכו"ם אלא בית דין מטבילין אותו על דעתם ותמר מביאה ראשונה של יפת תואר היתה אבל אבשלום נולד מאחר הנישואין נמצאת תמר אחות אבשלום מאמו ומותרת להנשא לאמנון וכן הוא אומר דבר נא אל המלך כי לא ימנעני ממך:
9
A yefat toar who does not desire to abandon idol worship after twelve months should be executed. Similarly, a treaty cannot be made with a city which desires to accept a peaceful settlement until they deny idol worship, destroy their places of worship, and accept the seven universal laws commanded Noah's descendants. For every gentile who does not accept these commandments must be executed if he is under our undisputed authority.
ט
יפת תואר שלא רצתה להניח ע"ז אחר השנים עשר חדש הורגין אותה וכן עיר שהשלימה אין כורתין להן ברית עד שיכפרו בע"ז ויאבדו את כל מקומותיה ויקבלו שאר המצות שנצטוו בני נח שכל עכו"ם שלא קבל מצות שנצטוו בני נח הורגין אותו אם ישנו תחת ידינו:
10
Moses only gave the Torah and mitzvot as an inheritance to Israel, as Deuteronomy 33:4 states: 'The Torah... is the inheritance of the congregation of Jacob,' and to all those who desire to convert from among the other nations, as Numbers 15:15 states 'the convert shall be the same as you.' However, someone who does not desire to accept Torah and mitzvot, should not be forced to.
By the same regard, Moses was commanded by the Almighty to compel all the inhabitants of the world to accept the commandments given to Noah's descendants.
If one does not accept these commands, he should be executed. A person who formally accepts these commands is called a resident alien. This applies in any place. This acceptance must be made in the presence of three Torah scholars.
Anyone who agrees to circumcise himself and allows twelve months to pass without circumcising himself is considered as one of the nations.
י
משה רבינו לא הנחיל התורה והמצות אלא לישראל שנאמר מורשה קהלת יעקב ולכל הרוצה להתגייר משאר האומות שנאמר ככם כגר אבל מי שלא רצה אין כופין אותו לקבל תורה ומצות וכן צוה משה רבינו מפי הגבורה לכוף את כל באי העולם לקבל מצות שנצטוו בני נח וכל מי שלא יקבל יהרג והמקבל אותם הוא הנקרא גר תושב בכל מקום וצריך לקבל עליו בפני שלשה חברים וכל המקבל עליו למול ועברו עליו שנים עשר חדש ולא מל הרי זה כמן האומות:
11
Anyone who accepts upon himself the fulfillment of these seven mitzvot and is precise in their observance is considered one of 'the pious among the gentiles' and will merit a share in the world to come.
This applies only when he accepts them and fulfills them because the Holy One, blessed be He, commanded them in the Torah and informed us through Moses, our teacher, that Noah's descendants had been commanded to fulfill them previously.
However, if he fulfills them out of intellectual conviction, he is not a resident alien, nor of 'the pious among the gentiles,' nor of their wise men.
יא
כל המקבל שבע מצות ונזהר לעשותן הרי זה מחסידי אומות העולם ויש לו חלק לעולם הבא והוא שיקבל אותן ויעשה אותן מפני שצוה בהן הקב"ה בתורה והודיענו על ידי משה רבינו שבני נח מקודם נצטוו בהן אבל אם עשאן מפני הכרע הדעת אין זה גר תושב ואינו מחסידי אומות העולם ולא מחכמיהם:
Rambam:
• 3 Chapters A Day: Avel Avel - Chapter 12, Avel Avel - Chapter 13, Avel Avel - Chapter 14
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1
A eulogy is an honor for the deceased. Therefore we compel the heirs to pay the wages of the men and women who recite laments and they eulogize him. If the deceased directed that he not be eulogized, we do not eulogize him. If, however, he directed that he not be buried, we do not heed him, for burial is a mitzvah, as Deuteronomy 21:22 states: "And you shall certainly bury him."
א
ההספד כבוד המת הוא לפיכך כופין את היורשין ליתן שכר מקוננים והמקוננות וסופדין אותו ואם צוה שלא יספדוהו אין סופדין אותו אבל אם צוה שלא יקבר אין שומעין לו שהקבורה מצוה שנאמר כי קבור תקברנו:
2
Anyone who is sluggish with regard to the eulogy for a sage will not live long. Anyone who is sluggish with regard to the eulogy of an upright person is fit to be buried in his lifetime. Anyone who sheds tears for an upright person will have his reward for this guarded by the Holy One, blessed be He.
ב
כל המתעצל בהספדו של חכם אינו מאריך ימים וכל המתעצל בהספד אדם כשר ראוי ליקבר בחייו וכל המוריד דמעות על אדם כשר הרי שכרו שמור על כך אצל הקדוש ברוך הוא:
3
We do not place a Torah scroll on the bier of a sage. We do not change him from one bier to another. We take his bier out only through the doorway; we do not lower it to remove it through the gardens. For others, this is permitted.
