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- ב"ה - Today in Judaism - Today is Thursday, 8 Tishrei, 5778 · September 28, 2017
2 “Adonai came from Sinai;
from Se‘ir he dawned on his people,
shone forth from Mount Pa’ran;
and with him were myriads of holy ones;
at his right hand
was a fiery law for them.
3 He truly loves the peoples —
all his holy ones are in your hand;
sitting at your feet,
they receive your instruction,
4 the Torah Moshe commanded us
as an inheritance for the community of Ya‘akov.
5 Then a king arose in Yeshurun
when the leaders of the people were gathered,
all the tribes of Isra’el together.
6 “Let Re’uven live and not die out,
even though his numbers grow few.”
7 Of Y’hudah he said:
“Hear, Adonai, the cry of Y’hudah!
Bring him in to his people,
let his own hands defend him;
but you, help him against his enemies.”
(ii) 8 Of Levi he said:
“Let your tumim and urim
be with your pious one,
whom you tested at Massah,
with whom you struggled at M’rivah Spring.
9 Of his father and mother he said, ‘I don’t know them’;
he didn’t acknowledge his brothers or children.
For he observed your word,
and he kept your covenant.
10 They will teach Ya‘akov your rulings,
Isra’el your Torah.
They will set incense before you
and whole burnt offerings on your altar.
11 Adonai, bless his possessions,
accept the work he does;
but crush his enemies hip and thigh;
may those who hate him rise no more.”
12 Of Binyamin he said:
“Adonai’s beloved lives securely.
He protects him day after day.
He lives between his shoulders.”
(iii) 13 Of Yosef he said:
“May Adonai bless his land
with the best from the sky, for the dew,
and for what comes from the deep beneath,
14 with the best of what the sun makes grow,
with the best of what comes up each month,
15 with the best from the mountains of old,
with the best from the eternal hills,
16 with the best from the earth and all that fills it,
and the favor of him who lived in the [burning] bush.
May blessing come on the head of Yosef,
on the brow of the prince among his brothers.
17 His firstborn bull — glory is his;
his horns are those of a wild ox;
With them he will gore the peoples,
all of them, to the ends of the earth.
These are the myriads of Efrayim;
these are the thousands of M’nasheh.”
Today's Laws & Customs:
• Ten Days of Repentance
The 10-day period beginning on Rosh Hashanah and ending on Yom Kippur is known as the "Ten Days of Repentance"; this is the period, say the sages, of which the prophet speaks when he proclaims (Isaiah 55:6) "Seek G-d when He is to be found; call on Him when He is near." Psalm 130, Avinu Malkeinu and other special inserts and additions are included in our daily prayers during these days.
The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below for today's three Psalms.
Click below for today's three Psalms.
Chapter 109; Chapter 110; Chapter 111
Psalms Chapter 109:1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul. Chapter 110:1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high. Chapter 111:
"Today's Day"
Thursday, Tishrei 8, 5704
Torah lessons: Chumash: B'racha, Chamishi with Rashi.
Tehillim: 44-48. Also 109-111.
Tanya: Furthermore, (in addition (p. 507)..malchut of Atzilut) (p. 509).
A resume of the fifth method:
H - Hatznei'a..., "Walk discreetly with your G-d,"1. One must take care not to be conspicuous or ostentatious in the slightest. It is said "Man should always be artful in piety."2 The artfulness lies in seeing that his piety not be noticed at all. We know that a number of the early chassidim concealed their true selves, and when discovered were sincerely distressed. This is the avoda of teshuva that comes from hatznei'a lechet, being discreet.
FOOTNOTES
1.Micha 6:8.
2.Brachot 17a.
Daily Thought:
Self-Pity
Self-pity is nothing less than an impulse to self-destruction. And this is its script:
“This is the way you were made. These are the facts of your situation. It’s bad. In fact, it’s so bad, it’s impossible to do anything about it. And therefore, you are free from any responsibility to clean it up. Nobody can blame you for anything.”
Self-pity is a liar and a thief.
A liar, because everyone is granted the power to clean up their own mess. A thief, because as long as it sits inside you, it is stealing away the days of your life.
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1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Links: About the Ten Days of teshuvah; Voicemail; more on teshuvah
• TashlichIn certain communities, it is customary to perform the Tashlich ceremony today (if the day doesn't fall on Shabbat.)
Today in Jewish History:
• Temple Dedicated (826 BCE)The 14-day dedication festivities, celebrating the completion of the Holy Temple in Jerusalem built by King Solomon, commenced on the 8th of Tishrei of the year 2935 from creation (826 BCE). The First Temple served as the epicenter of Jewish national and spiritual life for 410 year, until its destruction by the Babylonians in 423 BCE.
Links: The Holy Temple: an Anthology
• Passing of R. Baruch (1791)Yahrtzeit of Rabbi Baruch, father of the founder of Chabad, Rabbi Schneur Zalman of Liadi.
Daily Quote:
"And all the nations of the world will see that the Name of G-d is upon you and they will fear you" (Deuteronomy 28:10) -- this refers to the tefillin on the head(Talmud, Berachot 6a)
Daily Torah Study:
Chumash: Vezot Hab'rachah, 5th Portion Deuteronomy 33:22-33:26 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 33
22And of Dan he said: "Dan is a young lion, streaming from Bashan." כבוּלְדָ֣ן אָמַ֔ר דָּ֖ן גּ֣וּר אַרְיֵ֑ה יְזַנֵּ֖ק מִן־הַבָּשָֽׁן:
Dan is a young lion: Dan was also located close to the border, and so [like Gad], he is compared to lions. — [Sifrei 33:22]
דן גור אריה: אף הוא היה סמוך לספר לפיכך מושלו באריות:
streaming from Bashan: [This is to be understood] as the Targum [Onkelos] renders it [“His land drinks from the rivers that flow from Bashan”]. For the Jordan [river] comes out from Dan’s territory, from the Paneas cave, which is [a place called] Leshem, within the territory of Dan. [The children of Dan conquered Leshem and incorporated it into their territory, calling it Dan after their father,] as it is said,“And they called Leshem, Dan” (Joshua 19:47). - [Bech. 55a] And its source (זִנּוּק) and flow is from Bashan. Another explanation [of יְזַנֵּק מִן-הַבָּשָׁן] is: Just as a water flow (זִנּוּק) issues from one place and divides itself [afterwards] into two directions, similarly, the tribe of Dan [started with one territory and ended up] taking a portion in two places. First, they took the northwest [of the Land of Israel], namely, Ekron and its surroundings. But this did not suffice them. So they came and fought against Leshem, which is Paneas, located in the north-east [of the Land of Israel]. [Now Rashi demarcates these two areas geographically:] For the Jordan comes out of the Paneas [or Banias] cave, which is in the east [and at the northern extremity] of the Land of Israel, and then the river flows from the north [straight down] to the south, ending at the edge of the Salt Sea [“Dead Sea”], which in turn, is in the east of Judah’s territory, Judah having taken his territory in the southern part of the Land of Israel, as is delineated in the book of Joshua (19:47). This is the meaning of what is stated there: “And the border of the children of Dan went out from them, so the children of Dan arose and fought against Leshem [and took possession of it].” [So when this verse says“And the border of the children of Dan went out from them,” it means:] Their border was bursting outwards [as it were,] along that whole [eastern flank of the Land] where they originally took their inheritance. [Hence, whereas Dan started out with one territory, he ended up with two, just like a water flow (זִנּוּק) is one, and divides into two]. — [Sifrei 33:22]
יזנק מן הבשן: כתרגומו שהיה הירדן יוצא מחלקו ממערת פמייאס והיא לשם שהיא בחלקו של דן, שנאמר (יהושע יט, מז) ויקראו ללשם דן וזינוקו וקילוחו מן הבשן. דבר אחר מה זינוק זה יוצא ממקום אחד ונחלק לשני מקומות, כך שבטו של דן נטלו חלק בשני מקומות. תחלה נטלו בצפונית מערבית עקרון וסביבותיה, ולא ספקו להם ובאו ונלחמו עם לשם שהיא פמייאס והיא בצפונית מזרחית, שהרי הירדן יוצא ממערת פמייאס והוא במזרחה של ארץ ישראל ובא מהצפון לדרום וכלה בקצה ים המלח, שהוא במזרח יהודה, שנטל בדרומה של ארץ ישראל, כמו שמפורש בספר יהושע, והוא שנאמר (שם יט, מז) ויצא גבול בני דן מהם ויעלו בני דן וילחמו עם לשם וגו', יצא גבולם מכל אותו הרוח שהתחילו לנחול בו:
23And of Naftali he said, "Naftali is favorably satisfied and full of the Lord's blessing. Possess the Sea and the south." כגוּלְנַפְתָּלִ֣י אָמַ֔ר נַפְתָּלִי֙ שְׂבַ֣ע רָצ֔וֹן וּמָלֵ֖א בִּרְכַּ֣ת יְהֹוָ֑ה יָ֥ם וְדָר֖וֹם יְרָֽשָׁה:
favorably satisfied: Naftali’s land would fully satisfy all its inhabitants.
שבע רצון: שהיתה ארצו שבעה כל רצון יושביה:
Possess the sea and the south: The sea of Kinnereth fell within Naftali’s portion; moreover, he took a rope’s length of fishing-coast on its south[ern shore] for spreading out his nets and trawls. — [B.K. 81b]
ים ודרום ירשה: ים כנרת נפלה בחלקו ונטל מלא חבל חרם בדרומה לפרוש חרמים ומכמורות:
Possess: Heb. יְרָשָׁה. This word is in the imperative form and is equivalent to [the simple command רֵשׁ] in“Go up and possess (רֵשׁ) ” (Deut. 1:21). The fact that the accent is placed on next to the last syllable in the word, namely on the reish, proves this point, like the words: יְרַשׁ (possess!), יְדַע (know!), לְקַח (take!) and שְׁמַע (listen!). Now, when one adds a hey at the end of this [simple command] form, the accent is on next to the last syllable of the word to become: לְקָחָה סְלָחָה יְדָעָה שְׁמָעָה Here also, יְרָשָׁה is an imperative form. Accordingly, in the Masoreth Gedolah , we find this in the alphabetically arranged imperative forms of verbs, which have their accents on next to the last syllable.
ירשה: לשון צווי, כמו (דברים א, כא) עלה רש, והטעם שלמעלה ברי"ש מוכיח, כמו ירש, ידע, לקח, שמע, כשמוסיף בו ה"א יהיה הטעם למעלה שמעה, ידעה, סלחה, לקחה אף כאן ירשה לשון צווי. ובמסורת הגדולה מצינו באלפא ביתא לשון צווי דטעמיהון מלעיל:
24And of Asher he said: "May Asher be blessed with sons. He will be pleasing to his brothers, and immerse his foot in oil. כדוּלְאָשֵׁ֣ר אָמַ֔ר בָּר֥וּךְ מִבָּנִ֖ים אָשֵׁ֑ר יְהִ֤י רְצוּי֙ אֶחָ֔יו וְטֹבֵ֥ל בַּשֶּׁ֖מֶן רַגְלֽוֹ:
May Asher be blessed with sons: I saw in Sifrei the following (33:24): “Among all of the tribes, you will not find one that is blessed with sons as Asher was.” But I do not know in which regard.
ברוך מבנים אשר: ראיתי בספרי אין לך בכל השבטים שנתברך בבנים כאשר, ואיני יודע כיצד:
He will be pleasing to his brothers: Asher pleased his brothers with “Onpakinon oil” [oil of unripe olives, used for anointing one’s skin] and tasty foods (?), and they please him [by repaying him] with grain. Another explanation of “He will be pleasing to his brothers” : Because the women who came from Asher were beautiful [and were sought after for marriage]. This is the meaning of what is stated in Chronicles (I Chron. 7:31). [when it speaks of Malchiel, Asher’s grandson]“he was the father בִּרְזָיִת [literally, olive-child]” that is to say, his daughters were married to Kohanim Gedolim [and kings], who were anointed with olive oil (זַיִת) . - [Gen. Rabbah 71:10]
יהי רצוי אחיו: שהיה מתרצה לאחיו בשמן אנפיקינון ובקפלאות והם מרצין לו בתבואה. דבר אחר יהי רצוי אחיו שהיו בנותיו נאות והוא שנאמר (דברי הימים א' ז, לא) הוא אבי ברזית, שהיו בנותיו נשואות לכהנים גדולים הנמשחים בשמן זית:
and immerse his foot in oil: for his land flowed like a spring with oil. It once happened, that the people of Laodicea were in need of oil, and they appointed an agent [who was sent from place to place, until he found an olive farmer. The latter brought this agent to his home, and there, the olive farmer washed himself and then dipped his hands and feet, thereby fulfilling our verse here: “And dip his foot in oil.” Then, he supplied the agent from Laodicea with one million, one hundred and eighteen thousand maneh worth of olive oil!]. — [Tractate Men. 85b]
וטובל בשמן רגלו: שהיתה ארצו מושכת שמן כמעין. ומעשה שנצטרכו אנשי לודקיא לשמן מנו להם פולמוסטום אחד וכו', כדאיתא במנחות (פה ב):
25Your locks are iron and copper, and the days of your old age will be like the days of your youth. כהבַּרְזֶ֥ל וּנְח֖שֶׁת מִנְעָלֶ֑ךָ וּכְיָמֶ֖יךָ דָּבְאֶֽךָ:
Your locks are iron and copper: Now he [Moses] addresses all Israel, whose strong men dwelled in the border cities and would “lock up” the Land [as it were, with their protection], so that the enemies would be unable to enter. It was as if the Land was closed up with locks and bolts made of iron and copper. Another explanation: Your locks are iron and copper-Your land is “locked in” by mountains, from which iron and copper are mined. [In this respect] Asher’s territory was [considered] the “lock of the Land of Israel.” — [Sifrei 33:25]
ברזל ונחשת מנעלך: עכשיו הוא מדבר נגד כל ישראל, שהיו גבוריהם יושבים בערי הספר ונועלים אותה שלא יוכלו האויבים ליכנס בה כאלו היא סגורה במנעולים ובריחים של ברזל ונחשת. דבר אחר ברזל ונחשת מנעלך ארצכם נעולה בהרים שחוצבין מהם ברזל ונחשת, וארצו של אשר היתה מנעולה של ארץ ישראל:
and the days of your old age will be like the days of your youth: Heb. וּכְיָמֶיךָ דָּבְאֶךָ. Like the days that are your best, namely, your first days, the days of your youth-so will be the days of your old age, days which [ordinarily] flow away (דּוֹאֲבִים), are painful, and decline. Another explanation of וּכְיָמֶיךָ דָּבְאֶךָ is: וּכְיָמֶיךָ - the days which can be enumerated as your good days, namely, all those days on which you fulfilled the will of the Omnipresent - דָּבְאֶךָ, so will be “your flowing,” i.e., all the countries [in the world] will make silver and gold flow into the Land of Israel. For Israel will be blessed with fruits, so that all the countries will be supplied by it, consequently pouring their silver and gold into it, ascorant in Old French. Moreover, the world’s silver and gold will be depleted, because they will pour it into your Land. — [Sifrei 33:25]
דבאך: וכימים שהם טובים לך, שהן ימי תחלתך ימי נעוריך כן יהיו ימי זקנתך, שהם דואבים זבים ומתמוטטים. דבר אחר וכימיך דבאך וכימיך שהם טובים לך כמנין ימיך, כל הימים אשר אתם עושים רצונו של מקום, יהיו דבאך שכל הארצות יהיו דובאות כסף וזהב לארץ ישראל, שתהא מבורכת בפירות. וכל הארצות מתפרנסות הימנה וממשיכות לה כספם וזהבם אישקורונ"ט [ישפעו]. הכסף והזהב כלה מהם, שהן מזיבות אותם לארצכם:
26Jeshurun, there is none like God; He Who rides the heavens is at your assistance, and with His majesty, [He rides] the skies, כואֵ֥ין כָּאֵ֖ל יְשֻׁר֑וּן רֹכֵ֤ב שָׁמַ֨יִם֙ בְּעֶזְרֶ֔ךָ וּבְגַֽאֲוָת֖וֹ שְׁחָקִֽים:
Jeshurun: There is none like God - Jeshurun, you should know that there is none like God among all the gods of the peoples, and that their rock is not like your Rock.
כאל ישרון: דע לך ישורון שאין כאל בכל אלהי העמים ולא כצורך צורם:
He Who rides the heavens: is the same God Who is at your assistance, and with His majesty, He rides the skies.
שמים: הוא אותו אלוה שבעזרך ובגאותו הוא רוכב שחקים:
Tehillim: Psalms Chapters 44 - 48
• 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 44
The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
3.Reffering to the Messiah. (Metzudot).
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
FOOTNOTES
1.A musical instrument (Rashi)
2.Flowing from Eden (Rashi)
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
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 109, 110 and 111.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Tanya: Iggeret HaKodesh, middle of Epistle 20
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Thursday, Tishrei 8, 5778 · September 28, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 20
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Rambam:
• Sefer Hamitzvot:
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Today's Mitzvah
Thursday, Tishrei 8, 5778 · September 28, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Principle 1
Do not count Rabbinic Commandments in this list. E.g. lighting Chanukah candles or reciting the Hallel.
Indeed, this seems obvious, for the Talmud says that 613 mitzvot "were given to Moses at Sinai," and rabbinic mitzvot were not instituted until later dates. But in truth, we follow rabbinic rulings because of a biblical mandate: "You shall not divert from the word they tell you, either right or left" (Deuteronomy17:11); and as such, before performing a rabbinic mitzvah, we say a blessing in which we thank G‑d for "sanctifying us with His commandments and commanding us to..." Nevertheless, the individual rabbinic precepts are not counted as part of the 613 (and, are considered "rabbinic," a classification that has certain halachic implications).
Principle 2
Do not include laws which are derived from one of the Thirteen Principles of Torah Exegesis.
Every word and letter in the Torah is exact, and the Sages extrapolated many laws from an extra (or missing) word or letter, or a particular sequence which the Torah chooses to use (click here for more on this topic). Nevertheless, unless the Sages explicitly say that a particular law that they derived is categorized as biblical, it is not counted as part of the 613.
An example of this is the obligation to accord honor to parents-in-law, a precept derived from an extra word ("et") in a verse. Though the Torah alludes to the concept, it is not considered a biblical command.
Principle 3
Do not count mitzvot which are not binding on all generations. E.g. the laws regarding the disassembly of the Tabernacle, or the prohibition against waging war on Amon and Moab, which only applied to the Israelites in the desert.
Rambam:
• 1 Chapter A Day: Introduction to Mishneh Torah Part 2
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Part 2
All the sages who were mentioned were the leaders of the generations. Among them were heads of academies, heads of the exile, and members of the great Sanhedrin. Together with them in each generation, there were thousands and myriads that heard their [teachings].
Ravina and Rav Ashi were the final generation of the Sages of the Talmud.
כל אלו החכמים הנזכרים הם גדולי הדורות. מהם ראשי ישיבות ומהם ראשי גליות ומהם סנהדרי גדולה. ועמהם בכל דור ודור אלפים ורבבות ששמעו מהם ועמהם. רבינא ורב אשי הם סוף חכמי הגמרא.
Rav Ashi composed the Babylonian Talmud in Shin'ar approximately one hundred years after Rabbi Yochanan composed the Jerusalem Talmud.1 The intent of both the Talmuds is to elucidate the words of the Mishnah, to explain its deeper points, and [to relate] the new matters that were developed by each court from the era of Rabbenu Hakadosh until the composition of the Talmud.
From the entire [body of knowledge stemming from] the two Talmuds, the Tosefta, the Sifra, and the Sifre, can be derived the forbidden and the permitted, the impure and the pure, the liable and those who are free of liability, the invalid and the valid as was received [in tradition], one person from another, [in a chain extending back] to Moses at Mount Sinai.
ורב אשי הוא שחיבר הגמרא הבבלית בארץ שנער אחר שחיבר ר' יוחנן הגמרא ירושלמית בכמו מאה שנה. וענין שני הגמרות הוא פירוש דברי המשניות וביאור עמקותיה ודברים שנתחדשו בכל בית דין ובית דין מימות רבינו הקדוש ועד חיבור הגמרא. ומשני הגמרות ומן התוספתות ומספרא וספרי (ומן התוספות) מכולם יתבאר האסור והמותר הטמא והטהור החיוב והפטור הפסול והכשר כמו שהעתיקו איש מפי איש מפי משה רבינו מסיני:
Also, [the sources mentioned above] relate those matters which were decreed by the sages and prophets in each generation in order to "build a fence around the Torah." We were explicitly taught about [this practice] by Moses, as [implied by Leviticus 18:30]: "And you shall observe My precepts," [which can be interpreted to mean]: "Make safeguards for My precepts."2
Similarly, it includes the customs and ordinances that were ordained or practiced in each generation according to [the judgment of] the governing court of that generation.3 It is forbidden to deviate from [these decisions], as [implied by Deuteronomy 17:11]: "Do not deviate from the instructions that they will give you, left or right."
It also includes marvelous judgments and laws which were not received from Moses, but rather were derived by the courts of the [later] generations based on the principles of Biblical exegesis. The elders of those generations made these decisions and concluded that this was the law. Rav Ashi included in the Talmud this entire [body of knowledge, stemming] from the era of Moses, our teacher, until his [own] era.
The Sages of the Mishnah also composed other texts to explain the words of the Torah. Rabbi Hoshaia, the disciple of Rabbenu Hakadosh, composed an explanation of the book of Genesis.4 Rabbi Yishmael [composed] an explanation beginning at "These are the names" [the beginning of the book of Exodus,] until the conclusion of the Torah. This is called the Mechilta. Rabbi Akiva also composed a Mechilta.5 Other Sages of the following generations composed other [collections of the] interpretations [of verses] (Medrashim). All of these works were composed before the Babylonian Talmud.
גם יתבאר מהם דברים שגזרו חכמים ונביאים שבכל דור ודור לעשות סייג לתורה כמו ששמעו ממשה בפירוש. שנאמר ושמרתם את משמרתי עשו משמרת למשמרתי. וכן יתבאר מהם המנהגות והתקנות שהתקינו או שנהגו בכל דור ודור כמו שראו בית דין של אותו הדור. לפי שאסור לסור מהם שנאמר לא תסור מן הדבר אשר יגידו לך ימין ושמאל. וכן משפטים ודינים מופלאים שלא קיבלום ממשה ודנו בהם בית דין של אותו הדור במדות שהתורה נדרשת בהן. ופסקו אותם הזקנים וגמרו שהדין כך הוא. הכל חיבר רב אשי בגמרא מימות משה ועד ימיו. וחברו חכמי המשנה חיבורים אחרים לפרש דברי התורה. רבי הושעיא תלמידו של רבינו הקדוש חיבר ביאור ספר בראשית. ורבי ישמעאל פירש מאלה שמות עד סוף התורה והוא הנקרא מכילתא. וכן ר' עקיבא חיבר מכילתא. וחכמים אחרים אחריהם חיברו מדרשות.והכל חובר קודם הגמרא הבבלית:
Thus, Ravina, Rav Ashi, and their colleagues represent the final era of the great Sages of Israel who transmitted the Oral Law. They passed decrees, ordained practices, and put into effect customs. These decrees, ordinances, and customs spread out among the entire Jewish people in all the places where they lived.6
After the court of Rav Ashi composed the Talmud and completed it in the time of his son, the Jewish people became further dispersed throughout all the lands, reaching the distant extremes and the far removed islands. Strife sprung up throughout the world, and the paths of travel became endangered by troops. Torah study decreased and the Jews ceased entering their yeshivot in the thousands and myriads, as was customary previously.
Instead, individuals, the remnants whom God called, would gather in each city and country, occupy themselves in Torah study, and [devote themselves] to understanding the texts of the Sages and learning the path of judgment from them.
נמצא רבינא ורב אשי וחבריהם. סוף גדולי חכמי ישראל המעתיקים תורה שבעל פה. ושגזרו גזירות והתקינו התקנות והנהיגו מנהגות ופשטה גזירתם ותקנתם ומנהגותם בכל ישראל בכל מקומות מושבותם. ואחר בית דין של רב אשי שחבר הגמרא וגמרו בימי בנו נתפזרו ישראל בכל הארצות פיזור יתר והגיעו לקצוות ואיים הרחוקים ורבתה קטטה בעולם ונשתבשו הדרכים בגייסות ונתמעט תלמוד תורה ולא נכנסו ישראל ללמוד בישיבותיהם אלפים ורבבות כמו שהיו מקודם אלא מתקבצים יחידים השרידים אשר ה' קורא בכל עיר ועיר ובכל מדינה ומדינה ועוסקין בתורה ומבינים בחיבורי החכמים כולם ויודעים מהם דרך המשפט היאך הוא.
Every court that was established after the conclusion of the Talmud, regardless of the country in which it was established, issued decrees, enacted ordinances, and established customs for the people of that country - or those of several countries. These practices, however, were not accepted throughout the Jewish people, because of the distance between [their different] settlements and the disruption of communication [between them].
Since each of these courts were considered to be individuals - and the High Court of 71 judges had been defunct for many years before the composition of the Talmud - people in one country could not be compelled to follow the practices of another country, nor is one court required to sanction decrees which another court had declared in its locale. Similarly, if one of the Geonim interpreted the path of judgment in a certain way, while the court which arose afterward interpreted the proper approach to the matter in a different way, the [opinion of the] first [need] not be adhered to [absolutely]. Rather, whichever [position] appears to be correct - whether the first or the last - is accepted.
