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- ב"ה - Today in Judaism - Today is Sunday, 25 Tishrei, 5778 · October 15, 2017Today's Laws & Customs:
• No Tachnun (rest of month)
Tachnun (confession of sins) and similar prayers are omitted throughout the remainder of the festive month of Tishrei.
Today in Jewish History:
• Passing of R. Levi Yitzchak of Berditchev (1809)Passing of the great Chassidic leader and advocate for the Jewish people, Rabbi Levi Yitzchak of Berditchev (1740-1810). Rabbi Levi Yitzchak was a close disciple of the second leader of the Chassidic movement, Rabbi DovBer, the Maggid of Mezritch. He is best known for his love for every Jew and his impassioned words of advocacy on their behalf before the Almighty.
Link: Kol Nidrei; more on R. Levi Yitzchak
• Passing of Chatam Sofer (1839)Tishrei 25th is the yahrtzeit of Rabbi Moshe Sofer of Pressburg (1762-1839), known as "Chatam Sofer" after his work of Rabbinic responsa. Rabbi Moshe was an outstanding Halachic authority and community leader, and was at the forefront of the battle to preserve the integrity of traditional Judaism in the face of the various "reformist" movements of his time.
Daily Quote: Two things preceded G-d's creation of the world: Torah and Israel. Still, I do not know which preceded which. But when Torah states, "Speak to the children of Israel", "Command the children of Israel" -- I know that Israel preceded all (Midrash Tana d'Vei Eliyahu Rabbah 14)
Daily Torah Study:
Chumash: Noach, 1st Portion Genesis 6:9-6:22 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Genesis Chapter 6
9These are the generations of Noah, Noah was a righteous man he was perfect in his generations; Noah walked with God. טאֵ֚לֶּה תּֽוֹלְדֹ֣ת נֹ֔חַ נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו אֶת־הָֽאֱלֹהִ֖ים הִתְהַלֶּךְ־נֹֽחַ:
These are the generations of Noah—Noah was a righteous man: Since Scripture mentions him, it tells his praise, as it is said (Prov. 10:7): “The mention of a righteous man is for a blessing.” - [Pesikta Rabbathi 12]. Another explanation [for why the names of the children are not mentioned immediately following “These are the generations of Noah”]: To teach you that the main generations [progeny] of the righteous are good deeds. — [Mid. Tan. Noah 2]
אלה תולדות נח נח איש צדיק: הואיל והזכירו ספר בשבחו, שנאמר (משלי י ז) זכר צדיק לברכה. דבר אחר ללמדך, שעיקר תולדותיהם של צדיקים מעשים טובים:
in his generations: Some of our Sages interpret it [the word בְּדֹרֹתָיו] favorably: How much more so if he had lived in a generation of righteous people, he would have been even more righteous. Others interpret it derogatorily: In comparison with his generation he was righteous, but if he had been in Abraham’s generation, he would not have been considered of any importance. — [Sanh. 108a, Gen. Rabbah 30:9, Tan. Noach 5]
בדורותיו: יש מרבותינו דורשים אותו לשבח, כל שכן שאלו היה בדור צדיקים היה צדיק יותר, ויש שדורשים אותו לגנאי, לפי דורו היה צדיק, ואלו היה בדורו של אברהם לא היה נחשב לכלום:
Noah walked with God: But concerning Abraham, Scripture says (below 24:40): “[the Lord] before Whom I walked.” Noah required [God’s] support to uphold him [in righteousness], but Abraham strengthened himself and walked in his righteousness by himself. — [Tan. Noach 5]
את האלה ים התהלך נח: ובאברהם הוא אומר (יז א) התהלך לפני, (כד מ) אשר התהלכתי לפניו, נח היה צריך סעד לתומכו, אבל אברהם היה מתחזק ומהלך בצדקו מאליו:
walked: (הִתְהַלֶּךְ) is here in the past tense. The following is the usage of the “lammed” : in the “heavy” (כָּבֵד) form [this refers to conjugations with a dagesh in one of the root letters, in this case, in the lammed], one form can be used [both] for the future [really the imperative] and the past tense. For example, (Gen. ibid. 13): “Rise, walk (הִתְהַלֵּךְ)” is the future (i.e., imperative). “Noah walked (הִתְהַלֶּךְ)” is the past. (I Sam. 12:19): “Pray (הִתְפַּלֵּל) for your servants” is future (i.e., imperative), and (I Kings 8:42) “and he will come and pray (וְהִתְפַּלֵּל) toward this house” is past, only that the “vav” at the beginning converts it to the future. — [as explained by Mizrachi]
התהלך: לשון עבר, וזהו שמושו של למד בלשון כבד, משמשת להבא ולשעבר בלשון אחד, (שם יג יז) קום התהלך להבא, התהלך נח, לשעבר, (ש"א יב יט) התפלל בעד עבדיך להבא, (מלכים א ח מב) ובא והתפלל אל הבית הזה, לשון עבר, אלא שהוי"ו שבראשו הופכו להבא:
10And Noah begot three sons: Shem, Ham, and Japheth. יוַיּ֥וֹלֶד נֹ֖חַ שְׁלשָׁ֣ה בָנִ֑ים אֶת־שֵׁ֖ם אֶת־חָ֥ם וְאֶת־יָֽפֶת:
11Now the earth was corrupt before God, and the earth became full of robbery. יאוַתִּשָּׁחֵ֥ת הָאָ֖רֶץ לִפְנֵ֣י הָֽאֱלֹהִ֑ים וַתִּמָּלֵ֥א הָאָ֖רֶץ חָמָֽס:
was corrupt: Heb. וַתִּשָּׁחֵת is an expression of immorality and idolatry. (other editions add: immorality, “for all flesh had corrupted (הִשְׁחִית) its way,” and idolatry), as in (Deut. 4:16): “Lest you deal corruptly (תַּשְׁחִיתוּן).” - [Sanh. 56b, 57a]
ותשחת: לשון ערוה ועבודה זרה, כמו (דברים ד טז) פן תשחיתון, כי השחית כל בשר וגו':
and the earth became full of robbery: Heb. חָמָס, robbery. (other editions add: as it is said (Jonah 3:8): “and of the dishonest gain (הֶחָמָס) which is in their hands.”) - [Sanh. 108a]
ותמלא הארץ חמס: גזל:
12And God saw the earth, and behold it had become corrupted, for all flesh had corrupted its way on the earth. יבוַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָאָ֖רֶץ וְהִנֵּ֣ה נִשְׁחָ֑תָה כִּֽי־הִשְׁחִ֧ית כָּל־בָּשָׂ֛ר אֶת־דַּרְכּ֖וֹ עַל־הָאָֽרֶץ:
for all flesh had corrupted: Even cattle, beasts, and fowl would mate with those who were not of their own species. — [from Tan. Noach 12]
כי השחית כל בשר: אפילו בהמה חיה ועוף נזקקין לשאינן מינן:
13And God said to Noah, "The end of all flesh has come before Me, for the earth has become full of robbery because of them, and behold I am destroying them from the earth. יגוַיֹּ֨אמֶר אֱלֹהִ֜ים לְנֹ֗חַ קֵ֤ץ כָּל־בָּשָׂר֙ בָּ֣א לְפָנַ֔י כִּי־מָֽלְאָ֥ה הָאָ֛רֶץ חָמָ֖ס מִפְּנֵיהֶ֑ם וְהִנְנִ֥י מַשְׁחִיתָ֖ם אֶת־הָאָֽרֶץ:
The end of all flesh: Wherever you find promiscuity (and idolatry), a pestilence comes upon the world and kills both good and bad alike. — [from Gen. Rabbah 26:5] Note that parenthetic words do not appear in Gen. Rabbah , Lev. Rabbah, or in early mss. and printed editions of Rashi. We have translated אַנְדְרוֹלוּמוּסְיָה as pestilence, following Aruch. See below.
קץ כל בשר: כל מקום שאתה מוצא זנות ועבודה זרה, אנדרלמוסיא באה לעולם והורגת טובים ורעים:
for the earth has become full of robbery: Their verdict was sealed only because of robbery. — [from Sanh. 108a]
כי מלאה הארץ חמס: לא נחתם גזר דינם אלא על הגזל:
from the earth: [אֶת הָאָרֶץ] is similar מִן הָאָרֶץ : “from the earth.” Similar to this is (Exod. 9:29): “When I go the city” [meaning] “from” the city; (I Kings 15:23): “He was stricken his feet” [meaning]“from” his feet (i.e, he suffered from a foot ailment). Another explanation: אֶת הָאָרֶץ means “together with the earth,” for even the three handbreadths of the depth of the plowshare were blotted out and obliterated.
את הארץ: כמו מן הארץ, ודומה לו (שמות ט כט) כצאתי את העיר, מן העיר, (מ"א טו כג) חלה את רגליו, מן רגליו. דבר אחר את הארץ עם הארץ, שאף שלשה טפחים של עומק המחרישה נמוחו ונטשטשו:
14Make for yourself an ark of gopher wood; you shall make the ark with compartments, and you shall caulk it both inside and outside with pitch. ידעֲשֵׂ֤ה לְךָ֙ תֵּבַ֣ת עֲצֵי־גֹ֔פֶר קִנִּ֖ים תַּֽעֲשֶׂ֣ה אֶת־הַתֵּבָ֑ה וְכָֽפַרְתָּ֥ אֹתָ֛הּ מִבַּ֥יִת וּמִח֖וּץ בַּכֹּֽפֶר:
Make for yourself an ark: Many ways to bring relief and rescue are available to Him; why, then, did He burden him with this construction? In order that the people of the Generation of the Flood should see him occupying himself with it for one hundred twenty years and ask him, “For what do you need this?” And he would say to them, “The Holy One, blessed be He, is destined to bring a flood upon the world.” Perhaps they would repent. - [Aggadath Bereishith 1:2, Tan. Noach 5, Tan. Buber Bereishith 37, Gen. Rabbah 30:7]
עשה לך תבת: הרבה ריוח והצלה לפניו, ולמה הטריחו בבנין זה, כדי שיראוהו אנשי דור המבול עוסק בה מאה ועשרים שנה ושואלין אותו מה זאת לך, והוא אומר להם עתיד הקב"ה להביא מבול לעולם, אולי ישובו:
gopher wood: That is its name. Now why from this species (גֹפֶר)? Because of sulphur (גָפְרִית) with which it was decreed upon them to be blotted out. — [from Bereishith Rabbathi p. 66]
עצי גפר: כך שמו. ולמה ממין זה על שם גפרית, שנגזר עליהם להמחות בו:
compartments: individual dwellings for each domestic animal and wild beast. — [from Pirkei d’Rabbi Eliezer ch. 23] I
קנים: מדורים מדורים לכל בהמה וחיה:
with pitch: Heb. כֹּפֶר This is זֶפֶת in Aramaic, and we find in the Talmud (Shab. 67a, b, Ned. 51a, Git. 69b, B.M. 23b, 40a, 70a, Ar. 19a) the word כּוּפְרָא [meaning pitch]. In Moses’ ark [i.e., the ark in which Moses was placed in the Nile], since the water was calm, it was enough to have mud on the inside and pitch on the outside. Another reason: so that this righteous man [Moses] should not smell the bad odor of pitch. But here, because of the force of the water, he caulked it with pitch both inside and outside. — [from Gen. Rabbah 31:10, Sotah 12a]
בכפר: זפת בלשון ארמי. ומצינו בתלמוד כופרא. בתיבתו של משה, על ידי שהיו המים תשים, דיה בחומר מבפנים וזפת מבחוץ, ועוד כדי שלא יריח אותו צדיק ריח רע של זפת, אבל כאן מפני חוזק המים זפתה מבית ומבחוץ:
15And this [is the size] you shall make it: three hundred cubits the length of the ark, fifty cubits its breadth, and thirty cubits its height. טווְזֶ֕ה אֲשֶׁ֥ר תַּֽעֲשֶׂ֖ה אֹתָ֑הּ שְׁל֧שׁ מֵא֣וֹת אַמָּ֗ה אֹ֚רֶךְ הַתֵּבָ֔ה חֲמִשִּׁ֤ים אַמָּה֙ רָחְבָּ֔הּ וּשְׁלשִׁ֥ים אַמָּ֖ה קֽוֹמָתָֽהּ:
16You shall make a skylight for the ark, and to a cubit you shall finish it to the top, and the entrance of the ark you shall place in its side; you shall make it with bottom [compartments], second story [compartments], and third story [compartments]. טזצֹ֣הַר | תַּֽעֲשֶׂ֣ה לַתֵּבָ֗ה וְאֶל־אַמָּה֙ תְּכַלֶּ֣נָּה מִלְמַ֔עְלָה וּפֶ֥תַח הַתֵּבָ֖ה בְּצִדָּ֣הּ תָּשִׂ֑ים תַּחְתִּיִּ֛ם שְׁנִיִּ֥ם וּשְׁלִשִׁ֖ים תַּֽעֲשֶֽׂהָ:
a skylight: Heb. צֹהַר, lit. light. Some say [that it was] a window, and some say [that it was] a precious stone, which gave them light. — [Gen. Rabbah 31:11]
צהר: יש אומרים חלון, ויש אומרים אבן טובה המאירה להם:
and to a cubit you shall finish it to the top: Its covering slanted upwards until it narrowed at the top to one cubit (Gen. Rabbah 31:11), so that the rain should run down (the following does not appear in certain editions) (from both sides) (Sanh. 108b, Maharsha).