ג
אין מניחין ספר תורה על מטתו של חכם ואין משנין אותו ממטה למטה ואין מוציאין מטתו אלא דרך פתחים לא שישלשלוה דרך גגות ובשאר העם מותר לעשות:
4
We rise and sit no less than seven times in honor of a deceased person. There should be no less than ten men who rise and sit. Only relatives should participate. This rite is carried out only on the first day, in the cemetery, in communities where it is customary to observe it.
How is this rite carried out in communities where it is customary to observe it? We have the other relatives and the members of the family who are not required to mourn stand and we recite dirges and the like in their presence. Afterwards, one says: "Sit honored persons, sit." He then recites other statements of lament before them while they are sitting and then says: "Stand honored persons, stand." He then speaks again while they are stand and repeats this pattern seven times.
ד
אין פוחתין משבעה מעמדות למת ואין עושין מעמד ומושב בפחות מעשרה ואין עושין אלא בקרובים ואין עושין אלא ביום ראשון ובבית הקברות ובמקום שנהגו כיצד עושין במקום שנהגו מעמידין שאר הקרובים ובני משפחה שאינן בני אבל ואומרין לפניהם דברי קינות וכיוצא בהן ואח"כ אומר שבו יקרים שבו ואומר לפניהם דברים אחרים כשהן יושבין ואחר כך עמדו יקרים עמודו ואומר כשהן עומדין וחוזר ואומר כך שבע פעמים:
5
Just as we rise and sit in honor of men in places where this custom is observed, we observe the same rites in honor of women. Never, however, do we leave the bier of a women in the public thoroughfare, for this is considered disrespectful for a woman. Instead, she is buried directly after her death.
ה
כדרך שעושין מעמד ומושב לאנשים במקום שנהגו כך עושין לנשים ומספידין הנשים כאנשים בכל מקום אבל אין מניחין מטת האשה ברחוב לעולם שזה גנאי לאשה אלא סמוך למיתתה קבורתה:
6
When a person gathers the bones of a deceased, mourning dirges and lamentations should not be recited, not should the mourning blessing or words of comfort for mourners be said. Instead, we recite only words of praise to the Holy One, blessed be He, and exhortations to repentance.
ו
המלקט עצמות אין אומרים עליהם קינים ונהי ולא ברכת אבלים ולא תנחומי אבלים אבל אומרים עליהן דברי שבח להקב"ה ודברי כבושים:
7
The following rules apply when a person moves the coffin of a person from one place to another. If the corpse's backbone is intact, we stand in a line for him, recite the mourning blessing and the words of comfort for mourners. We eulogize him even if his bones were moved after twelve months after his death. If its backbone is not intact, we do not eulogize him. We do not stand in a line for him, nor do we recite the mourning blessing and the words of comfort for mourners.
The term "mourning blessing" refers to what is said in the mourners' home. The words of comfort for mourners refers to what is said when standing in a line.
ז
המפנה ארונו של מת ממקום למקום אם שדרו קיימת עומדין עליו בשורה ואומרים עליו ברכת אבלים ותנחומי אבלים ומספידין אותו אף על פי שהעבירוהו לאחר שנים עשר חדש ואם אין שדרו קיימת אין מספידין אותו ואין עומדין עליו בשורה ואין אומרין עליו ברכת אבלים ולא תנחומי אבלים ואלו הן ברכת אבלים דברים שאומרים בבית האבל תנחומי אבלים שאומרים בשורה:
8
When a person gathers the bones of his father and his mother, he should mourn for them for that entire day. In the evening, he should not mourn even though they are bound up in his sheet. One does not recite mourning dirges.
ח
המלקט עצמות אביו ואמו הרי זה מתאבל עליהן כל היום כולו ולערב אין מתאבל אפילו צרורין לו בסדינו ואין אומרין עליהן קינות:
9
We do not eulogize children. How old must a child be to be fit to be eulogized? For the children of the poor or the children of the elderly, five years old. For the children of the wealthy, six years old. This applies to both boys and girls.
ט
אין מספידין את הקטנים ובן כמה שנים יהיה ראוי להספד בני עניים או בני זקנים בני חמש ובני עשירים בני שש אחד זכרים ואחד נקבות:
10
The following rules apply when a child dies. If he dies within 30 days of birth, he should be carried in one's bosom and buried with one woman and two men in attendance. He should not be buried with one man and two women in attendance because of the prohibition against men and woman being together alone. We do not stand in a line because of him, nor do we recite the mourning blessing or the words of comfort for mourners.