וכל בית דין שעמד אחר הגמרא בכל מדינה ומדינה וגזר או התקין או הנהיג לבני מדינתו או לבני מדינות רבות לא פשטו מעשיו בכל ישראל מפני רחוק מושבותיהם ושבוש הדרכים. והיות בית דין של אותה המדינה יחידים ובית דין הגדול של שבעים ואחד בטל מכמה שנים קודם חיבור הגמרא. לפיכך אין כופין אנשי מדינה זו לנהוג כמנהג מדינה האחרת. ואין אומרים לבית דין זה לגזור גזירה שגזרה בית דין אחר במדינתו. וכן אם למד אחד מהגאונים שדרך המשפט כך הוא ונתבאר לבית דין אחר שעמד אחריו שאין זה דרך המשפט הכתוב בגמרא, אין שומעין לראשון אלא למי שהדעת נוטה לדבריו בין ראשון בין אחרון:
FOOTNOTES
1.Thus, according to the Rambam, the approximate date of the composition of the Babylonian Talmud was 4125 (465 C.E.).
The commentaries point to Bava Metzia 86a, which relates that "Rav Ashi and Ravina were the final authorities with regard to instruction," as the source for the Rambam's statements. From the Rambam's later statements, it appears that in this instance as well, Rav Ashi laid the foundation for the Talmud. However, the composition of the text was completed by Ravina Zuta, Mar bar Rav Ashi, and Rav Yosse more than seventy years after Rav Ashi's death.
2.In the Introduction to his Commentary on the Mishnah, the Rambam deals with this subject at length, citing as examples, the prohibition of eating fowl together with milk and the eighteen decrees passed by the School of Hillel and the School of Shammai.
3.In the Introduction to his Commentary on the Mishnah, the Rambam also mentions these two categories, describing them as:
Laws that were established after meditation on the proper structure for interpersonal relations, without adding or detracting from the words of the Torah, or matters that [were instituted] for the spiritual betterment of mankind.
Among the examples of such laws he cites are: Hillel's institution of the Pruzbul and the ordinances of Ushia, which require a father to support his children. The Rambam also discusses these three categories of Rabbinic decrees in Hilchot Mamrim, Chapters 1 and 2.
4.The Rambam is referring to Bereshit Rabbah.
5.Today, this collection of teachings is known as Mechilta D'Rabbi Shimon bar Yochai.
6.Because these ordinances were universally accepted by the Jewish people, their observance became mandatory, as the Rambam explains further on.
Rambam:
• 3 Chapters A Day: Positive Commandments Part 1, Positive Commandments Part 2, Positive Commandments Part 3
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Part 1
1
The first of the positive commandments is the mitzvah to know that there is a God, as [Exodus 20:2] states: "I am God, your Lord."
א
מצוה ראשונה ממצוות עשה, לידע שיש שם אלוה, שנאמר "אנוכי ה' אלוהיך" (שמות כ,ב; דברים ה,ו).
2
To unify Him, as [Deuteronomy 6:4] states: "God is our Lord, God is one."
ב
לייחדו, שנאמר "ה' אלוהינו, ה' אחד" (דברים ו,ד).
3
To love Him, as [Deuteronomy 6:5] states: "And you shall love God, your Lord."
ג
לאוהבו, שנאמר "ואהבת, את ה' אלוהיך" (דברים ו,ה; דברים יא,א).
4
To fear Him, as [Deuteronomy 6:13] states: "Fear God, your Lord."
ד
ליראה ממנו, שנאמר "את ה' אלוהיך תירא" (דברים ו,יג; דברים י,כ).
5
To pray, as [Exodus 23:25] states: "And you shall serve God, your Lord." This service is prayer.a
ה
להתפלל, שנאמר "ועבדתם, את ה' אלוהיכם" (שמות כג,כה); עבודה זו תפילה.
6
To cling to Him, as [Deuteronomy 10:2] states: "And you shall cling to Him."
ו
לדובקה בו, שנאמר "ובו תדבק" (דברים י,כ).
7
To swear in His name, as [Deuteronomy 10:20] states: "And you shall swear in His name."a,b
ז
להישבע בשמו, שנאמר "ובשמו, תישבע" (דברים ו,יג; דברים י,כ).
8
To emulate His good and just ways, as [Deuteronomy 28:9] states: "And you shall walk in His ways."
ח
להידמות בדרכיו הטובים והישרים, שנאמר "והלכת, בדרכיו" (דברים כח,ט).
9
To sanctify His name, as [Leviticus 22:32] states: "And I shall be sanctified amidst the children of Israel."
ט
לקדש את שמו, שנאמר "ונקדשתי, בתוך בני ישראל" (ויקרא כב,לב).
10
To recite the Shema twice daily, as [Deuteronomy 6:2] states: "And you shall speak of them when you lie down and when you arise."
י
לקרות קרית שמע פעמיים בכל יום, שנאמר "ודיברת בם . . . בשוכבך ובקומך" (דברים ו,ז).
11
To study Torah and to teach it [to others], as [Deuteronomy 6:2] states: "And you shall teach them to your children."
יא
ללמוד תורה וללמדה, שנאמר "ושיננתם לבניך" (דברים ו,ז).
12
To tie tefillin upon our heads, as [Deuteronomy 6:8] states: "And they shall be an emblem between your eyes."
יב
לקשור תפילין בראש, שנאמר "והיו לטוטפות, בין עיניך" (דברים ו,ח).
13
To tie tefillin upon our arms, as [Deuteronomy 6:8] states: "And you shall tie them for a sign upon your arms."
יג
לקשור תפילין ביד, שנאמר "וקשרתם לאות, על ידך" (דברים ו,ח).
14
To make tzitzit, as [Numbers 15:38] states: "And you shall make tzitzit for them."
יד
לעשות ציצית, שנאמר "ועשו להם ציצית" (במדבר טו,לח).
15
To affix a mezuzah, as [Deuteronomy 6:9] states: "And you shall write them on the doorposts of your home."
טו
לקבוע מזוזה, שנאמר "וכתבתם על מזוזות ביתך" (דברים ו,ט; דברים יא,כ).
16
To collect the people to hear the Torah [being read] in the year following the shemitah year, as [Deuteronomy 31:12] states: "Gather together the people."
טז
להקהיל את העם לשמוע התורה במוצאי שביעית, שנאמר "הקהל את העם" (דברים לא,יב).
17
For each man to write a Torah scroll for himself, as [Deuteronomy 31:19] states: "Write down this song."
יז
לכתוב כל איש ספר תורה לעצמו, שנאמר "כתבו לכם את השירה הזאת" (דברים לא,יט).
18
For the king to write a second Torah scroll for himself in addition to the one which [he is required to write to fulfill the mitzvah incumbent upon] every man. Thus, he will have two Torah scrolls, as [Deuteronomy 17:19] states: "And he shall write for himself a copy of this Torah."
יח
לכתוב המלך ספר תורה לעצמו, יתר על האחד של כל אדם, עד שיהיה לו שתי תורות, שנאמר "וכתב לו את משנה התורה הזאת" (דברים יז,יח).
19
To bless [God] after eating, as [Deuteronomy 8:10] states: "[After] you eat and are satisfied, you shall bless God, your Lord."
יט
לברך אחר המזון, שנאמר "ואכלת, ושבעת--ובירכת את ה' אלוהיך" (דברים ח,י).
20
To build [God's] chosen house, [the Temple,] as [Exodus 25:8] states: "And you shall make a sanctuary for Me."b
כ
לבנות בית הבחירה, שנאמר "ועשו לי, מקדש" (שמות כה,ח).
21
To revere this house, as [Leviticus 19:30] states: "And revere My sanctuary."
כא
ליראה מבית זה, שנאמר "ומקדשי תיראו" (ויקרא יט,ל; ויקרא כו,ב).
22
To keep watch over this house continuously, as [Numbers 18:2,4] states: "And you and- your descendants before the Tent of Testimony.... [And they shall keep the watch....]"
כב
לשמור בית זה תמיד, שנאמר "ואתה ובניך איתך, לפני אוהל העדות" (במדבר יח,ב).
23
For the Levites to serve in the sanctuary, as [Numbers 18:23] states: "And the Levite shall serve...."
כג
להיות הלוי עובד במקדש, שנאמר "ועבד הלוי הוא" (במדבר יח,כג).
24
For a priest to sanctify his hands and feet at the time of service [in the Temple], as [Exodus 30:19] states: "And Aaron and his sons will wash...."
כד
לקדש הכוהן ידיו ורגליו בשעת העבודה, שנאמר "ורחצו אהרון ובניו" (שמות ל,יט).
25
To prepare the candles of the Sanctuary, as [Exodus 27:21] states: "Aaron and his sons shall prepare it."
כה
לערוך נרות במקדש, שנאמר "יערוך אותו אהרון ובניו" (שמות כז,כא).
26
For the priests to bless the Jews, as [Numbers 6:23] states: "In this manner, you shall bless the children of Israel."
כו
לברך הכוהנים את ישראל, שנאמר "כה תברכו את בני ישראל" (במדבר ו,כג).
27
To arrange bread and frankincense before God [in the Temple] on every Sabbath, as [Exodus 25:30] states: "And you shall place the showbread on the table."b
כז
להסדיר לחם ולבונה לפני ה' בכל שבת, שנאמר "ונתת על השולחן לחם פנים" (שמות כה,ל).
28
To burn a spice offering twice [each] day, as [Exodus 30:7] states: "And Aaron shall burn incense upon it...."
כח
להקטיר קטורת פעמיים ביום, שנאמר "והקטיר עליו אהרון, קטורת סמים" (שמות ל,ז).
29
To keep a fire burning on the altar for burnt offerings continually, as [Leviticus 6:6] states: "And you shall keep a fire burning continuously on the altar."
כט
להבעיר אש במזבח העולה תמיד, שנאמר "אש, תמיד תוקד על המזבח" (ויקרא ו,ו).
30
To remove the ashes from the altar, as [Leviticus 6:3] states: "And he shall remove the ashes...."
ל
להרים את הדשן מעל המזבח, שנאמר "והרים את הדשן" (ויקרא ו,ג).
31
To send impure people out from the camp of the Divine Presence - i.e., the sanctuary - as [Numbers 5:2] states: "And you shall send from the camp all the leprous, any zav, and anyone who has contracted impurity because of a corpse."
לא
לשלח טמאים ממחנה שכינה שהוא המקדש, שנאמר "וישלחו מן המחנה, כל צרוע וכל זב; וכול, טמא לנפש" (במדבר ה,ב).
32
To show honor to Aaron's descendants and to give them priority regarding all holy matters, as [Leviticus 21:8] states: "And you shall sanctify him."
לב
לחלוק כבוד לזרעו של אהרון ולהקדימו לכל דבר שבקדושה, שנאמר "וקידשתו" (ויקרא כא,ח).
33
To clothe the priests with the priestly garments for service [in the Temple], as [Exodus 28:2] states: "And you shall make holy garments...."a
לג
להלביש הכוהנים לעבודה בגדי כהונה, שנאמר "ועשית בגדי קודש" (שמות כח,ב).
34
To carry the ark upon our shoulders when it is to be carried, as [Numbers 7:9] states: "And they shall carry it on their shoulders."
לד
לשאת את הארון על הכתף כשנושאים אותו, שנאמר "בכתף יישאו" (במדבר ז,ט).
35
To anoint the High Priests and kings with the anointing oil, as [Exodus 30:30-31] states: "[Anoint Aaron....] This shall be sacred anointing oil."
לה
למשוח כוהנים גדולים ומלכים בשמן המשחה, שנאמר "שמן משחת קודש יהיה זה" (שמות ל,לא).
36
For the priests to serve in the sanctuary in individual watches; and for them to all serve as one on the festivals, as [Deuteronomy 18:6-8] states: "When the Levite shall come... [he can serve]...with the exception of that which is theirs by ancestral right."a
לו
להיות הכוהנים עובדים במקדש משמרות משמרות, ובמועדים עובדים כאחד, שנאמר "וכי יבוא הלוי" (דברים יח,ו) "לבד ממכריו, על האבות" (דברים יח,ח).
37
For the priests to become ritually impure and mourn for their relatives in the same manner as other Jews who are commanded to mourn, as [Leviticus 21:3] states: "He shall become impure for her."
לז
להיות הכוהנים מיטמאים לקרוביהן ומתאבלין עליהן כשאר ישראל שהן מצווין להתאבל, שנאמר "לה, ייטמא" (ויקרא כא,ג).
38
For a High Priest to marry a virgin, as [Leviti‑cus 21:13] states: "And he shall marry a woman who is a virgin."
לח
להיות כוהן גדול נושא בתולה, שנאמר "והוא, אישה בבתוליה ייקח" (ויקרא כא,יג).
39
To offer the tamid offerings each day, as [Numbers 28:3] states: "[This is the fire offering...] two each day continuously."
לט
להקריב תמידין בכל יום, שנאמר "שניים ליום, עולה תמיד" (במדבר כח,ג).
40
For the High Priest to offer a meal offering each day, as [Leviticus 6:13] states: "This is the sacrifice of Aaron and his descendants."
מ
להקריב כוהן גדול מנחה בכל יום, שנאמר "זה קרבן אהרון ובניו" (ויקרא ו,יג).
41
To offer an additional sacrifice every Sabbath, as [Numbers 28:9] states: "On the Sabbath day, two lambs...."
מא
להוסיף קרבן אחר בכל שבת, שנאמר "וביום, השבת--שני כבשים" (במדבר כח,ט).
42
To offer an additional sacrifice every Rosh Chodesh, as [Numbers 28:11] states: "On your Rashei Chodashim...."
מב
להוסיף קרבן בכל ראש חודש וחודש, שנאמר "ובראשי, חודשיכם" (במדבר כח,יא).
43
To offer an additional sacrifice on Pesach, as [Leviticus 23:36] states: "For seven days, you will bring a fire offering unto God...."1
מג
להוסיף קרבן בחג הפסח, שנאמר "שבעת ימים, תקריבו אישה לה'" (ויקרא כג,לו).
44
To bring the meal offering of the omer on the day after the first day of Pesach together with a single lamb, as [Leviticus 23:10] states: "And you shall bring the omer...."
מד
להקריב מנחת העומר ממוחרת יום ראשון של פסח עם כבש אחד, שנאמר "והבאתם את עומר ראשית קצירכם, אל הכוהן" (ויקרא כג,י).
45
To offer an additional sacrifice on Shavuot, as [Numbers 28:26] states: "On the day of the first fruits [Bikkurim]...."
מה
להוסיף קרבן ביום עצרת, שנאמר "וביום הביכורים . . ." (במדבר כח,כו).
46
To bring two loaves and the sacrifices which accompany the loaves on Shavuot, as [Leviticus 23:17] states: "From your dwellings, bring bread as a wave offering. And you shall offer upon the bread...."
מו
להביא שתי הלחם עם הקרבנות הקרבים בגלל הלחם ביום עצרת, שנאמר "ממושבותיכם תביאו לחם תנופה" (ויקרא כג,יז) "והקרבתם על הלחם" (ויקרא כג,יח).
47
To offer an additional sacrifice on Rosh HaShanah, as [Numbers 29:1] states: "And in the seventh month, on the first of the month...."
מז
להוסיף קרבן בראש השנה, שנאמר "ובחודש השביעי באחד לחודש" (במדבר כט,א).
48
To offer an additional sacrifice on the fast [of Yom Kippur], as [Numbers 29:7] states: "On the tenth of the seventh month...."
מח
להוסיף קרבן ביום הצום, שנאמר "ובעשור לחודש השביעי" (במדבר כט,ז).
49
To carry out the service of the fast [of Yom Kippur], as [Leviticus 16:3] states: "In this manner, Aaron will enter the [inner] sanctuary, with a young bull...." All the [particulars of] this service are stated in the parashah of Acharei Mot.
מט
לעשות עבודת היום ביום הצום, שנאמר "בזאת יבוא אהרון, אל הקודש:. בפר בן בקר" (ויקרא טז,ג), וכל העבודה הכתובה בפרשת אחרי מות.
50
To offer an additional sacrifice on the holiday of Sukkot, as [Numbers 29:13] states: "And you shall present a burnt offering as a pleasing fragrance...."
נ
להוסיף קרבן בחג הסוכות, שנאמר "והקרבתם עולה אישה ריח ניחוח" (במדבר כט,יג).
51
To offer an additional sacrifice on Shemini Atzeret, for it is a festival in its own right, as [Numbers 29:35] states: "And on the eighth day....
נא
להוסיף קרבן ביום שמיני עצרת, כי רגל בפני עצמו הוא, שנאמר "ביום, השמיני" (במדבר כט,לה).
52
To celebrate on the festivals, as [Exodus 23:14] states: "And you shall celebrate three festivals for Me."
נב
לחוג ברגלים, שנאמר "שלוש רגלים, תחוג לי" (שמות כג,יד).
53
To appear [before God in the Temple] on the festivals, as [Deuteronomy 16:16] states: "On three occasions during the year, all your males shall appear...."
נג
להיראות ברגלים, שנאמר "שלוש פעמים, בשנה--ייראה, כל זכורך" (שמות כג,יז; שמות לד,כג; דברים טז,טז).
54
To rejoice on the festivals, as [Deuteronomy 16:14] states: "And you shall rejoice on your festivals."
נד
לשמוח ברגלים, שנאמר "ושמחת, בחגך" (דברים טז,יד).
55
To slaughter the Paschal lamb, as [Exodus 12:6] states: "And the entire congregation shall slaughter it...."
נה
לשחוט כבש הפסח, שנאמר "ושחטו אותו, כול קהל . . ." (שמות יב,ו).
56
To eat the meat of the Paschal sacrifice roasted on the night of the fifteenth of Nisan, as [Exodus 12:8] states: "And they shall eat the meat...."
נו
לאכול בשר הפסח צלי בלילי חמישה עשר מניסן, שנאמר "ואכלו את הבשר" (שמות יב,ח).
57
To offer the second Paschal sacrifice, as [Numbers 9:11] states: "In the second month, on the fourteenth of the month...."
נז
לעשות פסח שני, שנאמר "בחודש השני בארבעה עשר" (במדבר ט,יא).
58
To eat the meat of the second Paschal offering together with matzot and bitter herbs, as [Numbers 9:11] states: "And you shall eat it with matzot and bitter herbs."
נח
לאכול את בשר פסח שני על מצה ומרור, שנאמר "על מצות ומרורים, יאכלוהו" (במדבר ט,יא).
59
To sound the trumpets when the sacrifices [are offered] and in times of difficulty, as [Numbers 10:10] states: "And you shall sound the trumpets...."
נט
לתקוע בחצוצרות על הקרבנות ובשעת הצרות, שנאמר "ותקעתם בחצוצרות" (במדבר י,י).
60
For all animals to be sacrificed after their eighth day [of life], as [Leviticus 22:27] states: "And on the eighth day and afterwards...."b
ס
להיות כל קרבנות בהמה מיום שמיני והלאה, שנאמר "מיום השמיני, והלאה" (ויקרא כב,כז).
61
For all animal offerings to be unblemished, as [Leviticus 22:21] states: "[When it is] unblemished, it will be desirable...."
סא
להיות כל קרבן בהמה תמים, שנאמר "תמים יהיה לרצון" (ויקרא כב,כא).
62
To salt all the sacrifices, as [Leviticus 2:13] states: "Offer salt on all your sacrifices."
סב
למלוח כל קרבן, שנאמר "על כל קרבנך, תקריב מלח" (ויקרא ב,יג).
63
The burnt offering, as [Leviticus 1:3] states:"If his is a burnt offering...."
סג
מעשה העולה, שנאמר "אם עולה קרבנו" (ויקרא א,ג).
64
The sin offering, as [Leviticus 6:18] states: "These are the laws of the sin offering...."
סד
מעשה חטאת, שנאמר "זאת תורת החטאת" (ויקרא ו,יח).
65
The guilt offering, as [Leviticus 7:1] states: "These are the laws of the guilt offering...."
סה
מעשה האשם, שנאמר "זאת תורת, האשם" (ויקרא ז,א).
66
The peace offering, as [Leviticus 7:11] states: "These are the laws of the peace offering...."
סו
מעשה זבח השלמים, שנאמר "וזאת תורת, זבח השלמים" (ויקרא ז,יא).
67
The meal offering, as [Leviticus 2:1] states: "When a person presents a meal offering...."
סז
מעשה המנחה, שנאמר "ונפש, כי תקריב קרבן מנחה" (ויקרא ב,א).
68
For the [High] Court to offer a sacrifice if it renders an erroneous decision, as [Leviticus 4:13] states: "If the entire congregation of Israel shall err...."
סח
להקריב בית דין קרבן אם טעו בהוראה, שנאמר "ואם כל עדת ישראל, ישגו" (ויקרא ד,יג).
69
For each individual to offer a sin offering if he unintentionally violates a negative commandment punishable by karet2, as [Leviticus 5:1] states: "When a person sins...."3
סט
להקריב היחיד קרבן חטאת אם שגג במצות לא תעשה שחייבים עליה כרת, שנאמר "ונפש כי תחטא" (ויקרא ה,א).
70
For an individual to offer a sacrifice if he is in doubt whether or not he transgressed a prohibition for which he would be liable for a sin offering, as [Leviticus 5:17-18] states: "If he does not know, he still bears responsibility...and he shall bring his guilt offering." This is referred to as "the conditional guilt offering."
ע
להקריב היחיד קרבן אם נסתפק לו אם חטא חטא שחייבים עליו חטאת או לא חטא, שנאמר "ולא ידע ואשם . . . והביא את אשמו" (ראה ויקרא ה,יז-יח); וזה הוא נקרא אשם תלוי.
71
For [the following individuals:] a person who unknowingly used sacred property, a person who sinned by stealing, one [who had relations with] a maidservant designated for another person, or one who denied possession of an entrusted object and took a [false] oath, to bring a guilt offering. This is referred to as "the unconditional guilt offering."4
עא
להקריב השוגג במעילה, או החוטא בגזילה, או בשפחה חרופה, או שכפר בפיקדון ונשבע; מביא קרבן אשם, וזה הוא הנקרא אשם ודאי.
72
To offer "the adjustable guilt offering" [as atonement for the violation of certain transgressions], as [Leviticus 5:1,11] states: "If his means are not sufficient.... If his means do not suffice...."
עב
להקריב קרבן עולה ויורד, שנאמר "ואם לא תגיע ידו" (ויקרא ה,ז), "ואם לא תשיג ידו" (ויקרא ה,יא).
73
For a person to confess before God for any sin which he has committed. [This applies] when he brings a sacrifice [for atonement] and when he does not bring a sacrifice, as [Numbers 5:6] states: "And they shall confess the sins that they committed."5
עג
להתוודות לפני ה' מכל חטא שיעשה האדם, בשעת הקרבן ושלא בשעת הקרבן, שנאמר "והתוודו, את חטאתם אשר עשו" (במדבר ה,ז).
74
For a zav to offer a sacrifice when he becomes purified [after his affliction], as [Leviticus 15:13] states: "When a zav will become pure...."
עד
להקריב הזב קרבן אחר שיטהר, שנאמר "וכי יטהר הזב, מזובו" (ויקרא טו,יג).
75
For a zavah to offer a sacrifice when she be-comes purified [after her affliction], as [Leviticus 15:28] states: "When she becomes pure from [the condition] of zavah...."
עה
להקריב הזבה קרבן אחר שתטהר, שנאמר "ואם טהרה, מזובה" (ויקרא טו,כח).
76
For a person afflicted with tzara’at to offer a sacrifice after he becomes purified, as [Leviticus 14:1] states: "On the eighth day, he shall take...."
עו
להקריב היולדת קרבן אחר שתטהר, שנאמר "ובמלאות ימי טוהרה" (ויקרא יב,ו).
77
For a woman who gave birth to offer a sacrifice after she becomes purified, as [Leviticus 12:6] states: "And after the conclusion of her pure days...."
עז
להקריב המצורע קרבן אחר שיטהר, שנאמר "וביום השמיני ייקח" (ויקרא יד,י).
78
To tithe one's herds, as [Leviticus 27:32] states: "And all the tithes of your cattle and sheep...."
עח
לעשר הבהמה, שנאמר "וכל מעשר בקר וצאן" (ויקרא כז,לב).
79
To sanctify the firstborn of a kosher animal and offer it as a sacrifice, as [Deuteronomy 15:19] states: "Every firstling which shall be born...."
עט
לקדש בכור הבהמה הטהורה ולהקריבו, שנאמר "כל הבכור אשר ייוולד" (דברים טו,יט).
80
To redeem firstborn sons, as [Numbers 18:15] states: "However, you must surely redeem first-born humans."
פ
לפדות בכור אדם, שנאמר "אך פדה תפדה, את בכור האדם" (במדבר יח,טו).
81
To redeem a firstling donkey, as [Exodus 34:20] states: "Redeem a firstling donkey with a sheep."
פא
לפדות פטר חמור, שנאמר "ופטר חמור תפדה בשה" (שמות לד,כ).
82
To decapitate a firstling donkey [which is not redeemed], as [Exodus 34:20] states: "If you do not redeem it, you must decapitate it."
פב
לערוף פטר חמור, שנאמר "ואם לא תפדה וערפתו" (שמות יג,יג; שמות לד,כ).
83
For a person to bring all the sacrifices for which he is liable, be they obligatory or voluntary offerings, on the first pilgrimage festival that occurs, as [Deuteronomy 12:5-6] states: "And you shall come there... and you shall bring there...."
פג
להביא כל הקרבנות שיש על האדם בחובה או בנדבה ברגל ראשון שפגע בו, שנאמר "ובאת שמה" (דברים יב,ה), "והבאתם שמה" (דברים יב,ו).