ואל אמה תכלנה מלמעלה: כסויה משופע ועולה עד שהוא קצר מלמעלה ועומד על אמה, כדי שיזובו המים למטה:
you shall place in its side: so that the rains should not fall into it.
בצדה תשים: שלא יפלו הגשמים בה:
bottom [compartments], second-story [compartments], and third-story [compartments]: three stories, one above the other; the upper compartments were for people, the middle ones for [animal] dwellings, and the bottom ones for waste matter. — [from Sanh. 108b]
תחתים שנים ושלשים: שלש עליות זו על גב זו, עליונים לאדם, אמצעים למדור בהמה תחתיים לזבל:
17And I, behold I am bringing the flood, water upon the earth, to destroy all flesh in which there is the spirit of life, from beneath the heavens; all that is upon the earth will perish. יזוַֽאֲנִ֗י הִֽנְנִי֩ מֵבִ֨יא אֶת־הַמַּבּ֥וּל מַ֨יִם֙ עַל־הָאָ֔רֶץ לְשַׁחֵ֣ת כָּל־בָּשָׂ֗ר אֲשֶׁר־בּוֹ֙ ר֣וּחַ חַיִּ֔ים מִתַּ֖חַת הַשָּׁמָ֑יִם כֹּ֥ל אֲשֶׁר־בָּאָ֖רֶץ יִגְוָֽע:
And I, behold I am bringing: Behold, I am ready to agree with those [angels] who urged Me long ago (Ps. 8:5): “What is man that You should remember him?” - [Gen. Rabbah 31:12]
ואני הנני מביא: הנני מוכן להסכים עם אותם שזרזוני ואמרו לפני כבר (תהלים ח ה) מה אנוש כי תזכרנו:
the flood: Heb. הַמַּבּוּל: that wore out (בִּלָּה) everything; that mixed up (בִּלְבֵּל) everything; that transported (הוֹבִיל) everything from the high [ground] to the low [ground]. This [the last interpretation] is [the basis for] the rendering of Onkelos: טוֹפָנָא, a flood [from טוּף, to float], because it caused everything to float and brought them down to Babylon, which is deep, and this is why it was called Shinar, because all those who died in the Flood were shaken out (נִנְעֲרוּ) there. — [Yer. Ber. 4:1, Gen. Rabbah 37:4]
מבול: שבלה את הכל, שבלבל את הכל, שהוביל את הכל מן הגבוה לנמוך, וזהו לשון אונקלוס שתרגם טופנא, שהציף את הכל והביאם לבבל שהיא עמוקה, לכך נקראת שנער שננערו שם כל מתי מבול:
18And I will set up My covenant with you, and you shall come into the ark, you and your sons, and your wife and your sons' wives with you. יחוַֽהֲקִֽמֹתִ֥י אֶת־בְּרִיתִ֖י אִתָּ֑ךְ וּבָאתָ֙ אֶל־הַתֵּ֔בָה אַתָּ֕ה וּבָנֶי֛ךָ וְאִשְׁתְּךָ֥ וּנְשֵֽׁי־בָנֶי֖ךָ אִתָּֽךְ:
And I will set up My covenant with you: A covenant was necessary for the fruits, so that they should not rot and become putrid, and so that the wicked of the generation should not kill him. — [from Gen. Rabbah 31:12]
והקמותי את בריתי: ברית היה צריך על הפירות שלא ירקבו ויעפשו, ושלא יהרגוהו רשעים שבדור:
you and your sons, and your wife: the men separately and the women separately. From here, we deduce that they were prohibited to engage in marital relations [in the ark]. — [Sanh. 108b]
אתה ובניך ואשתך: האנשים לבד והנשים לבד, מכאן שנאסרו בתשמיש המטה:
19And of all living things of all flesh, two of each you shall bring into the ark to preserve alive with you; they shall be male and female. יטוּמִכָּל־הָ֠חַ֠י מִכָּל־בָּשָׂ֞ר שְׁנַ֧יִם מִכֹּ֛ל תָּבִ֥יא אֶל־הַתֵּבָ֖ה לְהַֽחֲיֹ֣ת אִתָּ֑ךְ זָכָ֥ר וּנְקֵבָ֖ה יִֽהְיֽוּ:
And of all living things: Even demons. — [Gen. Rabbah 31:13]
ומכל החי: אפילו שדים:
two of each: Of the least [numerous] of them, there were no less than two, one male and one female.
שנים מכל: מן הפחות שבהם לא פחתו משנים, אחד זכר ואחד נקבה:
20Of the fowl after its kind and of the animals after their kind, of every creeping thing upon the ground after its kind; two of each shall come to you to preserve alive. כמֵֽהָע֣וֹף לְמִינֵ֗הוּ וּמִן־הַבְּהֵמָה֙ לְמִינָ֔הּ מִכֹּ֛ל רֶ֥מֶשׂ הָֽאֲדָמָ֖ה לְמִינֵ֑הוּ שְׁנַ֧יִם מִכֹּ֛ל יָבֹ֥אוּ אֵלֶ֖יךָ לְהַֽחֲיֽוֹת:
Of the fowl after its kind: (Gen. Rabbah) [Note that this derash is not found in Gen. Rabbah, but in Tan. Noach 12] Those that mated with their kind, and did not corrupt their way, and came by themselves, and all that the ark accepted, [i.e., the ark repulsed the unfit animals and did not let them enter], he brought into it. — [Sanh. 108b, Tan. ad loc., Zev. 116a, Gen. Rabbah 32:8 from 7:16; Pirkei d’Rabbi Eliezer ch. 23 from ibid. 15; only Mid. Hagadol from this verse]
מהעוף למינהו: אותן שדבקו במיניהם ולא השחיתו דרכם, ומאליהם באו, וכל שהתיבה קולטתו הכניס בה:
21And you, take for yourself of every food that is eaten and gather it in to you, and it shall be for you and for them to eat." כאוְאַתָּ֣ה קַח־לְךָ֗ מִכָּל־מַֽאֲכָל֙ אֲשֶׁ֣ר יֵֽאָכֵ֔ל וְאָֽסַפְתָּ֖ אֵלֶ֑יךָ וְהָיָ֥ה לְךָ֛ וְלָהֶ֖ם לְאָכְלָֽה:
22And Noah did; according to all that God had commanded him, so he did. כבוַיַּ֖עַשׂ נֹ֑חַ כְּ֠כֹ֠ל אֲשֶׁ֨ר צִוָּ֥ה אֹת֛וֹ אֱלֹהִ֖ים כֵּ֥ן עָשָֽׂה:
And Noah did: This refers to the building of the ark. — [Gen. Rabbah 31:14]
ויעש נח: זה בנין התיבה:
Tehillim: Psalm Chapter 119, Verses 1-96
• Hebrew text
• English text
Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
Tanya: Iggeret HaKodesh, beginning of Epistle 25
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Sunday, Tishrei 25, 5778 · October 15, 2017
Today's Tanya Lesson
Iggeret HaKodesh, beginning of Epistle 25
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This letter comments on a discourse (in Tzavaat HaRivash, sec. 120 in the Kehot editions) in which the Baal Shem Tov explains that though all things emanate from G‑d through His attributes of love and awe, these attributes can find themselves in a state of exile.
The Baal Shem Tov goes on to say that in the same way, a worshiper who finds that his endeavors to concentrate are being disturbed by someone speaking should consider: “Why did G‑d bring me here, where this talker is disturbing my prayers? After all, everything is Providential.”
Indeed it is, explains the Baal Shem Tov: this man’s talk is a spark of the radiance of the Shechinah that has descended and now “abides” in his mouth, in order that the worshiper should exert himself so strenuously that he will be able to ignore the disturbance. (The verb used in the above-quoted version of the teaching is “abides” — שרתה; as the Alter Rebbe will soon explain, the proper term is “vested” — נתלבשה.)
Especially so, the text there goes on to say, if the person speaking is a heathen or a child, then the realization that the Shechinah has (as it were) contracted itself to such a degree should surely bring the worshiper to ever-increasing fervor.
It would seem that the opponents of Chassidism seized upon this statement of the Baal Shem Tov: they could not understand how one could possibly say that the Shechinah “abided” (or even was “vested”) within a heathen.
The Alter Rebbe explains this in the present letter, beginning with the teaching of the Sages that “Whoever is in a rage resembles an idolater.” A Jew, he explains, must know that everything comes from G‑d. When someone strikes him or angers him with words, he should remind himself that at that very moment, a glimmer of the Divine Presence — which provides life to all creatures and to this individual as well — has vested itself within that person.
The Alter Rebbe goes on to prove this from King David’s response when Shimi ben Geira cursed him. King David said: “For G‑d told him, ‘Curse!’” Although we do not find it explicitly stated that G‑d told Shimi to curse David, still, since G‑d’s spirit animated Shimi at the moment that he cursed David, thus providing him with the strength to do so, David considered this as if “G‑d told him to curse.” Indeed, as the Alter Rebbe goes on to explain, a glimmer or irradiation of the Shechinah vests itself even in kelipot.