When a child was a full 30 days old, his corpse should be carried in a small coffin that can be carried on one's forearms. We stand in a line because of him and recite the mourning blessing and the words of comfort for mourners. A child of twelve months is carried out in a bier.
י
תינוק שמת כל שלשים יוצא בחיק ונקבר באשה אחת ובשני אנשים אבל לא באיש אחד ובשתי נשים מפני הייחוד ואין עומדין עליו בשורה ואין אומרין עליו ברכת אבלים ותנחומי אבלים בן שלשים יום גמורים יוצא בגלוסקמא קטנה הניטלת באגפיים ועומדין עליו בשורה ואומרין עליו ברכת אבלים ותנחומי אבלים בן שנים עשר חדש יוצא במטה:
11
Whenever a corpse is taken out in a bier, people at large should grieve for him. Whenever it is not taken out in a bier, people at large need not grieve for him. Whenever anyone is known to people at large, people at large should occupy themselves with his burial. When one is not known to people at large, people at large need not occupy themselves with his burial.
In a place where it is customary for women to walk before the bier, they walk before the bier; where it is customary for them to walk after the bier, they walk after the bier.
יא
כל היוצא במטה רבים מצהיבין עליו וכל שאינו יוצא במטה אין רבים מצהיבין עליו וכל הניכר לרבים רבים מתעסקין בו וכל שאינו ניכר לרבים אין רבים חייבין להתעסק בו ומקום שנהגו נשים לצאת לפני המטה יוצאות לפני המטה לאחר המטה יוצאות לאחר המטה:
12
We do not eulogize servants and maidservants. Nor do we stand in a line because of them, nor do we recite the mourning blessing nor the words of comfort for mourners. Instead, we tell the master, as we would say if one lost an ox or a donkey: "May the Omnipresent replenish your loss."
יב
העבדים והשפחות אין מספידין אותן ואין עומדין עליהן בשורה ואין אומרים עליהן ברכת אבלים ותנחומי אבלים אלא אומרין לו כשם שאומרין לו על שורו ועל חמורו המקום ימלא חסרונך:
Avel - Chapter 13
1
How are mourners comforted? After the deceased is buried, the mourners gather together and stand at the side of the cemetery. All of those who attended the funeral stand around them, line after line. A line may not be less than ten and the mourners are not included in the reckoning.
א
כיצד מנחמין את האבלים אחר שקוברין את המת מתקבצין האבלים ועומדין בצד בית הקברות וכל המלוין את המת עומדין סביב להן שורה לפני שורה ואין שורה פחותה מעשרה ואין אבלים מן המנין:
2
The mourners stand at the left side of the comforters and the comforters pass by the mourners one by one and tell them: "May you be comforted from heaven."
Afterwards, the mourner goes home. On each of the seven days of mourning, people come to comfort him. Whether new people come or not, the others still comfort him.
ב
האבלים עומדין לשמאל המנחמין וכל המנחמין באין אצל האבלים אחד אחד ואומרים להן תנוחמו מן השמים ואח"כ הולך האבל לביתו וכל יום ויום משבעת ימי אבלות באין בני אדם לנחמו בין שבאו פנים חדשות בין שלא באו:
3
The mourner sits at the head of the company. The comforters are permitted to sit only on the ground, as Job 2:13 states: "And they sat with him on the ground." They are not permitted to say anything until the mourner opens his mouth first, as it is written (ibid.): "And no one spoke anything to him." And it states (ibid. 3:1, 4:1): "And then Job held forth.... And Eliphaz responded."
Once the mourner shakes his head, the comforters are no longer permitted to sit with him, so that they do not trouble him overly so.
ג
האבל מיסב בראש ואין המנחמין רשאין לישב אלא על גבי קרקע שנאמר וישבו אתו לארץ ואין רשאין לומר דבר עד שיפתח האבל את פיו תחלה שנאמר ואין דובר אליו דבר וכתיב אחרי כן פתח איוב את פיהו וגו' ויען אליפז וכיון שנענע בראשו שוב אין המנחמין רשאין לישב אצלו שלא יטריחוהו יותר מדאי:
4
When a deceased person has no mourners who must be comforted, ten upright men from the community at large come and sit in his place throughout the seven days of mourning. Others gather around them. If there are not ten fixed people who remain throughout the seven days, each day, ten other people are selected and they sit in his place.
ד
מת שאין לו אבלים להתנחם באים עשרה בני אדם כשרין ויושבין במקומו כל שבעת ימי האבילות ושאר העם מתקבצין עליהן ואם לא היו שם עשרה קבועין בכל יום ויום מתקבצין עשרה משאר העם ויושבין במקומו:
5
Everyone is obligated to stand in front of a nasi except a mourner and sick person. To all who stand in his presence, he says: "Sit," with the exception of a mourner and sick person, for that would imply: "Remain in your mourning," "Remain in your illness."