Note: We have marked with the letter “a” those mitzvot concerning which the Ramban (Nachmanides) differs with the Rambam in his Hasagot to Sefer HaMitzvot, and with the letter “b,” those mitzvot concerning which the Ra'avad, in his gloss to the Mishneh Torah, differs with the Rambam.
FOOTNOTES
1.There is a slight difficulty with the Rambam's statements: The verse cited refers to the sacrifices offered on Sukkot, and not those offered on Pesach. Perhaps the intended prooftext is Leviticus 23:8: "And you shall offer a burnt offering for God for seven days."
2.Karet refers to premature death at the hand of God, the death of one's children, and a severe spiritual punishment for the soul. (See Hilchot Teshuvah 8:1.)
3.. Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, for the passage it introduces deals with the adjustable guilt offering (Positive Mitzvah 72). The verse which introduces the laws of the sin offerings is Leviticus 4:27: "If one person sins...."
4.. Perhaps the Rambam does not cite a specific prooftext for this mitzvah because there is a different passage in the Torah which deals with each of the guilt offerings which he mentions.
5.. Note that in Hilchot Teshuvah, the Rambam defines this mitzvah as return to God and repentance, a more encompassing service, of which confession is only one facet.(See Hilchot Teshuvah 2:2.)
Part 2
84
To sacrifice all the offerings in [God's] chosen house, [i.e., the Temple,], as [Deuteronomy 12:14] states: "There, you will perform all that I command you."
פד
להקריב כל הקרבנות בבית הבחירה, שנאמר "ושם תעשה, כול אשר אנוכי מצווך" (דברים יב,יד).
85
To tend to all the offerings from the Diaspora and bring them to Eretz [Yisrael], to [God's] chosen house, [i.e., the Temple,] as [Deuteronomy 12:26] states: "Take the sacred offerings which you possess, and your pledges, and come [to the place that God will choose]." Based on the oral tradition, we have learned that this applies to sacred offerings from the Diaspora.
פה
להיטפל בהבאת הקרבנות מחוצה לארץ לבית הבחירה, שנאמר "רק קודשיך אשר יהיו לך, ונדריך, תישא ובאת" (דברים יב,כו); מפי השמועה למדו שאינו מדבר אלא בקודשי חוצה לארץ.
86
To redeem sacred offerings that have becoming blemished, and thus have them to be permitted [for mundane use], as [Deuteronomy 12:15] states: "But whenever you desire, you may slaughter...." Based on the oral tradition, we have learned that this refers only to sacred offerings which have become disqualified and have been redeemed.
פו
לפדות קודשים בעלי מומים ויהיו מותרים באכילה, שנאמר "רק בכל אוות נפשך תזבח ואכלת בשר" (דברים יב,טו); מפי השמועה למדו שאינו מדבר אלא בפסולי המוקדשין שייפדו.
87
That an animal substituted for a sacred offering be regarded as sacred, as [Leviticus 27:33] states: "Both [the original animal] and the one substituted for it shall be consecrated."
פז
להיות התמורה קודש, שנאמר "והיה הוא ותמורתו יהיה קודש" (ויקרא כז,י; ויקרא כז,לג).
88
To eat the remains of the meal offerings, as [Leviticus 6:9] states: "Aaron and his sons will eat the remainder of it."
פח
לאכול שיירי מנחות, שנאמר "והנותרת ממנה, יאכלו אהרון ובניו" (ויקרא ו,ט).
89
To eat the flesh of the sin and guilt offerings,1 as [Exodus 29:33] states: "And they shall eat [the sacrifices] with which atonement was made for them."
פט
לאכול בשר חטאת ואשם, שנאמר "ואכלו אותם אשר כופר בהם" (שמות כט,לג).
90
To burn sacred meat which became impure, as [Leviticus 7:19] states: "And the flesh which touches anything impure... [shall be burnt]."
צ
לשרוף בשר קודש שנטמא, שנאמר "והבשר אשר ייגע בכל טמא" (ויקרא ז,יט).
91
To burn the leftovers [from the sacrifices], as [Leviticus 7:17] states: "The leftovers from the flesh of the sacrifice shall be burnt with fire on the third day."
צא
לשרוף הנותר, שנאמר "והנותר, מבשר הזבח--ביום, השלישי, באש, יישרף" (ויקרא ז,יז).
92
For a Nazirite to grow his hair long, as [Numbers 6:5] states: "He shall let the hair of his head grow without cutting it."
צב
לגדל הנזיר שיערו, שנאמר "גדל פרע, שיער ראשו" (במדבר ו,ה).
93
For a Nazarite to shave his hair when bringing his sacrifices at the conclusion of his term as a Nazirite, or during his Nazirite term if he becomes impure, as [Numbers 6:9] states: "Should a person die in his presence,... [he must shave....]"
צג
לגלח הנזיר שיערו על קרבנותיו במלאות ימי נזרו, או בתוך ימי נזרו אם נטמא, שנאמר "וכי ימות מת עליו" (במדבר ו,ט).
94
For a person to fulfill any [promise] which he utters, be it a sacrifice, [a gift to] charity, or the like, as [Deuteronomy 23:24] states: "What you have spoken, take heed to fulfill...."a
צד
לקיים אדם כל מה שהוציא בשפתיו, מקרבן או צדקה וכיוצא בהם, שנאמר "מוצא שפתיך, תשמור ועשית" (דברים כג,כד).
95
To carry out the laws regarding the nullification of vows, as mentioned in the Torah.
צה
לדון בהפרת נדרים בכל הדינים האמורין בפרשה.
96
For everyone who comes in contact with the corpse of an animal to become impure, as [Leviticus 11:39] states: "Should an animal die...."
צו
להיות כל נוגע בנבילה טמא, שנאמר "וכי ימות מן הבהמה" (ויקרא יא,לט).
97
For the [dead bodies of] the eight species of crawling animals [mentioned in the Torah] to impart ritual impurity, as [Leviticus 11:19] states: "These shall be impure for you...."
צז
להיות שמונה שרצים מטמאין, שנאמר "וזה לכם הטמא" (ויקרא יא,כט).
98
For [certain] foods to impart impurity, as [Leviticus 11:34] states: "From all the food which you will eat...."
צח
להיות האוכלין מיטמאין, שנאמר "מכל האוכל אשר ייאכל" (ויקרא יא,לד).
99
For [a woman in the] niddah state to be impure and to impart impurity to others.
צט
להיות הנידה טמאה ומטמאה לאחרים.
100
For [a woman] who gives birth to be impure [like a woman] in the niddah state.
ק
להיות היולדת טמאה כנידה.
101
For a person afflicted with tzara’at to be impure and to impart impurity.
קא
להיות המצורע טמא ומטמא.
102
For a garment afflicted with tzara’at to be impure and to impart impurity.
קב
להיות בגד מנוגע טמא ומטמא.
103
For a house afflicted with tzara’at to impart impurity.
קג
להיות בית מנוגע מטמא.
104
For a zav to impart impurity.
קד
להיות הזב מטמא.
105
For semen to impart impurity.
קה
להיות שכבת זרע מטמאה.
106
For a zavah to impart impurity.
קו
להיות זבה מטמאה.
107
For a corpse to impart impurity.
קז
להיות המת מטמא.
108
For the sprinkling water [used for the purification process involving the red heifer] to impart impurity to a person who is ritually pure, and to impart ritual purity to a person who is ritually impure solely because of contact with a human corpse.b All the laws dealing with these different types of impurity and the majority of the judgments regarding all types of ritual purity and impurity are explained explicitly in the Written Law.2
קח
להיות מי נידה מטמאין לאדם טהור, ומטהרין מטומאת מת בלבד.. וכל אלו הדינין של טומאות אלו, רוב משפט כל טומאה וטומאה מהן מבואר בתורה שבכתב.
109
For the process of purification from all types of ritual impurity to involve immersion in the waters of a mikveh, as [Leviticus 15:16] states: "And he shall wash all his flesh in water." Based on the oral tradition, we have learned that this washing [involves immersion in a body of] water in which one's entire body can immerse at one time.
קט
להיות הטהרה מכל הטמאות בטבילה במי מקוה, שנאמר "ורחץ במים את כל בשרו" (ויקרא טו,טז); למדו מפי השמועה שרחיצה זו במים שכל גופו עולה בהן בבת אחת.
110
For the process of purification from tzara’at, be it a person afflicted with tzara’at or a house afflicted with tzara’at, [to involve] a staff of cedar, a hyssop, the crimson wool, two birds, and spring water, as [Leviticus 14:2] states: "This shall be the purification process for the person afflicted with tzara’at...."
קי
להיות הטהרה מן הצרעת בין צרעת אדם בין צרעת בית בעץ ארז ואיזוב ושני תולעת ושתי ציפורים ומים חיים, שנאמר "זאת תהיה תורת המצורע" (ויקרא יד,ב).
111
For a person afflicted with tzara’at to shave all of his hair, as [Leviticus 14:9] states: "And it shall be on the seventh day, he shall shave all his hair."
קיא
להיות המצורע מגלח כל שיערו, שנאמר "והיה ביום השביעי יגלח את כל שיערו" (ויקרא יד,ט).
112
For a person afflicted with tzara’at to make known his condition to all others, according to the instructions mentioned in [Leviticus 13:45]: "His garments shall be torn, his hair shall grow uncut, he shall cover his face to the lip, and he shall cry out: `Impure! Impure!"' Similarly, all others who are ritually impure must make known their condition.
קיב
להיות המצורע ידוע לכול בדברים האמורים בו, "בגדיו יהיו פרומים וראשו יהיה פרוע, ועל שפם, יעטה; וטמא טמא, יקרא" (ויקרא יג,מה).. וכן כל שאר הטמאים צריכין להודיע את עצמן.
113
To prepare the red heifer so that its ashes will be ready, as [Numbers 19:9] states: "And it will be a keepsake for the congregation of Israel."
קיג
לעשות פרה אדומה להיות אפרה מוכן, שנאמר "והייתה לעדת בני ישראל" (במדבר יט,ט).
114
For a person who makes an endowment valuation to give the specific amount of money stated in the [Torah] portion, as [Leviticus 27:2] states: "When a person expresses a vow...."
קיד
להיות מעריך אדם נותן דמים הקצובין בפרשה, שנאמר "איש, כי יפליא נדר" (ויקרא כז,ב).
115
For a person who makes an endowment valuation concerning a non-kosher animal to give [the required amount of] money, as [Leviticus 27:11] states: "And he shall cause the animal to stand...."
קטו
להיות מעריך בהמה טמאה נותן דמיה, שנאמר "והעמיד את הבהמה" (ויקרא כז,יא).
116
For a person who makes an endowment valuation concerning his home to give the value determined by the priest, as [Leviticus 27:14] states: "And the priest shall determine its value."
קטז
להיות מעריך ביתו נותן כערך הכוהן, שנאמר "ואיש, כי יקדיש" (ויקרא כז,יד).
117
For a person who consecrates his field to give the fixed amount determined by the [Torah], as [Leviticus 27:16] states: "And the value you attach to it shall be according to the amount of seed."
קיז
להיות מקדיש שדהו נותן בערך הקצוב בפרשה, שנאמר "והיה ערכך, כפי זרעו" (ראה ויקרא כז,טז).
118
For a person who unintentionally makes use of a sacred object to make restitution for what he misused [when] sinning against God, and for him to add one fifth of its value, as [Leviticus 5:17] states: "For that which he sinned, [using something] sacred, he shall pay...."
קיח
לשלם השוגג במעילה מה שמעל לה' ולהוסיף חומש, שנאמר "ואת אשר חטא מן הקודש ישלם" (ויקרא ה,טז).
119
For the produce of the fourth year to be sacred, as [Leviticus 19:24] states: "Its produce shall be sacred, [an object of] praise to God...."
קיט
להיות נטע רבעי קודש, שנאמר "יהיה, כל פרייו--קודש הילולים" (ויקרא יט,כד).
120
To leave pe'ah.
קכ
להניח פיאה.
121
To leave leket.
קכא
להניח לקט.
122
To leave a forgotten sheaf.
קכב
להניח עומר השכחה.
123
To leave the incompletely formed grape clusters.
קכג
להניח עוללות בכרם.
124
To leave the individual fallen grapes. With regard to all these [five mitzvot], [Leviticus 19:10] states: "Leave them for the poor and the stranger." This [verse states] the positive commandment for all these.3
קכד
להניח פרט הכרם.. לפי שבכל אלו נאמר "לעני ולגר תעזוב אותם" (ויקרא יט,י; ויקרא כג,כב); וזו היא מצות עשה שלהם.
125
To bring the first fruits to God's chosen house, [the Temple,], as [Exodus 23:19] states: "The first fruits of your land...."
קכה
להביא ביכורים לבית הבחירה, שנאמר "ראשית, ביכורי אדמתך" (שמות כג,יט; שמות לד,כו).
126
To separate the greater terumah [and give it] to the priest, as [Deuteronomy 18:4] states: "Give him the first of your grain."
קכו
להפריש תרומה גדולה לכוהן, שנאמר "ראשית דגנך . . . תיתן לו" (דברים יח,ד).
127
To separate a tithe of grain [and give it] to the Levites, as [Leviticus 27:30] states: "All the land's tithes...."
קכז
להפריש מעשר דגן ללויים, שנאמר "כל מעשר הארץ . . ." (ויקרא כז,ל).
128
To separate the second tithe so that it can be eaten by its owners in Jerusalem, as [Deuteronomy 14:22] states: "You shall surely tithe...." According to the oral tradition, we learn that this refers to the second tithe.
קכח
להפריש מעשר שני להיאכל לבעליו בירושלים, שנאמר "עשר תעשר" (דברים יד,כב); מפי השמועה למדו שזה הוא מעשר שני.
129
For the Levites to separate a tenth from the tenth which they took from the Israelites and give it to the priests, as [Numbers 18:27] states: "Speak to the Levites:...."
קכט
להיות הלויים מפרישין מעשר מן המעשר שלקחו מישראל ונותנין אותו לכוהנים, שנאמר "ואל הלויים תדבר" (במדבר יח,כו).
130
To separate the tithe for the poor instead of the second tithe in the third and sixth years of the seven-year [agricultural cycle], as [Deuteronomy 14:28] states: "At the end of three years, remove a tithe of all your crops...."
קל
להפריש מעשר עני תחת מעשר שני בשלישית ובשישית בשבוע, שנאמר "מקצה שלוש שנים, תוציא את כל מעשר תבואתך" (דברים יד,כח).
131
To give thanks, [reciting] the declaration concerning the tithes, as [Deuteronomy 26:13] states: "And you shall declare before God, your Lord, `I have removed the sacred [foods]...."'
קלא
להתוודות וידוי מעשר, שנאמר "ואמרת לפני ה' אלוהיך ביערתי הקודש" (דברים כו,יג).
132
To read the statement [acknowledging thanks] for the first fruits, as [Deuteronomy 26:5] states: "And you shall respond and say before God, your Lord:...."
קלב
לקרות על הביכורים, שנאמר "וענית ואמרת לפני ה' אלוהיך" (דברים כו,ה).
133
To separate challah [and give it] to the priest, as [Numbers 15:20] states: "The first of your dough, the challah, you shall separate as an offering...."
קלג
להפריש חלה לכוהן, שנאמר "ראשית, עריסותיכם--חלה, תרימו תרומה" (במדבר טו,כ).
134
To let the land lie fallow [in the seventh year], as [Exodus 23:11] states: "In the seventh year, you shall let it lie fallow and withdraw from it."
קלד
להשמיט קרקע, שנאמר "והשביעית תשמטנה ונטשתה" (שמות כג,יא).
135
To refrain from agricultural work [in the seventh year], as [Exodus 34:21] states: "From plowing and harvesting, you shall rest."
קלה
לשבות מעבודת הארץ, שנאמר "בחריש ובקציר, תשבות" (שמות לד,כא).
136
To sanctify the Jubilee year by refraining [from agricultural work], as is done in the shemitah, as [Leviticus 25:10] states: "And you shall sanctify the fiftieth year...."
קלו
לקדש שנת יובל בשביתה כשמיטה, שנאמר "וקידשתם, את שנת החמישים" (ויקרא כה,י).
137
To sound the shofar in the Jubilee year, as [Leviticus 25:9] states: "And you shall sound the shofar blasts."
קלז
לתקוע בשופר בשנת היובל, שנאמר "והעברת שופר תרועה" (ויקרא כה,ט).
138
To free all land in the Jubilee year, as [Leviticus 25:24] states: "For all your ancestral lands, there will be redemption for the land."
קלח
ליתן גאולה לארץ בשנת היובל, שנאמר "ובכול, ארץ אחוזתכם, גאולה, תיתנו לארץ" (ויקרא כה,כד).
139
To allow houses in a walled city to be redeemed within a year, as [Leviticus 25:29] states: "If a person shall sell a residential house in a walled city...."
קלט
להיות גאולה בבתי ערי חומה עד שנה, שנאמר "ואיש, כי ימכור בית מושב" (ויקרא כה,כט).
140
To count the years of the Jubilee year and the shemitah years within it, as [Leviticus 25:8] states: "And you shall count seven shemitah years."
קמ
למנות שני יובל שנים ושמיטים, שנאמר "וספרת לך, שבע . . ." (ויקרא כה,ח).
141
To remit all financial [obligations] in the seventh year, as [Deuteronomy 15:2] states: "Every creditor must remit...."
קמא
להשמיט כספים בשביעית, שנאמר "שמוט כל בעל משה ידו" (דברים טו,ב).
142
To seek to collect [a debt] from a gentile [in the seventh year], as [Deuteronomy 15:3] states: "Seek to collect [a debt] from a gentile. However, what your brother owes you must remit...."
קמב
לנגוש לנוכרי, שנאמר "את הנוכרי, תיגוש; ואשר יהיה לך" (דברים טו,ג).
143
To give a priest the shankbone, the jaw, and the maw from an animal [which is slaughtered], as [Deuteronomy 18:3] states: "And you shall give the priest the shankbone...."
קמג
ליתן מן הבהמה לכוהן הזרוע והלחיים והקיבה, שנאמר "ונתן, לכוהן, הזרוע" (דברים יח,ג).
144
To give the first portion of the fleece to a priest, as [Deuteronomy 18:4] states: "Give him the first portion of the shearing of your sheep."
קמד
ליתן ראשית הגז לכוהן, שנאמר "וראשית גז צאנך--תיתן לו" (דברים יח,ד).
145
To render judgment with regard to property which is dedicated, whether dedicated to God or dedicated to the priests, as [Leviticus 27:28] states: "However, any dedication that will be made...."
קמה
לדון בדיני חרמים, מהם לה' ומהם לכוהן, שנאמר "אך כל חרם אשר יחרים" (ויקרא כז,כח).
146
To slaughter an animal, beast, or fowl and afterwards to eat their meat, as [Deuteronomy 12:21] states: "And you shall slaughter your cattle and your sheep."b
קמו
לשחוט בהמה חיה ועוף ואחר כך יאכל בשרם, שנאמר "וזבחת מבקרך ומצאנך" (דברים יב,כא).
147
To cover the blood of beasts and fowl [which are slaughtered], as [Leviticus 17:13] states: "And you shall pour out its blood and cover it with dust."
קמז
לכסות דם חיה ועוף, שנאמר "ושפך, את דמו, וכיסהו, בעפר" (ויקרא יז,יג).
148
To send away the mother bird from the nest [when taking the young], as [Deuteronomy 22:7] states: "You shall surely send away the mother."
קמח
לשלח הקן, שנאמר "שלח תשלח את האם ואת הבנים תיקח לך" (דברים כב,ז).
149
To check the signs [with which] animals [are identified], as kosher, as [Leviticus 11:2] states: "These are the animals which you may eat...."
קמט
לבדוק בסימני בהמה, שנאמר "זאת החיה אשר תאכלו" (ויקרא יא,ב).
150
To check the signs of fowl in order to differentiate between one which is kosher and one which is not kosher, as [Deuteronomy 14:11] states: "All birds which...."
קנ
לבדוק בסימני העוף עד שיבדיל בין טמא לטהור, שנאמר "כל ציפור טהורה, תאכלו" (דברים יד,יא).
151
To check the signs of grasshoppers in order to know which is kosher and which is not kosher, as [Leviticus 11:21] states: "Those which possess walking legs...."
קנא
לבדוק בסימני חגבים לידע טהור מן הטמא, שנאמר "אשר לו כרעיים" (ויקרא יא,כא).
152
To check the signs [with which] fish [are identified as kosher], as [Leviticus 11:9] states: "These are the animals which you may eat from all that is found in water...."
קנב
לבדוק בסימני דגים, שנאמר "את זה, תאכלו, מכול, אשר במים" (ויקרא יא,ט; דברים יד,ט).
153
To sanctify the months and to calculate the years and months. [This mitzvah is incumbent on] the court alone, as [Exodus 12:2] states: "This month will be for you the first of the months."
קנג
לקדש חודשים ולחשב שנים וחודשים בבית דין בלבד, שנאמר "החודש הזה לכם, ראש חודשים" (שמות יב,ב).
154
To rest on the Sabbath, as [Exodus 23:12] states: "Rest on the seventh day...."
קנד
לשבות בשבת, שנאמר "וביום השביעי תשבות" (שמות כג,יב; שמות לד,כא).
155
To sanctify the Sabbath, as [Exodus 20:8] states: "Remember the Sabbath day to keep it holy."
קנה
לקדש שבת, שנאמר "זכור את יום השבת, לקדשו" (שמות כ,ז).
156
To destroy chametz [before Pesach], as [Exodus 12:15] states: "On the day before [the holiday], obliterate chametz from your homes."
קנו
לבער חמץ, שנאמר "ביום הראשון, תשביתו שאור מבתיכם" (שמות יב,טו).
157
To relate the narrative of the exodus of Egypt on the first night of the Feast of Matzot, as [Exodus 13:8] states: "And you shall tell your son on that day,...."
קנז
לספר ביציאת מצריים בלילה הראשון של חג המצות, שנאמר "והגדת לבנך" (שמות יג,ח).
158
To eat matzah on this night, as [Exodus 12:18] states: "In the evening, you shall eat matzot."
קנח
לאכול מצה בליל זה, שנאמר "בערב, תאכלו, מצות" (שמות יב,יח).
159
To rest on the first day of Pesach, as [Exodus 12:16] states: "And on the first day, it shall be a sacred holiday."
קנט
לשבות בראשון של פסח, שנאמר "וביום הראשון, מקרא קודש" (שמות יב,טז).
160
To rest on the seventh day [of the festival], as [Exodus 12:16] states: "On the seventh day, there will be a sacred holiday."
קס
לשבות בשביעי בו, שנאמר "וביום השביעי, מקרא קודש" (שמות יב,טז; במדבר כח,כה).
161
To count 49 days from the harvesting of the omer, as [Leviticus 23:15] states: "And you shall count from the day following the day of rest...."
קסא
לספור מקצירת העומר תשעה וארבעים יום, שנאמר "וספרתם לכם, ממוחרת השבת" (ויקרא כג,טו).
162
To rest on the fiftieth day [after Pesach], as [Leviticus 23:21] states: "And you shall proclaim a sacred holiday on that selfsame day."
קסב
לשבות ביום חמישים, שנאמר "וקראתם בעצם היום הזה, מקרא קודש" (ויקרא כג,כא).
163
To rest on the first day of the seventh month, as [Leviticus 23:24] states: "On the first day of [this] month, you shall have a day of rest."
קסג
לשבות בראשון של חודש השביעי, שנאמר "באחד לחודש, יהיה לכם שבתון" (ויקרא כג,כד).
164
To fast on the tenth [of this month, Yom Kippur,] as [Leviticus 15:29] states: "On the tenth of the month, you shall afflict your souls."
קסד
להתענות בעשירי בו, שנאמר "ובעשור לחודש תענו את נפשותיכם" (ראה ויקרא טז,כט; במדבר כט,ז).
165
To rest on [this] fast day, as [Leviticus 16:31] states: "It shall be a Sabbath of Sabbaths...."
קסה
לשבות ביום הצום, שנאמר "שבת שבתון" (ויקרא טז,לא; ויקרא כג,לב).
166
To rest on the first day of the festival of Sukkot, as [Leviticus 23:35] states: "On the first day, there shall be a sacred holiday."
קסו
לשבות בראשון של חג הסוכות, שנאמר "ביום הראשון, מקרא קודש" (ויקרא כג,לה).
FOOTNOTES
1.. In Sefer HaMitzvot, the Rambam includes eating other sacrifices and sacred foods in the scope of this mitzvah.
2.. It is somewhat curious that although the Rambam makes this statement, he does not cite prooftexts for these mitzvot.
3.. In Sefer HaMitzvot, the Rambam notes that the command to leave a forgotten sheaf in the field is derived, not from this verse, but from Deuteronomy 24:19, which states: "When you reap your harvest... and forget a sheaf in the field..., it shall be for the stranger..."
Part 3
167
To rest on the eighth day of the festival of Sukkot, as [Leviticus 23:36] states: "On the eighth day, there shall be a sacred holiday."
קסז
לשבות בשמיני של חג, שנאמר "וביום השמיני מקרא קודש" (ראה ויקרא כג,לו).
168
To dwell in a sukkah for seven days, as [Leviticus 23:42] states: "And you shall dwell in sukkot for seven days."
קסח
לישב בסוכה שבעת ימים, שנאמר "בסוכות תשבו, שבעת ימים" (ויקרא כג,מב).
169
To take the lulav [and the other three species on Sukkot], as [Leviticus 23:40] states: "And you shall take for yourselves on the first day, the fruit of a beautiful tree, a palm branch,...."
קסט
ליטול לולב, שנאמר "ולקחתם לכם ביום הראשון, פרי עץ הדר כפות תמרים" (ויקרא כג,מ).
