| |||||
- 
- ב"ה - Today in Judaism - Today is Tuesday, 13 Tishrei, 5778 · October 3, 2017Today in Jewish History:
• Passing of R. Akiva Eiger (1837)
Passing of Rabbi Akiva Eiger (1761-1837), outstanding Talmudist and Halachic authority.
• Passing of Rebbe Maharash (1882)Tishrei 13 is the yahrtzeit of the fourth Rebbe of Chabad-Lubavitch, Rabbi Shmuel Schneersohn, known as "Maharash" (a Hebrew acronym for "our master Rabbi Shmuel").
Rabbi Shmuel was born in the town of Lubavitch on the 2nd of Iyar of the year 5594 from creation (1834). His father was the third Chabad Rebbe, Rabbi Menachem Mendel of Lubavitch (1789-1866). Though the youngest of Rabbi Menachem Mendel's seven sons, Rabbi Shmuel was chosen to succeed his father as the leader of Chabad Chassidism in the movement's capitol, Lubavitch, at the latter's passing in 1866 (four of his brothers established branches of Chabad in other towns in White Russia and Ukraine).
In addition to authoring and delivering more than 1,000 maamarim (discourses) of Chassidic teaching, Rabbi Shmuel was extensively involved in Jewish communal affairs and traveled throughout Europe in order to generate pressure on the Czarist regime to halt its instigation of pogroms against the Jews of Russia. Rabbi Shmuel passed away at the age of 48 on Tishrei 13, 5643 (1882).
Links: More on the Rebbe Maharash
Daily Quote:
"And I, Daniel, alone saw the vision, but the people with me did not see it; yet a great terror befell them, and they fled into hiding" (Daniel 10:7). But if they did not see the vision, why were they terrified? Because though they themselves did not see, their mazal (supernal soul) saw... (Talmud, Megillah 3a)
Daily Torah Study:
Chumash: Vezot Hab'rachah, 3rd Portion Deuteronomy 33:13-33:17 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 33
13And of Joseph he said: "His land shall be blessed by the Lord, with the sweetness of the heavens with dew, and with the deep that lies below, יגוּלְיוֹסֵ֣ף אָמַ֔ר מְבֹרֶ֥כֶת יְהֹוָ֖ה אַרְצ֑וֹ מִמֶּ֤גֶד שָׁמַ֨יִם֙ מִטָּ֔ל וּמִתְּה֖וֹם רֹבֶ֥צֶת תָּֽחַת:
His land shall be blessed by the Lord: For throughout the inheritance of all the tribes, there was no land more full of goodness than Joseph’s land. — [Sifrei 33:13]
מברכת ה' ארצו: שלא היתה בנחלת השבטים ארץ מלאה כל טוב כארצו של יוסף:
and with the sweetness: Heb. מִמֶּגֶד [This word denotes] delicacies and sweetness.
ממגד: לשון עדנים ומתק:
the deep: The [waters which lie in] the depth [of the earth] ascend, and moisten the land from below. You find that in the case of each tribe, Moses’ blessing resembles Jacob’s blessing [to the same tribe. For instance, Jacob blessed Joseph also with the וּמִתְּהוֹם רֹבֶצֶת תָּחַת] (Gen. 49:25).