ה
הכל חייבין לעמוד בפני נשיא חוץ מאבל וחולה ולכל העומד מפניו אומר לו שב חוץ מאבל וחולה שמשמע ישב באבלו ישב בחליו:
6
We sweep and we mop in a mourner's home. We wash plates, cups, pitchers, and bottles, and light lamps. We do not, however, bring incense or spices.
ו
מכבדין ומרבצין בבית האבל ומדיחין קערות וכוסות וקיתונות וצלוחיות ומדליקין את הנרות אבל אין מביאין שם לא את המוגמר ולא את הבשמים:
7
We do not bring the food for the meal of comfort to a mourner's home in silver or cork utensils or the like, but wicker-work baskets of planed willow trees or the like so as not to embarrass a person who lacks means. Similarly, beverages are not poured in clear glasses rather than colored ones so as not to embarrass the poor whose wine is not of a high quality.
ז
אין מוליכין לבית האבל המאכל שמברין בו לא בכלי כסף ולא בכלי שעם וכיוצא בהן אלא בכלי נסרים של ערבה קלופה וכיוצא בהן שלא לבייש את מי שאין לו ואין משקין בזכוכית לבנה אלא בצבועה שלא לבייש את העניים שאין יינותיהן טובות:
8
No one person should drink more than ten cups of wine in the house of a mourner: three before the meal, three during the meal, and four afterwards. One should not drink more lest he become intoxicated.
ח
אין שותין בבית האבל יתר על עשרה כוסות לכל אחד ואחד שלשה קודם אכילה ושלשה בתוך אכילה וארבעה לאחר אכילה ולא יוסיף שמא ישתכר:
9
We do not relate teachings of Torah law or homiletic insights in the home of a mourner. Instead, we sit in grief. In the presence of the corpse, we speak only of matters related to the corpse. To be involved in Torah study in the presence of a corpse or in a cemetery is forbidden.
ט
אין אומרין שמועה והגדה בבית האבל אלא יושבין דוין וכן אין אומרין בפני המת אלא דברים של מת אבל לעסוק בדברי תורה בפניו או בבית הקברות אסור:
10
One should not cry over the deceased for more than three days and one should not eulogize him for more than seven.
When does the above apply? To people at large. With regard to Torah scholars, by contrast, everything depends on their wisdom. In any case, we do not cry over them for more than 30 days, for we have no one greater than Moses our teacher and concerning him, Deutronomy 34:8 states: "The children of Israel cried over Moses... for 30 days and the days of crying in mourning for Moses concluded."
We do not eulogize for more than twelve months, for we have no one of greater wisdom than our holy teacher Rabbeinu Hakodesh, and he was eulogized for only twelve months. Similarly, if a report of a wise man's death reaches us after twelve months, we do not eulogize him.
י
אין בוכין על המת יתר משלשה ימים ואין מספידין יתר משבעה בד"א בשאר העם אבל תלמידי חכמים הכל לפי חכמתן ואין בוכין עליהם יותר משלשים יום שאין לנו גדול ממשה רבינו וכתיב ויתמו ימי בכי אבל משה וכן אין מספידין יתר על שנים עשר חדש אין לנו בחכמה גדול מרבינו הקדוש ושנים עשר חדש בלבד נספד וכן חכם שבאה שמועתו לאחר שנים עשר חדש אין סופדין אותו:
11
A person should not become excessively broken hearted because of a person's death, as Jeremiah 22:10 states: "Do not weep for a dead man and do not shake your head because of him." That means not to weep excessively. For death is the pattern of the world. And a person who causes himself grief because of the pattern of the world is a fool.
What should one do? Weep for three days, eulogize for seven, and observe the restrictions on cutting one's hair and the other five matters for 30 days.
יא
אל יתקשה אדם על מתו יתר מדאי שנאמר אל תבכו למת ואל תנודו לו כלומר יתר מדאי שזהו מנהגו של עולם והמצער [עצמו יותר] על מנהגו של עולם הרי זה טפש אלא כיצד יעשה שלשה לבכי שבעה להספד שלשים יום לתספורת ולשאר החמשה דברים:
12
Whoever does not mourn over his dead in the manner which our Sages commanded is cruel. Instead, one should be fearful, worry, examine his deeds and repent.
If one member of a group dies, the entire group should worry. For the first three days, one should see himself as if a sword is drawn over his neck. From the third day until the seventh, he should consider it as if it is in the corner. From that time onward, as if it is passing before him in the market place. All of this is so that a person should prepare himself and repent and awake from his sleep. Behold it is written Jeremiah 5:3: "You have stricken them, but they have not trembled." Implied is that one should awake and tremble.