170
To hear the sound of the shofar on Rosh HaShanah, as [Numbers 29:1] states: "It will be a day of [shofar] blasts for you."
קע
לשמוע קול שופר בראש השנה, שנאמר "יום תרועה, יהיה לכם" (במדבר כט,א).
171
To give a half-shekel each year, as [Exodus 30:13] states: "This shall be given by all those included in the census...."
קעא
ליתן מחצית השקל בכל שנה ושנה, שנאמר "זה ייתנו, כל העובר על הפקודים" (שמות ל,יג).
172
To listen to any prophet who will arise in any era, provided he does not add or detract [from the Torah's commandments], as [Deuteronomy 18:15] states: "You shall listen to him."
קעב
לשמוע מכל נביא שיהיה בכל דור ודור אם לא יוסיף ולא יגרע, שנאמר "אליו, תשמעון" (דברים יח,טו).
173
To appoint a king, as [Deuteronomy 17:15] states: "You shall surely set a king upon yourselves."
קעג
למנות מלך, שנאמר "שום תשים עליך מלך" (דברים יז,טו).
174
To obey the High Court regarding all [the ordinances] they establish for Israel, as [Deuteronomy 17:11] states: "Carry out the judgment which they render for you."
קעד
לשמוע מכל בית דין הגדול שיעמדו להם לישראל, שנאמר "ועל המשפט אשר יאמרו לך--תעשה" (דברים יז,יא).
175
To follow the majority if there is a difference of opinion in the Sanhedrin concerning a law, as [Exodus 23:2] states: "Follow after the majority."
קעה
לנטות אחרי רבים אם תהיה מחלוקת בין הסנהדרין בדינין, שנאמר "אחרי רבים--להטות" (שמות כג,ב).
176
To appoint judges and court officers in each and every Jewish community, as [Deuteronomy 16:18] states: "Appoint judges and court officers...."
קעו
למנות שופטים ושוטרים בכל קהל וקהל מישראל, שנאמר "שופטים ושוטרים, תיתן לך" (דברים טז,יח).
177
To treat litigants equally when they appear [in court] to be judged, as [Leviticus 19:15] states: "Judge your fellow man with righteousness."
קעז
להשוות בין בעלי דינין בשעה שעומדין בדין, שנאמר "בצדק, תשפוט עמיתך" (ויקרא יט,טו).
178
For anyone who has evidence to testify in court, as [Leviticus 5:1] states: "If he was a witness, saw, or knew...."
קעח
להעיד בבית דין למי שיש לו עדות, שנאמר "והוא עד, או ראה או ידע" (ויקרא ה,א).
179
To cross-examine the witnesses thoroughly, as [Deuteronomy 13:15] states: "You must investigate and probe, making careful enquiry."
קעט
לחקור העדים הרבה, שנאמר "ודרשת וחקרת ושאלת, היטב" (דברים יג,טו).
180
To [punish] false witnesses [by] giving them the same penalty that they wish to have imposed [on the defendant], as [Deuteronomy 19:19] states: "And you shall do to him what he plotted to do to his brother."
קפ
לעשות לעדים זוממין כמו שזמו לעשות, שנאמר "ועשיתם לו, כאשר זמם" (דברים יט,יט).
181
To decapitate the calf [brought as atonement for an unsolved murder] as required, as [Deuteronomy 21:4] states: "You shall decapitate the calf there in the river."
קפא
לערוף את העגלה כמצותה, שנאמר "וערפו שם את העגלה, בנחל" (דברים כא,ד).
182
To prepare six refuge cities, as [Deuteronomy 19:3] states: "Prepare the way and divide into three [the boundary]...."
קפב
להכין שש ערי מקלט, שנאמר "תכין לך, הדרך, ושילשת" (דברים יט,ג).
183
To give the Levites cities in which to dwell - they also serve as refuge centers - as [Numbers 35:2] states: "And you shall give cities to the Levites...."
קפג
לתת ללויים ערים לשבת, וגם הן קולטות, שנאמר "ונתנו ללויים . . . ערים" (במדבר לה,ב).
184
To construct a guard rail, as [Deuteronomy 22:8] states: "And you shall construct a guard rail for your roof."
קפד
לעשות מעקה, שנאמר "ועשית מעקה לגגך" (דברים כב,ח).
185
To destroy false gods and all their objects of worship, as [Deuteronomy 12:2] states: "You shall surely destroy...."
קפה
לאבד עבודה זרה וכל משמשיה, שנאמר "אבד תאבדון את כל המקומות" (דברים יב,ב).
186
To slay the inhabitants of an apostate city and burn the city, as [Deuteronomy 13:17] states: "And you shall burn the city and all its spoil with fire."
קפו
להרוג אנשי עיר הנידחת ולשרוף את העיר, שנאמר "ושרפת באש את . . . כל שללה" (דברים יג,יז).
187
To destroy the seven nations [that dwelled in] Eretz Yisrael, as [Deuteronomy 20:17] states: "You shall utterly destroy them."
קפז
לאבד שבעה עממים מארץ ישראל, שנאמר "החרם תחרימם" (דברים כ,יז).
188
To exterminate the seed of Amalek, as [Deuteronomy 25:19] states: "Blot out the memory of Amalek."
קפח
להכרית זרעו של עמלק, שנאמר "תמחה את זכר עמלק" (דברים כה,יט).
189
To constantly remember what Amalek did to us, as [Deuteronomy 25:17] states: "Remember what Amalek did to you."
קפט
לזכור מה שעשה לנו עמלק תדיר, שנאמר "זכור, את אשר עשה לך עמלק" (דברים כה,יז).
190
To wage a voluntary war according to the laws prescribed by the Torah, as [Deuteronomy 20:10] states: "When you approach the city...."
קצ
לעשות במלחמת הרשות כמשפט הכתוב בתורה, שנאמר "כי תקרב אל עיר" (דברים כ,י).
191
To anoint a priest [who will address the people before] battle, as [Deuteronomy 20:2] states: "And it shall come to pass, when you approach the battle, the priest will come forward and speak to the people...."
קצא
למשוח כוהן למלחמה, שנאמר "והיה, כקורבכם אל המלחמה; וניגש הכוהן" (דברים כ,ב).
192
To prepare a place [outside] the [army] camp [for use as a latrine], as [Deuteronomy 23:13] states: "Prepare a place for yourselves outside the camp."
קצב
להתקין יד במחנה, שנאמר "ויד תהיה לך, מחוץ למחנה" (דברים כג,יג).
193
To prepare a shovel [to cover one's excrement], as [Deuteronomy 23:14] states: "You shall have a shovel in addition to your weapons."
קצג
להתקין יתד, שנאמר "ויתד תהיה לך, על אזנך" (דברים כג,יד).
194
To return a stolen object, as [Leviticus 5:23] states: "And he shall return the object which he stole."
קצד
להשיב את הגזל, שנאמר "והשיב את הגזילה אשר גזל" (ויקרא ה,כג).
195
To give charity, as [Deuteronomy 15:8] states: "You shall surely open your hand [to your poor brother]."
קצה
ליתן צדקה, שנאמר "פתוח תפתח את ידך" (דברים טו,ח; דברים טו,יא).
196
To give a severance gift to a Hebrew servant, as [Deuteronomy 15:14] states: "You shall surely give him gifts...." Similarly, [this gift is given] to a Hebrew maidservant.
קצו
להעניק לעבד עברי, שנאמר "הענק תעניק, לו" (דברים טו,יד); וכן אמה עברייה.
197
To lend to the poor, as [Exodus 22:24] states: "If you will lend money to my people...." In this instance, the word "if" does not refer to a matter left to one's volition, but to a commandment, as [Deuteronomy 15:8] states: "You shall surely lend him."
קצז
להלוות לעני, שנאמר "אם כסף תלווה את עמי" (שמות כב,כד); "אם" זה אינו רשות אלא מצוה, שנאמר "והעבט, תעביטנו" (דברים טו,ח).
198
To lend to a gentile at interest, as [Deuteronomy 23:21] states: "Take interest from a gentile." Based on the oral tradition, we have learned that this is a positive commandment.b
קצח
להלוות לנוכרי בריבית, שנאמר "לנוכרי תשיך" (דברים כג,כא); מפי השמועה למדו שזו מצות עשה.
199
To return security to its owner, as [Deuteronomy 24:13] states: "You shall surely return the security to him."
קצט
להשיב המשכון לבעליו, שנאמר "השב תשיב לו את העבוט" (דברים כד,יג).
200
To pay a worker his wage on time, as [Deuteronomy 24:15] states: "Pay him his wage on the day it is due."
ר
ליתן שכר שכיר בזמנו, שנאמר "ביומו תיתן שכרו" (דברים כד,טו).
201
For a hired worker to be allowed to eat [from produce] while he is working with it, as [Deuteronomy 23:25-26] states: "When you enter your neighbor's vineyard... When you enter your neighbor's standing grain...."
רא
להיות השכיר אוכל בזמן שכירותו, שנאמר "כי תבוא בכרם ריעך" (דברים כג,כה), "כי תבוא בקמת ריעך" (דברים כג,כו).
202
To assist a colleague in unloading a burden which he or his beast [is carrying], as [Exodus 23:5] states: "You shall surely help him."b
רב
לעזוב מעל חברו או מעל בהמתו, שנאמר "עזוב תעזוב, עימו" (שמות כג,ה).
203
To [help a colleague] load a burden unto a beast, as [Deuteronomy 22:4] states: " You shall lift it up with him."
רג
להקים המשא על הבהמה, שנאמר "הקם תקים, עימו" (דברים כב,ד).
204
To return a lost object, as [Deuteronomy 22:1] states: "You shall surely return them to your brother."
רד
להשיב האבידה, שנאמר "השב תשיבם, לאחיך" (דברים כב,א).
205
To rebuke a person who sins, as [Leviticus 19:17] states: "You shall surely rebuke your fellow men."
רה
להוכיח החוטא, שנאמר "הוכח תוכיח את עמיתך" (ויקרא יט,יז).
206
To love every member of our people, as [Leviticus 19:18] states: "And you shall love your neighbor as yourself."
רו
לאהוב כל בני אדם מבני ברית, שנאמר "ואהבת לריעך כמוך" (ויקרא יט,יח).
207
To love a convert, as [Deuteronomy 10:19] states: "And you shall love a convert."
רז
לאהוב את הגר, שנאמר "ואהבתם, את הגר" (דברים י,יט).
208
To balance scales with correct weights, as [Leviticus 19:36] states: "You shall have correct scales, with correct weights."
רח
לצדק מאזניים עם המשקלות, שנאמר "מאזני צדק אבני צדק" (ויקרא יט,לו).
209
To honor the Sages, as [Leviticus 19:32] states: "Rise before an elder."
רט
לכבד החכמים, שנאמר "מפני שיבה תקום" (ויקרא יט,לב).
210
To honor one's father and mother, as [Exodus 20:12] states: "Honor your father and mother."
רי
לכבד אב ואם, שנאמר "כבד את אביך, ואת אימך" (שמות כ,יא; דברים ה,טו).
211
To fear one's father and mother, as [Leviticus 19:3] states: "A person must fear his mother and his father."
ריא
ליראה מאב ואם, שנאמר "איש אימו ואביו תיראו" (ויקרא יט,ג).
212
To be fruitful and multiply, as [Genesis 9:7] states: "Be fruitful and multiply."
ריב
לפרות ולרבות, שנאמר "פרו ורבו" (בראשית ט,ז).
213
To have sexual relations [only within] marriage, as [Deuteronomy 24:1] states: "If a man takes a woman [as a wife]...."
ריג
לבעול בקידושין, שנאמר "כי ייקח איש, אישה; ובא אליה" (דברים כב,יג; וראה דברים כד,א).
214
For a groom to rejoice together with his wife for a year, as [Deuteronomy 24:5] states: "He shall be free for his home for one year."
ריד
לשמח חתן את אשתו שנה, שנאמר "נקי יהיה לביתו, שנה אחת . . ." (דברים כד,ה).
215
To circumcise a son, as [Leviticus 12:3] states: "On the eighth day, the flesh of his foreskin shall be circumcised."1
רטו
למול את הבן, שנאמר "וביום, השמיני, יימול, בשר עורלתו" (ויקרא יב,ג).
216
To marry the widow of one's brother who died childless, as [Deuteronomy 25:5] states: "Her yavam shall come unto her."
רטז
לייבם אשת אח, שנאמר "יבמה יבוא עליה" (דברים כה,ה).
217
To remove the yavam's shoe [if he does not marry his brother's widow], as [Deuteronomy 25:9] states: "And she shall remove his shoe from his foot."
ריז
לחלוץ ליבם, שנאמר "וחלצה נעלו מעל רגלו" (דברים כה,ט).
218
For a rapist to marry the woman he raped, as [Deuteronomy 22:29] states: "She shall become his wife."
ריח
לישא אונס את אנוסתו, שנאמר "ולו תהיה לאישה" (דברים כב,כט).
219
For a person who made defamatory remarks about his wife to remain married to her for his entire life, as [Deuteronomy 22:19] states: "She shall become his wife. He may not send her away for his entire life."
ריט
לישב מוציא שם רע עם אשתו כל ימיו, שנאמר "ולו תהיה לאישה" (דברים כב,יט).
220
To carry out the judgment concerning a seducer, fining him fifty shekels and carrying out the other laws regarding this matter, as [Exodus 22:15] states: "If a person will seduce...."
רכ
לדון במפתה בחמישים שקל עם שאר דינין, שנאמר "כי יפתה איש" (שמות כב,טו).
221
To carry out the procedure [the Torah] prescribes for a yefat to'ar, as [Deuteronomy 21:11] states: "And if you see a beautiful woman among the captives...."
רכא
לעשות ליפת תואר ככתוב, שנאמר "וראית, בשביה, אשת, יפת תואר" (דברים כא,יא).
222
To divorce with a get, as [Deuteronomy 24:1] states: "And he shall write a bill of divorce for her and place it in her hand."
רכב
לגרש בשטר, שנאמר "וכתב לה ספר כריתות ונתן בידה" (דברים כד,א; דברים כד,ג).
223
To carry out the [procedure] prescribed for a sotah, as [Numbers 8:30] states: "And the priests will carry out all these laws for her."
רכג
לעשות לסוטה כתורה, שנאמר "ועשה לה הכוהן, את כל התורה הזאת" (במדבר ה,ל).
224
To whip the wicked, as [Deuteronomy 25:2] states: "The judge will cast him down and beat him."
רכד
להלקות הרשעים, שנאמר "והפילו השופט והכהו" (דברים כה,ב).
225
To exile a person who accidentally kills a person, as [Numbers 35:25] states: "And he shall dwell there until the High Priest dies...."
רכה
להגלות רוצח בשגגה, שנאמר "וישב בה, עד מות הכוהן" (במדבר לה,כה).
226
For a court to execute by decapitation, as [Exodus 21:20] states: "Revenge shall surely be taken."
רכו
להיות בית דין הורגין בסיף, שנאמר "נקום, יינקם" (שמות כא,כ).
227
For a court to execute by strangulation, as [Leviticus 20:10] states: "The adulterer and the adulteress shall die."
רכז
להיות בית דין הורגין בחנק, שנאמר "מות יומת הנואף, והנואפת" (ויקרא כ,י).
228
For a court to execute by burning [the condemned] with fire, as [Leviticus 20:14] states: "They shall burn him and them with fire."
רכח
להיות בית דין שורפין באש, שנאמר "באש ישרפו אותו, ואתהן" (ויקרא כ,יד).
229
For a court to execute by stoning [the condemned] with stones, as [Deuteronomy 22:24] states: "And you shall stone them."
רכט
להיות בית דין סוקלין באבנים, שנאמר "וסקלתם אותם" (דברים כב,כד).
230
To hang [the corpses] of those liable for hanging, as [Deuteronomy 21:22] states: "And you shall hang them on a gallows."
רל
לתלות מי שנתחייב תלייה, שנאמר "ותלית אותו, על עץ" (דברים כא,כב).
231
To bury [the body of] an executed person on the day of his execution, as [Deuteronomy 21:22] states: "For you shall surely bury him on that day."
רלא
לקבור הנהרג ביומו, שנאמר "כי קבור תקברנו ביום ההוא" (דברים כא,כג).
232
To carry out the laws concerning a Hebrew servant, as [Exodus 21:2] states: "When you purchase a Hebrew servant...."
רלב
לדון בעבד עברי כהלכותיו, שנאמר "כי תקנה עבד עברי" (שמות כא,ב).
233
To marry a Hebrew maidservant, as [Exodus 21:8] states: "Who has designated her for himself... and she will be redeemed."
רלג
לייעד אמה עברייה, שנאמר "אשר לו יעדה" (שמות כא,ח), "ואם לבנו, ייעדנה" (שמות כא,ט).
234
To redeem a Hebrew maidservant, as [Exodus, ibid.] states: "And she will be redeemed."
רלד
לפדות אמה עברייה, שנאמר "והפדה" (שמות כא,ח).
235
To have a Canaanite servant serve forever, as [Leviticus 25:46] states: "You shall have them serve you forever."a
רלה
לעבוד בעבד כנעני לעולם, שנאמר "לעולם, בהם תעבודו" (ויקרא כה,מו).
236
For a person who injures [a colleague] to pay him damages, as [Exodus 21:18] states: "If men will quarrel and one man will strike [his colleague]...."
רלו
להיות החובל משלם ממון, שנאמר "וכי יריבון אנשים--והכה איש" (שמות כא,יח).
237
To judge regarding the damages caused by an ox, as [Exodus 21:33] states: "If an ox belonging to one person gores an ox belonging to a colleague...."
רלז
לדון בנזקי בהמה, שנאמר "וכי ייגוף שור איש את שור ריעהו" (שמות כא,לה).
238
To judge regarding the damages caused by a pit, as [Exodus 21:33] states: If a person will open a pit...."
רלח
לדון בנזקי הבור, שנאמר "כי יפתח איש בור" (שמות כא,לג).
239
To judge a thief, obligating him for payment or execution, as [Exodus 21:37] states: "Should a theft be perpetrated," as [Exodus 22:1] states: "If when breaking in," and, as [Exodus 21:16] states: "If one kidnaps a person and sells him,…. "2
רלט
לדון לגנב בתשלומין או במיתה, שנאמר "וכי יגנוב" (ראה שמות כא,לז), "אם במחתרת" (שמות כב,א), "וגונב איש ומכרו" (שמות כא,טז).
240
To judge regarding the damages caused by grazing, as [Exodus 22:4] states: "If a person will graze [his animals] in a field or vineyard...."
רמ
לדון בנזקי הבער, שנאמר "כי יבער איש, שדה או כרם" (שמות כב,ד).
241
To judge regarding the damages caused by fire, as [Exodus 22:5] states: "If fire will break out and catch in thorns...."
רמא
לדון בנזקי האש, שנאמר "כי תצא אש ומצאה קוצים" (שמות כב,ה).
242
To render judgment [in questions] regarding an unpaid watchman, as [Exodus 22:6] states: "If a person will give a colleague money or utensils [to watch]...."
רמב
לדון בדין שומר חינם, שנאמר "כי ייתן איש אל ריעהו כסף או כלים" (שמות כב,ו).
243
To render judgment [in questions] regarding a paid watchman, as [Exodus 22:9] states: "Should a person give a donkey or an ox...."
רמג
לדון בדין נושא שכר ושוכר, שנאמר "כי ייתן איש אל ריעהו חמור או שור" (שמות כב,ט).
244
To render judgment [in questions] regarding a borrower, as [Exodus 22:13] states: "If a person will borrow from a colleague...."
רמד
לדון בדין השואל, שנאמר "וכי ישאל איש מעם ריעהו" (שמות כב,יג).
245
To render judgment [in questions] regarding business transactions, as [Leviticus 22:14] states: "If you sell merchandise to your colleague...."
רמה
לדון בדין מקח וממכר, שנאמר "וכי תמכרו ממכר לעמיתך" (ויקרא כה,יד).
246
To render judgment [in questions] regarding claims made by one person against another, as [Exodus 22:8] states: "For every matter of trespass, concerning an ox, concerning a donkey, or concerning a sheep...."
רמו
לדון בדין טוען וכופר, שנאמר "על כל דבר פשע" (שמות כב,ח).
247
To save a person who is being pursued even if it is necessary to kill the pursuer, as [Deuteronomy 25:12] states: "And you shall cut off her hand...."
רמז
להציל הנרדף ואפילו בנפש הרודף, שנאמר "וקצותה, את כפה" (דברים כה,יב).
248
To render judgment [in questions] regarding inheritances as [Numbers 27:8] states: "If a person dies without having a son...."
רמח
לדון בדיני נחלות, שנאמר "איש כי ימות, ובן אין לו" (במדבר כז,ח).
FOOTNOTES
1.The Rambam cites this verse, rather than a verse from Genesis, Chapter 17, which describes the circumcision of Abraham, because he prefers to cite a prooftext that was given after the giving of the Torah. Nevertheless, we also learn some particulars regarding this mitzvah from the passage from Genesis. (See also the Rambam's Commentary on the Mishnah, Chulin 7:6.)
2.. The Rambam cites these different verses because each involves a different punishment. (See also Negative Mitzvot 243 and 244.)
Hayom Yom:
• English Text | Video Class
Thursday, Tishrei 8, 5778 · 28 September 2017Links: About the Ten Days of teshuvah; Voicemail; more on teshuvah
• TashlichIn certain communities, it is customary to perform the Tashlich ceremony today (if the day doesn't fall on Shabbat.)
Today in Jewish History:
• Temple Dedicated (826 BCE)The 14-day dedication festivities, celebrating the completion of the Holy Temple in Jerusalem built by King Solomon, commenced on the 8th of Tishrei of the year 2935 from creation (826 BCE). The First Temple served as the epicenter of Jewish national and spiritual life for 410 year, until its destruction by the Babylonians in 423 BCE.
Links: The Holy Temple: an Anthology
• Passing of R. Baruch (1791)Yahrtzeit of Rabbi Baruch, father of the founder of Chabad, Rabbi Schneur Zalman of Liadi.
Daily Quote:
"And all the nations of the world will see that the Name of G-d is upon you and they will fear you" (Deuteronomy 28:10) -- this refers to the tefillin on the head(Talmud, Berachot 6a)
Daily Torah Study:
Chumash: Vezot Hab'rachah, 5th Portion Deuteronomy 33:22-33:26 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 33
22And of Dan he said: "Dan is a young lion, streaming from Bashan." כבוּלְדָ֣ן אָמַ֔ר דָּ֖ן גּ֣וּר אַרְיֵ֑ה יְזַנֵּ֖ק מִן־הַבָּשָֽׁן:
Dan is a young lion: Dan was also located close to the border, and so [like Gad], he is compared to lions. — [Sifrei 33:22]
דן גור אריה: אף הוא היה סמוך לספר לפיכך מושלו באריות:
streaming from Bashan: [This is to be understood] as the Targum [Onkelos] renders it [“His land drinks from the rivers that flow from Bashan”]. For the Jordan [river] comes out from Dan’s territory, from the Paneas cave, which is [a place called] Leshem, within the territory of Dan. [The children of Dan conquered Leshem and incorporated it into their territory, calling it Dan after their father,] as it is said,“And they called Leshem, Dan” (Joshua 19:47). - [Bech. 55a] And its source (זִנּוּק) and flow is from Bashan. Another explanation [of יְזַנֵּק מִן-הַבָּשָׁן] is: Just as a water flow (זִנּוּק) issues from one place and divides itself [afterwards] into two directions, similarly, the tribe of Dan [started with one territory and ended up] taking a portion in two places. First, they took the northwest [of the Land of Israel], namely, Ekron and its surroundings. But this did not suffice them. So they came and fought against Leshem, which is Paneas, located in the north-east [of the Land of Israel]. [Now Rashi demarcates these two areas geographically:] For the Jordan comes out of the Paneas [or Banias] cave, which is in the east [and at the northern extremity] of the Land of Israel, and then the river flows from the north [straight down] to the south, ending at the edge of the Salt Sea [“Dead Sea”], which in turn, is in the east of Judah’s territory, Judah having taken his territory in the southern part of the Land of Israel, as is delineated in the book of Joshua (19:47). This is the meaning of what is stated there: “And the border of the children of Dan went out from them, so the children of Dan arose and fought against Leshem [and took possession of it].” [So when this verse says“And the border of the children of Dan went out from them,” it means:] Their border was bursting outwards [as it were,] along that whole [eastern flank of the Land] where they originally took their inheritance. [Hence, whereas Dan started out with one territory, he ended up with two, just like a water flow (זִנּוּק) is one, and divides into two]. — [Sifrei 33:22]
יזנק מן הבשן: כתרגומו שהיה הירדן יוצא מחלקו ממערת פמייאס והיא לשם שהיא בחלקו של דן, שנאמר (יהושע יט, מז) ויקראו ללשם דן וזינוקו וקילוחו מן הבשן. דבר אחר מה זינוק זה יוצא ממקום אחד ונחלק לשני מקומות, כך שבטו של דן נטלו חלק בשני מקומות. תחלה נטלו בצפונית מערבית עקרון וסביבותיה, ולא ספקו להם ובאו ונלחמו עם לשם שהיא פמייאס והיא בצפונית מזרחית, שהרי הירדן יוצא ממערת פמייאס והוא במזרחה של ארץ ישראל ובא מהצפון לדרום וכלה בקצה ים המלח, שהוא במזרח יהודה, שנטל בדרומה של ארץ ישראל, כמו שמפורש בספר יהושע, והוא שנאמר (שם יט, מז) ויצא גבול בני דן מהם ויעלו בני דן וילחמו עם לשם וגו', יצא גבולם מכל אותו הרוח שהתחילו לנחול בו:
23And of Naftali he said, "Naftali is favorably satisfied and full of the Lord's blessing. Possess the Sea and the south." כגוּלְנַפְתָּלִ֣י אָמַ֔ר נַפְתָּלִי֙ שְׂבַ֣ע רָצ֔וֹן וּמָלֵ֖א בִּרְכַּ֣ת יְהֹוָ֑ה יָ֥ם וְדָר֖וֹם יְרָֽשָׁה:
favorably satisfied: Naftali’s land would fully satisfy all its inhabitants.