Throughout this discussion the Alter Rebbe does not actually quote the Baal Shem Tov’s teaching nor the above objection to it. The reason for the latter omission may perhaps be understood in light of the fact that the Alter Rebbe was prepared for mesirut nefesh, literally risking his life, not to be sundered from any teaching or even the slightest gesture of the Baal Shem Tov, even if it would only appear to be so in the eyes of the beholder.1
It is thus reasonable to assume that here as well, the Alter Rebbe chose not to even mention an objection raised against a teaching of the Baal Shem Tov; he merely clarifies the concepts involved, and the objection falls away as a matter of course.
להבין אמרי בינה
“To comprehend the words of understanding,” i.e., the words of Torah,2
מה שכתוב בספר הנקרא צוואת ריב״ש
stated in the book called Tzavaat Rivash3 (“The Testament of the Baal Shem Tov),”
הגם שבאמת אינה צוואתו כלל, ולא ציוה כלל לפני פטירתו
though in fact it is not at all4 his will or testament, and he did not ordain anything before his passing;
רק הם לקוטי אמרותיו הטהורות
they (i.e., the teachings in this book) are merely gleanings of his pure sayings
The adjective (“pure”) recalls the phrase in the morning blessings, טהורה היא, that describes the pristine purity of a soul before it descends from the World of Atzilut; likewise the verse,5 כעצם השמים לטוהר (“as pure as the very heavens”).
שלקטו לקוטי בתר לקוטי
that were gathered as6 “compilations after compilations,”
ולא ידעו לכוין הלשון על מתכונתו
and [the compilers] did not know how to phrase his teachings exactly.
For the Baal Shem Tov used to speak in Yiddish, and the teachings in Tzavaat HaRivash are recorded in Hebrew.
אך המכוון הוא אמת לאמיתו
The connotation, however, of the teachings is absolutely true.
The Alter Rebbe now begins to explain the statement in Tzavaat HaRivash, sec. 120.
והוא בהקדים מאמר רז״ל: כל הכועס, כאילו עובד עבודת כוכבים ומזלות
And this [will be understood] by first considering the teaching of our Sages, of blessed memory:7 “Whoever is in a rage resembles an idolater.”
והטעם מובן ליודעי בינה
The reason [for this] is clear to those who8 “know un-derstanding,”
לפי שבעת כעסו, נסתלקה ממנו האמונה
because at the time of his anger, faith in G‑d and in His individual Divine Providence has left him.
כי אילו היה מאמין שמאת ה׳ היתה זאת לו, לא היה בכעס כלל
For were he to believe that what happened to him was G‑d’s doing, he would not be angry at all.
ואף שבן אדם, שהוא בעל בחירה, מקללו או מכהו או מזיק ממונו
True, it is a person possessed of free choice that is cursing him, or striking him, or causing damage to his property,
ומתחייב בדיני אדם ובדיני שמים על רוע בחירתו
and [therefore] guilty according to the laws of man and the laws of heaven for his evil choice.
The perpetrator for his part cannot plead innocence on the grounds that he is merely an instrument in the hands of Divine Providence.
אף על פי כן, על הניזק כבר נגזר מן השמים
Nevertheless, as regards the person harmed, this [incident] was already decreed in heaven,
והרבה שלוחים למקום
and9 “G‑d has many agents” through whom He can act.
Hence, even if the offending party had chosen otherwise, the incident would have befallen the victim in any case.
This discussion recalls the teaching of the Mechilta cited by Rashi on the verse,10 והאלקים אנה לידו — “and G‑d caused it to happen to him.” For to such a case the Mechilta applies the verse,11 “From evildoers there emerges evil.” This means that though it was decreed from above that someone should sustain an injury, G‑d brings it about that a particular person should inflict it.
That context, however, speaks of an unwitting injury. In the case of a potentially willful offender, if instead of choosing freely to act in an evil manner he chose to do otherwise, the event would still have occurred, for “G‑d has many agents,” as quoted above.
At any rate, it is thus clear that the victim has no cause to be angry with the offender, for the true cause of the offense was not him, but a heavenly decree.
The Alter Rebbe now takes this one step further: Not only does the heavenly decree give the offender an undefined potential to do harm, but moreover, the particular thought to do it and the power to do it, all come about from G‑d. (At the same time, since man has freedom of choice, he can of course choose to reject such a thought and refrain from doing such a deed.)
Anger thus remains unjustifiable. For the offended party is not angry that the other party made an evil choice; what angers him is the damage done to him. His anger thus results from his lack of belief that the true cause for his mishap is not a particular individual’s evil choice, but a heavenly decree.
ולא עוד
And not only this, that a heavenly decree gave permission in principle and made it possible that he suffer injury,
אלא אפילו בשעה זו ממש, שמכהו או מקללו
but even at that very moment at which [the offender] strikes or curses him,
מתלבש בו כח ה׳ ורוח פיו יתברך, המחייהו ומקיימו
there is vested in him (in the offender) a force from G‑d and the breath of His mouth, which animates and sustains him;
וכמו שכתוב: כי ה׳ אמר לו, קלל
as it is written:12 “For G‑d told him, ‘Curse!’”
והיכן אמר לשמעי
Now where did He say so to Shimi? Where do we find it written that G‑d told him to curse David?
אלא שמחשבה זו, שנפלה לשמעי בלבו ומוחו, ירדה מאת ה׳
But this thought that occurred in Shimi’s heart and mind to curse David, descended from G‑d, Who was thus responsible for such a thought entering Shimi’s mind;
ורוח פיו, המחיה כל צבאם
and13 “the breath of His mouth, [which animates] all the hosts [of heaven],”
החיה רוחו של שמעי, בשעה שדיבר דברים אלו לדוד
animated the spirit of Shimi at the time he spoke those words to David.
כי אילו נסתלק רוח פיו יתברך רגע אחד מרוחו של שמעי, לא יכול לדבר מאומה
For if the breath of G‑d’s mouth had departed from the spirit of Shimi for a single moment, he could not have spoken at all.
* * *
וזהו כי ה׳ אמר לו בעת ההיא ממש: קלל את דוד
(14And that is the meaning of the statement, “For G‑d told him (at that very moment when Shimi was speaking these words), ‘Curse David!’
I.e., G‑d did so by providing Shimi at that time with life and the power of speech.
ומי יאמר לו וגו׳
And who shall say to him, [‘Why did you do so?’]”
In the Table of Glosses and Emendations (Luach He’arot VeTikkunim) which is appended to standard editions of the Tanya, the Rebbe notes that the words “to him” (לו) seem to be unnecessary, inasmuch as the above-quoted verse simply states, without this addition, “And who shall say, ‘Why did you do so?’”
It has been suggested that the Rebbe notes that these words merely “seem” superfluous, rather than stating outright that they are, because at this point the Alter Rebbe is actually referring to another verse:15 “For the word of a king rules, and who shall say to Him, ‘What are You doing?’”
However, rather than adopt this labored assumption, that the Alter Rebbe suddenly changes direction and interpolates one word from another verse, it appears more reasonable to say that the words “to Him” are not intended as a quotation. Rather, since some commentators hold that the conclusion of our verse (“And who shall say to him...”) refers to Shimi, the Alter Rebbe here makes it clear that it in fact speaks of G‑d. I.e., having first related that G‑d “told” Shimi what to do, the verse ends by asking, “Who can possibly say to Him, ‘Why did You do so?’”
| FOOTNOTES | |
| 1. | HaTamim, Issue II, p. 56. |
| 2. | “Words of understanding” (Mishlei 1:2) has the same meaning as בינה in Shabbat 104a, which Rashi explains to mean “Torah”. |
| 3. | The abbreviation is an acronym of the Heb. for “Rabbi Yisrael Baal Shem.” |
| 4. | In the standard editions of Tanya the word כלל (“at all”) does not appear. It has been added in accordance with an emendation of the Tzemach Tzedek, quoted in Luach HaTikkun at the end of the Hebrew editions of Tanya. |
| 5. | Shmot 24:6. |
| 6. | Taanit 6b. |
| 7. | Zohar I, 27b; III, 179a; Rambam, Hilchot De’ot 2:3 in the name of the “earliest sages” (חכמים הראשונים); et al. |
| 8. | For an exposition of why the Alter Rebbe specifically uses the phrase “those who ‘know understanding,’” see Likkutei Levi Yitzchak on this passage. |
| 9. | Zohar III, 36b; cf. Taanit 18b. |
| 10. | Shmot 21:13. |
| 11. | I Shmuel 24:14. |
| 12. | II Shmuel 16:10. |
| 13. | Tehillim 33:6. |
| 14. | Parentheses are in the original. |
| 15. | Kohelet 8:4. |
• Sefer Hamitzvot:
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Audio: Listen | Download | Video ClassSunday, Tishrei 25, 5778 · October 15, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 73
Confessing Sins
"And he shall confess that he has sinned"—Leviticus 5:5.
One who has sinned is obligated to verbally confess and say, "Please, G‑d, I have sinned by doing..." The individual should then elaborate to the best of his ability and ask G‑d for atonement. This mitzvah applies whether the sin was against G‑d or against a fellow man.
Even in the times of the Holy Temple when a person would bring a sin-offering to attain forgiveness, he was still required to orally confess his sin. The same for those who were guilty of capital offenses, they were asked to confess their sin prior to their execution.
Full text of this Mitzvah »
Confessing Sins
Positive Commandment 73
Translated by Berel Bell
The 73rd mitzvah is that we are commanded to verbally acknowledge the sins we have committed before G‑d (exalted be He), when we come to doteshuvah (to repent).1 This is vidui (verbal confession), the idea2 of which is to say, " 'O G‑d, I have sinned, I have committed iniquity, I have transgressed and done ..." One should elaborate verbally and ask for atonement on this transgression with all the eloquence at his command.
You must understand that even for those sins which require one to bring certain sacrifices, as described above,3 (and regarding which G‑d (exalted be He) has said that the one who offers them thereby receives atonement) one must recite vidui at the time of the sacrifice.
The source of this commandment is G‑d's statement (exalted be He),4 "Speak to the Israelites: A man or woman who does any sin against his fellow man, ... must recite vidui on their sins that they have committed."
The Mechilta5 explains the meaning of this verse: "Since it is written,6 'he must recite vidui [on it] for the sin that he has committed,' we learn that one must recite vidui for a sin. Since the verse adds ['he must recite vidui] on it,' we learn that the vidui must be said when the animal is still alive, rather than after it has been slaughtered. However, from this we may derive the necessity of reciting vidui only for the transgression of an impure person entering the Temple."
G‑d's7 statement (exalted be He) This verse — "he must recite vidui on it for the sin that he has committed" — is written in parshas Vayikra regarding an impure person entering the Temple or eating sanctified food, and the other related cases we mentioned previously.8 Therefore, the Mechilta says that the only obligation of vidui to be derived from this verse is for an impure person who has entered the Temple [or the related cases].