יב
כל מי שאינו מתאבל כמו שצוו חכמים הרי זה אכזרי אלא יפחד וידאג ויפשפש במעשיו ויחזור בתשובה ואחד מבני חבורה שמת תדאג כל החבורה כולה כל שלשה ימים הראשונים יראה את עצמו כאילו חרב מונחת לו על צוארו ומשלשה ועד שבעה [כאילו היא] מונחת בקרן זוית מכאן ואילך [כאילו] עוברת כנגדו בשוק כל זה להכין עצמו ויחזור ויעור משנתו והרי הוא אומר הכיתה אותם ולא חלו מכלל שצריך להקיץ ולחול:
Avel - Chapter 14
1
It is a positive commandment of Rabbinic origin to visit the sick, comfort mourners, to prepare for a funeral, prepare a bride, accompany guests, attend to all the needs of a burial, carry a corpse on one shoulders, walk before the bier, mourn, dig a grave, and bury the dead, and also to bring joy to a bride and groom and help them in all their needs. These are deeds of kindness that one carries out with his person that have no limit.
Although all these mitzvot are of Rabbinic origin, they are included in the Scriptural commandment Leviticus 19:18: "Love your neighbor as yourself." That charge implies that whatever you would like other people to do for you, you should do for your comrade in the Torah and mitzvot.
א
מצות עשה של דבריהם לבקר חולים ולנחם אבלים ולהוציא המת ולהכניס הכלה וללוות האורחים ולהתעסק בכל צרכי הקבורה לשאת על הכתף ולילך לפניו ולספוד ולחפור ולקבור וכן לשמח הכלה והחתן ולסעדם בכל צרכיהם ואלו הן גמילות חסדים שבגופו שאין להם שיעור אף על פי שכל מצות אלו מדבריהם הרי הן בכלל ואהבת לרעך כמוך כל הדברים שאתה רוצה שיעשו אותם לך אחרים עשה אתה אותן לאחיך בתורה ובמצות:
2
The reward one receives for accompanying guests is greater than all of the others. This is a statute which Abraham our Patriarch instituted and the path of kindness which he would follow. He would feed wayfarers, provide them with drink, and accompany them. Showing hospitality for guests surpasses receiving the Divine Presence as Genesis 18:3 states: "And he saw and behold there were three people."
Accompanying them is greater than showing them hospitality. Our Sages said: "Whoever does not accompany them is considered as if he shed blood."
ב
שכר הלויה מרובה מן הכל והוא החק שחקקו אברהם אבינו ודרך החסד שנהג בה מאכיל עוברי דרכים ומשקה אותן ומלוה אותן וגדולה הכנסת אורחים מהקבלת פני שכינה שנאמר וירא והנה שלשה אנשים ולוויים יותר מהכנסתן אמרו חכמים כל שאינו מלוה כאילו שופך דמים:
3
We compel people to accompany wayfarers in the same manner as we compel them to give charity. The court would prepare agents to accompany people who travel from place to place. If they were lax in this matter, it is considered as if they shed blood. 11 Even a person who accompanies a colleague for four cubits will receive a great reward.
What is the extent to which a person must accompany a colleague? A teacher must accompany his student to the outskirts of the city. A person must accompany a colleague to the city's Sabbath limits. A student must accompany his teacher for a parsah. If he was his master teacher, he must accompany him until three parseot.
ג
כופין ללוייה כדרך שכופין לצדקה ובית דין היו מתקנין שלוחין ללוות אדם העובר ממקום למקום ואם נתעצלו בדבר זה מעלה עליהם כאילו שפכו דמים אפילו המלוה את חבירו ארבע אמות יש לו שכר הרבה וכמה שיעור לויה שחייב אדם בה הרב לתלמיד עד עבורה של עיר והאיש לחבירו עד תחום שבת והתלמיד לרב עד פרסה ואם היה רבו מובהק עד שלש פרסאות:
4
It is a mitzvah incumbent on everyone to visit the sick. Even a person of great spiritual stature should visit one of lesser stature. One may visit many times during the day. Whoever increases the frequency of his visits is praiseworthy provided he does not become burdensome. Whoever visits a sick person removes a portion of his sickness and relieves him. Whoever does not visit the sick is consider as if he shed blood.
ד
בקור חולים מצוה על הכל אפילו גדול מבקר את הקטן ומבקרין הרבה פעמים ביום וכל המוסיף משובח ובלבד שלא יטריח וכל המבקר את החולה כאילו נטל חלק מחליו והקל מעליו וכל שאינו מבקר כאילו שופך דמים:
5
We do not visit the sick except from the third day onward. If, however, a person became ill suddenly and his illness became very severe, he should be visited immediately.
We do not visit the sick during the first three hours of the day, nor in the last three hours because his attendants are tending to the sick person's needs. We do not visit patients with stomach illnesses, eye illnesses, or headaches because the visits are difficult for them.