שבע רצון: שהיתה ארצו שבעה כל רצון יושביה:
Possess the sea and the south: The sea of Kinnereth fell within Naftali’s portion; moreover, he took a rope’s length of fishing-coast on its south[ern shore] for spreading out his nets and trawls. — [B.K. 81b]
ים ודרום ירשה: ים כנרת נפלה בחלקו ונטל מלא חבל חרם בדרומה לפרוש חרמים ומכמורות:
Possess: Heb. יְרָשָׁה. This word is in the imperative form and is equivalent to [the simple command רֵשׁ] in“Go up and possess (רֵשׁ) ” (Deut. 1:21). The fact that the accent is placed on next to the last syllable in the word, namely on the reish, proves this point, like the words: יְרַשׁ (possess!), יְדַע (know!), לְקַח (take!) and שְׁמַע (listen!). Now, when one adds a hey at the end of this [simple command] form, the accent is on next to the last syllable of the word to become: לְקָחָה סְלָחָה יְדָעָה שְׁמָעָה Here also, יְרָשָׁה is an imperative form. Accordingly, in the Masoreth Gedolah , we find this in the alphabetically arranged imperative forms of verbs, which have their accents on next to the last syllable.
ירשה: לשון צווי, כמו (דברים א, כא) עלה רש, והטעם שלמעלה ברי"ש מוכיח, כמו ירש, ידע, לקח, שמע, כשמוסיף בו ה"א יהיה הטעם למעלה שמעה, ידעה, סלחה, לקחה אף כאן ירשה לשון צווי. ובמסורת הגדולה מצינו באלפא ביתא לשון צווי דטעמיהון מלעיל:
24And of Asher he said: "May Asher be blessed with sons. He will be pleasing to his brothers, and immerse his foot in oil. כדוּלְאָשֵׁ֣ר אָמַ֔ר בָּר֥וּךְ מִבָּנִ֖ים אָשֵׁ֑ר יְהִ֤י רְצוּי֙ אֶחָ֔יו וְטֹבֵ֥ל בַּשֶּׁ֖מֶן רַגְלֽוֹ:
May Asher be blessed with sons: I saw in Sifrei the following (33:24): “Among all of the tribes, you will not find one that is blessed with sons as Asher was.” But I do not know in which regard.
ברוך מבנים אשר: ראיתי בספרי אין לך בכל השבטים שנתברך בבנים כאשר, ואיני יודע כיצד:
He will be pleasing to his brothers: Asher pleased his brothers with “Onpakinon oil” [oil of unripe olives, used for anointing one’s skin] and tasty foods (?), and they please him [by repaying him] with grain. Another explanation of “He will be pleasing to his brothers” : Because the women who came from Asher were beautiful [and were sought after for marriage]. This is the meaning of what is stated in Chronicles (I Chron. 7:31). [when it speaks of Malchiel, Asher’s grandson]“he was the father בִּרְזָיִת [literally, olive-child]” that is to say, his daughters were married to Kohanim Gedolim [and kings], who were anointed with olive oil (זַיִת) . - [Gen. Rabbah 71:10]
יהי רצוי אחיו: שהיה מתרצה לאחיו בשמן אנפיקינון ובקפלאות והם מרצין לו בתבואה. דבר אחר יהי רצוי אחיו שהיו בנותיו נאות והוא שנאמר (דברי הימים א' ז, לא) הוא אבי ברזית, שהיו בנותיו נשואות לכהנים גדולים הנמשחים בשמן זית:
and immerse his foot in oil: for his land flowed like a spring with oil. It once happened, that the people of Laodicea were in need of oil, and they appointed an agent [who was sent from place to place, until he found an olive farmer. The latter brought this agent to his home, and there, the olive farmer washed himself and then dipped his hands and feet, thereby fulfilling our verse here: “And dip his foot in oil.” Then, he supplied the agent from Laodicea with one million, one hundred and eighteen thousand maneh worth of olive oil!]. — [Tractate Men. 85b]
וטובל בשמן רגלו: שהיתה ארצו מושכת שמן כמעין. ומעשה שנצטרכו אנשי לודקיא לשמן מנו להם פולמוסטום אחד וכו', כדאיתא במנחות (פה ב):
25Your locks are iron and copper, and the days of your old age will be like the days of your youth. כהבַּרְזֶ֥ל וּנְח֖שֶׁת מִנְעָלֶ֑ךָ וּכְיָמֶ֖יךָ דָּבְאֶֽךָ:
Your locks are iron and copper: Now he [Moses] addresses all Israel, whose strong men dwelled in the border cities and would “lock up” the Land [as it were, with their protection], so that the enemies would be unable to enter. It was as if the Land was closed up with locks and bolts made of iron and copper. Another explanation: Your locks are iron and copper-Your land is “locked in” by mountains, from which iron and copper are mined. [In this respect] Asher’s territory was [considered] the “lock of the Land of Israel.” — [Sifrei 33:25]
ברזל ונחשת מנעלך: עכשיו הוא מדבר נגד כל ישראל, שהיו גבוריהם יושבים בערי הספר ונועלים אותה שלא יוכלו האויבים ליכנס בה כאלו היא סגורה במנעולים ובריחים של ברזל ונחשת. דבר אחר ברזל ונחשת מנעלך ארצכם נעולה בהרים שחוצבין מהם ברזל ונחשת, וארצו של אשר היתה מנעולה של ארץ ישראל:
and the days of your old age will be like the days of your youth: Heb. וּכְיָמֶיךָ דָּבְאֶךָ. Like the days that are your best, namely, your first days, the days of your youth-so will be the days of your old age, days which [ordinarily] flow away (דּוֹאֲבִים), are painful, and decline. Another explanation of וּכְיָמֶיךָ דָּבְאֶךָ is: וּכְיָמֶיךָ - the days which can be enumerated as your good days, namely, all those days on which you fulfilled the will of the Omnipresent - דָּבְאֶךָ, so will be “your flowing,” i.e., all the countries [in the world] will make silver and gold flow into the Land of Israel. For Israel will be blessed with fruits, so that all the countries will be supplied by it, consequently pouring their silver and gold into it, ascorant in Old French. Moreover, the world’s silver and gold will be depleted, because they will pour it into your Land. — [Sifrei 33:25]
דבאך: וכימים שהם טובים לך, שהן ימי תחלתך ימי נעוריך כן יהיו ימי זקנתך, שהם דואבים זבים ומתמוטטים. דבר אחר וכימיך דבאך וכימיך שהם טובים לך כמנין ימיך, כל הימים אשר אתם עושים רצונו של מקום, יהיו דבאך שכל הארצות יהיו דובאות כסף וזהב לארץ ישראל, שתהא מבורכת בפירות. וכל הארצות מתפרנסות הימנה וממשיכות לה כספם וזהבם אישקורונ"ט [ישפעו]. הכסף והזהב כלה מהם, שהן מזיבות אותם לארצכם:
26Jeshurun, there is none like God; He Who rides the heavens is at your assistance, and with His majesty, [He rides] the skies, כואֵ֥ין כָּאֵ֖ל יְשֻׁר֑וּן רֹכֵ֤ב שָׁמַ֨יִם֙ בְּעֶזְרֶ֔ךָ וּבְגַֽאֲוָת֖וֹ שְׁחָקִֽים:
Jeshurun: There is none like God - Jeshurun, you should know that there is none like God among all the gods of the peoples, and that their rock is not like your Rock.
כאל ישרון: דע לך ישורון שאין כאל בכל אלהי העמים ולא כצורך צורם:
He Who rides the heavens: is the same God Who is at your assistance, and with His majesty, He rides the skies.
שמים: הוא אותו אלוה שבעזרך ובגאותו הוא רוכב שחקים:
Tehillim: Psalms Chapters 44 - 48
• 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 44
The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
3.Reffering to the Messiah. (Metzudot).
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
FOOTNOTES
1.A musical instrument (Rashi)
2.Flowing from Eden (Rashi)
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
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 109, 110 and 111.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Tanya: Iggeret HaKodesh, middle of Epistle 20
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Thursday, Tishrei 8, 5778 · September 28, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 20
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אמנם מודעת זאת שעיקר התהוות היש ודבר נפרד לגמרי, הוא ממלכות דאצילות
However, as is known, [any] yesh or entity that (in its own eyes) is utterly separate [from G‑dliness], comes into being principally through Malchut of Atzilut,
שנעשה עתיק דבריאה
which becomes the Atik of Beriah,
Atik is the element of delight (taanug) which is the innermost core of will (ratzon). Thus, Malchut of Atzilutbecomes the delight and will that propel the World of Beriah into being. For it is Malchut that is able to project a sense of pleasure in creatures that perceive themselves to be separate entities, since only thus can sovereignty result.
כי אין מלך בלא עם וכו׳
for “There is no king without a nation” (am).
The analogy of the king who is able to rule only over subjects who are distant from him was explained above. In the analogue this corresponds to the created beings in the World of Beriah which are distant from G‑dliness, unlike the beings in the World of Atzilut אצילות which are “close to Him” אצלו: they cleave to G‑d. It is thus to the creatures of the World of Beriah that the Divine attribute of Malchut (“sovereignty”) relates.
וגם ריבוי הנבראים והתחלקותן, שנבראו בכח האין סוף, יחיד ומיוחד בתכלית
Also, the multitude and the diversity of creatures, [though, paradoxically,] they were created by the power of the One and absolutely uncompounded Ein Sof,
הוא על ידי ריבוי האותיות היוצאין ממלכות, פי ה׳, וברוח פיו כל צבאם
derives from the multitude of letters that issue from Malchut, which is known as “the mouth of G‑d,” [as it is written],1 “[By the word of G‑d were the heavens made], and by the breath of His mouth, all their hosts.”
וה׳ מוצאות הפה הן מה׳ גבורות דנוקבא
The five organs of [Supernal] speech (corresponding to the five physical organs of speech) are of the five Gevurot of Nukva (lit., “the female [element],” i.e., Malchut).
ולזאת נקראת עלמא דאתגליא, כי בה נגלה כח אור אין סוף לברוא יש מאין, שלא על ידי עילה ועלול
[Malchut] is therefore called Alma deItgalya (“the Manifest World”), because through it is manifested the power of the [infinite] Ein Sof-light to create something out of nothing, without recourse to ilah and alul (cause and effect).
The progression from ilah to alul exists among created beings as well; the creation of yesh from ayin is in the hands of the Ein Sof alone. And it is Malchut of Atzilut that makes this power manifest.
אבל ט׳ ספירות הראשונות נאצלו בהשתלשלות עילה ועלול
However, the first nine Sefirot that precede Malchut emanated by the causal evolution of ilah and alul,
ואור האין סוף, הוא מלובש בחכמה לבדה
while the [infinite] Ein Sof-light is vested in Chochmah alone.
Chochmah derives from the Ein Sof in a manner that resembles the derivation of yesh from ayin, as in the verse,2 “Chochmah derives from ayin.” The Ein Sof thus vests itself in Chochmah (and through it, the Ein Sof-light illuminates the other Sefirot as well).
וזה שכתוב: נעוץ תחילתן בסופן
And this is the meaning of the statement in Sefer Yetzirah3 regarding the Ten Sefirot, “Their beginning is wedged in their end.”
In the scheme of the Sefirot, the very beginning (signifying a level that transcends even the “head”) is to be found in the culmination of the series to an even greater extent than in the head. The Sefirah of Chochmah is variously termed “the head” ראש and “the first” ראשית. (The phrase4 ראשית חכמה is usually understood to mean “the beginning of wisdom,” but can also mean “Chochmah is first.”) Malchut is the last of the Sefirot. The Sefirahof Keter, which transcends even the Sefirah of Chochmah, is termed the “beginning”.
This “beginning”, then, which is called Keter, is “wedged” and is even more to be found in the “end” (Malchut) than in the other Sefirot, even Chochmah.
כי כתר הוא ממוצע בין המאציל לנאצלים, ויש בו בחינה אחרונה של האין סוף
For Keter is the mediator between the [infinite] Emanator and the [finite] emanated beings, and the lowest level of the Ein Sof is comprised in it.
Every intermediary (such as, in our case, the Sefirah of Keter) must incorporate at least some aspect of both the levels that it seeks to bridge. The aspect of infinite light contained in Keter is the lowest degree of Ein Sof. This level is the “beginning”, that level of Ein Sof that is “wedged” in the Sefirah of Malchut, for, as mentioned earlier, it is Malchut that reveals the power of the Ein Sof to create yesh from ayin.
ולכן נקרא כתר מלכות, כי אין כתר אלא למלך
That is why [the Sefirah of Keter, meaning “crown”] is called Keter Malchut (“the Crown of Sovereignty”), as stated in the introductory passage to Tikkunei Zohar which begins with Patach Eliyahu: “Supernal Keter is Keter Malchut,” for a crown is only for a king; i.e., the prime function of the Sefirah ofKeter is to draw down the [infinite] Ein Sof-light contained within it into the level of Malchut.
וגם כי בחינה אחרונה דאין סוף היא מלכות דאין סוף
Also, [Keter is called Keter Malchut] because the final level of the Ein Sof is the Malchut of Ein Sof.5
Thus, Keter itself possesses the quality of Malchut, for Malchut is the lowest level of the Ein Sof.
ולכן גם המלכות דאצילות נקרא כתר, ממטה למעלה
Consequently Malchut of Atzilut, too, is called Keter, [when the Sefirot are considered] in ascending order.
From this perspective, looking “upward”, Malchut (the lowest Sefirah) is termed Keter in relation to the higher Sefirot. This is so because Malchut is the prime receptor for the down-flow of Keter which then illuminates the higher Sefirot by means of or chozer (“reflected light”) — like a beam of light that travels earthward through space, strikes a surface, and rebounds with renewed intensity.
The above concerns the ability of Malchut to manifest the power of Ein Sof in creating yesh from ayin, and to enable created beings to perceive themselves as entities distinct from their Creator. For this very reason, however, this creative ability cannot be considered a revelatory aspect of the Ein Sof-light. Rather, it demonstrates its capacity to conceal.
The Alter Rebbe therefore now goes on to discuss ways in which Malchut serves to reveal this light. (Souls, for example, though Divine, descend nevertheless within the limitations of created beings.) By virtue of its revelatory aspect, Malchut is called Alma deItgalya (“the Manifest World”), for through the Sefirah of Malchutthe Ein Sof-light is revealed within the worlds.
ומה גם כי בריאת הנשמות ממנה, להיות יש ודבר נפרד בפני עצמן בעולם הבריאה
This is especially so since through [Malchut] the creation of souls takes place, enabling them to be yesh and separate entities in the World of Beriah — and notwithstanding their becoming a yeshthey still retain their aspect of G‑dliness.
While yet in Atzilut, souls have no sense of being a yesh, since they are entirely nullified to G‑dliness. Upon entering the World of Beriah, however, they perceive themselves as being distinct and substantive creatures. Notwithstanding this, they remain G‑dly entities and draw down G‑dliness within the worlds.
ונקרא בשם לידה, כקריעת ים סוף, דבעתיקא תליא
This [derivation of souls from Malchut] is termed leidah (“birth”), a process that requires the intervention of a higher power emanating from the Ein Sof, like the splitting of the Red Sea, which (as stated in the Zohar6) “depended on Atik.”
Atik (עתיק, related to נעתק, implying removal and separation from the created worlds) is the inner (i.e., higher) level of Keter, whose outer (i.e., lower) level is termed Arich. Atik is the final degree of the Ein Sof; Arich is the source and root of emanated beings.
The Kabbalah teaches that the birth of souls is comparable to the splitting of the Red Sea, and like it requires the power of the Ein Sof as found in Atik. The Alter Rebbe now explains that this infinite power is needed not only for the birth of souls but for their gestation as well.
וגם כל גידול הנשמות כל ז׳ חדשים, מזיווג של שמיני עצרת עד שביעי של פסח
Also, the whole growth of the souls, throughout the seven months from the union of Shmini Atzeret until the birth on the Seventh Day of Pesach,
It is taught in the Kabbalah7 that the union that “conceives” souls takes place on Shmini Atzeret, while the “birth” of souls takes place on the Seventh Day of Pesach, at the time of the crossing of the Red Sea.
הוא כמו גידול זו״נ בבטן אימא עילאה
resembles the growth of Zu’n — the Sefirot of Za and Malchut of Atzilut that were formerly concealed —in the womb of Imma Ilaah (“the Supernal Mother”), i.e., in the innermost degree of Binah of Atzilut.
שהוא על ידי אורות עליונים מאימא עילאה, ומלמעלה למעלה, עד אין סוף המתלבש בה כל ט׳ או ז׳ ירחי לידה
This takes place by means of the Supernal orot of Imma Ilaah, and of yet higher, as far as the Ein Sof which vests itself in it (i.e., in Binah) in order to bring about the growth of Zu’n throughout the nine or seven months of pregnancy.
Just as Zu’n of Atzilut is “delivered” from Binah of Atzilut, known as Imma Ilaah (“the Supernal Mother”), so too do souls gestate in Malchut, which is known as Imma Tataah (“the Nether Mother”), since Malchutincorporates within itself the Supernal orot of the Ein Sof.
וככה הוא בבריאת נשמות ומלאכים לעולם הבריאה
The same is true of the creation of the souls and angels in the World of Beriah: they, too, result from the Supernal orot of the Ein Sof that are drawn down into Malchut of Atzilut.
The Alter Rebbe now goes on to state that these Supernal orot of the Ein Sof that descend into Malchut of Atzilut not only make possible the birth and gestation, but are also responsible for the actual “conception”.
וגם כל עיקר ושרש הטיפה שמקבלת ומתעברת מז״א, הוא ממוחין דאבא ואמא
Also, the very essence and root of the “seminal drop” which [Malchut] receives and through which she is impregnated by Z’eir Anpin, derives from the Mochin of Abba and Imma (lit., the “father” and “mother”), i.e., Chochmah and Binah, respectively.
ובכל זיווג, נמשכת לאבא ואימא מאריך אנפין ועתיק יומין, ומלמעלה למעלה עד אין סוף
And with every conjunction of Chochmah and Binah which is intended to bring about a birth, there issues forth to Abba and Imma [the seminal drop] from Arich Anpin and Atik Yomin, and from even higher, up to the Ein Sof.
רק שהכל בהעלם במוחין עד לידת הנוקבא, הנשמות והמלאכים וההיכלות לעולם הבריאה
Everything is concealed, though, in the Mochin, until the Nukva gives birth to (i.e., until Malchutreveals) the souls and the angels and the Heichalot for the World of Beriah.
נמצא שזהו גילוי אור אין סוף ממש, על ידי העיבור והלידה
Hence, by means of the “gestation” and “birth”, there is truly a revelation of the [infinite] Ein Sof-light.
Not only is the infinite power of Ein Sof drawn down through Malchut to bring about yesh: in addition, the Ein Sof-light is actually revealed by means of the “gestation” and “birth” of souls. By virtue of this role Malchutis termed Alma deItgalya, in addition to its function in drawing down the power of G‑dliness in a concealed manner within creation.
| FOOTNOTES | |
| 1. | Tehillim 33:6. |
| 2. | Iyov 28:12. |
| 3. | 1:7. |
| 4. | Tehillim 111:10. |
| 5. | Note of the Rebbe: “Cf. the Note [of the Alter Rebbe] in ch. 52 of Part I [of Tanya]; also p. קלא, ע״ב [i.e., p. 262 of the standard Hebrew text].” |
| 6. | II, 52b. |
| 7. | See Likkutei Torah, Parshat Tzav, p. 16b, and sources listed there. |
• Sefer Hamitzvot:
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Thursday, Tishrei 8, 5778 · September 28, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Principle 1
Do not count Rabbinic Commandments in this list. E.g. lighting Chanukah candles or reciting the Hallel.
Indeed, this seems obvious, for the Talmud says that 613 mitzvot "were given to Moses at Sinai," and rabbinic mitzvot were not instituted until later dates. But in truth, we follow rabbinic rulings because of a biblical mandate: "You shall not divert from the word they tell you, either right or left" (Deuteronomy17:11); and as such, before performing a rabbinic mitzvah, we say a blessing in which we thank G‑d for "sanctifying us with His commandments and commanding us to..." Nevertheless, the individual rabbinic precepts are not counted as part of the 613 (and, are considered "rabbinic," a classification that has certain halachic implications).
Principle 2
Do not include laws which are derived from one of the Thirteen Principles of Torah Exegesis.
Every word and letter in the Torah is exact, and the Sages extrapolated many laws from an extra (or missing) word or letter, or a particular sequence which the Torah chooses to use (click here for more on this topic). Nevertheless, unless the Sages explicitly say that a particular law that they derived is categorized as biblical, it is not counted as part of the 613.
An example of this is the obligation to accord honor to parents-in-law, a precept derived from an extra word ("et") in a verse. Though the Torah alludes to the concept, it is not considered a biblical command.
Principle 3
Do not count mitzvot which are not binding on all generations. E.g. the laws regarding the disassembly of the Tabernacle, or the prohibition against waging war on Amon and Moab, which only applied to the Israelites in the desert.
Rambam:
• 1 Chapter A Day: Introduction to Mishneh Torah Part 2
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All the sages who were mentioned were the leaders of the generations. Among them were heads of academies, heads of the exile, and members of the great Sanhedrin. Together with them in each generation, there were thousands and myriads that heard their [teachings].
Ravina and Rav Ashi were the final generation of the Sages of the Talmud.
כל אלו החכמים הנזכרים הם גדולי הדורות. מהם ראשי ישיבות ומהם ראשי גליות ומהם סנהדרי גדולה. ועמהם בכל דור ודור אלפים ורבבות ששמעו מהם ועמהם. רבינא ורב אשי הם סוף חכמי הגמרא.
Rav Ashi composed the Babylonian Talmud in Shin'ar approximately one hundred years after Rabbi Yochanan composed the Jerusalem Talmud.1 The intent of both the Talmuds is to elucidate the words of the Mishnah, to explain its deeper points, and [to relate] the new matters that were developed by each court from the era of Rabbenu Hakadosh until the composition of the Talmud.
From the entire [body of knowledge stemming from] the two Talmuds, the Tosefta, the Sifra, and the Sifre, can be derived the forbidden and the permitted, the impure and the pure, the liable and those who are free of liability, the invalid and the valid as was received [in tradition], one person from another, [in a chain extending back] to Moses at Mount Sinai.
ורב אשי הוא שחיבר הגמרא הבבלית בארץ שנער אחר שחיבר ר' יוחנן הגמרא ירושלמית בכמו מאה שנה. וענין שני הגמרות הוא פירוש דברי המשניות וביאור עמקותיה ודברים שנתחדשו בכל בית דין ובית דין מימות רבינו הקדוש ועד חיבור הגמרא. ומשני הגמרות ומן התוספתות ומספרא וספרי (ומן התוספות) מכולם יתבאר האסור והמותר הטמא והטהור החיוב והפטור הפסול והכשר כמו שהעתיקו איש מפי איש מפי משה רבינו מסיני:
Also, [the sources mentioned above] relate those matters which were decreed by the sages and prophets in each generation in order to "build a fence around the Torah." We were explicitly taught about [this practice] by Moses, as [implied by Leviticus 18:30]: "And you shall observe My precepts," [which can be interpreted to mean]: "Make safeguards for My precepts."2
Similarly, it includes the customs and ordinances that were ordained or practiced in each generation according to [the judgment of] the governing court of that generation.3 It is forbidden to deviate from [these decisions], as [implied by Deuteronomy 17:11]: "Do not deviate from the instructions that they will give you, left or right."
It also includes marvelous judgments and laws which were not received from Moses, but rather were derived by the courts of the [later] generations based on the principles of Biblical exegesis. The elders of those generations made these decisions and concluded that this was the law. Rav Ashi included in the Talmud this entire [body of knowledge, stemming] from the era of Moses, our teacher, until his [own] era.
The Sages of the Mishnah also composed other texts to explain the words of the Torah. Rabbi Hoshaia, the disciple of Rabbenu Hakadosh, composed an explanation of the book of Genesis.4 Rabbi Yishmael [composed] an explanation beginning at "These are the names" [the beginning of the book of Exodus,] until the conclusion of the Torah. This is called the Mechilta. Rabbi Akiva also composed a Mechilta.5 Other Sages of the following generations composed other [collections of the] interpretations [of verses] (Medrashim). All of these works were composed before the Babylonian Talmud.