ומתהום: שהתהום עולה ומלחלח אותה מלמטה אתה מוצא בכל השבטים ברכתו של משה מעין ברכתו של יעקב:
14and with the sweetness of the produce of the sun, and with the sweetness of the moon's yield, ידוּמִמֶּ֖גֶד תְּבוּאֹ֣ת שָׁ֑מֶשׁ וּמִמֶּ֖גֶד גֶּ֥רֶשׁ יְרָחִֽים:
and with the sweetness of the produce of the sun: for Joseph’s land was exposed to the sun, which sweetened its fruit. — [Sifrei 33:14]
וממגד תבואת שמש: שהיתה ארצו פתוחה לחמה וממתקת הפירות:
the moon’s yield: Heb. יְרָחִים גֶּרֶשׁ. Some fruits are ripened by the moon (יָרֵחַ). - [Sifrei 33:14] These are cucumbers and gourds. Another explanation: [This refers to fruits] which the earth expels (מְגָרֶשֶׁת) and brings out [from itself] month (יֶרַח) by month. — [Targum Onkelos]
גרש ירחים: יש פירות שהלבנה מבשלתן ואלו הן קשואין ודלועין. דבר אחר גרש ירחים. שהארץ מגרשת ומוציאה מחדש לחדש:
15and with the crops of early mountains, and with the sweetness of perennial hills, טווּמֵרֹ֖אשׁ הַֽרְרֵי־קֶ֑דֶם וּמִמֶּ֖גֶד גִּבְע֥וֹת עוֹלָֽם:
and with the crops of early mountains: And blessed with the fruits that are first (רֹאשׁ) to ripen, for its mountains advance (קֶדֶם) the ripening of their fruits [thus,“the early mountains”]. Another explanation: [This verse] teaches [us] that their creation [that of the mountains in the territory of Joseph] preceded (קֶדֶם) that of all other mountains. — [Sifrei 33:15]
ומראש הררי קדם: ומבורכת מראשית בשול הפירות שהרריה מקדימין לבכר בשול פירותיהם. דבר אחר מגיד שקדמה בריאתן לשאר הרים:
the sweetness of perennial hills: גִּבְעוֹת עוֹלָם. Hills which produce fruit continuously (עוֹלָם) and do not cease [to produce fruit even] because of lack of rain.
גבעות עולם: גבעות העושות פירות לעולם ואינן פוסקות מעוצר הגשמים:
16and with the sweetness of the land and its fullness, and through the contentment of the One Who dwells in the thornbush. May it come upon Joseph's head and upon the crown of the one separated from his brothers. טזוּמִמֶּ֗גֶד אֶ֚רֶץ וּמְלֹאָ֔הּ וּרְצ֥וֹן שֹֽׁכְנִ֖י סְנֶ֑ה תָּב֨וֹאתָה֙ לְרֹ֣אשׁ יוֹסֵ֔ף וּלְקָדְקֹ֖ד נְזִ֥יר אֶחָֽיו:
and through the contentment of the One Who dwells in the thornbush: Heb. שֹׁכְנִי סְנֶה, equivalent to שׁוֹכֵן סְנֶה, the One Who dwells in the bush. [Thus, the verse means:]"And may his land be blessed through the favorable acceptance and contentment of the Holy One, blessed is He, Who first revealed Himself to me in a thornbush (סְנֶה).
ורצון שכני סנה: כמו שוכן סנה ותהא ארצו מבורכת מרצונו ונחת רוחו של הקב"ה הנגלה עלי תחלה בסנה:
through the contentment: Heb. וּרְצוֹן. Contentment and appeasement. Similarly, every instance of [the word] רָצוֹן in Scripture.
רצון: נחת רוח ופיוס וכן כל רצון שבמקרא:
may it come: i.e., this blessing will come upon Joseph’s head.
תבואתה: ברכה זו לראש יוסף:
the one separated from his brothers: [Joseph] who was separated from his brothers through his being sold.
נזיר אחיו: שהופרש מאחיו במכירתו:
17To his firstborn ox is [given] glory. His horns are the horns of a re'em. With them, he will gore peoples together [throughout all] the ends of the earth these are the myriads of Ephraim, and these are the thousands of Manasseh." יזבְּכ֨וֹר שׁוֹר֜וֹ הָדָ֣ר ל֗וֹ וְקַרְנֵ֤י רְאֵם֙ קַרְנָ֔יו בָּהֶ֗ם עַמִּ֛ים יְנַגַּ֥ח יַחְדָּ֖ו אַפְסֵי־אָ֑רֶץ וְהֵם֙ רִבְב֣וֹת אֶפְרַ֔יִם וְהֵ֖ם אַלְפֵ֥י מְנַשֶּֽׁה:
to his firstborn ox: Heb. בְּכוֹר שׁוֹרוֹ [In addition to the simple meaning of“firstborn,”] there are some instances in which the word בְּכוֹר has the meaning of “greatness” and “majesty,” as it is said,“I will also make him a great man (בְּכוֹר) [the highest of the kings on earth]” (Ps. 89:28); and similarly,“Israel is My son, my firstborn (בְּכוֹרִי)” [denoting high status] (Exod. 4:22). [Thus:] בְּכוֹר here: The king who will descend from Joseph, namely, Joshua.