"How9 do we derive [the obligation of vidui] for all other mitzvos? From the verse, 'Speak to the Israelites: ... they must recite vidui...' How do we know that even those punishable by death and by kares must recite vidui? From the expression, 'their sins.' The expression, 'any of their sins,'10 comes to include [the necessity of vidui] for any prohibition. The expression, 'who does,' comes to include the positive mitzvos."
There it continues [to interpret this verse]: "'Any sin against his fellow man,' comes to include any interpersonal transgression, such as theft, robbery, or lashon hara. The expression, 'Being untrue [to G‑d],' comes to include one who swore falsely using G‑d's Name, and one who curses Him. The expression, 'Becomes guilty of a crime,' comes to include those who are punishable by death — that all the above are obligated to recite vidui. One might think that one who is executed due to false testimony [must also recite vidui] — however, the verse only says, 'And he becomes guilty of a crime.' " This means that the individual must recite vidui only if he knows that he sinned, not if he was convicted by false testimony.11
It has therefore been explained to you that one must recite vidui for all categories of sin — more severe and less severe, and even positive mitzvos.
However, since this commandment, "They must recite vidui," is mentioned together with the obligation to bring the appropriate sacrifice, one might think that vidui is secondary to the sacrifice, rather than a distinct mitzvah on its own. Therefore the Mechilta must continue:
"One might think that the obligation to recite vidui applies only when bringing a sacrifice. How do we know that it applies even when no sacrifice is brought? This we learn from the statement, 'Speak to the Israelites ... they must recite vidui.'12 We still only know of the obligation of vidui in Israel. How do we know it applies even in exile? This we learn from what Daniel said, 'They will then recite vidui for their sins and the sins of their fathers,'13 and from the verse, 'To You, G‑d, there is charity, and to us there is shame.' "14
From all of this it is understood that vidui is a distinct mitzvah for itself; and that it is obligatory for anyone who commits any type of sin, whether in Israel or outside of Israel, whether or not accompanied by a sacrifice. [In all cases,] he is required to recite vidui, G‑d (exalted be He) stated, "They must recite vidui for their sins that they have committed."
The Sifri also explains the verse in this way: " 'And he must recite vidui' — this refers to verbal confession."
The details of this mitzvah have been explained in the last chapter of tractate Kippurim [Yoma].
FOOTNOTES
1.This statement seems to imply that technically there is no mitzvah to do teshuvah, but rather when one does decide to do teshuvah, there is the mitzvah of vidui. However, in Hilchos Teshuvah, the Rambam begins, "There is one positive mitzvah: for the sinner to do teshuvah before G‑d and recite vidui." This indicates that teshuvah itself is part of the mitzvah. See Chidushim U'Biurim L'Shas, Kehot, Vol. I, Ch. 18.
2.See Kapach edition, 5731, note 10, who explains that there is no obligation to say any specific words (e.g., "I have sinned," etc.).
3.Previously in Sefer Hamitzvos. See numerical list in Introduction.
4.Num. 5:6-7.
5.The commentaries comment that our version of the Mechilta does not have this passage; rather it is found in Sifri Zuta.
6.Lev. 5:5.
7.The Rambam interrupts his quoting of the Mechilta in order to explain.
8.P72. The other transgressions which require the same type of sacrifice are 1) uttering a false oath to perform (or to refrain from) a certain action, and 2) uttering a false oath that one has no testimony to offer for a judicial proceeding.
9.The Rambam continues by quoting the rest of the Mechilta.
10.Although this exact expression does not appear in the verse, evidently it refers to the similar expression used in the previous verse, Bamidbar 5:6. See Kapach, 5731 ed. note 18. However, see Chinuch, Mitzvah 364.
11.This is the opinion of the Mechilta. However, in Hilchos Sanhedrin, 13:1, the Rambam rules that even such a person must recite vidui. The Mishnah (Sanhedrin 43b) explains that otherwise, every convict will refuse to recite vidui in order to prove his innocence.
12.Perhaps the meaning of this proof is that in this passage, the sacrifice is mentioned only in passing ("in addition to the atonement ram," Num. 5:8), unlike the passage in Lev. 5.
13.Lev. 26:40. This speaks of a time when the Jewish people will be outside Israel, as stated in verse 33, "I will scatter you among the nations," and verse 39, "Those of you who survive in the land of your enemies ... they will then say vidui ..."
14.Daniel 9:7. This vidui was uttered outside of Israel.
Rambam:
• 1 Chapter A Day: Yesodei haTorah Yesodei haTorah - Chapter Seven
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Audio: Listen | Download | Video ClassYesodei haTorah - Chapter Seven
1
It is [one] of the foundations of [our] faith that God conveys prophecy to man.
Prophecy is bestowed only upon a very wise sage of a strong character, who is never overcome by his natural inclinations in any regard. Instead, with his mind, he overcomes his natural inclinations at all times. He must [also] possess a very broad and accurate mental capacity.
A person who is full of all these qualities and is physically sound [is fit for prophecy]. When he enters the Pardes and is drawn into these great and sublime concepts, if he possesses a accurate mental capacity to comprehend and grasp [them], he will become holy. He will advance and separate himself from the masses who proceed in the darkness of the time. He must continue and diligently train himself not to have any thoughts whatsoever about fruitless things or the vanities and intrigues of the times.
Instead, his mind should constantly be directed upward, bound beneath [God's] throne [of Glory, striving] to comprehend the holy and pure forms and gazing at the wisdom of the Holy One, blessed be He, in its entirety, [in its manifold manifestations] from the most elevated [spiritual] form until the navel of the earth, appreciating His greatness from them. [After these preparations,] the divine spirit will immediately rest upon him.
When the spirit rests upon him, his soul becomes intermingled with the angels called ishim, and he will be transformed into a different person and will understand with a knowledge different from what it was previously. He will rise above the level of other wise men, as [the prophet, Samuel] told Saul [I Samuel 10:6]: "[The spirit of God will descend upon you] and you shall prophesy with them. And you will be transformed into a different person."
א
מיסודי הדת לידע שהאל מנבא את בני האדם ואין הנבואה חלה אלא על חכם גדול בחכמה גבור במדותיו ולא יהא יצרו מתגבר עליו בדבר בעולם אלא הוא מתגבר בדעתו על יצרו תמיד והוא בעל דעה רחבה נכונה עד מאד אדם שהוא ממולא בכל המדות האלו שלם בגופו כשיכנס לפרדס וימשך באותן הענינים הגדולים הרחוקים ותהיה לו דעה נכונה להבין ולהשיג והוא מתקדש והולך ופורש מדרכי כלל העם ההולכים במחשכי הזמן והולך ומזרז עצמו ומלמד נפשו שלא תהיה לו מחשבה כלל באחד מדברים בטלים ולא מהבלי הזמן ותחבולותיו אלא דעתו פנויה תמיד למעלה קשורה תחת הכסא להבין באותן הצורות הקדושות הטהורות ומסתכל בחכמתו של הקב"ה כולה מצורה ראשונה עד טבור הארץ ויודע מהן גדלו מיד רוח הקודש שורה עליו ובעת שתנוח עליו הרוח תתערב נפשו במעלת המלאכים הנקראים אישים ויהפך לאיש אחר ויבין בדעתו שאינו כמות שהיה אלא שנתעלה על מעלת שאר בני אדם החכמים כמו שנאמר בשאול והתנבית עמם ונהפכת לאיש אחר:
2
There are a number of levels among the prophets. Just as with regard to wisdom, one sage is greater than his colleague, so, too, with regard to prophecy, one prophet is greater than another. They all, [however, share certain commonalities]. They receive prophetic visions only in a visionary dream or during the day after slumber has overtaken them, as [Numbers 12:6] states: "I make Myself known to him in a vision. I speak to him in a dream."
When any of them prophesy, their limbs tremble, their physical powers become weak, they lose control of their senses, and thus, their minds are free to comprehend what they see, as [Genesis 15:12] states concerning Abraham: "and a great, dark dread fell over him." Similarly, Daniel [10:8] states: "My appearance was horribly changed and I retained no strength."
ב
הנביאים מעלות מעלות הן כמו שיש בחכמה חכם גדול מחבירו כך בנבואה נביא גדול מנביא וכולן אין רואין מראה הנבואה אלא בחלום בחזיון לילה או ביום אחר שתפול עליהן תרדמה כמו שנאמר במראה אליו אתודע בחלום אדבר בו וכולן כשמתנבאים אבריהן מזדעזעין וכח הגוף כשל ועשתנותיהם מתטרפות ותשאר הדעת פנויה להבין מה שתראה כמו שנאמר באברהם והנה אימה חשכה גדולה נופלת עליו וכמו שנאמר בדניאל והודי נהפך עלי למשחית ולא עצרתי כח:
3
When a prophet is informed of a message in a vision, it is granted to him in metaphoric imagery. Immediately, the interpretation of the imagery is imprinted upon his heart, and he knows its meaning.
For example, the ladder with the angels ascending and descending envisioned by the patriarch, Jacob, was an allegory for the empires and their subjugation [of his descendants]. Similarly, the creatures Ezekiel saw, the boiling pot and the rod from an almond tree envisioned by Jeremiah, the scroll Ezekiel saw, and the measure seen by Zechariah [were all metaphoric images]. This is also true with regard to the other prophets.
Some would relate the allegory and its explanation as these did. Others would relate only the explanation. At times, they would relate only the imagery without explaining it, as can be seen in some of the prophecies of Ezekiel and Zechariah.
All of the prophecies come in the form of metaphoric imagery and allegories.
ג
הדברים שמודיעים לנביא במראה הנבואה דרך משל מודיעין לו ומיד יחקק בלבו פתרון המשל במראה הנבואה וידע מה הוא כמו הסולם שראה יעקב אבינו ומלאכים עולים ויורדים בו והוא היה משל למלכיות ושעבודן וכמו החיות שראה יחזקאל והסיר נפוח ומקל שקד שראה ירמיה והמגלה שראה יחזקאל והאיפה שראה זכריה וכן שאר הנביאים מהם אומרים המשל ופתרונו כמו אלו ויש שהן אומרים הפתרון בלבד ופעמים אומרים המשל בלבד בלא פתרון כמקצת דברי יחזקאל וזכריה וכולן במשל ודרך חידה הם מתנבאים:
4
All the prophets do not prophesy whenever they desire. Instead, they must concentrate their attention [upon spiritual concepts] and seclude themselves, [waiting] in a happy, joyous mood, because prophecy cannot rest upon a person when he is sad or languid, but only when he is happy.
Therefore, the prophets' disciples would always have a harp, drum, flute, and lyre [before them when] they were seeking prophecy. This is what is meant by the expression [I Samuel 10:5]: "They were prophesying" - i.e., following the path of prophecy until they would actually prophesy - as one might say, "So and so aspires to greatness."