ה
אין מבקרין את החולה אלא מיום שלישי והלאה ואם קפץ עליו החולי והכביד מבקרין אותו מיד ואין מבקרין את החולה לא בשלש שעות ראשונות ביום ולא בשלש אחרונות מפני שהן מתעסקין בצרכי החולה ואין מבקרין לא חולי מעיים ולא חולי העין ולא מחושי הראש מפני שהבקור קשה להן:
6
When one comes to visit a sick person, he should not sit on a bed, nor on a chair, nor on a bench, nor on a high place, nor above the invalid's head. Instead, he should wrap himself in a tallit, sit below his head, entreat God for mercy on his behalf and depart.
ו
הנכנס לבקר את החולה לא ישב לא על גבי מטה ולא על גבי כסא ולא על גבי ספסל ולא על גבי מקום גבוה ולא למעלה ממראשותיו אלא מתעטף ויושב למטה ממראשותיו ומבקש עליו רחמים ויוצא:
7
It appears to me that comforting mourners takes precedence over visiting the sick. For comforting mourners is an expression of kindness to the living and the dead.
ז
יראה לי שנחמת אבלים קודם לבקור חולים שנחום אבלים גמילות חסד עם החיים ועם המתים:
8
When a person is faced with either tending to a corpse or a bride, he should leave the bride and occupy himself with the corpse. Thus Ecclesiastes 7:4 states: "The heart of the wise is in the house of mourning."
When a corpse and a bride confront each other on a road, the corpse is turned aside before the bride. Both of these should turn aside before a king
ח
מי שהיה לפניו מת וכלה מניח את הכלה ומתעסק עם המת וכן הוא אומר לב חכמים בבית אבל וגו' מת וכלה שפגעו זה בזה בדרך מעבירין את המת מלפני הכלה וזה וזה עוברין מלפני המלך:
9
We nullify Torah study for a funeral and for a wedding. When does the above apply? When there are not enough people to care for a corpse. If there are enough people to care for it, Torah study should not nullified. Whoever does not occupy himself with Torah study is obligated to occupy himself with the corpse.
ט
מבטלין תלמוד תורה להוצאת המת ולהכנסת הכלה במה דברים אמורים בשאין לו כל צרכו אבל יש לו כל צרכו אין מבטלין וכל שאין מתעסקין בתורה חייבין להתעסק עמו:
10
If there is one corpse in a city, all the inhabitants of the city are forbidden to perform work until they bury him. If there is a person responsible for tending to the needs of funeral, the others are permitted.
י
מת אחד בעיר כל בני העיר אסורין בעשיית מלאכה עד שיקברוהו ואם יש לו מי שיתעסק בצרכיו מותרין:
11
When a Torah scholar dies, unless there are 600,000 to accompany him, we nullify Torah study for his funeral. If there are 600,000, we do not nullify Torah study. If he would also teach others, there is no limit. Instead, we nullify everyone from their ordinary activity for his funeral.
יא
תלמיד חכם שמת אפילו היו עמו עד ששים רבוא מבטלין תלמוד תורה להוצאתו היו ששים רבוא אין מבטלין ואם היה מלמד לאחרים אין לו שיעור אלא מבטלין הכל להוצאתו:
12
We bury the dead of the gentiles, comfort their mourners, and visit their sick, as an expression of the ways of peace.
יב
קוברין מתי עכו"ם ומנחמין אביליהם ומבקרין חוליהם מפני דרכי שלום:
13
It is forbidden to benefit from a cemetery. What is implied? We do not eat or drink, perform work read the Torah or study the Oral Law within them. The general principle is: We do not benefit from them nor act frivolously within them.
A person should not walk within four cubits of a grave with tefillin in his hand or a Torah scroll in his arm, nor should he pray there. At a distance of four cubits, this is permitted.
יג
בתי הקברות אסורין בהנאה כיצד אין אוכלין בהן ואין שותין בהן ואין עושין בהן מלאכה ולא קורין בהן ולא שונין בהן כללו של דבר אין ניאותין בהן ולא נוהגין בהן קלות ראש לא ילך אדם בתוך ארבע אמות של קבר ותפילין בידו וספר תורה בזרועו ולא יתפלל שם וברחוק ארבע אמות מותר:
14
When a person is transporting the bones of a corpse from one place to another, he should not put them in a leather sack, place them on a donkey and ride upon them, because this is treating them contemptuously. If he was afraid of thieves or robbers, this is permitted.
יד
המוליך עצמות ממקום למקום לא יתנם בדיסקיא ויניחם על גבי חמורו וירכב עליהם מפני שנוהג בהן מנהג בזיון ואם היה מתיירא מפני הגנבים ומפני הליסטים מותר:
15
We do not move a corpse from one grave to another, even from a denigrating site to an honorable one. If the grave was located in another person's property, the corpse may be moved even from an honorable site to a denigrating one.