גם יתבאר מהם דברים שגזרו חכמים ונביאים שבכל דור ודור לעשות סייג לתורה כמו ששמעו ממשה בפירוש. שנאמר ושמרתם את משמרתי עשו משמרת למשמרתי. וכן יתבאר מהם המנהגות והתקנות שהתקינו או שנהגו בכל דור ודור כמו שראו בית דין של אותו הדור. לפי שאסור לסור מהם שנאמר לא תסור מן הדבר אשר יגידו לך ימין ושמאל. וכן משפטים ודינים מופלאים שלא קיבלום ממשה ודנו בהם בית דין של אותו הדור במדות שהתורה נדרשת בהן. ופסקו אותם הזקנים וגמרו שהדין כך הוא. הכל חיבר רב אשי בגמרא מימות משה ועד ימיו. וחברו חכמי המשנה חיבורים אחרים לפרש דברי התורה. רבי הושעיא תלמידו של רבינו הקדוש חיבר ביאור ספר בראשית. ורבי ישמעאל פירש מאלה שמות עד סוף התורה והוא הנקרא מכילתא. וכן ר' עקיבא חיבר מכילתא. וחכמים אחרים אחריהם חיברו מדרשות.והכל חובר קודם הגמרא הבבלית:
Thus, Ravina, Rav Ashi, and their colleagues represent the final era of the great Sages of Israel who transmitted the Oral Law. They passed decrees, ordained practices, and put into effect customs. These decrees, ordinances, and customs spread out among the entire Jewish people in all the places where they lived.6
After the court of Rav Ashi composed the Talmud and completed it in the time of his son, the Jewish people became further dispersed throughout all the lands, reaching the distant extremes and the far removed islands. Strife sprung up throughout the world, and the paths of travel became endangered by troops. Torah study decreased and the Jews ceased entering their yeshivot in the thousands and myriads, as was customary previously.
Instead, individuals, the remnants whom God called, would gather in each city and country, occupy themselves in Torah study, and [devote themselves] to understanding the texts of the Sages and learning the path of judgment from them.
נמצא רבינא ורב אשי וחבריהם. סוף גדולי חכמי ישראל המעתיקים תורה שבעל פה. ושגזרו גזירות והתקינו התקנות והנהיגו מנהגות ופשטה גזירתם ותקנתם ומנהגותם בכל ישראל בכל מקומות מושבותם. ואחר בית דין של רב אשי שחבר הגמרא וגמרו בימי בנו נתפזרו ישראל בכל הארצות פיזור יתר והגיעו לקצוות ואיים הרחוקים ורבתה קטטה בעולם ונשתבשו הדרכים בגייסות ונתמעט תלמוד תורה ולא נכנסו ישראל ללמוד בישיבותיהם אלפים ורבבות כמו שהיו מקודם אלא מתקבצים יחידים השרידים אשר ה' קורא בכל עיר ועיר ובכל מדינה ומדינה ועוסקין בתורה ומבינים בחיבורי החכמים כולם ויודעים מהם דרך המשפט היאך הוא.
Every court that was established after the conclusion of the Talmud, regardless of the country in which it was established, issued decrees, enacted ordinances, and established customs for the people of that country - or those of several countries. These practices, however, were not accepted throughout the Jewish people, because of the distance between [their different] settlements and the disruption of communication [between them].
Since each of these courts were considered to be individuals - and the High Court of 71 judges had been defunct for many years before the composition of the Talmud - people in one country could not be compelled to follow the practices of another country, nor is one court required to sanction decrees which another court had declared in its locale. Similarly, if one of the Geonim interpreted the path of judgment in a certain way, while the court which arose afterward interpreted the proper approach to the matter in a different way, the [opinion of the] first [need] not be adhered to [absolutely]. Rather, whichever [position] appears to be correct - whether the first or the last - is accepted.
וכל בית דין שעמד אחר הגמרא בכל מדינה ומדינה וגזר או התקין או הנהיג לבני מדינתו או לבני מדינות רבות לא פשטו מעשיו בכל ישראל מפני רחוק מושבותיהם ושבוש הדרכים. והיות בית דין של אותה המדינה יחידים ובית דין הגדול של שבעים ואחד בטל מכמה שנים קודם חיבור הגמרא. לפיכך אין כופין אנשי מדינה זו לנהוג כמנהג מדינה האחרת. ואין אומרים לבית דין זה לגזור גזירה שגזרה בית דין אחר במדינתו. וכן אם למד אחד מהגאונים שדרך המשפט כך הוא ונתבאר לבית דין אחר שעמד אחריו שאין זה דרך המשפט הכתוב בגמרא, אין שומעין לראשון אלא למי שהדעת נוטה לדבריו בין ראשון בין אחרון:
FOOTNOTES
1.Thus, according to the Rambam, the approximate date of the composition of the Babylonian Talmud was 4125 (465 C.E.).
The commentaries point to Bava Metzia 86a, which relates that "Rav Ashi and Ravina were the final authorities with regard to instruction," as the source for the Rambam's statements. From the Rambam's later statements, it appears that in this instance as well, Rav Ashi laid the foundation for the Talmud. However, the composition of the text was completed by Ravina Zuta, Mar bar Rav Ashi, and Rav Yosse more than seventy years after Rav Ashi's death.
2.In the Introduction to his Commentary on the Mishnah, the Rambam deals with this subject at length, citing as examples, the prohibition of eating fowl together with milk and the eighteen decrees passed by the School of Hillel and the School of Shammai.
3.In the Introduction to his Commentary on the Mishnah, the Rambam also mentions these two categories, describing them as:
Laws that were established after meditation on the proper structure for interpersonal relations, without adding or detracting from the words of the Torah, or matters that [were instituted] for the spiritual betterment of mankind.
Among the examples of such laws he cites are: Hillel's institution of the Pruzbul and the ordinances of Ushia, which require a father to support his children. The Rambam also discusses these three categories of Rabbinic decrees in Hilchot Mamrim, Chapters 1 and 2.
4.The Rambam is referring to Bereshit Rabbah.
5.Today, this collection of teachings is known as Mechilta D'Rabbi Shimon bar Yochai.
6.Because these ordinances were universally accepted by the Jewish people, their observance became mandatory, as the Rambam explains further on.
Rambam:
• 3 Chapters A Day: Positive Commandments Part 1, Positive Commandments Part 2, Positive Commandments Part 3
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1
The first of the positive commandments is the mitzvah to know that there is a God, as [Exodus 20:2] states: "I am God, your Lord."
א
מצוה ראשונה ממצוות עשה, לידע שיש שם אלוה, שנאמר "אנוכי ה' אלוהיך" (שמות כ,ב; דברים ה,ו).
2
To unify Him, as [Deuteronomy 6:4] states: "God is our Lord, God is one."
ב
לייחדו, שנאמר "ה' אלוהינו, ה' אחד" (דברים ו,ד).
3
To love Him, as [Deuteronomy 6:5] states: "And you shall love God, your Lord."
ג
לאוהבו, שנאמר "ואהבת, את ה' אלוהיך" (דברים ו,ה; דברים יא,א).
4
To fear Him, as [Deuteronomy 6:13] states: "Fear God, your Lord."
ד
ליראה ממנו, שנאמר "את ה' אלוהיך תירא" (דברים ו,יג; דברים י,כ).
5
To pray, as [Exodus 23:25] states: "And you shall serve God, your Lord." This service is prayer.a
ה
להתפלל, שנאמר "ועבדתם, את ה' אלוהיכם" (שמות כג,כה); עבודה זו תפילה.
6
To cling to Him, as [Deuteronomy 10:2] states: "And you shall cling to Him."
ו
לדובקה בו, שנאמר "ובו תדבק" (דברים י,כ).
7
To swear in His name, as [Deuteronomy 10:20] states: "And you shall swear in His name."a,b
ז
להישבע בשמו, שנאמר "ובשמו, תישבע" (דברים ו,יג; דברים י,כ).
8
To emulate His good and just ways, as [Deuteronomy 28:9] states: "And you shall walk in His ways."
ח
להידמות בדרכיו הטובים והישרים, שנאמר "והלכת, בדרכיו" (דברים כח,ט).
9
To sanctify His name, as [Leviticus 22:32] states: "And I shall be sanctified amidst the children of Israel."
ט
לקדש את שמו, שנאמר "ונקדשתי, בתוך בני ישראל" (ויקרא כב,לב).
10
To recite the Shema twice daily, as [Deuteronomy 6:2] states: "And you shall speak of them when you lie down and when you arise."
י
לקרות קרית שמע פעמיים בכל יום, שנאמר "ודיברת בם . . . בשוכבך ובקומך" (דברים ו,ז).
11
To study Torah and to teach it [to others], as [Deuteronomy 6:2] states: "And you shall teach them to your children."
יא
ללמוד תורה וללמדה, שנאמר "ושיננתם לבניך" (דברים ו,ז).
12
To tie tefillin upon our heads, as [Deuteronomy 6:8] states: "And they shall be an emblem between your eyes."
יב
לקשור תפילין בראש, שנאמר "והיו לטוטפות, בין עיניך" (דברים ו,ח).
13
To tie tefillin upon our arms, as [Deuteronomy 6:8] states: "And you shall tie them for a sign upon your arms."
יג
לקשור תפילין ביד, שנאמר "וקשרתם לאות, על ידך" (דברים ו,ח).
14
To make tzitzit, as [Numbers 15:38] states: "And you shall make tzitzit for them."
יד
לעשות ציצית, שנאמר "ועשו להם ציצית" (במדבר טו,לח).
15
To affix a mezuzah, as [Deuteronomy 6:9] states: "And you shall write them on the doorposts of your home."
טו
לקבוע מזוזה, שנאמר "וכתבתם על מזוזות ביתך" (דברים ו,ט; דברים יא,כ).
16
To collect the people to hear the Torah [being read] in the year following the shemitah year, as [Deuteronomy 31:12] states: "Gather together the people."
טז
להקהיל את העם לשמוע התורה במוצאי שביעית, שנאמר "הקהל את העם" (דברים לא,יב).
17
For each man to write a Torah scroll for himself, as [Deuteronomy 31:19] states: "Write down this song."
יז
לכתוב כל איש ספר תורה לעצמו, שנאמר "כתבו לכם את השירה הזאת" (דברים לא,יט).
18
For the king to write a second Torah scroll for himself in addition to the one which [he is required to write to fulfill the mitzvah incumbent upon] every man. Thus, he will have two Torah scrolls, as [Deuteronomy 17:19] states: "And he shall write for himself a copy of this Torah."
יח
לכתוב המלך ספר תורה לעצמו, יתר על האחד של כל אדם, עד שיהיה לו שתי תורות, שנאמר "וכתב לו את משנה התורה הזאת" (דברים יז,יח).
19
To bless [God] after eating, as [Deuteronomy 8:10] states: "[After] you eat and are satisfied, you shall bless God, your Lord."
יט
לברך אחר המזון, שנאמר "ואכלת, ושבעת--ובירכת את ה' אלוהיך" (דברים ח,י).
20
To build [God's] chosen house, [the Temple,] as [Exodus 25:8] states: "And you shall make a sanctuary for Me."b
כ
לבנות בית הבחירה, שנאמר "ועשו לי, מקדש" (שמות כה,ח).
21
To revere this house, as [Leviticus 19:30] states: "And revere My sanctuary."
כא
ליראה מבית זה, שנאמר "ומקדשי תיראו" (ויקרא יט,ל; ויקרא כו,ב).
22
To keep watch over this house continuously, as [Numbers 18:2,4] states: "And you and- your descendants before the Tent of Testimony.... [And they shall keep the watch....]"
כב
לשמור בית זה תמיד, שנאמר "ואתה ובניך איתך, לפני אוהל העדות" (במדבר יח,ב).
23
For the Levites to serve in the sanctuary, as [Numbers 18:23] states: "And the Levite shall serve...."
כג
להיות הלוי עובד במקדש, שנאמר "ועבד הלוי הוא" (במדבר יח,כג).
24
For a priest to sanctify his hands and feet at the time of service [in the Temple], as [Exodus 30:19] states: "And Aaron and his sons will wash...."
כד
לקדש הכוהן ידיו ורגליו בשעת העבודה, שנאמר "ורחצו אהרון ובניו" (שמות ל,יט).
25
To prepare the candles of the Sanctuary, as [Exodus 27:21] states: "Aaron and his sons shall prepare it."
כה
לערוך נרות במקדש, שנאמר "יערוך אותו אהרון ובניו" (שמות כז,כא).
26
For the priests to bless the Jews, as [Numbers 6:23] states: "In this manner, you shall bless the children of Israel."
כו
לברך הכוהנים את ישראל, שנאמר "כה תברכו את בני ישראל" (במדבר ו,כג).
27
To arrange bread and frankincense before God [in the Temple] on every Sabbath, as [Exodus 25:30] states: "And you shall place the showbread on the table."b
כז
להסדיר לחם ולבונה לפני ה' בכל שבת, שנאמר "ונתת על השולחן לחם פנים" (שמות כה,ל).
28
To burn a spice offering twice [each] day, as [Exodus 30:7] states: "And Aaron shall burn incense upon it...."
כח
להקטיר קטורת פעמיים ביום, שנאמר "והקטיר עליו אהרון, קטורת סמים" (שמות ל,ז).
29
To keep a fire burning on the altar for burnt offerings continually, as [Leviticus 6:6] states: "And you shall keep a fire burning continuously on the altar."
כט
להבעיר אש במזבח העולה תמיד, שנאמר "אש, תמיד תוקד על המזבח" (ויקרא ו,ו).
30
To remove the ashes from the altar, as [Leviticus 6:3] states: "And he shall remove the ashes...."
ל
להרים את הדשן מעל המזבח, שנאמר "והרים את הדשן" (ויקרא ו,ג).
31
To send impure people out from the camp of the Divine Presence - i.e., the sanctuary - as [Numbers 5:2] states: "And you shall send from the camp all the leprous, any zav, and anyone who has contracted impurity because of a corpse."
לא
לשלח טמאים ממחנה שכינה שהוא המקדש, שנאמר "וישלחו מן המחנה, כל צרוע וכל זב; וכול, טמא לנפש" (במדבר ה,ב).
32
To show honor to Aaron's descendants and to give them priority regarding all holy matters, as [Leviticus 21:8] states: "And you shall sanctify him."
לב
לחלוק כבוד לזרעו של אהרון ולהקדימו לכל דבר שבקדושה, שנאמר "וקידשתו" (ויקרא כא,ח).
33
To clothe the priests with the priestly garments for service [in the Temple], as [Exodus 28:2] states: "And you shall make holy garments...."a
לג
להלביש הכוהנים לעבודה בגדי כהונה, שנאמר "ועשית בגדי קודש" (שמות כח,ב).
34
To carry the ark upon our shoulders when it is to be carried, as [Numbers 7:9] states: "And they shall carry it on their shoulders."
לד
לשאת את הארון על הכתף כשנושאים אותו, שנאמר "בכתף יישאו" (במדבר ז,ט).
35
To anoint the High Priests and kings with the anointing oil, as [Exodus 30:30-31] states: "[Anoint Aaron....] This shall be sacred anointing oil."
לה
למשוח כוהנים גדולים ומלכים בשמן המשחה, שנאמר "שמן משחת קודש יהיה זה" (שמות ל,לא).
36
For the priests to serve in the sanctuary in individual watches; and for them to all serve as one on the festivals, as [Deuteronomy 18:6-8] states: "When the Levite shall come... [he can serve]...with the exception of that which is theirs by ancestral right."a
לו
להיות הכוהנים עובדים במקדש משמרות משמרות, ובמועדים עובדים כאחד, שנאמר "וכי יבוא הלוי" (דברים יח,ו) "לבד ממכריו, על האבות" (דברים יח,ח).
37
For the priests to become ritually impure and mourn for their relatives in the same manner as other Jews who are commanded to mourn, as [Leviticus 21:3] states: "He shall become impure for her."
לז
להיות הכוהנים מיטמאים לקרוביהן ומתאבלין עליהן כשאר ישראל שהן מצווין להתאבל, שנאמר "לה, ייטמא" (ויקרא כא,ג).
38
For a High Priest to marry a virgin, as [Leviti‑cus 21:13] states: "And he shall marry a woman who is a virgin."
לח
להיות כוהן גדול נושא בתולה, שנאמר "והוא, אישה בבתוליה ייקח" (ויקרא כא,יג).
39
To offer the tamid offerings each day, as [Numbers 28:3] states: "[This is the fire offering...] two each day continuously."
לט
להקריב תמידין בכל יום, שנאמר "שניים ליום, עולה תמיד" (במדבר כח,ג).
40
For the High Priest to offer a meal offering each day, as [Leviticus 6:13] states: "This is the sacrifice of Aaron and his descendants."
מ
להקריב כוהן גדול מנחה בכל יום, שנאמר "זה קרבן אהרון ובניו" (ויקרא ו,יג).
41
To offer an additional sacrifice every Sabbath, as [Numbers 28:9] states: "On the Sabbath day, two lambs...."
מא
להוסיף קרבן אחר בכל שבת, שנאמר "וביום, השבת--שני כבשים" (במדבר כח,ט).
42
To offer an additional sacrifice every Rosh Chodesh, as [Numbers 28:11] states: "On your Rashei Chodashim...."
מב
להוסיף קרבן בכל ראש חודש וחודש, שנאמר "ובראשי, חודשיכם" (במדבר כח,יא).
43
To offer an additional sacrifice on Pesach, as [Leviticus 23:36] states: "For seven days, you will bring a fire offering unto God...."1
מג
להוסיף קרבן בחג הפסח, שנאמר "שבעת ימים, תקריבו אישה לה'" (ויקרא כג,לו).
44
To bring the meal offering of the omer on the day after the first day of Pesach together with a single lamb, as [Leviticus 23:10] states: "And you shall bring the omer...."
מד
להקריב מנחת העומר ממוחרת יום ראשון של פסח עם כבש אחד, שנאמר "והבאתם את עומר ראשית קצירכם, אל הכוהן" (ויקרא כג,י).
45
To offer an additional sacrifice on Shavuot, as [Numbers 28:26] states: "On the day of the first fruits [Bikkurim]...."
מה
להוסיף קרבן ביום עצרת, שנאמר "וביום הביכורים . . ." (במדבר כח,כו).
46
To bring two loaves and the sacrifices which accompany the loaves on Shavuot, as [Leviticus 23:17] states: "From your dwellings, bring bread as a wave offering. And you shall offer upon the bread...."
מו
להביא שתי הלחם עם הקרבנות הקרבים בגלל הלחם ביום עצרת, שנאמר "ממושבותיכם תביאו לחם תנופה" (ויקרא כג,יז) "והקרבתם על הלחם" (ויקרא כג,יח).
47
To offer an additional sacrifice on Rosh HaShanah, as [Numbers 29:1] states: "And in the seventh month, on the first of the month...."
מז
להוסיף קרבן בראש השנה, שנאמר "ובחודש השביעי באחד לחודש" (במדבר כט,א).
48
To offer an additional sacrifice on the fast [of Yom Kippur], as [Numbers 29:7] states: "On the tenth of the seventh month...."
מח
להוסיף קרבן ביום הצום, שנאמר "ובעשור לחודש השביעי" (במדבר כט,ז).
49
To carry out the service of the fast [of Yom Kippur], as [Leviticus 16:3] states: "In this manner, Aaron will enter the [inner] sanctuary, with a young bull...." All the [particulars of] this service are stated in the parashah of Acharei Mot.
מט
לעשות עבודת היום ביום הצום, שנאמר "בזאת יבוא אהרון, אל הקודש:. בפר בן בקר" (ויקרא טז,ג), וכל העבודה הכתובה בפרשת אחרי מות.
50
To offer an additional sacrifice on the holiday of Sukkot, as [Numbers 29:13] states: "And you shall present a burnt offering as a pleasing fragrance...."
נ
להוסיף קרבן בחג הסוכות, שנאמר "והקרבתם עולה אישה ריח ניחוח" (במדבר כט,יג).
51
To offer an additional sacrifice on Shemini Atzeret, for it is a festival in its own right, as [Numbers 29:35] states: "And on the eighth day....
נא
להוסיף קרבן ביום שמיני עצרת, כי רגל בפני עצמו הוא, שנאמר "ביום, השמיני" (במדבר כט,לה).
52
To celebrate on the festivals, as [Exodus 23:14] states: "And you shall celebrate three festivals for Me."
נב
לחוג ברגלים, שנאמר "שלוש רגלים, תחוג לי" (שמות כג,יד).
53
To appear [before God in the Temple] on the festivals, as [Deuteronomy 16:16] states: "On three occasions during the year, all your males shall appear...."
נג
להיראות ברגלים, שנאמר "שלוש פעמים, בשנה--ייראה, כל זכורך" (שמות כג,יז; שמות לד,כג; דברים טז,טז).
54
To rejoice on the festivals, as [Deuteronomy 16:14] states: "And you shall rejoice on your festivals."
נד
לשמוח ברגלים, שנאמר "ושמחת, בחגך" (דברים טז,יד).
55
To slaughter the Paschal lamb, as [Exodus 12:6] states: "And the entire congregation shall slaughter it...."
נה
לשחוט כבש הפסח, שנאמר "ושחטו אותו, כול קהל . . ." (שמות יב,ו).
56
To eat the meat of the Paschal sacrifice roasted on the night of the fifteenth of Nisan, as [Exodus 12:8] states: "And they shall eat the meat...."
נו
לאכול בשר הפסח צלי בלילי חמישה עשר מניסן, שנאמר "ואכלו את הבשר" (שמות יב,ח).
57
To offer the second Paschal sacrifice, as [Numbers 9:11] states: "In the second month, on the fourteenth of the month...."
נז
לעשות פסח שני, שנאמר "בחודש השני בארבעה עשר" (במדבר ט,יא).
58
To eat the meat of the second Paschal offering together with matzot and bitter herbs, as [Numbers 9:11] states: "And you shall eat it with matzot and bitter herbs."
נח
לאכול את בשר פסח שני על מצה ומרור, שנאמר "על מצות ומרורים, יאכלוהו" (במדבר ט,יא).
59
To sound the trumpets when the sacrifices [are offered] and in times of difficulty, as [Numbers 10:10] states: "And you shall sound the trumpets...."
נט
לתקוע בחצוצרות על הקרבנות ובשעת הצרות, שנאמר "ותקעתם בחצוצרות" (במדבר י,י).
60
For all animals to be sacrificed after their eighth day [of life], as [Leviticus 22:27] states: "And on the eighth day and afterwards...."b
ס
להיות כל קרבנות בהמה מיום שמיני והלאה, שנאמר "מיום השמיני, והלאה" (ויקרא כב,כז).
61
For all animal offerings to be unblemished, as [Leviticus 22:21] states: "[When it is] unblemished, it will be desirable...."
סא
להיות כל קרבן בהמה תמים, שנאמר "תמים יהיה לרצון" (ויקרא כב,כא).
62
To salt all the sacrifices, as [Leviticus 2:13] states: "Offer salt on all your sacrifices."
סב
למלוח כל קרבן, שנאמר "על כל קרבנך, תקריב מלח" (ויקרא ב,יג).
63
The burnt offering, as [Leviticus 1:3] states:"If his is a burnt offering...."
סג
מעשה העולה, שנאמר "אם עולה קרבנו" (ויקרא א,ג).
64
The sin offering, as [Leviticus 6:18] states: "These are the laws of the sin offering...."
סד
מעשה חטאת, שנאמר "זאת תורת החטאת" (ויקרא ו,יח).
65
The guilt offering, as [Leviticus 7:1] states: "These are the laws of the guilt offering...."
סה
מעשה האשם, שנאמר "זאת תורת, האשם" (ויקרא ז,א).
66
The peace offering, as [Leviticus 7:11] states: "These are the laws of the peace offering...."
סו
מעשה זבח השלמים, שנאמר "וזאת תורת, זבח השלמים" (ויקרא ז,יא).
67
The meal offering, as [Leviticus 2:1] states: "When a person presents a meal offering...."
סז
מעשה המנחה, שנאמר "ונפש, כי תקריב קרבן מנחה" (ויקרא ב,א).
68
For the [High] Court to offer a sacrifice if it renders an erroneous decision, as [Leviticus 4:13] states: "If the entire congregation of Israel shall err...."
סח
להקריב בית דין קרבן אם טעו בהוראה, שנאמר "ואם כל עדת ישראל, ישגו" (ויקרא ד,יג).
69
For each individual to offer a sin offering if he unintentionally violates a negative commandment punishable by karet2, as [Leviticus 5:1] states: "When a person sins...."3
סט
להקריב היחיד קרבן חטאת אם שגג במצות לא תעשה שחייבים עליה כרת, שנאמר "ונפש כי תחטא" (ויקרא ה,א).
70
For an individual to offer a sacrifice if he is in doubt whether or not he transgressed a prohibition for which he would be liable for a sin offering, as [Leviticus 5:17-18] states: "If he does not know, he still bears responsibility...and he shall bring his guilt offering." This is referred to as "the conditional guilt offering."
ע
להקריב היחיד קרבן אם נסתפק לו אם חטא חטא שחייבים עליו חטאת או לא חטא, שנאמר "ולא ידע ואשם . . . והביא את אשמו" (ראה ויקרא ה,יז-יח); וזה הוא נקרא אשם תלוי.
71
For [the following individuals:] a person who unknowingly used sacred property, a person who sinned by stealing, one [who had relations with] a maidservant designated for another person, or one who denied possession of an entrusted object and took a [false] oath, to bring a guilt offering. This is referred to as "the unconditional guilt offering."4
עא
להקריב השוגג במעילה, או החוטא בגזילה, או בשפחה חרופה, או שכפר בפיקדון ונשבע; מביא קרבן אשם, וזה הוא הנקרא אשם ודאי.
72
To offer "the adjustable guilt offering" [as atonement for the violation of certain transgressions], as [Leviticus 5:1,11] states: "If his means are not sufficient.... If his means do not suffice...."
עב
להקריב קרבן עולה ויורד, שנאמר "ואם לא תגיע ידו" (ויקרא ה,ז), "ואם לא תשיג ידו" (ויקרא ה,יא).