ד
כל הנביאים אין מתנבאין בכל עת שירצו אלא מכוונים דעתם ויושבים שמחים וטובי לב ומתבודדים שאין הנבואה שורה לא מתוך עצבות ולא מתוך עצלות אלא מתוך שמחה לפיכך בני הנביאים לפניהם נבל ותוף וחליל וכנור והם מבקשים הנבואה וזהו שנאמר והמה מתנבאים כלומר מהלכין בדרך הנבואה עד שינבאו כמו שאתה אומר פלוני מתגדל:
5
Those who aspire to prophecy are called "the disciples of the prophets." Even though they concentrate their attention, it is possible that the Divine Presence will rest upon them, and it is possible that it will not rest upon them.
ה
אלו שהם מבקשין להתנבא הם הנקראים בני הנביאים ואף על פי שמכוונים דעתם אפשר שתשרה שכינה עליהן ואפשר שלא תשרה:
6
All the statements made above describe the path of prophecy of all the early and later prophets, with the exception of Moses, our teacher, the master of all prophets.
What is the difference between Moses' prophecy and that of all the other prophets? [Divine insight is bestowed upon] all the [other] prophets in a dream or vision. Moses, our teacher, would prophesy while standing awake, as [Numbers 7:89] states: "When Moses came into the Tent of Meeting to speak to Him, he heard the Voice speaking to him."
[Divine insight is bestowed upon] all the [other] prophets through the medium of an angel. Therefore, they perceive only metaphoric imagery and allegories. Moses, our teacher, [would prophesy] without the medium of an angel, as [Numbers 12:8] states: "Mouth to mouth I speak to him," and [Exodus 33:11] states: "And God spoke to Moses face to face." [Numbers 12:8] states: "He gazes upon the image of God" - i.e., there was no metaphor. Rather, he would perceive the matter in its fullness, without metaphor or allegory. The Torah testifies concerning him [Numbers 12:8]: ["I speak to him...] manifestly, without allegory." His appreciation of prophecy would not be through metaphor, but through open revelation, appreciating the matter in its fullness. All the [other] prophets are overawed, terrified, and confounded [by the revelations they experience], but Moses, our teacher, would not [respond in this manner], as [Exodus 33:11] relates: "[God spoke to Moses...] as a man speaks to a friend" - i.e., just as a person will not be awe-struck from hearing his friend's words, so, too, Moses' mental power was sufficient to comprehend the words of prophecy while he was standing in a composed state.
All the [other] prophets cannot prophesy whenever they desire. Moses, our teacher, was different. Whenever he desired, the holy spirit would envelop him, and prophecy would rest upon him. He did not have to concentrate his attention to prepare himself [for prophecy], because his [mind] was always concentrated, prepared, and ready [to appreciate spiritual truth] as the angels [are]. Therefore, he would prophesy at all times, as [Numbers 9:8] states: "Stand and hear what God will command you."
He was promised this by God, as [implied by Deuteronomy 5:27-28]: "Go and tell them: `Return to your tents,' but you stand here together with Me." This should be interpreted to mean: When prophecy departs from all the [other] prophets, they return to their "tents" - i.e., the needs of the body like other people. Therefore, they do not separate themselves from their wives. Moses, our teacher, never returned to his original "tent." Therefore, he separated himself from women and everything of that nature forever. He bound his mind to the Eternal Rock. [Accordingly,] the glory never left him forever. The flesh of his countenance shone, [for] he became holy like the angels.
ו
כל הדברים שאמרנו הם דרך נבואה לכל הנביאים הראשונים והאחרונים חוץ ממשה רבינו רבן של כל הנביאים ומה הפרש יש בין נבואת משה לשאר כל הנביאים שכל הנביאים בחלום או במראה ומשה רבינו מתנבא והוא ער ועומד שנאמר ובבוא משה אל אהל מועד לדבר אתו וישמע הקול מדבר אליו כל הנביאיםע"ימלאך לפיכך רואים מה שהם רואים במשל וחידה משה רבינו לא על ידי מלאך שנאמר פה אל פה אדבר בו ונאמר ודבר ה' אל משה פנים אל פנים ונאמר ותמונת ה' יביט כלומר שאין שם משל אלא רואה הדבר על בוריו בלא חידה ובלא משל הוא שהתורה מעידה עליו במראה ולא בחידות שאינו מתנבא בחידה אלא במראה שרואה הדבר על בוריו:
כל הנביאים יראים ונבהלים ומתמוגגין ומשה רבינו אינו כן הוא שהכתוב אומר כאשר ידבר איש אל רעהו כלומר כמו שאין אדם נבהל לשמוע דברי חבירו כך היה כח בדעתו של משה רבינו להבין דברי הנבואה והוא עומד על עומדו שלם כל הנביאים אין מתנבאים בכל עת שירצו משה רבינו אינו כן אלא כל זמן שיחפוץ רוח הקודש לובשתו ונבואה שורה עליו ואינו צריך לכוין דעתו ולהזדמן לה שהרי הוא מכוון ומזומן ועומד כמלאכי השרת לפיכך מתנבא בכל עת שנאמר עמדו ואשמעה מה יצוה ה' לכם ובזה הבטיחו האל שנאמר לך אמור להם שובו לכם לאהליכם ואתה פה עמוד עמדי הא למדת שכל הנביאים כשהנבואה מסתלקת מהם חוזרים לאהלם שהוא צרכי הגוף כלם כשאר העם לפיכך אין פורשין מנשותיהם ומשה רבינו לא חזר לאהלו הראשון לפיכך פירש מן האשה לעולם ומן הדומה לו ונקשרה דעתו לצור העולמים ולא נסתלק מעליו ההוד לעולם וקרן עור פניו ונתקדש כמלאכים:
7
There is the possibility that a prophet will experience prophecy for his own sake alone - i.e., to expand his mental capacities and to increase his knowledge - [allowing him] to know more about the lofty concepts than he knew before.
It is also possible that he will be sent to one of the nations of the world, or to the inhabitants of a particular city or kingdom, to prepare them and to inform them what they should do or to prevent them [from continuing] the evil which they are doing.
When he is sent [on such a mission], he is given a sign or a wonder [to perform], so that the people will know that God has truly sent him.
Not everyone who performs signs or wonders should be accepted as a prophet: only a person who is known to be fit for prophecy beforehand; i.e., his wisdom and his [good] deeds surpass those of all his contemporaries. If he follows the paths of prophecy in holiness, separating himself from worldly matters, and afterwards performs a sign or wonder and states that he was sent by God, it is a mitzvah to listen to him, as [Deuteronomy 18:15] states: "Listen to him."
It is possible that a person will perform a sign or wonder even though he is not a prophet - rather, the wonder will have [another cause] behind it. It is, nevertheless, a mitzvah to listen to him. Since he is a wise man of stature and fit for prophecy, we accept [his prophecy as true], for so have we been commanded.
[To give an example of a parallel:] We are commanded to render a [legal] judgment based on the testimony of two witnesses. Even though they may testify falsely, since we know them to be acceptable [as witnesses], we presume that they [are telling the truth].
Considering these matters and the like, [Deuteronomy 29:28] states: "The hidden matters are for God, our Lord, but what is revealed is for us and our children," and [I Samuel 16:7] states: "Man sees what is revealed to the eyes, but God sees into the heart."
ז
הנביא אפשר שתהיה נבואתו לעצמו בלבד להרחיב לבו ולהוסיף דעתו עד שידע מה שלא היה יודע מאותן הדברים הגדולים ואפשר שישולח לעם מעמי הארץ או לאנשי עיר או ממלכה לכונן אותם ולהודיעם מה יעשו או למונעם ממעשים הרעים שבידיהם וכשמשלחים אותו נותנין לו אות ומופת כדי שידעו העם שהאל שלחו באמת ולא כל העושה אות ומופת מאמינים לו שהוא נביא אלא אדם שהיינו יודעים בו מתחלתו שהוא ראוי לנבואה בחכמתו ובמעשיו שנתעלה בהן על כל בני גילו והיה מהלך בדרכי הנבואה בקדושתה ובפרישותה ואח"כ בא ועשה אות ומופת ואמר שהאל שלחו מצוה לשמוע ממנו שנאמר אליו תשמעון ואפשר שיעשה אות ומופת ואינו נביא וזה האות יש לו דברים בגו ואעפ"כ מצוה לשמוע לו הואיל ואדם גדול וחכם וראוי לנבואה [הוא] מעמידים אותו על חזקתו שבכך נצטוינו כמו שנצטוינו לחתוך את הדין ע"פ שני עדים כשרים ואע"פ שאפשר שהעידו בשקר הואיל וכשרים הם אצלינו מעמידין אותן על כשרותן ובדברים האלו וכיוצא בהן נאמר הנסתרות לה' אלהינו והנגלות לנו ולבנינו ונאמר כי האדם יראה לעינים וה' יראה ללבב:
Rambam:
• 3 Chapters A Day: Teshuvah Teshuvah - Chapter Seven, Teshuvah Teshuvah - Chapter Eight, Teshuvah Teshuvah - Chapter Nine
English Text | Hebrew Text
Audio: Listen | Download | Video ClassTeshuvah - Chapter Seven
1
Since free choice is granted to all men as explained, a person should always strive to do Teshuvah and to confess verbally for his sins, striving to cleanse his hands from sin in order that he may die as a Baal-Teshuvah and merit the life of the world to come.
א
הואיל ורשות כל אדם נתונה לו כמו שבארנו ישתדל אדם לעשות תשובה ולהתודות בפיו מחטאיו ולנעור כפיו מחטאיו כדי שימות והוא בעל תשובה ויזכה לחיי העולם הבא:
2
A person should always view himself as leaning towards death, with the possibility that he might die at any time. Thus, he may be found as a sinner.
Therefore, one should always repent from his sins immediately and should not say: "When I grow older, I will repent," for perhaps he will die before he grows older. This was implied by the wise counsel given by Solomon [Ecclesiastes 9:8]: "At all times, your clothes should be white."
ב
לעולם יראה אדם עצמו כאילו הוא נוטה למות ושמא ימות בשעתו ונמצא עומד בחטאו לפיכך ישוב מחטאיו מיד ולא יאמר כשאזקין אשוב שמא ימות טרם שיזקין הוא ששלמה אמר בחכמתו בכל עת יהיו בגדיך לבנים:
3
A person should not think that repentance is only necessary for those sins that involve deed such as promiscuity, robbery, or theft. Rather, just as a person is obligated to repent from these, similarly, he must search after the evil character traits he has. He must repent from anger, hatred, envy, frivolity, the pursuit of money and honor, the pursuit of gluttony, and the like. He must repent for all [of the above].
These sins are more difficult than those that involve deed. If a person is attached to these, it is more difficult for him to separate himself. In this context, [Isaiah 55:7] exhorts: "May the wicked abandon his path and the crooked man, his designs."
ג
אל תאמר שאין תשובה אלא מעבירות שיש בהן מעשה כגון זנות וגזל וגניבה אלא כשם שצריך אדם לשוב מאלו כך הוא צריך לחפש בדעות רעות שיש לו ולשוב מן הכעס ומן האיבה ומן הקנאה ומן ההתול ומרדיפת הממון והכבוד ומרדיפת המאכלות וכיוצא בהן מן הכל צריך לחזור בתשובה ואלו העונות קשים מאותן שיש בהן מעשה שבזמן שאדם נשקע באלו קשה הוא לפרוש מהם וכן הוא אומר יעזוב רשע וגו':
4
A Baal-Teshuvah should not consider himself distant from the level of the righteous because of the sins and transgressions that he committed. This is not true. He is beloved and desirable before the Creator as if he never sinned.