טו
אין מפנין את המת מקבר לקבר אפילו מבזוי למכובד ואם היה בתוך שדהו מפנהו אפילו ממכובד לבזוי:
16
We do not bury one corpse on top of another, nor do we bury two corpses together, for this is denigrating. A baby who sleeps with his mother may be buried with her.
טז
אין קוברין מת על גבי מת ולא שני מתים כאחד שבזיון הוא וקטן הישן עם אמו נקבר עמה:
17
It is not forbidden to benefit from the earth of a grave. For ordinary earth never becomes forbidden. It is, by contrast, forbidden to benefit from a building which is a grave.
יז
עפר הקבר אינו אסור בהנאה שאין קרקע עולם נאסרת אבל קבר הבניין אסור בהנאה:
18
When a person builds a grave for a deceased person, the grave does not become forbidden until the corpse is placed inside. Even if one places a stillborn infant in a grave, the prohibition against benefiting from it takes effect.
יח
הבונה קבר למת לא נאסר עד שיכנס בו המת ואפילו הטיל בו נפל נאסר בהנאה:
19
The following rules apply when a monument is built for the sake of a living person and a corpse is placed within. If one row of bricks was added for the sake of the deceased person, it is forbidden to derive benefit from the entire monument even after the corpse was removed from there. If one recognized the addition, one may remove it and then the remainder is permitted. If the monument was made for the sake of the deceased, once the corpse was placed in it, it becomes forbidden even though the corpse was removed.
יט
נפש שנעשה לשם חי ושם בו המת והוסיף בו דימוס אחר לשם המת אע"פ שפנה המת הכל אסור בהנאה ואם הכיר את התוספת חולץ אותה והשאר מותר נעשה לשם המת כיון שהוטל בו המת נאסר אע"פשפנהו:
20
When a person builds a grave for his father and then buries his father's corpse in another grave, he should never bury another corpse in that grave. Instead, it is forbidden to benefit from this grave forever as an expression of respect for his father.
כ
הבונה קבר לאביו והלך וקברו בקבר אחר הרי זה לא יקבר בו מת אחר עולמית והקבר הזה אסור בהנאה מפני כבוד אביו:
21
It is forbidden to benefit from a corpse with the exception of its hair. One may benefit from hair, because it is not his body. Similarly, it is forbidden to benefit from the coffin and the shrouds. There is no prohibition against benefiting from garments prepared to be used as shrouds. Even if one knitted a garment to be used for a corpse, they are not forbidden until they reach the bier which is buried with him. For designation of an article to be used for a corpse does not cause it to be forbidden.
כא
המת אסור בהנאה כולו חוץ משערו שהוא מותר בהנאה מפני שאינו גופו וכן ארונו וכל תכריכיו אסורין בהנאה אבל כלים המוכנים לתכריך לא נאסרו בהנאה אפילו ארג בגד למת לא נאסר עד שיגיע במטה הנקברת עמו שאין ההזמנה אוסרת:
22
It is forbidden to benefit from all the garments thrown upon the deceased on the bier which is buried with him, so that because of them, confusion will not arise with regard to shrouds.
כב
כל הכלים שזורקין על המת על המטה הנקברת עמו אסורין בהנאה שלא יתחלפו בתכריכין:
23
If a person's father or mother were throwing garments on the bier in their extreme aggravation, it is a mitzvah for others to save them. If they reached the bier which is buried with the corpse, we do not save them.
כג
היו אביו ואמו מזרקין כלים בחמתן על המת מצוה על אחרים להצילן ואם הגיעו למטה הנקברת עמו אין מצילין אותן:
24
We teach a person that he should not recklessly destroy property and through it to oblivion. It is better to give it to the poor than to throw it to maggots and worms. Whoever casts many articles on a deceased person violates the commandment against destroying property.
כד
מלמדין את האדם שלא יהא חבלן ולא יפסיד את הכלים וישליכם לחבלה מוטב לתתם לעניים ואל ישליכם לרמה ותולעה וכל המרבה כלים על המת עובר בלא תשחית:
25
When a king dies, we ruin the horse that he would ride upon and the calf that pulls the wagon in which he would sit. We cut off its hooves from below the knee, a place that does not render it trefe.
We convene a yeshivah at his grave for seven days, as II Chronicles 32:33 states: "They honored him in his death." Our Sages interpret this as meaning: they convened a yeshivah at his grave. When a nasi dies, we do not nullify his yeshivah for more than 30 days.
כה
מלך שמת עוקרין סוס שהיה רוכב עליו ועגלה שהיתה מושכת בקרון שהיה יושב בו מנשר פרסותיה מן הארכובה ולמטה מקום שאין עושה אותה טריפה ומושיבין ישיבה על קברו שבעה ימים שנאמר וכבוד עשו לו במותו זה שהושיבו לו ישיבה על קברו ונשיא שמת אין מבטלין ישיבתו יתר על שלשים יום:
26
When a king or a nasi dies, one may burn his bed and all his personal utensils. This is not considered as an Amorite or destructive practice. For Jeremiah 34:5 states: "You shall die in peace, and as they made pyres for your ancestors, the earlier kings..., they will make pyres for you."