73
For a person to confess before God for any sin which he has committed. [This applies] when he brings a sacrifice [for atonement] and when he does not bring a sacrifice, as [Numbers 5:6] states: "And they shall confess the sins that they committed."5
עג
להתוודות לפני ה' מכל חטא שיעשה האדם, בשעת הקרבן ושלא בשעת הקרבן, שנאמר "והתוודו, את חטאתם אשר עשו" (במדבר ה,ז).
74
For a zav to offer a sacrifice when he becomes purified [after his affliction], as [Leviticus 15:13] states: "When a zav will become pure...."
עד
להקריב הזב קרבן אחר שיטהר, שנאמר "וכי יטהר הזב, מזובו" (ויקרא טו,יג).
75
For a zavah to offer a sacrifice when she be-comes purified [after her affliction], as [Leviticus 15:28] states: "When she becomes pure from [the condition] of zavah...."
עה
להקריב הזבה קרבן אחר שתטהר, שנאמר "ואם טהרה, מזובה" (ויקרא טו,כח).
76
For a person afflicted with tzara’at to offer a sacrifice after he becomes purified, as [Leviticus 14:1] states: "On the eighth day, he shall take...."
עו
להקריב היולדת קרבן אחר שתטהר, שנאמר "ובמלאות ימי טוהרה" (ויקרא יב,ו).
77
For a woman who gave birth to offer a sacrifice after she becomes purified, as [Leviticus 12:6] states: "And after the conclusion of her pure days...."
עז
להקריב המצורע קרבן אחר שיטהר, שנאמר "וביום השמיני ייקח" (ויקרא יד,י).
78
To tithe one's herds, as [Leviticus 27:32] states: "And all the tithes of your cattle and sheep...."
עח
לעשר הבהמה, שנאמר "וכל מעשר בקר וצאן" (ויקרא כז,לב).
79
To sanctify the firstborn of a kosher animal and offer it as a sacrifice, as [Deuteronomy 15:19] states: "Every firstling which shall be born...."
עט
לקדש בכור הבהמה הטהורה ולהקריבו, שנאמר "כל הבכור אשר ייוולד" (דברים טו,יט).
80
To redeem firstborn sons, as [Numbers 18:15] states: "However, you must surely redeem first-born humans."
פ
לפדות בכור אדם, שנאמר "אך פדה תפדה, את בכור האדם" (במדבר יח,טו).
81
To redeem a firstling donkey, as [Exodus 34:20] states: "Redeem a firstling donkey with a sheep."
פא
לפדות פטר חמור, שנאמר "ופטר חמור תפדה בשה" (שמות לד,כ).
82
To decapitate a firstling donkey [which is not redeemed], as [Exodus 34:20] states: "If you do not redeem it, you must decapitate it."
פב
לערוף פטר חמור, שנאמר "ואם לא תפדה וערפתו" (שמות יג,יג; שמות לד,כ).
83
For a person to bring all the sacrifices for which he is liable, be they obligatory or voluntary offerings, on the first pilgrimage festival that occurs, as [Deuteronomy 12:5-6] states: "And you shall come there... and you shall bring there...."
פג
להביא כל הקרבנות שיש על האדם בחובה או בנדבה ברגל ראשון שפגע בו, שנאמר "ובאת שמה" (דברים יב,ה), "והבאתם שמה" (דברים יב,ו).
Note: We have marked with the letter “a” those mitzvot concerning which the Ramban (Nachmanides) differs with the Rambam in his Hasagot to Sefer HaMitzvot, and with the letter “b,” those mitzvot concerning which the Ra'avad, in his gloss to the Mishneh Torah, differs with the Rambam.
FOOTNOTES
1.There is a slight difficulty with the Rambam's statements: The verse cited refers to the sacrifices offered on Sukkot, and not those offered on Pesach. Perhaps the intended prooftext is Leviticus 23:8: "And you shall offer a burnt offering for God for seven days."
2.Karet refers to premature death at the hand of God, the death of one's children, and a severe spiritual punishment for the soul. (See Hilchot Teshuvah 8:1.)
3.. Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, for the passage it introduces deals with the adjustable guilt offering (Positive Mitzvah 72). The verse which introduces the laws of the sin offerings is Leviticus 4:27: "If one person sins...."
4.. Perhaps the Rambam does not cite a specific prooftext for this mitzvah because there is a different passage in the Torah which deals with each of the guilt offerings which he mentions.
5.. Note that in Hilchot Teshuvah, the Rambam defines this mitzvah as return to God and repentance, a more encompassing service, of which confession is only one facet.(See Hilchot Teshuvah 2:2.)
Part 2
84
To sacrifice all the offerings in [God's] chosen house, [i.e., the Temple,], as [Deuteronomy 12:14] states: "There, you will perform all that I command you."
פד
להקריב כל הקרבנות בבית הבחירה, שנאמר "ושם תעשה, כול אשר אנוכי מצווך" (דברים יב,יד).
85
To tend to all the offerings from the Diaspora and bring them to Eretz [Yisrael], to [God's] chosen house, [i.e., the Temple,] as [Deuteronomy 12:26] states: "Take the sacred offerings which you possess, and your pledges, and come [to the place that God will choose]." Based on the oral tradition, we have learned that this applies to sacred offerings from the Diaspora.
פה
להיטפל בהבאת הקרבנות מחוצה לארץ לבית הבחירה, שנאמר "רק קודשיך אשר יהיו לך, ונדריך, תישא ובאת" (דברים יב,כו); מפי השמועה למדו שאינו מדבר אלא בקודשי חוצה לארץ.
86
To redeem sacred offerings that have becoming blemished, and thus have them to be permitted [for mundane use], as [Deuteronomy 12:15] states: "But whenever you desire, you may slaughter...." Based on the oral tradition, we have learned that this refers only to sacred offerings which have become disqualified and have been redeemed.
פו
לפדות קודשים בעלי מומים ויהיו מותרים באכילה, שנאמר "רק בכל אוות נפשך תזבח ואכלת בשר" (דברים יב,טו); מפי השמועה למדו שאינו מדבר אלא בפסולי המוקדשין שייפדו.
87
That an animal substituted for a sacred offering be regarded as sacred, as [Leviticus 27:33] states: "Both [the original animal] and the one substituted for it shall be consecrated."
פז
להיות התמורה קודש, שנאמר "והיה הוא ותמורתו יהיה קודש" (ויקרא כז,י; ויקרא כז,לג).
88
To eat the remains of the meal offerings, as [Leviticus 6:9] states: "Aaron and his sons will eat the remainder of it."
פח
לאכול שיירי מנחות, שנאמר "והנותרת ממנה, יאכלו אהרון ובניו" (ויקרא ו,ט).
89
To eat the flesh of the sin and guilt offerings,1 as [Exodus 29:33] states: "And they shall eat [the sacrifices] with which atonement was made for them."
פט
לאכול בשר חטאת ואשם, שנאמר "ואכלו אותם אשר כופר בהם" (שמות כט,לג).
90
To burn sacred meat which became impure, as [Leviticus 7:19] states: "And the flesh which touches anything impure... [shall be burnt]."
צ
לשרוף בשר קודש שנטמא, שנאמר "והבשר אשר ייגע בכל טמא" (ויקרא ז,יט).
91
To burn the leftovers [from the sacrifices], as [Leviticus 7:17] states: "The leftovers from the flesh of the sacrifice shall be burnt with fire on the third day."
צא
לשרוף הנותר, שנאמר "והנותר, מבשר הזבח--ביום, השלישי, באש, יישרף" (ויקרא ז,יז).
92
For a Nazirite to grow his hair long, as [Numbers 6:5] states: "He shall let the hair of his head grow without cutting it."
צב
לגדל הנזיר שיערו, שנאמר "גדל פרע, שיער ראשו" (במדבר ו,ה).
93
For a Nazarite to shave his hair when bringing his sacrifices at the conclusion of his term as a Nazirite, or during his Nazirite term if he becomes impure, as [Numbers 6:9] states: "Should a person die in his presence,... [he must shave....]"
צג
לגלח הנזיר שיערו על קרבנותיו במלאות ימי נזרו, או בתוך ימי נזרו אם נטמא, שנאמר "וכי ימות מת עליו" (במדבר ו,ט).
94
For a person to fulfill any [promise] which he utters, be it a sacrifice, [a gift to] charity, or the like, as [Deuteronomy 23:24] states: "What you have spoken, take heed to fulfill...."a
צד
לקיים אדם כל מה שהוציא בשפתיו, מקרבן או צדקה וכיוצא בהם, שנאמר "מוצא שפתיך, תשמור ועשית" (דברים כג,כד).
95
To carry out the laws regarding the nullification of vows, as mentioned in the Torah.
צה
לדון בהפרת נדרים בכל הדינים האמורין בפרשה.
96
For everyone who comes in contact with the corpse of an animal to become impure, as [Leviticus 11:39] states: "Should an animal die...."
צו
להיות כל נוגע בנבילה טמא, שנאמר "וכי ימות מן הבהמה" (ויקרא יא,לט).
97
For the [dead bodies of] the eight species of crawling animals [mentioned in the Torah] to impart ritual impurity, as [Leviticus 11:19] states: "These shall be impure for you...."
צז
להיות שמונה שרצים מטמאין, שנאמר "וזה לכם הטמא" (ויקרא יא,כט).
98
For [certain] foods to impart impurity, as [Leviticus 11:34] states: "From all the food which you will eat...."
צח
להיות האוכלין מיטמאין, שנאמר "מכל האוכל אשר ייאכל" (ויקרא יא,לד).
99
For [a woman in the] niddah state to be impure and to impart impurity to others.
צט
להיות הנידה טמאה ומטמאה לאחרים.
100
For [a woman] who gives birth to be impure [like a woman] in the niddah state.
ק
להיות היולדת טמאה כנידה.
101
For a person afflicted with tzara’at to be impure and to impart impurity.
קא
להיות המצורע טמא ומטמא.
102
For a garment afflicted with tzara’at to be impure and to impart impurity.
קב
להיות בגד מנוגע טמא ומטמא.
103
For a house afflicted with tzara’at to impart impurity.
קג
להיות בית מנוגע מטמא.
104
For a zav to impart impurity.
קד
להיות הזב מטמא.
105
For semen to impart impurity.
קה
להיות שכבת זרע מטמאה.
106
For a zavah to impart impurity.
קו
להיות זבה מטמאה.
107
For a corpse to impart impurity.
קז
להיות המת מטמא.
108
For the sprinkling water [used for the purification process involving the red heifer] to impart impurity to a person who is ritually pure, and to impart ritual purity to a person who is ritually impure solely because of contact with a human corpse.b All the laws dealing with these different types of impurity and the majority of the judgments regarding all types of ritual purity and impurity are explained explicitly in the Written Law.2
קח
להיות מי נידה מטמאין לאדם טהור, ומטהרין מטומאת מת בלבד.. וכל אלו הדינין של טומאות אלו, רוב משפט כל טומאה וטומאה מהן מבואר בתורה שבכתב.
109
For the process of purification from all types of ritual impurity to involve immersion in the waters of a mikveh, as [Leviticus 15:16] states: "And he shall wash all his flesh in water." Based on the oral tradition, we have learned that this washing [involves immersion in a body of] water in which one's entire body can immerse at one time.
קט
להיות הטהרה מכל הטמאות בטבילה במי מקוה, שנאמר "ורחץ במים את כל בשרו" (ויקרא טו,טז); למדו מפי השמועה שרחיצה זו במים שכל גופו עולה בהן בבת אחת.
110
For the process of purification from tzara’at, be it a person afflicted with tzara’at or a house afflicted with tzara’at, [to involve] a staff of cedar, a hyssop, the crimson wool, two birds, and spring water, as [Leviticus 14:2] states: "This shall be the purification process for the person afflicted with tzara’at...."
קי
להיות הטהרה מן הצרעת בין צרעת אדם בין צרעת בית בעץ ארז ואיזוב ושני תולעת ושתי ציפורים ומים חיים, שנאמר "זאת תהיה תורת המצורע" (ויקרא יד,ב).
111
For a person afflicted with tzara’at to shave all of his hair, as [Leviticus 14:9] states: "And it shall be on the seventh day, he shall shave all his hair."
קיא
להיות המצורע מגלח כל שיערו, שנאמר "והיה ביום השביעי יגלח את כל שיערו" (ויקרא יד,ט).
112
For a person afflicted with tzara’at to make known his condition to all others, according to the instructions mentioned in [Leviticus 13:45]: "His garments shall be torn, his hair shall grow uncut, he shall cover his face to the lip, and he shall cry out: `Impure! Impure!"' Similarly, all others who are ritually impure must make known their condition.
קיב
להיות המצורע ידוע לכול בדברים האמורים בו, "בגדיו יהיו פרומים וראשו יהיה פרוע, ועל שפם, יעטה; וטמא טמא, יקרא" (ויקרא יג,מה).. וכן כל שאר הטמאים צריכין להודיע את עצמן.
113
To prepare the red heifer so that its ashes will be ready, as [Numbers 19:9] states: "And it will be a keepsake for the congregation of Israel."
קיג
לעשות פרה אדומה להיות אפרה מוכן, שנאמר "והייתה לעדת בני ישראל" (במדבר יט,ט).
114
For a person who makes an endowment valuation to give the specific amount of money stated in the [Torah] portion, as [Leviticus 27:2] states: "When a person expresses a vow...."
קיד
להיות מעריך אדם נותן דמים הקצובין בפרשה, שנאמר "איש, כי יפליא נדר" (ויקרא כז,ב).
115
For a person who makes an endowment valuation concerning a non-kosher animal to give [the required amount of] money, as [Leviticus 27:11] states: "And he shall cause the animal to stand...."
קטו
להיות מעריך בהמה טמאה נותן דמיה, שנאמר "והעמיד את הבהמה" (ויקרא כז,יא).
116
For a person who makes an endowment valuation concerning his home to give the value determined by the priest, as [Leviticus 27:14] states: "And the priest shall determine its value."
קטז
להיות מעריך ביתו נותן כערך הכוהן, שנאמר "ואיש, כי יקדיש" (ויקרא כז,יד).
117
For a person who consecrates his field to give the fixed amount determined by the [Torah], as [Leviticus 27:16] states: "And the value you attach to it shall be according to the amount of seed."
קיז
להיות מקדיש שדהו נותן בערך הקצוב בפרשה, שנאמר "והיה ערכך, כפי זרעו" (ראה ויקרא כז,טז).
118
For a person who unintentionally makes use of a sacred object to make restitution for what he misused [when] sinning against God, and for him to add one fifth of its value, as [Leviticus 5:17] states: "For that which he sinned, [using something] sacred, he shall pay...."
קיח
לשלם השוגג במעילה מה שמעל לה' ולהוסיף חומש, שנאמר "ואת אשר חטא מן הקודש ישלם" (ויקרא ה,טז).
119
For the produce of the fourth year to be sacred, as [Leviticus 19:24] states: "Its produce shall be sacred, [an object of] praise to God...."
קיט
להיות נטע רבעי קודש, שנאמר "יהיה, כל פרייו--קודש הילולים" (ויקרא יט,כד).
120
To leave pe'ah.
קכ
להניח פיאה.
121
To leave leket.
קכא
להניח לקט.
122
To leave a forgotten sheaf.
קכב
להניח עומר השכחה.
123
To leave the incompletely formed grape clusters.
קכג
להניח עוללות בכרם.
124
To leave the individual fallen grapes. With regard to all these [five mitzvot], [Leviticus 19:10] states: "Leave them for the poor and the stranger." This [verse states] the positive commandment for all these.3
קכד
להניח פרט הכרם.. לפי שבכל אלו נאמר "לעני ולגר תעזוב אותם" (ויקרא יט,י; ויקרא כג,כב); וזו היא מצות עשה שלהם.
125
To bring the first fruits to God's chosen house, [the Temple,], as [Exodus 23:19] states: "The first fruits of your land...."
קכה
להביא ביכורים לבית הבחירה, שנאמר "ראשית, ביכורי אדמתך" (שמות כג,יט; שמות לד,כו).
126
To separate the greater terumah [and give it] to the priest, as [Deuteronomy 18:4] states: "Give him the first of your grain."
קכו
להפריש תרומה גדולה לכוהן, שנאמר "ראשית דגנך . . . תיתן לו" (דברים יח,ד).
127
To separate a tithe of grain [and give it] to the Levites, as [Leviticus 27:30] states: "All the land's tithes...."
קכז
להפריש מעשר דגן ללויים, שנאמר "כל מעשר הארץ . . ." (ויקרא כז,ל).
128
To separate the second tithe so that it can be eaten by its owners in Jerusalem, as [Deuteronomy 14:22] states: "You shall surely tithe...." According to the oral tradition, we learn that this refers to the second tithe.
קכח
להפריש מעשר שני להיאכל לבעליו בירושלים, שנאמר "עשר תעשר" (דברים יד,כב); מפי השמועה למדו שזה הוא מעשר שני.
129
For the Levites to separate a tenth from the tenth which they took from the Israelites and give it to the priests, as [Numbers 18:27] states: "Speak to the Levites:...."
קכט
להיות הלויים מפרישין מעשר מן המעשר שלקחו מישראל ונותנין אותו לכוהנים, שנאמר "ואל הלויים תדבר" (במדבר יח,כו).
130
To separate the tithe for the poor instead of the second tithe in the third and sixth years of the seven-year [agricultural cycle], as [Deuteronomy 14:28] states: "At the end of three years, remove a tithe of all your crops...."
קל
להפריש מעשר עני תחת מעשר שני בשלישית ובשישית בשבוע, שנאמר "מקצה שלוש שנים, תוציא את כל מעשר תבואתך" (דברים יד,כח).
131
To give thanks, [reciting] the declaration concerning the tithes, as [Deuteronomy 26:13] states: "And you shall declare before God, your Lord, `I have removed the sacred [foods]...."'
קלא
להתוודות וידוי מעשר, שנאמר "ואמרת לפני ה' אלוהיך ביערתי הקודש" (דברים כו,יג).
132
To read the statement [acknowledging thanks] for the first fruits, as [Deuteronomy 26:5] states: "And you shall respond and say before God, your Lord:...."
קלב
לקרות על הביכורים, שנאמר "וענית ואמרת לפני ה' אלוהיך" (דברים כו,ה).
133
To separate challah [and give it] to the priest, as [Numbers 15:20] states: "The first of your dough, the challah, you shall separate as an offering...."
קלג
להפריש חלה לכוהן, שנאמר "ראשית, עריסותיכם--חלה, תרימו תרומה" (במדבר טו,כ).
134
To let the land lie fallow [in the seventh year], as [Exodus 23:11] states: "In the seventh year, you shall let it lie fallow and withdraw from it."
קלד
להשמיט קרקע, שנאמר "והשביעית תשמטנה ונטשתה" (שמות כג,יא).
135
To refrain from agricultural work [in the seventh year], as [Exodus 34:21] states: "From plowing and harvesting, you shall rest."
קלה
לשבות מעבודת הארץ, שנאמר "בחריש ובקציר, תשבות" (שמות לד,כא).
136
To sanctify the Jubilee year by refraining [from agricultural work], as is done in the shemitah, as [Leviticus 25:10] states: "And you shall sanctify the fiftieth year...."
קלו
לקדש שנת יובל בשביתה כשמיטה, שנאמר "וקידשתם, את שנת החמישים" (ויקרא כה,י).
137
To sound the shofar in the Jubilee year, as [Leviticus 25:9] states: "And you shall sound the shofar blasts."
קלז
לתקוע בשופר בשנת היובל, שנאמר "והעברת שופר תרועה" (ויקרא כה,ט).
138
To free all land in the Jubilee year, as [Leviticus 25:24] states: "For all your ancestral lands, there will be redemption for the land."
קלח
ליתן גאולה לארץ בשנת היובל, שנאמר "ובכול, ארץ אחוזתכם, גאולה, תיתנו לארץ" (ויקרא כה,כד).
139
To allow houses in a walled city to be redeemed within a year, as [Leviticus 25:29] states: "If a person shall sell a residential house in a walled city...."
קלט
להיות גאולה בבתי ערי חומה עד שנה, שנאמר "ואיש, כי ימכור בית מושב" (ויקרא כה,כט).
140
To count the years of the Jubilee year and the shemitah years within it, as [Leviticus 25:8] states: "And you shall count seven shemitah years."
קמ
למנות שני יובל שנים ושמיטים, שנאמר "וספרת לך, שבע . . ." (ויקרא כה,ח).
141
To remit all financial [obligations] in the seventh year, as [Deuteronomy 15:2] states: "Every creditor must remit...."
קמא
להשמיט כספים בשביעית, שנאמר "שמוט כל בעל משה ידו" (דברים טו,ב).
142
To seek to collect [a debt] from a gentile [in the seventh year], as [Deuteronomy 15:3] states: "Seek to collect [a debt] from a gentile. However, what your brother owes you must remit...."
קמב
לנגוש לנוכרי, שנאמר "את הנוכרי, תיגוש; ואשר יהיה לך" (דברים טו,ג).
143
To give a priest the shankbone, the jaw, and the maw from an animal [which is slaughtered], as [Deuteronomy 18:3] states: "And you shall give the priest the shankbone...."
קמג
ליתן מן הבהמה לכוהן הזרוע והלחיים והקיבה, שנאמר "ונתן, לכוהן, הזרוע" (דברים יח,ג).
144
To give the first portion of the fleece to a priest, as [Deuteronomy 18:4] states: "Give him the first portion of the shearing of your sheep."
קמד
ליתן ראשית הגז לכוהן, שנאמר "וראשית גז צאנך--תיתן לו" (דברים יח,ד).
145
To render judgment with regard to property which is dedicated, whether dedicated to God or dedicated to the priests, as [Leviticus 27:28] states: "However, any dedication that will be made...."
קמה
לדון בדיני חרמים, מהם לה' ומהם לכוהן, שנאמר "אך כל חרם אשר יחרים" (ויקרא כז,כח).
146
To slaughter an animal, beast, or fowl and afterwards to eat their meat, as [Deuteronomy 12:21] states: "And you shall slaughter your cattle and your sheep."b
קמו
לשחוט בהמה חיה ועוף ואחר כך יאכל בשרם, שנאמר "וזבחת מבקרך ומצאנך" (דברים יב,כא).
147
To cover the blood of beasts and fowl [which are slaughtered], as [Leviticus 17:13] states: "And you shall pour out its blood and cover it with dust."
קמז
לכסות דם חיה ועוף, שנאמר "ושפך, את דמו, וכיסהו, בעפר" (ויקרא יז,יג).
148
To send away the mother bird from the nest [when taking the young], as [Deuteronomy 22:7] states: "You shall surely send away the mother."
קמח
לשלח הקן, שנאמר "שלח תשלח את האם ואת הבנים תיקח לך" (דברים כב,ז).
149
To check the signs [with which] animals [are identified], as kosher, as [Leviticus 11:2] states: "These are the animals which you may eat...."
קמט
לבדוק בסימני בהמה, שנאמר "זאת החיה אשר תאכלו" (ויקרא יא,ב).
150
To check the signs of fowl in order to differentiate between one which is kosher and one which is not kosher, as [Deuteronomy 14:11] states: "All birds which...."
קנ
לבדוק בסימני העוף עד שיבדיל בין טמא לטהור, שנאמר "כל ציפור טהורה, תאכלו" (דברים יד,יא).
151
To check the signs of grasshoppers in order to know which is kosher and which is not kosher, as [Leviticus 11:21] states: "Those which possess walking legs...."
קנא
לבדוק בסימני חגבים לידע טהור מן הטמא, שנאמר "אשר לו כרעיים" (ויקרא יא,כא).
152
To check the signs [with which] fish [are identified as kosher], as [Leviticus 11:9] states: "These are the animals which you may eat from all that is found in water...."
קנב
לבדוק בסימני דגים, שנאמר "את זה, תאכלו, מכול, אשר במים" (ויקרא יא,ט; דברים יד,ט).
153
To sanctify the months and to calculate the years and months. [This mitzvah is incumbent on] the court alone, as [Exodus 12:2] states: "This month will be for you the first of the months."
קנג
לקדש חודשים ולחשב שנים וחודשים בבית דין בלבד, שנאמר "החודש הזה לכם, ראש חודשים" (שמות יב,ב).
154
To rest on the Sabbath, as [Exodus 23:12] states: "Rest on the seventh day...."
קנד
לשבות בשבת, שנאמר "וביום השביעי תשבות" (שמות כג,יב; שמות לד,כא).
155
To sanctify the Sabbath, as [Exodus 20:8] states: "Remember the Sabbath day to keep it holy."
קנה
לקדש שבת, שנאמר "זכור את יום השבת, לקדשו" (שמות כ,ז).
156
To destroy chametz [before Pesach], as [Exodus 12:15] states: "On the day before [the holiday], obliterate chametz from your homes."
קנו
לבער חמץ, שנאמר "ביום הראשון, תשביתו שאור מבתיכם" (שמות יב,טו).
157
To relate the narrative of the exodus of Egypt on the first night of the Feast of Matzot, as [Exodus 13:8] states: "And you shall tell your son on that day,...."
קנז
לספר ביציאת מצריים בלילה הראשון של חג המצות, שנאמר "והגדת לבנך" (שמות יג,ח).
158
To eat matzah on this night, as [Exodus 12:18] states: "In the evening, you shall eat matzot."
קנח
לאכול מצה בליל זה, שנאמר "בערב, תאכלו, מצות" (שמות יב,יח).
159
To rest on the first day of Pesach, as [Exodus 12:16] states: "And on the first day, it shall be a sacred holiday."
קנט
לשבות בראשון של פסח, שנאמר "וביום הראשון, מקרא קודש" (שמות יב,טז).
160
To rest on the seventh day [of the festival], as [Exodus 12:16] states: "On the seventh day, there will be a sacred holiday."