בכור שורו: יש בכור שהוא לשון גדולה ומלכות, שנאמר (תהלים פט, כח) אף אני בכור אתנהו, וכן (שמות ד, כה) בני בכורי ישראל. בכור: מלך היוצא ממנו והוא יהושע:
his ox: whose strength is as mighty as that of an ox, to conquer many kings.
שורו: שכחו קשה כשור לכבוש כמה מלכים:
is [given] glory: [Literally, “glory is his,”] was given to him [when Moses transferred some of his attribute of majesty to Joshua when he became leader], as it is said, [God said to Moses:] “And you shall give some of your majesty to him” [Joshua] (Num. 27:20).
הדר לו: נתון לו שנאמר (במדבר כז, כ) ונתתה מהודך עליו:
and his horns are the horns of a re’em: The ox is powerful, but its horns are not beautiful; [on the other hand,] a re’em has beautiful horns, but it is not powerful. [Moses thus] blessed Joshua with the power of an ox and the beauty of a re’em 's horns. — [Sifrei 33:17]
וקרני ראם קרניו: שור כחו קשה ואין קרניו נאות, אבל ראם קרניו נאות, ואין כחו קשה, נתן ליהושע כחו של שור ויופי קרני ראם:
the ends of the earth: [This refers to] the thirty-one kings [whom Joshua conquered in the Land of Israel]. Is it possible that these kings were all from the Land of Israel? [The answer is, that] there was not one king or ruler who did not acquire for himself a palace and a holding in the Land of Israel [even though he belonged to another country]. [And why so?] Because the Land of Israel was considered distinguished to all of them, as it is said [of the Land of Israel], “The finest inheritance of the hosts of nations” (Jer. 3:19). - [Sifrei 33:17] [For this reason, the thirty-one kings are referred to as “the ends of the earth.”
אפסי ארץ: שלושים ואחד מלכים אפשר שכולם מארץ ישראל היו אלא אין לך כל מלך ושלטון שלא קנה לו פלטרין ואחוזה בארץ ישראל, שחשובה לכולם היא, שנאמר (ירמיה ג, יט) נחלת צבי צבאות גוים:
these are the myriads of Ephraim: The ones who are to be gored are the myriads who were killed by Joshua who was descended from Ephraim [Joseph’s son].
והם רבבות אפרים: אותם המנוגחים הם הרבבות שהרג יהושע, שבא מאפרים:
and these are the thousands of Manasseh: They are the thousands killed in Midian by Gideon, [who was descended from Manasseh, Joseph’s other son], as it is said, “Now Zebah and Zalmunna were in Karkor…” (Jud. 8:10) [and the verse continues to enumerate many thousands of hosts which were there].
והם אלפי מנשה: הם האלפים שהרג גדעון במדין, שנאמר (שופטים ח, י) וזבח וצלמונע בקרקר וגו':
Tehillim: Psalms Chapters 69 - 71
• Hebrew text
• English text
Chapter 69
1. For the Conductor, on the shoshanim,1 by David.
2. Deliver me, O God, for the waters have reached until my soul!
3. I have sunk in muddy depths without foothold; I have come into deep waters, and the current sweeps me away.
4. I am wearied by my crying, my throat is parched; my eyes pined while waiting for my God.
5. More numerous than the hairs on my head are those who hate me without reason. Mighty are those who would cut me off, those who are my enemies without cause. What I have not stolen, I will then have to return.