כו
מלך או נשיא שמת יש להן לשרוף מטתו וכל כלי תשמישו ואין בזה דרך האמורי ולא משום השחתה שנאמר בשלום תמות ובמשרפות אבותיך הראשונים ישרפו לך:
Hayom Yom:
• English Text | Video Class
Friday, Tishrei 2, 5778 · 22 September 2017
"Today's Day"
Friday, Tishrei 2,* 2nd day of Rosh Hashana, 5704
L'keil orech din is said at Musaf.
Torah lessons: Chumash: Ha'azinu, Shishi with Rashi.
Tehillim: 10-17. Also 91-93.
Tanya: (Such) created (p. 499) ...to its cause). (p. 501).
At Mincha do not say Hodu (p. 124); do say Patach Eliyahu (p. 125).
The statement in the Alter Rebbe's Siddur,1 (Shaar haKriat Sh'ma, in the maamar L'havin hahefresh, p. 74a of that siddur) that prior to sounding the shofar we say Ana b'choach,2 means this: In general terms they are the kavanot (mystical devotions) of the verses whose initial letters are the second Name of the Name mem-bet.3 However, some keep the kavanot of the words Ana b'choach in thought, but do not pronounce the letters or words. One who is involved with kavanot must study those subjects in the Arizal's4 writings until he knows them clearly, and then his kavanot are acceptable and favored.
FOOTNOTES
*.According to circumstantial evidence cited by the Rebbe of righteous memory (Sefer Hamaamarim 5711, p. 106), this day marks the yahrzeit in 5703 (1942), of Rebbetzin Sheina, daughter of the Previous Rebbe. May G-d avenge her blood. (She was married to R. Menachem Mendel Hakohein Horenstein.)
1.I.e. the "Siddur with Chassidus."
2....when we do not, in fact, actually say it. See Siddur pp. 280-1.
3.A mystical form of the Divine Name consisting of 42 letters. See Kidushin 71a.
4."Arizal" is an acronym for Rabbi Yitzchak Luria of blessed memory (zal) whose kabalistic writings are basic for knowledge of mystical devotions.
"Today's Day"
Friday, Tishrei 2,* 2nd day of Rosh Hashana, 5704
L'keil orech din is said at Musaf.
Torah lessons: Chumash: Ha'azinu, Shishi with Rashi.
Tehillim: 10-17. Also 91-93.
Tanya: (Such) created (p. 499) ...to its cause). (p. 501).
At Mincha do not say Hodu (p. 124); do say Patach Eliyahu (p. 125).
The statement in the Alter Rebbe's Siddur,1 (Shaar haKriat Sh'ma, in the maamar L'havin hahefresh, p. 74a of that siddur) that prior to sounding the shofar we say Ana b'choach,2 means this: In general terms they are the kavanot (mystical devotions) of the verses whose initial letters are the second Name of the Name mem-bet.3 However, some keep the kavanot of the words Ana b'choach in thought, but do not pronounce the letters or words. One who is involved with kavanot must study those subjects in the Arizal's4 writings until he knows them clearly, and then his kavanot are acceptable and favored.
FOOTNOTES
*.According to circumstantial evidence cited by the Rebbe of righteous memory (Sefer Hamaamarim 5711, p. 106), this day marks the yahrzeit in 5703 (1942), of Rebbetzin Sheina, daughter of the Previous Rebbe. May G-d avenge her blood. (She was married to R. Menachem Mendel Hakohein Horenstein.)
1.I.e. the "Siddur with Chassidus."
2....when we do not, in fact, actually say it. See Siddur pp. 280-1.
3.A mystical form of the Divine Name consisting of 42 letters. See Kidushin 71a.
4."Arizal" is an acronym for Rabbi Yitzchak Luria of blessed memory (zal) whose kabalistic writings are basic for knowledge of mystical devotions.
Daily Thought:
Happy Birthday, Universe
Every year, our sages taught, with the cry of the shofar the entire universe is reborn.
And so, at that time, with our resolutions and our prayers, we hold an awesome power: To determine what sort of child this newborn year shall be—how it will take its first breaths, how it will struggle to its feet and how it will carry us through life for the twelve months to come.
In truth, it is not only once a year: At every new moon, in a smaller way, all life is renewed again.
And so too, every morning, we are all reborn from a nighttime taste of death.
And at every moment—in the smallest increment of time—every particle of the universe is projected into being out of absolute nothingness, as it was at the very beginning.
Which is why there is always hope. Because at every moment, life is born anew. And we are the masters of how this moment will be born
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