Furthermore, he has a great reward for he has tasted sin and yet, separated himself from it, conquering his [evil] inclination. Our Sages declared: "In the place where Baalei Teshuvah stand, even the completely righteous are not able to stand." The level of Baalei Teshuvah transcends the level of those who never sinned at all, for they overcome their [evil] inclination more.
ד
ואל ידמה אדם בעל תשובה שהוא מרוחק ממעלת הצדיקים מפני העונות והחטאות שעשה אין הדבר כן אלא אהוב ונחמד הוא לפני הבורא כאילו לא חטא מעולם ולא עוד אלא ששכרו הרבה שהרי טעם טעם החטא ופירש ממנו וכבש יצרו אמרו חכמים מקום שבעלי תשובה עומדין אין צדיקים גמורין יכולין לעמוד בו כלומר מעלתן גדולה ממעלת אלו שלא חטאו מעולם מפני שהן כובשים יצרם יותר מהם:
5
All the prophets commanded [the people] to repent. Israel will only be redeemed through Teshuvah.
The Torah has already promised that, ultimately, Israel will repent towards the end of her exile and, immediately, she will be redeemed as [Deuteronomy 30:1-3] states: ”There shall come a time when [you will experience] all these things... and you will return to God, your Lord.... God, your Lord, will bring back your [captivity].”
ה
כל הנביאים כולן צוו על התשובה ואין ישראל נגאלין אלא בתשובה וכבר הבטיחה תורה שסוף ישראל לעשות תשובה בסוף גלותן ומיד הן נגאלין שנאמר והיה כי יבאו עליך כל הדברים וגו' ושבת עד ה' אלהיך ושב ה' אלהיך וגו':
6
Teshuvah is great for it draws a man close to the Shechinah as [Hoshea 14:2] states: "Return, O Israel, to God, your Lord;" [Amos 4:6] states: "`You have not returned to Me,' declares God;" and [Jeremiah 4:1] states: "`If, you will return, 0 Israel,' declares God, `You will return to Me.'" Implied is that if you will return in Teshuvah, you will cling to Me.
Teshuvah brings near those who were far removed. Previously, this person was hated by God, disgusting, far removed, and abominable. Now, he is beloved and desirable, close, and dear.
Similarly, we find God employs the same expression with which He separates [Himself] from the sinners to draw close those who repent. [Hoshea 2:1] states: "Instead of saying to you: `You are not My nation,' He will tell you: `You are the children of the living God.'”
[Also, Jeremiah] speaks of Yecheniah while he was wicked [with the expression (22:30)]: "Write down this man as childless, a man who shall never prosper in his days," and [22:24]: "Would Cheniah, the son of Yehoyakim, king of Judah, be the signet ring on My right hand, I would tear him off." However, after he repented when in exile, [Chaggai 2:23] said concerning Zerubavel, his son: "'On that day,' declares the God of Hosts, `I will take you, Zerubavel, the son of Shaltiel, My servant,' declares God, `and I will place you as a signet ring.'"
ו
גדולה תשובה שמקרבת את האדם לשכינה שנאמר שובה ישראל עד ה' אלהיך ונאמר ולא שבתם עדי נאם ה' ונאמר אם תשוב ישראל נאם ה' אלי תשוב כלומר אם תחזור בתשובה בי תדבק התשובה מקרבת את הרחוקים אמש היה זה שנאוי לפני המקום משוקץ ומרוחק ותועבה והיום הוא אהוב ונחמד קרוב וידיד וכן אתה מוצא שבלשון שהקדוש ברוך הוא מרחיק החוטאים בה מקרב את השבים בין יחיד בין רבים שנאמר והיה במקום אשר יאמר להם לא עמי אתם יאמר להם בני אל חי ונאמר ביכניהו ברשעתו כתוב את האיש הזה ערירי גבר לא יצלח בימיו אם יהיה כניהו בן יהויקים מלך יהודה חותם על יד ימיני וגו' וכיון ששב בגלותו נאמר בזרובבל בנו ביום ההוא נאם ה' צבאות אקחך זרובבל בן שאלתיאל עבדי נאם ה' ושמתיך כחותם :
7
How exalted is the level of Teshuvah! Previously, the [transgressor] was separate from God, the Lord of Israel, as [Isaiah 59:2] states: "Your sins separate between you and your God." He would call out [to God] without being answered as [Isaiah 1:15] states: "Even if you pray many times, I will not hear."
He would fulfill mitzvot, only to have them crushed before him as [Isaiah 1:12] states: "Who asked this from you, to trample in My courts," and [Malachi 1:10] states: "`O were there one among you who would shut the doors that you might not kindle fire on My altar for no reason! I have no pleasure in you,' says the God of Hosts, `nor will I accept an offering from your hand.'”
Now, he is clinging to the Shechinah as [Deuteronomy 4:4] states: "And you who cling to God, your Lord." He calls out [to God] and is answered immediately as [Isaiah 65:24] states: "Before, you will call out, I will answer." He fulfills mitzvot and they are accepted with pleasure and joy as [Ecclesiastes 9:7] states, "God has already accepted your works," and [Malachi 3:4] states: "Then, shall the offering of Judah and Jerusalem be pleasing to God as in days of old and as in the former years."
ז
כמה מעולה מעלת התשובה אמש היה זה מובדל מה' אלהי ישראל שנאמר עונותיכם היו מבדילים ביניכם לבין אלהיכם צועק ואינו נענה שנאמר כי תרבו תפלה וגו' ועושה מצות וטורפין אותן בפניו שנאמר מי בקש זאת מידכם רמוס חצרי מי גם בכם ויסגר דלתים וגו' והיום הוא מודבק בשכינה שנאמר ואתם הדבקים בה' אלהיכם צועק ונענה מיד שנאמר והיה טרם יקראו ואני אענה ועושה מצות ומקבלין אותן בנחת ושמחה שנאמר כי כבר רצה האלהים את מעשיך ולא עוד אלא שמתאוים להם שנאמר וערבה לה' מנחת יהודה וירושלם כימי עולם וכשנים קדמוניות:
8
The manner of Baalei Teshuvah is to be very humble and modest.
If fools shame them because of their previous deeds, saying to them: "Yesterday, you would commit such and such [sins]. Yesterday, you would commit these and these [transgressions]," they will pay no attention to them. On the contrary, they will hear [this abuse] and rejoice, knowing that it is a merit for them.
Whenever they are embarrassed for the deeds they committed and shamed because of them, their merit increases and their level is raised.
It is a utter sin to tell a Baal Teshuvah, "Remember your previous deeds," or to recall them in his presence to embarrass him or to mention the surrounding circumstances or other similar matters so that he will recall what he did. This is all forbidden. We are warned against it within the general category of verbal abuse which Torah has warned us against as [Leviticus 25:17] states: "A man should not mistreat his colleague."
ח
בעלי תשובה דרכן להיות שפלים וענוים ביותר אם חרפו אותן הכסילים במעשיהם הראשונים ואמרו להן אמש היית עושה כך וכך ואמש היית אומר כך וכך אל ירגישו להן אלא שומעין ושמחים ויודעין שזו זכות להם שכל זמן שהם בושים ממעשיהם שעברו ונכלמים מהן זכותם מרובה ומעלתם מתגדלת וחטא גמור הוא לומר לבעל תשובה זכור מעשיך הראשונים או להזכירן לפניו כדי לביישו או להזכיר דברים וענינים הדומין להם כדי להזכירו מה עשה הכל אסור ומוזהר עליו בכלל הוניית דברים שהזהירה תורה עליה שנאמר ולא תונו איש את עמיתו:
Teshuvah - Chapter Eight
1
The good that is hidden for the righteous is the life of the world to come. This will be life which is not accompanied by death and good which is not accompanied by evil. The Torah alludes to this in [the promise, Deuteronomy 22:7]: "So that good will be granted you and you will live long."
The oral tradition explains: "So that good will be granted you" - in the world that is entirely good; "and you will live long" - in the world which is endlessly long, the world to come.
The reward of the righteous is that they will merit this pleasure and take part in this good. The retribution of the wicked is that they will not merit this life. Rather, they will be cut off and die.
Whoever does not merit this life is [truly] dead and will not live forever. Rather, he will be cut off in his wickedness and perish as a beast. This is the intent of the meaning of the term karet in the Torah as [Numbers 15:31] states: "That soul shall surely be cut off."
[Based on the repetition of the verb,] the oral tradition explains: hikaret means to be cut off in this world and tikaret, to be cut off in the world to come. After these souls become separated from bodies in this world, they will not merit the life of the world to come. Rather, even in the world to come, they will be cut off.
א
הטובה הצפונה לצדיקים היא חיי העולם הבא והיא החיים שאין מות עמהן והטובה שאין עמה רעה הוא שכתוב בתורה למען ייטב לך והארכת ימים מפי השמועה למדו למען ייטב לך לעולם שכולו טוב והארכת ימים לעולם שכולו ארוך וזהו הוא העולם הבא שכר הצדיקים הוא שיזכו לנועם זה ויהיו בטובה זו ופרעון הרשעים הוא שלא יזכו לחיים אלו אלא יכרתו וימותו וכל מי שאינו זוכה לחיים אלו הוא המת שאינו חי לעולם אלא נכרת ברשעו ואבד כבהמה וזהו כרת הכתובה בתורה שנאמר הכרת תכרת הנפש ההיא מפי השמועה למדו הכרת בעולם הזה תכרת לעולם הבא כלומר שאותה הנפש שפירשה מן הגוף בעולם הזה אינה זוכה לחיי העולם הבא אלא גם מן העולם הבא נכרתת:
2
In the world to come, there is no body or physical form, only the souls of the righteous alone, without a body, like the ministering
angels. Since there is no physical form, there is neither eating, drinking, nor any of the other bodily functions of this world like sitting, standing, sleeping, death, sadness, laughter, and the like.
Thus, the Sages of the previous ages declared: "In the world to come, there is neither eating, drinking, nor sexual relations. Rather, the righteous will sit with their crowns on their heads and delight in the radiance of the Divine Presence."
From that statement, it is clear that there is no body, for there is no eating or drinking. [Consequently,] the statement, "the righteous sit," must be interpreted metaphorically, i.e., the righteous exist there without work or labor.
Similarly, the phrase, "their crowns on their heads," [is also a metaphor, implying] that they will possess the knowledge that they grasped which allowed them to merit the life of the world to come. This will be their crown. A similar [usage of this metaphor was employed by] Solomon [Song of Songs 3:11]: "The crown with which his mother crowned him."
[Support for the concept that this does not refer to a physical crown can be brought from the prophecy, Isaiah 51:11]: "Eternal joy will be upon their heads." Joy is not a physical entity which can rest on a head. Similarly, the expression "crown" used by the Sages [refers to a spiritual concept], knowledge.
What is meant by the expression, "delight in the radiance of the Divine Presence"? That they will comprehend the truth of Godliness which they cannot grasp while in a dark and humble body.