6. O God, You know my folly, and my wrongs are not hidden from You.
7. Let not those who hope in You be shamed through me, O my Lord, God of Hosts; let not those who seek You be disgraced through me, O God of Israel,
8. because for Your sake I have borne humiliation, disgrace covers my face.
9. I have become a stranger to my brothers, an alien to my mother's sons,
10. for the envy of Your House has consumed me, and the humiliations of those who scorn You have fallen upon me.
11. And I wept while my soul fasted, and it was a humiliation to me.
12. I made sackcloth my garment, and became a byword for them.
13. Those who sit by the gate speak of me, and [of me] are the songs of drunkards.
14. May my prayer to You, Lord, be at a gracious time; God, in Your abounding kindness, answer me with Your true deliverance.
15. Rescue me from the mire, so that I not sink; let me be saved from my enemies and from deep waters.
16. Let not the current of water sweep me away, nor the deep swallow me; and let not the pit close its mouth over me.
17. Answer me, Lord, for Your kindness is good; according to Your abundant mercies, turn to me.
18. Do not hide Your face from Your servant, for I am in distress-hurry to answer me.
19. Draw near to my soul and liberate it; redeem me, so that my enemies [not feel triumphant].
20. You know my humiliation, my shame, and my disgrace; all my tormentors are before You.
21. Humiliation has broken my heart, and I have become ill. I longed for comfort, but there was none; for consolers, but I did not find.
22. They put gall into my food, and for my thirst they gave me vinegar to drink.
23. Let their table become a trap before them, and [their] serenity, a snare.
24. Let their eyes be darkened so that they cannot see, and let their loins continually falter.
25. Pour Your wrath upon them, and let the fierceness of Your anger overtake them.
26. Let their palace be desolate, let there be no dweller in their tents,
27. for they persecute the one whom You struck, and tell of the pain of Your wounded ones.
28. Add iniquity to their iniquity, and let them not enter into Your righteousness.
29. May they be erased from the Book of Life, and let them not be inscribed with the righteous.
30. But I am poor and in pain; let Your deliverance, O God, streng-then me.
31. I will praise the Name of God with song, I will extol Him with thanksgiving!
32. And it will please the Lord more than [the sacrifice of] a mature bull with horns and hooves.
33. The humble will see it and rejoice; you seekers of God, [see] and your hearts will come alive.
34. For the Lord listens to the needy, and He does not despise His prisoners.
35. Let heaven and earth praise Him, the seas and all that moves within them,
36. for God will deliver Zion and build the cities of Judah, and they will settle there and possess it;
37. and the seed of His servants will inherit it, and those who love His Name will dwell in it.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 70
David prays that his enemies be shamed and humiliated for their shaming him and reveling in his troubles. Then the righteous will rejoice, and chant songs and praises always.
1. For the Conductor, by David, to remind.
2. O God, [come] to rescue me; O Lord, hurry to my aid.
3. Let those who seek my life be shamed and disgraced; let those who wish me harm retreat and be humiliated.
4. Let those who say, "Aha! Aha!" be turned back in return for their shaming [me].
5. Let all who seek You rejoice and delight in You, and let those who love Your deliverance say always, "May God be exalted!”
6. But I am poor and needy; hurry to me, O God! You are my help and deliverer; O God, do not delay!
Chapter 71
In this awe-inspiring prayer, David speaks of his enemies' desire to kill him, declaring him deserving of death.