קס
לשבות בשביעי בו, שנאמר "וביום השביעי, מקרא קודש" (שמות יב,טז; במדבר כח,כה).
161
To count 49 days from the harvesting of the omer, as [Leviticus 23:15] states: "And you shall count from the day following the day of rest...."
קסא
לספור מקצירת העומר תשעה וארבעים יום, שנאמר "וספרתם לכם, ממוחרת השבת" (ויקרא כג,טו).
162
To rest on the fiftieth day [after Pesach], as [Leviticus 23:21] states: "And you shall proclaim a sacred holiday on that selfsame day."
קסב
לשבות ביום חמישים, שנאמר "וקראתם בעצם היום הזה, מקרא קודש" (ויקרא כג,כא).
163
To rest on the first day of the seventh month, as [Leviticus 23:24] states: "On the first day of [this] month, you shall have a day of rest."
קסג
לשבות בראשון של חודש השביעי, שנאמר "באחד לחודש, יהיה לכם שבתון" (ויקרא כג,כד).
164
To fast on the tenth [of this month, Yom Kippur,] as [Leviticus 15:29] states: "On the tenth of the month, you shall afflict your souls."
קסד
להתענות בעשירי בו, שנאמר "ובעשור לחודש תענו את נפשותיכם" (ראה ויקרא טז,כט; במדבר כט,ז).
165
To rest on [this] fast day, as [Leviticus 16:31] states: "It shall be a Sabbath of Sabbaths...."
קסה
לשבות ביום הצום, שנאמר "שבת שבתון" (ויקרא טז,לא; ויקרא כג,לב).
166
To rest on the first day of the festival of Sukkot, as [Leviticus 23:35] states: "On the first day, there shall be a sacred holiday."
קסו
לשבות בראשון של חג הסוכות, שנאמר "ביום הראשון, מקרא קודש" (ויקרא כג,לה).
FOOTNOTES
1.. In Sefer HaMitzvot, the Rambam includes eating other sacrifices and sacred foods in the scope of this mitzvah.
2.. It is somewhat curious that although the Rambam makes this statement, he does not cite prooftexts for these mitzvot.
3.. In Sefer HaMitzvot, the Rambam notes that the command to leave a forgotten sheaf in the field is derived, not from this verse, but from Deuteronomy 24:19, which states: "When you reap your harvest... and forget a sheaf in the field..., it shall be for the stranger..."
Part 3
167
To rest on the eighth day of the festival of Sukkot, as [Leviticus 23:36] states: "On the eighth day, there shall be a sacred holiday."
קסז
לשבות בשמיני של חג, שנאמר "וביום השמיני מקרא קודש" (ראה ויקרא כג,לו).
168
To dwell in a sukkah for seven days, as [Leviticus 23:42] states: "And you shall dwell in sukkot for seven days."
קסח
לישב בסוכה שבעת ימים, שנאמר "בסוכות תשבו, שבעת ימים" (ויקרא כג,מב).
169
To take the lulav [and the other three species on Sukkot], as [Leviticus 23:40] states: "And you shall take for yourselves on the first day, the fruit of a beautiful tree, a palm branch,...."
קסט
ליטול לולב, שנאמר "ולקחתם לכם ביום הראשון, פרי עץ הדר כפות תמרים" (ויקרא כג,מ).
170
To hear the sound of the shofar on Rosh HaShanah, as [Numbers 29:1] states: "It will be a day of [shofar] blasts for you."
קע
לשמוע קול שופר בראש השנה, שנאמר "יום תרועה, יהיה לכם" (במדבר כט,א).
171
To give a half-shekel each year, as [Exodus 30:13] states: "This shall be given by all those included in the census...."
קעא
ליתן מחצית השקל בכל שנה ושנה, שנאמר "זה ייתנו, כל העובר על הפקודים" (שמות ל,יג).
172
To listen to any prophet who will arise in any era, provided he does not add or detract [from the Torah's commandments], as [Deuteronomy 18:15] states: "You shall listen to him."
קעב
לשמוע מכל נביא שיהיה בכל דור ודור אם לא יוסיף ולא יגרע, שנאמר "אליו, תשמעון" (דברים יח,טו).
173
To appoint a king, as [Deuteronomy 17:15] states: "You shall surely set a king upon yourselves."
קעג
למנות מלך, שנאמר "שום תשים עליך מלך" (דברים יז,טו).
174
To obey the High Court regarding all [the ordinances] they establish for Israel, as [Deuteronomy 17:11] states: "Carry out the judgment which they render for you."
קעד
לשמוע מכל בית דין הגדול שיעמדו להם לישראל, שנאמר "ועל המשפט אשר יאמרו לך--תעשה" (דברים יז,יא).
175
To follow the majority if there is a difference of opinion in the Sanhedrin concerning a law, as [Exodus 23:2] states: "Follow after the majority."
קעה
לנטות אחרי רבים אם תהיה מחלוקת בין הסנהדרין בדינין, שנאמר "אחרי רבים--להטות" (שמות כג,ב).
176
To appoint judges and court officers in each and every Jewish community, as [Deuteronomy 16:18] states: "Appoint judges and court officers...."
קעו
למנות שופטים ושוטרים בכל קהל וקהל מישראל, שנאמר "שופטים ושוטרים, תיתן לך" (דברים טז,יח).
177
To treat litigants equally when they appear [in court] to be judged, as [Leviticus 19:15] states: "Judge your fellow man with righteousness."
קעז
להשוות בין בעלי דינין בשעה שעומדין בדין, שנאמר "בצדק, תשפוט עמיתך" (ויקרא יט,טו).
178
For anyone who has evidence to testify in court, as [Leviticus 5:1] states: "If he was a witness, saw, or knew...."
קעח
להעיד בבית דין למי שיש לו עדות, שנאמר "והוא עד, או ראה או ידע" (ויקרא ה,א).
179
To cross-examine the witnesses thoroughly, as [Deuteronomy 13:15] states: "You must investigate and probe, making careful enquiry."
קעט
לחקור העדים הרבה, שנאמר "ודרשת וחקרת ושאלת, היטב" (דברים יג,טו).
180
To [punish] false witnesses [by] giving them the same penalty that they wish to have imposed [on the defendant], as [Deuteronomy 19:19] states: "And you shall do to him what he plotted to do to his brother."
קפ
לעשות לעדים זוממין כמו שזמו לעשות, שנאמר "ועשיתם לו, כאשר זמם" (דברים יט,יט).
181
To decapitate the calf [brought as atonement for an unsolved murder] as required, as [Deuteronomy 21:4] states: "You shall decapitate the calf there in the river."
קפא
לערוף את העגלה כמצותה, שנאמר "וערפו שם את העגלה, בנחל" (דברים כא,ד).
182
To prepare six refuge cities, as [Deuteronomy 19:3] states: "Prepare the way and divide into three [the boundary]...."
קפב
להכין שש ערי מקלט, שנאמר "תכין לך, הדרך, ושילשת" (דברים יט,ג).
183
To give the Levites cities in which to dwell - they also serve as refuge centers - as [Numbers 35:2] states: "And you shall give cities to the Levites...."
קפג
לתת ללויים ערים לשבת, וגם הן קולטות, שנאמר "ונתנו ללויים . . . ערים" (במדבר לה,ב).
184
To construct a guard rail, as [Deuteronomy 22:8] states: "And you shall construct a guard rail for your roof."
קפד
לעשות מעקה, שנאמר "ועשית מעקה לגגך" (דברים כב,ח).
185
To destroy false gods and all their objects of worship, as [Deuteronomy 12:2] states: "You shall surely destroy...."
קפה
לאבד עבודה זרה וכל משמשיה, שנאמר "אבד תאבדון את כל המקומות" (דברים יב,ב).
186
To slay the inhabitants of an apostate city and burn the city, as [Deuteronomy 13:17] states: "And you shall burn the city and all its spoil with fire."
קפו
להרוג אנשי עיר הנידחת ולשרוף את העיר, שנאמר "ושרפת באש את . . . כל שללה" (דברים יג,יז).
187
To destroy the seven nations [that dwelled in] Eretz Yisrael, as [Deuteronomy 20:17] states: "You shall utterly destroy them."
קפז
לאבד שבעה עממים מארץ ישראל, שנאמר "החרם תחרימם" (דברים כ,יז).
188
To exterminate the seed of Amalek, as [Deuteronomy 25:19] states: "Blot out the memory of Amalek."
קפח
להכרית זרעו של עמלק, שנאמר "תמחה את זכר עמלק" (דברים כה,יט).
189
To constantly remember what Amalek did to us, as [Deuteronomy 25:17] states: "Remember what Amalek did to you."
קפט
לזכור מה שעשה לנו עמלק תדיר, שנאמר "זכור, את אשר עשה לך עמלק" (דברים כה,יז).
190
To wage a voluntary war according to the laws prescribed by the Torah, as [Deuteronomy 20:10] states: "When you approach the city...."
קצ
לעשות במלחמת הרשות כמשפט הכתוב בתורה, שנאמר "כי תקרב אל עיר" (דברים כ,י).
191
To anoint a priest [who will address the people before] battle, as [Deuteronomy 20:2] states: "And it shall come to pass, when you approach the battle, the priest will come forward and speak to the people...."
קצא
למשוח כוהן למלחמה, שנאמר "והיה, כקורבכם אל המלחמה; וניגש הכוהן" (דברים כ,ב).
192
To prepare a place [outside] the [army] camp [for use as a latrine], as [Deuteronomy 23:13] states: "Prepare a place for yourselves outside the camp."
קצב
להתקין יד במחנה, שנאמר "ויד תהיה לך, מחוץ למחנה" (דברים כג,יג).
193
To prepare a shovel [to cover one's excrement], as [Deuteronomy 23:14] states: "You shall have a shovel in addition to your weapons."
קצג
להתקין יתד, שנאמר "ויתד תהיה לך, על אזנך" (דברים כג,יד).
194
To return a stolen object, as [Leviticus 5:23] states: "And he shall return the object which he stole."
קצד
להשיב את הגזל, שנאמר "והשיב את הגזילה אשר גזל" (ויקרא ה,כג).
195
To give charity, as [Deuteronomy 15:8] states: "You shall surely open your hand [to your poor brother]."
קצה
ליתן צדקה, שנאמר "פתוח תפתח את ידך" (דברים טו,ח; דברים טו,יא).
196
To give a severance gift to a Hebrew servant, as [Deuteronomy 15:14] states: "You shall surely give him gifts...." Similarly, [this gift is given] to a Hebrew maidservant.
קצו
להעניק לעבד עברי, שנאמר "הענק תעניק, לו" (דברים טו,יד); וכן אמה עברייה.
197
To lend to the poor, as [Exodus 22:24] states: "If you will lend money to my people...." In this instance, the word "if" does not refer to a matter left to one's volition, but to a commandment, as [Deuteronomy 15:8] states: "You shall surely lend him."
קצז
להלוות לעני, שנאמר "אם כסף תלווה את עמי" (שמות כב,כד); "אם" זה אינו רשות אלא מצוה, שנאמר "והעבט, תעביטנו" (דברים טו,ח).
198
To lend to a gentile at interest, as [Deuteronomy 23:21] states: "Take interest from a gentile." Based on the oral tradition, we have learned that this is a positive commandment.b
קצח
להלוות לנוכרי בריבית, שנאמר "לנוכרי תשיך" (דברים כג,כא); מפי השמועה למדו שזו מצות עשה.
199
To return security to its owner, as [Deuteronomy 24:13] states: "You shall surely return the security to him."
קצט
להשיב המשכון לבעליו, שנאמר "השב תשיב לו את העבוט" (דברים כד,יג).
200
To pay a worker his wage on time, as [Deuteronomy 24:15] states: "Pay him his wage on the day it is due."
ר
ליתן שכר שכיר בזמנו, שנאמר "ביומו תיתן שכרו" (דברים כד,טו).
201
For a hired worker to be allowed to eat [from produce] while he is working with it, as [Deuteronomy 23:25-26] states: "When you enter your neighbor's vineyard... When you enter your neighbor's standing grain...."
רא
להיות השכיר אוכל בזמן שכירותו, שנאמר "כי תבוא בכרם ריעך" (דברים כג,כה), "כי תבוא בקמת ריעך" (דברים כג,כו).
202
To assist a colleague in unloading a burden which he or his beast [is carrying], as [Exodus 23:5] states: "You shall surely help him."b
רב
לעזוב מעל חברו או מעל בהמתו, שנאמר "עזוב תעזוב, עימו" (שמות כג,ה).
203
To [help a colleague] load a burden unto a beast, as [Deuteronomy 22:4] states: " You shall lift it up with him."
רג
להקים המשא על הבהמה, שנאמר "הקם תקים, עימו" (דברים כב,ד).
204
To return a lost object, as [Deuteronomy 22:1] states: "You shall surely return them to your brother."
רד
להשיב האבידה, שנאמר "השב תשיבם, לאחיך" (דברים כב,א).
205
To rebuke a person who sins, as [Leviticus 19:17] states: "You shall surely rebuke your fellow men."
רה
להוכיח החוטא, שנאמר "הוכח תוכיח את עמיתך" (ויקרא יט,יז).
206
To love every member of our people, as [Leviticus 19:18] states: "And you shall love your neighbor as yourself."
רו
לאהוב כל בני אדם מבני ברית, שנאמר "ואהבת לריעך כמוך" (ויקרא יט,יח).
207
To love a convert, as [Deuteronomy 10:19] states: "And you shall love a convert."
רז
לאהוב את הגר, שנאמר "ואהבתם, את הגר" (דברים י,יט).
208
To balance scales with correct weights, as [Leviticus 19:36] states: "You shall have correct scales, with correct weights."
רח
לצדק מאזניים עם המשקלות, שנאמר "מאזני צדק אבני צדק" (ויקרא יט,לו).
209
To honor the Sages, as [Leviticus 19:32] states: "Rise before an elder."
רט
לכבד החכמים, שנאמר "מפני שיבה תקום" (ויקרא יט,לב).
210
To honor one's father and mother, as [Exodus 20:12] states: "Honor your father and mother."
רי
לכבד אב ואם, שנאמר "כבד את אביך, ואת אימך" (שמות כ,יא; דברים ה,טו).
211
To fear one's father and mother, as [Leviticus 19:3] states: "A person must fear his mother and his father."
ריא
ליראה מאב ואם, שנאמר "איש אימו ואביו תיראו" (ויקרא יט,ג).
212
To be fruitful and multiply, as [Genesis 9:7] states: "Be fruitful and multiply."
ריב
לפרות ולרבות, שנאמר "פרו ורבו" (בראשית ט,ז).
213
To have sexual relations [only within] marriage, as [Deuteronomy 24:1] states: "If a man takes a woman [as a wife]...."
ריג
לבעול בקידושין, שנאמר "כי ייקח איש, אישה; ובא אליה" (דברים כב,יג; וראה דברים כד,א).
214
For a groom to rejoice together with his wife for a year, as [Deuteronomy 24:5] states: "He shall be free for his home for one year."
ריד
לשמח חתן את אשתו שנה, שנאמר "נקי יהיה לביתו, שנה אחת . . ." (דברים כד,ה).
215
To circumcise a son, as [Leviticus 12:3] states: "On the eighth day, the flesh of his foreskin shall be circumcised."1
רטו
למול את הבן, שנאמר "וביום, השמיני, יימול, בשר עורלתו" (ויקרא יב,ג).
216
To marry the widow of one's brother who died childless, as [Deuteronomy 25:5] states: "Her yavam shall come unto her."
רטז
לייבם אשת אח, שנאמר "יבמה יבוא עליה" (דברים כה,ה).
217
To remove the yavam's shoe [if he does not marry his brother's widow], as [Deuteronomy 25:9] states: "And she shall remove his shoe from his foot."
ריז
לחלוץ ליבם, שנאמר "וחלצה נעלו מעל רגלו" (דברים כה,ט).
218
For a rapist to marry the woman he raped, as [Deuteronomy 22:29] states: "She shall become his wife."
ריח
לישא אונס את אנוסתו, שנאמר "ולו תהיה לאישה" (דברים כב,כט).
219
For a person who made defamatory remarks about his wife to remain married to her for his entire life, as [Deuteronomy 22:19] states: "She shall become his wife. He may not send her away for his entire life."
ריט
לישב מוציא שם רע עם אשתו כל ימיו, שנאמר "ולו תהיה לאישה" (דברים כב,יט).
220
To carry out the judgment concerning a seducer, fining him fifty shekels and carrying out the other laws regarding this matter, as [Exodus 22:15] states: "If a person will seduce...."
רכ
לדון במפתה בחמישים שקל עם שאר דינין, שנאמר "כי יפתה איש" (שמות כב,טו).
221
To carry out the procedure [the Torah] prescribes for a yefat to'ar, as [Deuteronomy 21:11] states: "And if you see a beautiful woman among the captives...."
רכא
לעשות ליפת תואר ככתוב, שנאמר "וראית, בשביה, אשת, יפת תואר" (דברים כא,יא).
222
To divorce with a get, as [Deuteronomy 24:1] states: "And he shall write a bill of divorce for her and place it in her hand."
רכב
לגרש בשטר, שנאמר "וכתב לה ספר כריתות ונתן בידה" (דברים כד,א; דברים כד,ג).
223
To carry out the [procedure] prescribed for a sotah, as [Numbers 8:30] states: "And the priests will carry out all these laws for her."
רכג
לעשות לסוטה כתורה, שנאמר "ועשה לה הכוהן, את כל התורה הזאת" (במדבר ה,ל).
224
To whip the wicked, as [Deuteronomy 25:2] states: "The judge will cast him down and beat him."
רכד
להלקות הרשעים, שנאמר "והפילו השופט והכהו" (דברים כה,ב).
225
To exile a person who accidentally kills a person, as [Numbers 35:25] states: "And he shall dwell there until the High Priest dies...."
רכה
להגלות רוצח בשגגה, שנאמר "וישב בה, עד מות הכוהן" (במדבר לה,כה).
226
For a court to execute by decapitation, as [Exodus 21:20] states: "Revenge shall surely be taken."
רכו
להיות בית דין הורגין בסיף, שנאמר "נקום, יינקם" (שמות כא,כ).
227
For a court to execute by strangulation, as [Leviticus 20:10] states: "The adulterer and the adulteress shall die."
רכז
להיות בית דין הורגין בחנק, שנאמר "מות יומת הנואף, והנואפת" (ויקרא כ,י).
228
For a court to execute by burning [the condemned] with fire, as [Leviticus 20:14] states: "They shall burn him and them with fire."
רכח
להיות בית דין שורפין באש, שנאמר "באש ישרפו אותו, ואתהן" (ויקרא כ,יד).
229
For a court to execute by stoning [the condemned] with stones, as [Deuteronomy 22:24] states: "And you shall stone them."
רכט
להיות בית דין סוקלין באבנים, שנאמר "וסקלתם אותם" (דברים כב,כד).
230
To hang [the corpses] of those liable for hanging, as [Deuteronomy 21:22] states: "And you shall hang them on a gallows."
רל
לתלות מי שנתחייב תלייה, שנאמר "ותלית אותו, על עץ" (דברים כא,כב).
231
To bury [the body of] an executed person on the day of his execution, as [Deuteronomy 21:22] states: "For you shall surely bury him on that day."
רלא
לקבור הנהרג ביומו, שנאמר "כי קבור תקברנו ביום ההוא" (דברים כא,כג).
232
To carry out the laws concerning a Hebrew servant, as [Exodus 21:2] states: "When you purchase a Hebrew servant...."
רלב
לדון בעבד עברי כהלכותיו, שנאמר "כי תקנה עבד עברי" (שמות כא,ב).
233
To marry a Hebrew maidservant, as [Exodus 21:8] states: "Who has designated her for himself... and she will be redeemed."
רלג
לייעד אמה עברייה, שנאמר "אשר לו יעדה" (שמות כא,ח), "ואם לבנו, ייעדנה" (שמות כא,ט).
234
To redeem a Hebrew maidservant, as [Exodus, ibid.] states: "And she will be redeemed."
רלד
לפדות אמה עברייה, שנאמר "והפדה" (שמות כא,ח).
235
To have a Canaanite servant serve forever, as [Leviticus 25:46] states: "You shall have them serve you forever."a
רלה
לעבוד בעבד כנעני לעולם, שנאמר "לעולם, בהם תעבודו" (ויקרא כה,מו).
236
For a person who injures [a colleague] to pay him damages, as [Exodus 21:18] states: "If men will quarrel and one man will strike [his colleague]...."
רלו
להיות החובל משלם ממון, שנאמר "וכי יריבון אנשים--והכה איש" (שמות כא,יח).
237
To judge regarding the damages caused by an ox, as [Exodus 21:33] states: "If an ox belonging to one person gores an ox belonging to a colleague...."
רלז
לדון בנזקי בהמה, שנאמר "וכי ייגוף שור איש את שור ריעהו" (שמות כא,לה).
238
To judge regarding the damages caused by a pit, as [Exodus 21:33] states: If a person will open a pit...."
רלח
לדון בנזקי הבור, שנאמר "כי יפתח איש בור" (שמות כא,לג).
239
To judge a thief, obligating him for payment or execution, as [Exodus 21:37] states: "Should a theft be perpetrated," as [Exodus 22:1] states: "If when breaking in," and, as [Exodus 21:16] states: "If one kidnaps a person and sells him,…. "2
רלט
לדון לגנב בתשלומין או במיתה, שנאמר "וכי יגנוב" (ראה שמות כא,לז), "אם במחתרת" (שמות כב,א), "וגונב איש ומכרו" (שמות כא,טז).
240
To judge regarding the damages caused by grazing, as [Exodus 22:4] states: "If a person will graze [his animals] in a field or vineyard...."
רמ
לדון בנזקי הבער, שנאמר "כי יבער איש, שדה או כרם" (שמות כב,ד).
241
To judge regarding the damages caused by fire, as [Exodus 22:5] states: "If fire will break out and catch in thorns...."
רמא
לדון בנזקי האש, שנאמר "כי תצא אש ומצאה קוצים" (שמות כב,ה).
242
To render judgment [in questions] regarding an unpaid watchman, as [Exodus 22:6] states: "If a person will give a colleague money or utensils [to watch]...."
רמב
לדון בדין שומר חינם, שנאמר "כי ייתן איש אל ריעהו כסף או כלים" (שמות כב,ו).
243
To render judgment [in questions] regarding a paid watchman, as [Exodus 22:9] states: "Should a person give a donkey or an ox...."
רמג
לדון בדין נושא שכר ושוכר, שנאמר "כי ייתן איש אל ריעהו חמור או שור" (שמות כב,ט).
244
To render judgment [in questions] regarding a borrower, as [Exodus 22:13] states: "If a person will borrow from a colleague...."
רמד
לדון בדין השואל, שנאמר "וכי ישאל איש מעם ריעהו" (שמות כב,יג).
245
To render judgment [in questions] regarding business transactions, as [Leviticus 22:14] states: "If you sell merchandise to your colleague...."
רמה
לדון בדין מקח וממכר, שנאמר "וכי תמכרו ממכר לעמיתך" (ויקרא כה,יד).
246
To render judgment [in questions] regarding claims made by one person against another, as [Exodus 22:8] states: "For every matter of trespass, concerning an ox, concerning a donkey, or concerning a sheep...."
רמו
לדון בדין טוען וכופר, שנאמר "על כל דבר פשע" (שמות כב,ח).
247
To save a person who is being pursued even if it is necessary to kill the pursuer, as [Deuteronomy 25:12] states: "And you shall cut off her hand...."
רמז
להציל הנרדף ואפילו בנפש הרודף, שנאמר "וקצותה, את כפה" (דברים כה,יב).
248
To render judgment [in questions] regarding inheritances as [Numbers 27:8] states: "If a person dies without having a son...."
רמח
לדון בדיני נחלות, שנאמר "איש כי ימות, ובן אין לו" (במדבר כז,ח).
FOOTNOTES
1.The Rambam cites this verse, rather than a verse from Genesis, Chapter 17, which describes the circumcision of Abraham, because he prefers to cite a prooftext that was given after the giving of the Torah. Nevertheless, we also learn some particulars regarding this mitzvah from the passage from Genesis. (See also the Rambam's Commentary on the Mishnah, Chulin 7:6.)
2.. The Rambam cites these different verses because each involves a different punishment. (See also Negative Mitzvot 243 and 244.)
Hayom Yom:
• English Text | Video Class
"Today's Day"
Thursday, Tishrei 8, 5704
Torah lessons: Chumash: B'racha, Chamishi with Rashi.
Tehillim: 44-48. Also 109-111.
Tanya: Furthermore, (in addition (p. 507)..malchut of Atzilut) (p. 509).
A resume of the fifth method:
H - Hatznei'a..., "Walk discreetly with your G-d,"1. One must take care not to be conspicuous or ostentatious in the slightest. It is said "Man should always be artful in piety."2 The artfulness lies in seeing that his piety not be noticed at all. We know that a number of the early chassidim concealed their true selves, and when discovered were sincerely distressed. This is the avoda of teshuva that comes from hatznei'a lechet, being discreet.
FOOTNOTES
1.Micha 6:8.
2.Brachot 17a.
Daily Thought:
Self-Pity
Self-pity is nothing less than an impulse to self-destruction. And this is its script:
“This is the way you were made. These are the facts of your situation. It’s bad. In fact, it’s so bad, it’s impossible to do anything about it. And therefore, you are free from any responsibility to clean it up. Nobody can blame you for anything.”
Self-pity is a liar and a thief.
A liar, because everyone is granted the power to clean up their own mess. A thief, because as long as it sits inside you, it is stealing away the days of your life.
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