ב
העולם הבא אין בו גוף וגויה אלא נפשות הצדיקים בלבד בלא גוף כמלאכי השרת הואיל ואין בו גויות אין בו לא אכילה ולא שתייה ולא דבר מכל הדברים שגופות בני אדם צריכין להן בעולם הזה ולא יארע דבר בו מן הדברים שמארעין לגופות בעולם הזה כגון ישיבה ועמידה ושינה ומיתה ועצב ושחוק וכיוצא בהן כך אמרו חכמים הראשונים העולם הבא אין בו לא אכילה ולא שתיה ולא תשמיש אלא צדיקים יושבים ועטרותיהם בראשיהן ונהנין מזיו השכינה הרי נתברר לך שאין שם גוף לפי שאין שם אכילה ושתיה וזה שאמרו צדיקים יושבין דרך חידה אמרו כלומר הצדיקים מצויין שם בלא עמל ובלא יגיעה וכן זה שאמרו עטרותיהן בראשיהן כלומר דעת שידעו שבגללה זכו לחיי העולם הבא מצויה עמהן והיא העטרה שלהן כענין שאמר שלמה בעטרה שעטרה לו אמו והרי הוא אומר ושמחת עולם על ראשם ואין השמחה גוף כדי שתנוח על הראש כך עטרה שאמרו חכמים כאן היא הידיעה ומהו זהו שאמרו נהנין מזיו שכינה שיודעים ומשיגין מאמתת הקב"ה מה שאינם יודעים והם בגוף האפל השפל:
3
The term "soul" when used in this context does not refer to the soul which needs the body, but rather to "the form of the soul," the knowledge which it comprehends according to its power. Similarly, it comprehends abstract concepts and other matters. This is "the form" whose nature we described in the fourth chapter of Hilchot Yesodei HaTorah. This is the soul referred to in this context.
Since this life is not accompanied by death - for death is an event associated with the body alone and, in that realm, there is no body - it is called "the bond of life," as [I Samuel 25:29] states: "And the soul of my master will be bound up in the bond of life." This is the reward above which there is no higher reward and the good beyond which there can be [other] good. This was [the good] desired by all the prophets.
ג
כל נפש האמורה בענין זה אינה הנשמה הצריכה לגוף אלא צורת הנפש שהיא הדעה שהשיגה מהבורא כפי כחה והשיגה הדעות הנפרדות ושאר המעשים והיא הצורה שביארנו ענינה בפרק רביעי מהלכות יסודי התורה היא הנקראת נפש בענין זה חיים אלו לפי שאין עמהם מות שאין המות אלא ממאורעות הגוף ואין שם גוף נקראו צרור החיים שנאמר והיתה נפש אדוני צרורה בצרור החיים וזהו השכר שאין שכר למעלה ממנו והטובה שאין אחריה טובה והיא שהתאוו לה כל הנביאים:
4
How many metaphoric terms have been used to refer to [the world to come]! "The mountain of God" [Psalms 24:3], "His holy place" [ibid.], "the holy path" [Isaiah 35:8], "the courtyards of God” [Psalms 65:5, 92:14], "the pleasantness of God" [ibid. 27:4], "the tent of God" [ibid. 15:1], "the palace of God" [ibid. 5:8], "the house of God" [ibid. 27:4], "the gate of God" [ibid. 118:20].
The Sages referred to this good which is prepared for the righteous with the metaphor: "the feast." Generally, it is referred to with the term "the world to come."
ד
וכמה שמות נקראו לה דרך משל הר ה' ומקום קדשו ודרך הקדש וחצרות ה' ונועם ה' ואהל ה' והיכל ה' ובית ה' ושער ה' וחכמים קראו לה דרך משל לטובה זו המזומנת לצדיקים סעודה וקורין לה בכל מקום העולם הבא:
5
The retribution beyond which there is no greater retribution is that the soul will be cut off and not merit this life as [Numbers 15:31] states: "This soul shall surely be cut off. His sin shall remain upon him."
This refers to the obliteration of the soul which was referred to by the prophets with the following metaphoric terms: "the pit of destruction" [Psalms 55:24], "obliteration" [ibid. 88:12], "the bonfire" [Isaiah 30:33], "the leech" [Proverbs 30:15]. All the synonyms for nullification and destruction are used to refer to it for it is the [ultimate] nullification after which there is no renewal and the [ultimate] loss which can never be recovered.
ה
הנקמה שאין נקמה גדולה ממנה שתכרת הנפש ולא תזכה לאותן החיים שנאמר הכרת תכרת הנפש ההיא עונה בה וזה האבדון הוא שקורין אותו הנביאים דרך משל באר שחת ואבדון ותפתה ועלוקה וכל לשון כלייה והשחתה קוראין לו לפי שהיא הכלייה שאין אחריה תקומה וההפסד שאינו חוזר לעולם:
6
Lest you think lightly of this good, [the world to come], imagining that the reward for the mitzvot and for a person [following] completely the paths of truth is for him to eat and drink good foods, have intercourse with beautiful forms, wear garments of linen and lace, dwell in ivory palaces, use utensils of gold and silver, or other similar ideas, as conceived by the foolish, decadent Arabs, who are flooded with lewdness.
In contrast, the sages and men of knowledge know that all these matters are vain and empty things, without any purpose. They are only considered of great benefit to us in this world because we possess a body and a physical form. All these matters are the needs of the body. The soul only desires them and lusts for them because of the needs of the body, so that its desires will be fulfilled and its health maintained. In a situation, where there is no body, all of these matters will be nullified.
There is no way in this world to grasp and comprehend the ultimate good which the soul will experience in the world to come.
We only know bodily good and that is what we desire. However, that [ultimate] good is overwhelmingly great and cannot be compared to the good of this world except in a metaphoric sense.
In truth, there is no way to compare the good of the soul in the world to come to the bodily goods of this world. Rather, that good is infinitely great, with no comparison or likeness. This is alluded to by David's statement [Psalms 31:20]: "How great is the good that You have hidden for those who fear You."
ו
שמא תקל בעיניך טובה זו ותדמה שאין שכר המצות והיות האדם שלם בדרכי האמת אלא להיותו אוכל ושותה מאכלות טובות ובועל צורות נאות ולובש בגדי שש ורקמה ושוכן באהלי שן ומשתמש בכלי כסף וזהב ודברים הדומים לאלו כמו שמדמין אלו הערביים הטפשים האוילים השטופים בזמה אבל החכמים ובעלי דעה ידעו שכל הדברים האלו דברי הבאי והבל הם ואין בהם תועלת ואינה טובה גדולה אצלנו בעולם הזה אלא מפני שאנו בעלי גוף וגויה וכל הדברים האלו צרכי הגוף הם ואין הנפש מתאוה להם ומחמדתן אלא מפני צורך הגוף כדי שימצא חפצו ויעמוד על בוריו ובזמן שאין שם גוף נמצאו כל הדברים האלו בטלים הטובה הגדולה שתהיה בה הנפש בעולם הבא אין שום דרך בעולם הזה להשיגה ולידע אותה שאין אנו יודעים בעולם הזה אלא טובת הגוף ולה אנו מתאוין אבל אותה הטובה גדולה עד מאד ואין לה ערך בטובות העולם הזה אלא דרך משל אבל בדרך האמת שנערוך טובת הנפש בעולם הבא בטובות הגוף בעולם הזה במאכל ובמשתה אינו כן אלא אותה הטובה גדולה עד אין חקר ואין לה ערך ודמיון הוא שאמר דוד מה רב טובך אשר צפנת ליראיך וגו':
7
How very much did David desire the life of the world to come as implied by [Psalms 27:13]: "Had I not believed that I would see the goodness of God in the land of the living!"
The Sages of the previous generations have already informed us that man does not have the potential to appreciate the good of the world to come in a full sense nor can anyone know its greatness, beauty, and power except God, alone.
All the beneficence which the prophets promised Israel in their visions are only physical concerns which Israel will appreciate in the Messianic age when dominion [over the world] will return to Israel. However, the good of the life of the world to come has no comparison or likeness, nor was it described by the prophets, lest with such a description, they diminish it.
This [was implied] by [Isaiah's (64:3)] statement: "No eye has ever seen, 0 God, except for You, what You will do for those who wait for You;" i.e. the good which was not perceived by the vision of a prophet and is perceived by God alone, this was created by God for those who wait for Him.
The Sages declared: "All the prophets only prophesied about the Messianic Age. However, regarding the world to come - `No eye has ever seen, 0 God, except for You.'
ז
וכמה כמה דוד והתאוה לחיי העולם הבא שנאמר לולא האמנתי לראות בטוב ה' בארץ חיים כבר הודיעונו החכמים הראשונים שטובת העולם הבא אין כח באדם להשיגה על בוריה ואין יודע גדלה ויפיה ועצמה אלא הקדוש ברוך הוא לבדו ושכל הטובות שמתנבאים בהם הנביאים לישראל אינן אלא לדברים שבגוף שנהנין בהן ישראל לימות המשיח בזמן שתשוב הממשלה לישראל אבל טובת חיי העולם הבא אין לה ערך ודמיון ולא דמוה הנביאים כדי שלא יפחתו אותה בדמיון הוא שישעיהו אמר עין לא ראתה אלהים זולתך יעשה למחכה לו כלומר הטובה שלא ראתה אותה עין נביא ולא ראה אותה אלא אלהים עשה אותה האלהים לאדם שמחכה לו אמרו חכמים כל הנביאים כולן לא ניבאו אלא לימות המשיח אבל העולם הבא עין לא ראתה אלהים זולתך:
8
The Sages did not use the expression "the world to come" with the intention of implying that [this realm] does not exist at present or that the present realm will be destroyed and then, that realm will come into being.
The matter is not so. Rather, [the world to come] exists and is present as implied by [Psalms 31:20: "How great is the good] that You have hidden... which You have made...." It is only called the world to come because that life comes to a man after life in this world in which we exist, as souls [enclothed] in bodies. This [realm of existence] is presented to all men at first.
ח
זה שקראו אותו חכמים העולם הבא לא מפני שאינו מצוי עתה וזה העולם אובד ואחר כך יבא אותו העולם אין הדבר כן אלא הרי הוא מצוי ועומד שנאמר אשר צפנת ליראיך פעלת וגו' ולא קראוהו עולם הבא אלא מפני שאותן החיים באין לו לאדם אחר חיי העולם הזה שאנו קיימים בו בגוף ונפש וזהו הנמצא לכל אדם בראשונה:
Teshuvah - Chapter Nine
1
[A question arises:] As explained, the reward for the mitzvot and the good which we will merit if we observe the path of God as prescribed by the Torah is the world to come as [Deuteronomy 2:7] states: "So that good will be granted you and you will live long.”
[Also,] the retribution which is exacted from the wicked who abandon the paths of righteous prescribed by the Torah is karet as [Numbers 15:31] states: "This soul shall surely be cut off. His sin shall remain upon him."
[If so,] what is the meaning of the [statements] made throughout the entire Torah: "If you observe [the Torah's laws], you will acquire such and such;" "If you do not observe [the Torah's laws], such and such will happen to you?" All [of the benefits and difficulties that are promised] are matters of this [material] world, for example, plenty and famine, war and peace, sovereignty [over other nations] or a humble [national standing], the settlement of the land or exile, success in one's deeds or loss and all the other points mentioned in the covenant.