1. I have taken refuge in You, O Lord; I will never be shamed.
2. Rescue me and deliver me in Your righteousness; incline Your ear to me and save me.
3. Be for me a sheltering rock, to enter always. You have ordered my salvation, for You are my rock and my fortress.
4. O my God, rescue me from the hand of the wicked, from the palm of the scheming and violent.
5. For You are my hope, O my Lord, God, my security since my youth.
6. I have relied on You from the womb; You drew me from my mother's innards; my praise is of You always.
7. I became an example to the masses, yet You were my mighty refuge.
8. Let my mouth be filled with Your praise, all day long with Your glory.
9. Do not cast me aside in old age; do not forsake me when my strength fails;
10. for my enemies say of me, and those who watch my soul conspire together,
11. saying, "God has forsaken him. Give chase and catch him, for there is no rescuer.”
12. O God, do not distance Yourself from me; my God, hurry to my aid.
13. Let the adversaries of my soul be shamed and consumed; let those who seek my harm be enwrapped in disgrace and humiliation.
14. But as for me, I will always hope; I will add to all Your praises.
15. My mouth will tell of Your righteousness, all day long of Your deliverance, for I do not know their number.
16. I come with the strength of my Lord, God; I mention Your righteousness, Yours alone.
17. O God, You have taught me since my youth, and to this day I tell of Your wonders.
18. Even into old age and hoariness, O God, do not abandon me, until I tell of Your might to the generations, and of Your strength to all who are to come.
19. Your righteousness, O God, reaches the high heavens, for You do great things; O God, who is like You!
20. You, Who has shown me many and grievous troubles, You will revive me again; You will lift me again from the depths of the earth.
21. You will increase my greatness; You will turn and console me.
22. I too1 will thank You on the lyre for Your faithfulness, My God; I will sing to You on the harp, O Holy One of Israel.
23. My lips will rejoice when I sing to you, as well as my soul which You have redeemed.
24. My tongue will also utter Your righteousness all day, for those who seek my harm are shamed and disgraced.
FOOTNOTES
1.As you increase my greatness, so will I increase your praise (Metzudot).
Tanya: Iggeret HaKodesh, beginning of Epistle 21
• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
Tuesday, Tishrei 13, 5778 · October 3, 2017
Today's Tanya Lesson
Iggeret HaKodesh, beginning of Epistle 21
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3
אחרי דרישת שלומם כמשפט לאוהבי שמו
Having first duly inquired after the welfare of those who love [G‑d’s] Name,
This pastoral letter was written by the Alter Rebbe to rouse those of his followers who had pledged an annual contribution to Kollel Chabad. This fund supported their fellow chassidim who had settled in the Land of Israel, where they now studied Torah and engaged in divine service. The Alter Rebbe here urges that instead of waiting until the end of the year, his followers should give part of the promised sum weekly or at least monthly. For apart from the quality of alacrity, the eager promptness that ought to be displayed during the performance of mitzvot in general and the mitzvah of tzedakah (“charity”) in particular, there is an additional quality involved, as will soon be explained.
The Alter Rebbe begins this epistle by greeting his fellow Jews as “lovers of G‑d’s Name.”1 This appellation especially suits those helping their brethren who serve G‑d in the Holy Land. For upon this land2 “G‑d’s gaze is fixed constantly,” and this verse uses G‑d’s ineffable Name Havayah, indicating that the Land is directly illuminated and animated by the sublime level of Divinity indicated by that singular and unique Name.
אל המתנדבים בעם, לעשות צדקת ה׳ עם ארצו הקדושה
those among the people who willingly volunteer to practice the righteous charitability of G‑d towards His Holy Land
לתת מדי שנה בשנה חוק הקצוב, מעות ארצנו הקדושה, תבנה ותכונן במהרה בימינו
by giving every year a set sum of money for [the inhabitants of] our Holy Land (May it be rebuilt and established speedily, in our days!),
אליהם תטוף מלתי, ותזל כטל אמרתי
לזרז לזריזים
in order to bestir those who are [naturally] swift, for5 “One hurries only the swift,”
ולחזק ידים רפות
and to strengthen weak hands,6 for their unquestioned willingness7 is hampered only by their poverty,
במתן דמים, מעות ארץ ישראל, מדי שבת בשבתו, ולפחות מדי חדש בחדשו, מערכו הקצוב לערך שנה
so that they should contribute moneys for the Land of Israel every week, or at least every month,8 from the amount assigned for the year, proportionately,
וכל כסף הקדשים אשר עלה על לב איש להתנדב בלי נדר לפרנסת אחינו, יושבי ארצנו הקדושה, מדי שנה בשנה
as well as all the9 “dedicated money” that each individual was inspired to donate annually (without a vow) for the support of our brethren who live in the Holy Land.
It would seem that in these last few lines the Alter Rebbe means to add the following: Not only are the amounts that were always given in previous years to be given henceforth on a weekly or monthly basis, but additional amounts are to be divided likewise.
כי הנה, מלבד הידוע לכל גודל מעלת הזריזות בכל המצות, הנאמר ונשנה בדברי רז״ל: לעולם יקדים אדם לדבר מצוה כו׳
For, first of all, everyone knows the great virtue of alacrity with respect to all commandments, which is spoken of repeatedly in the words of our Sages, of blessed memory. [For example:]10“At all times should one be prompt in [fulfilling] a commandment.”
וזריזותיה דאברהם אבינו, עליו השלום, היא העומדת לעד לנו ולבנינו עד עולם
So, too, it is [the merit of]11 “the eager promptness of our father Abraham” (peace upon him), who hastened to the Akedah, the Binding of Isaac,12 that stands by us and our children, for ever.
כי העקדה עצמה אינה נחשבה כל כך לנסיון גדול, לערך מעלת אברהם אבינו, עליו השלום
For the Akedah itself, which G‑d constantly recalls, is not really regarded as so great a test in relation to the stature of our father Abraham, peace upon him,
בשגם כי ה׳ דיבר בו: קח נא את בנך כו׳
especially considering that G‑d Himself said to him,13 “Please take your son, [and bring him as an offering].”
והרי כמה וכמה קדושים שמסרו נפשם על קדושת ה׳, גם כי לא דיבר ה׳ בם
After all, there have been numerous saintly individuals who gave their lives for the sanctification of G‑d, even though He did not speak to them.
How, then, can this be considered such a great test for Abraham, when G‑d Himself commanded him to offer his son?
רק שאברהם אבינו, עליו השלום, עשה זאת בזריזות נפלאה
The point is that our father Abraham (peace upon him) did this with wondrous alacrity, for, as the verse testifies,14 “Abraham rose very early and [himself15] saddled his donkey,”
להראות שמחתו וחפצו למלאות רצון קונו, ולעשות נחת רוח ליוצרו
in order to demonstrate — to others as well — his joy and eager desire to fulfill the will of his Master and to bring gratification to his Maker.
The Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, of blessed memory, explains in a discourse dated the 12th of Tammuz 5709,16 that the divine service of penitents should involve affecting others as well. Now the challenge of the Akedah required that Abraham, the epitome of love and kindness, reverse his essential nature, in which the attribute of Chesed predominated, and act with all the severity of the attribute of Gevurah. (Hence G‑d avers,17 “I now know that you fear G‑d.”) In this diametrical reversal Abraham resembled a penitent. And, like a penitent, he sought to share with others his delight at fulfilling G‑d’s will.
וממנו למדו רז״ל לקיום כל המצות בכלל, ובפרט מעשה הצדקה העולה על כולנה
Indeed, it was from [the example of Abraham], and with the power that he vested within all his descendants, that our Sages (of blessed memory)18 learned [that alacrity is required] in the fulfillment of all the commandments in general, and in particular with respect to the act of charity which is superior to them all,19
המגינה ומצלה בפירותיה בעולם הזה מכל מיני פורעניות המתרגשות
in that it protects and saves one — by its20 “fruits [that are repaid] in this world”21 — from all kinds of calamities that may come about,
כדכתיב: וצדקה תציל ממות, וכל שכן משאר מיני יסורים הקלים ממות
as it is written,22 “And tzedakah saves from death,” and how much more so, from other kinds of suffering that are milder than death.