[In resolution, it must be stated that] all those statements are true. They have been realized in the past and will be realized in the future. When we fulfill all the mitzvot in the Torah, we will acquire all the benefits of this world. [Conversely,] when we transgress them, the evils written [in the Torah] will occur.
Nevertheless, those benefits are not the ultimate reward for the mitzvot, nor are those evils the ultimate retribution to be exacted from someone who transgresses all the mitzvot.
Rather, the resolution of the matter is as follows: God gave us this Torah which is a tree of life. Whoever fulfills what is written within it and comprehends it with complete and proper knowledge will merit the life of the world to come. A person merits [a portion of the world to come] according to the magnitude of his deeds and the extent of his knowledge.
[In addition,] we are promised by the Torah that if we fulfill it with joy and good spirit and meditate on its wisdom at all times, [God] will remove all the' obstacles which prevent us from fulfilling it, for example, sickness, war, famine, and the like.
Similarly, He will grant us all the good which will reinforce our performance of the Torah, such as plenty, peace, an abundance of silver and gold in order that we not be involved throughout all our days in matters required by the body, but rather, will sit unburdened and [thus, have the opportunity to] study wisdom and perform mitzvot in order that we will merit the life of the world to come.
This [principle is expressed] by the Torah. After [Deuteronomy 6:11-12] promises us all the benefits of this world, it concludes [ibid.:25]: "And charity will remain for us if we take care to perform [all these commandments]."
Similarly, the Torah has informed us that if we consciously abandon the Torah and involve ourselves in the vanities of the time in a manner similar to that stated [by Deuteronomy 32:15]: "Jeshurun became fat and rebelled," then, the True Judge will remove from all the benefits of this world which reinforce their rebellion those who abandoned [the Torah].
He will bring upon them all the evils which prevent them from acquiring [a portion in] the world to come so that they will be destroyed in their wickedness. This was implied by the Torah's statement [Deuteronomy 28:47-48]: "Because you did not serve God, [your Lord, with happiness,]... you will serve your enemies whom God sends against you."
Thus, these blessings and curses can be interpreted as follows: If you serve God with happiness and observe His way, He will grant you these blessings and remove these curses from you in order that you may be free to gain wisdom from the Torah and involve yourselves in it so that you will merit the life of the world to come. "Good will be granted you" - in the world that is entirely good; "and you will live long" - in the world which is endlessly long, [the world to come].
Thus, you will merit two worlds, a good life in this world, which, in turn, will bring you to the life of the world to come. For if a person will not acquire wisdom in this world and he does not possess good deeds, with what will he merit [a portion in the world to come]? [Thus, Ecclesiastes 9:10] states: "There is no work, no accounting, no knowledge, and no wisdom in the grave."
[Conversely,] if you have abandoned God and become obsessed with food, drink, lewdness, and the like, He will bring all these curses upon you and remove all blessing until you will conclude all your days in confusion and fear. You will not have a free heart or a complete body to fulfill the mitzvot in order that you forfeit the life of the world to come.
Thus, you will forfeit two worlds for when a person is occupied in this world with sickness, war, and hunger, he cannot involve himself with either wisdom or mitzvot which allow him to merit the life of the world to come.
א
מאחר שנודע שמתן שכרן של מצות והטובה שנזכה לה אם שמרנו דרך ה' הכתוב בתורה היא חיי העולם הבא שנאמר למען ייטב לך והארכת ימים והנקמה שנוקמים מן הרשעים שעזבו ארחות הצדק הכתובות בתורה היא הכרת שנאמר הכרת תכרת הנפש ההיא עונה בה מהו זה שכתוב בכל התורה כולה אם תשמעו יגיע לכם כך ואם לא תשמעו יקרה אתכם כך וכל אותן הדברים בעולם הזה כגון שובע ורעב ומלחמה ושלום ומלכות ושפלות וישיבת הארץ וגלות והצלחת מעשה והפסדו ושאר כל דברי הברית כל אותן הדברים אמת היו ויהיו ובזמן שאנו עושים כל מצות התורה יגיעו אלינו טובות העולם הזה כולן ובזמן שאנו עוברין עליהן תקראנה אותנו הרעות הכתובות ואע"פכן אין אותן הטובות הם סוף מתן שכרן של מצות ולא אותן הרעות הם סוף הנקמה שנוקמין מעובר על כל המצות אלא כך הוא הכרע כל הדברים הקדוש ברוך הוא נתן לנו תורה זו עץ חיים היא וכל העושה כל הכתוב בה ויודעו דעה גמורה נכונה זוכה בה לחיי העולם הבא ולפי גודל מעשיו ורוב חכמתו הוא זוכה והבטיחנו בתורה שאם נעשה אותה בשמחה ובטובת נפש ונהגה בחכמתה תמיד שיסיר ממנו כל הדברים המונעים אותנו מלעשותה כגון חולי ומלחמה ורעב וכיוצא בהן וישפיע לנו כל הטובות המחזיקות את ידינו לעשות התורה כגון שובע ושלום ורבוי כסף וזהב כדי שלא נעסוק כל ימינו בדברים שהגוף צריך להן אלא נשב פנויים ללמוד בחכמה ולעשות המצוה כדי שנזכה לחיי העולם הבא וכן הוא אומר בתורה אחר שהבטיח בטובות העולם הזה וצדקה תהיה לנו וגו':
וכן הודיענו בתורה שאם נעזוב התורה מדעת ונעסוק בהבלי הזמן כענין שנאמר וישמן ישורון ויבעט שדיין האמת יסיר מן העוזבים כל טובות העולם הזה שהן חזקו ידיהם לבעוט ומביא עליהם כל הרעות המונעים אותן מלקנות העולם הבא כדי שיאבדו ברשעם הוא שכתוב בתורה תחת אשר לא עבדת את ה' וגו' ועבדת את אויביך אשר ישלחנו ה' בך נמצא פירוש כל אותן הברכות והקללות על דרך זו כלומר אם עבדתם את ה' בשמחה ושמרתם דרכו משפיע לכם הברכות האלו ומרחיק הקללות מכם עד שתהיו פנויים להתחכם בתורה ולעסוק בה כדי שתזכו לחיי העולם הבא וייטב לך לעולם שכולו טוב ותאריך ימים לעולם שכולו ארוך ונמצאתם זוכין לשני העולמות לחיים טובים בעולם הזה המביאים לחיי העולם הבא שאם לא יקנה פה חכמה ומעשים טובים אין לו במה יזכה שנאמר כי אין מעשה וחשבון ודעת וחכמה בשאול ואם עזבתם את ה' ושגיתם במאכל ובמשתה וזנות ודומה להם מביא עליכם כל הקללות האלו ומסיר כל הברכות עד שיכלו ימיכם בבהלה ופחד ולא יהיה לכם לב פנוי ולא גוף שלם לעשות המצות כדי שתאבדו מחיי העולם הבא ונמצא שאבדתם שני עולמות שבזמן שאדם טרוד בעולם הזה בחולי ובמלחמה ורעבון אינו מתעסק לא בחכמה ולא במצות שבהן זוכין לחיי העולם הבא:
2
For these reasons, all Israel, [in particular,] their prophets and their Sages, have yearned for the Messianic age so they can rest from the [oppression of] the gentile kingdoms who do not allow them to occupy themselves with Torah and mitzvot properly. They will find rest and increase their knowledge in order to merit the world to come.
In that era, knowledge, wisdom, and truth will become abundant. [Isaiah 11:9] states, "The earth will be full of the knowledge of God." [Jeremiah 31:33] states: "One man will no longer teach his brother, nor a man his colleague... [for all will know Me]." And [Ezekiel 36:26] states: "I will take away the heart of stone from your flesh and give you a heart of flesh."
[These changes will come about] because the king who will arise from David's descendants will be a greater master of knowledge than Solomon and a great prophet, close to the level of Moses, our teacher. Therefore, he will teach the entire nation and instruct them in the path of God.
All the gentile nations will come to hear him as [Isaiah 2:2] states: "And it shall come to pass in the last days that the mountain of God's house shall be established at the peak of the mountains... [and all the nations shall flow to it]."
[Nevertheless,] the ultimate of all reward and the final good which will have no end or decrease is the life of the world to come. In contrast, the Messianic age will be [life within the context of] this world, with the world following its natural pattern except that sovereignty will return to Israel.
The Sages of the previous generations have already declared: "There is no difference between the present age and the Messianic era except [the emancipation] from our subjugation to the [gentile] kingdoms."
ב
ומפני זה נתאוו כל ישראל נביאיהם וחכמיהם לימות המשיח כדי שינוחו ממלכיות שאינן מניחות להן לעסוק בתורה ובמצות כהוגן וימצאו להם מרגוע וירבו בחכמה כדי שיזכו לחיי העולם הבא לפי שבאותן הימים תרבה הדעה והחכמה והאמת שנאמר כי מלאה הארץ דעה את ה' ונאמר ולא ילמדו איש את אחיו ואיש את רעהו ונאמר והסירותי את לב האבן מבשרכם מפני שאותו המלך שיעמוד מזרע דוד בעל חכמה יהיה יתר משלמה ונביא גדול הוא קרוב למשה רבינו ולפיכך ילמד כל העם ויורה אותם דרך ה' ויבואו כל הגוים לשומעו שנאמר והיה באחרית הימים נכון יהיה הר בית ה' בראש ההרים וסוף כל השכר כולו והטובה האחרונה שאין לה הפסק וגרעון הוא חיי העולם הבא אבל ימות המשיח הוא העולם הזה ועולם כמנהגו הולך אלא שהמלכות תחזור לישראל וכבר אמרו חכמים הראשונים אין בין העולם הזה לימות המשיח אלא שיעבוד מלכיות בלבד:
Hayom Yom:
• English Text | Video Class
Sunday, Tishrei 25, 5778 · 15 October 2017
"Today's Day"
Sunday, Tishrei 25, 5704
Torah lessons: Chumash: Noach, first parsha with Rashi.
Tehillim: 119, 1-96.
Tanya: XXV. "To comprehend (p. 533) ...spoken at all. (p. 535).
Ten melodies, some only singular stanzas, are attributed to the Alter Rebbe as having been composed by him.
Those attributed to the Mitteler Rebbe were composed in his time and sung in his presence, but he did not compose them. He had a group of musically-gifted young men known as "the Mitteler Rebbe's kapelle," divided into two groups, vocalists (baalei shir) and musicians who played various instruments (baalei zimra).
Daily Thought:
The Ark
There is a raging storm at sea. There are hellish waves that crash and pound at the shore, carrying all away, leaving desolation behind.
The sea is the world of making a living. The waves are the stress and anxiety of indecision, not knowing which way to turn, on what to rely. Up and down, hot and cold—constantly churning back and forth.
Do as Noah did, and build an ark. “An ark” in Hebrew is teivah—which means also “a word.” Your ark shall be the words of meditation and of prayer. Enter into your ark, and let the waters lift you up, rather than drown you with everything else.
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