כל שכן שטוב לנו, גם בעולם הזה, להקדימה כל מה דאפשר
It is thus certainly to our benefit, even in this world, to be as expeditious as possible in [the giving of charity], even more so than in the fulfillment of other commandments, whose reward may not be as palpable in this world,
שהרי אדם נידון בכל יום
for, after all,23 “A man is judged every day,” so that it is quite possible that he is in need of the merit of today’s tzedakah to protect him from today’s judgment.
***
| FOOTNOTES | |
| 1. | Note of the Rebbe: “See also Iggeret HaKodesh, in Epistle V above, where the Alter Rebbe states that by giving tzedakah one ‘makes the Holy Name’; [moreover,] tzedakah is motivated by the attribute of kindness, whose inner dimension is love.” |
| 2. | Devarim 11:12. |
| 3. | Cf. Iyov 29:22. |
| 4. | Devarim 32:2. |
| 5. | Makkot 23a; Sifri, Bamidbar, sec. 1. |
| 6. | Cf. Yeshayahu 35:3. |
| 7. | Note of the Rebbe: “...For, as the text continues, we are speaking of those who had been ‘inspired to donate.’” |
| 8. | Note of the Rebbe: “It will be observed that in the quoted verse (at the conclusion of the Book of Yeshayahu), ‘every week’ [lit., ‘every Shabbat’] refers to the Sabbath day at the conclusion of the week, while ‘every month’ refers to the beginning of the month, Rosh Chodesh.” |
| 9. | II Melachim 12:5. |
| 10. | Nazir 23b; Bava Kama 38b. |
| 11. | Chullin 16a. |
| 12. | Bereishit 22:1-19. |
| 13. | Ibid. v. 2. |
| 14. | Ibid. v. 3. |
| 15. | See commentary of Rashi there. |
| 16. | Sefer HaMaamarim 5709, p. 184. |
| 17. | Bereishit 22:12; see also Sefer HaMaamarim — Kuntreisim, Vol. II, p. 642. |
| 18. | Pesachim 4a, et al. |
| 19. | Note of the Rebbe: “Cf. Shaar HaYichud VeHaEmunah, beginning of ch. 12.” |
| 20. | Peah 1:1. |
| 21. | Note of the Rebbe: “See also Iggeret HaKodesh, Epistle III.” |
| 22. | Mishlei 10:2. |
| 23. | Rosh HaShanah 16a. |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassTuesday, Tishrei 13, 5778 · October 3, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Mendel Kaplan Watch • Listen
• AUDIO CLASS: Rabbi Berel Bell Listen • MP3 Download
Negative Commandment 63
Desecrating the Name of G‑d
"And you shall not profane My holy name"—Leviticus 22:32.
We are commanded not to desecrate G‑d's Name. This mitzvah has three applications:
a) Martyrdom: If an oppressive government arises and sets for itself the goal of eradicating Judaism and Torah, we are commanded to sacrifice our lives rather than deviate one iota from Jewish law or custom. And, at any time, we are obligated to allow ourselves to be killed rather than transgress one of the three cardinal sins—idolatry, murder, and certain forbidden sexual relations (such as adultery, incest, and homosexuality).
One who allows himself to be martyred under these circumstances has sanctified G‑d's Name. One who transgresses, has desecrated His Name.
b) Sins of Spite: One who transgresses G‑d's command not for pleasure or for the sake of perceived benefit, but simply to demonstrate indifference for G‑d's words, has desecrated G‑d's Name, having displayed open disregard for His wishes.
c) Behavior Befitting a Torah Scholar: One who is renowned for his piety may not do anything that even smells of impropriety—even if there is no transgression involved. One Talmudic rabbi said that if he were to take meat from the butcher on credit, without paying immediately, that would constitute a desecration of G‑d's Name. When a Torah scholar behaves in exemplary fashion, this causes G‑d's Name to be sanctified—and vice versa.
Full text of this Mitzvah »
Desecrating the Name of G‑d
Negative Commandment 63
Translated by Berel Bell
The 63rd prohibition is that we are forbidden from profaning G‑d's Name. This corresponds to the commandment to sanctify G‑d's Name, as we explained previously in Positive Commandment Nine.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not profane My Holy Name."
This transgression has three categories: two which apply to everyone, and one which applies only to certain individuals.
The first general category [itself contains two parts: a)] when there is a decree [against Judaism], and one is pressed to transgress a commandment by someone who intends2 to make him violate the commandment — whether it is from the less serious or more serious commandments — or [b)] even when there is no decree, and one is pressed to transgress the prohibitions of idolatry or gilui arayot3 or murder. One is required to give up one's life and allow oneself to be killed rather than transgress, as explained in the Ninth Positive Commandment. If a person transgressed the prohibition rather than allowing himself to be killed, he has profaned G‑d's Name and has [thereby].transgressed this commandment. If he did so publicly, i.e. in the presence of ten Jews, he has profaned G‑d's Name in public and transgressed G‑d's commandment (exalted be He), "Do not profane My Holy Name," and his sin is very grievous.
He does not receive lashes, however, since he was forced, and the court may punish by lashes or execution only when the person transgressed intentionally, willingly, before witnesses, and after being warned. The Sifra says regarding a person who gives one4 of his children to [the idol] Molech, "The verse5 says, 'I will direct My anger against that person.' The word 'that,'6 comes to exclude one who acts unwillingly, unintentionally or mistakenly." This explains to you that one who serves idolatry because he was compelled to do so is not punished by karet, and certainly is not executed by the court. He does transgress, however, the prohibition of chillul Hashem, profaning G‑d's Name.
The second general category is when a person does a prohibited act for which he has no desire or enjoyment, but his actions show disregard and disobedience. This person also profanes G‑d's Name and is punished by lashes.7 The verse8 therefore says, "Do not swear falsely by My name; [if you do so], you will be profaning your G‑d's name," because it gives no physical pleasure, and shows disregard for this commandment.
The category which applies to certain individuals is when a person who is known for his piety and righteousness does something which seems to the public to be a sin. Since such an act is improper for such a pious man, he has profaned G‑d's Name, even though the act was permitted. As our Sages said,9 "What would be an example of profaning G‑d's Name? [Rav said,] If someone like me would take meat from the butcher without paying immediately. Another Sage said, 'If someone like me would walk four amos without learning Torah or wearing tefillin.'"
This prohibition is repeated in the verse,10 "[Do] not profane your G‑d's name; I am G‑d."
The details of this mitzvah have been explained in Pesachim11 and in the end of Yoma.12
FOOTNOTES
1.Lev. 22:32.
2.This would not apply if violating the commandment is not the intention, such as if a burglar would demand that one drive him to safety on Shabbat. His demand that Shabbat be violated is incidental to his real intention.
3.A sexual prohibition which is punishable by karet, such as adultery or one of the incestual prohibitions.
4.Or more. See Hilchos Yesodei HaTorah 6:4.
5.Lev.20:5.
6.Hahu, "against that person," rather than saying more simply, "against him."
7.See Kapach, 5731, footnotes 37,90.
8.Lev.19:12.
9.Yoma 86a.
10.Lev.18:21.
11.25b.
12.82a,86a.
Negative Commandment 65
Destroying a Place of Worship
"This you shall not do to the L-rd your G‑d"—Deuteronomy 12:4.
We are forbidden from destroying G‑d's houses of worship (i.e. the Holy Temple), or any of its utensils—such as the altar or any part of the sanctuary. This prohibition also includes defacing the books of the Prophets or erasing any written Name of G‑d.
Full text of this Mitzvah »
Destroying a Place of Worship
Negative Commandment 65
Translated by Berel Bell
The 65th prohibition is that we are forbidden from destroying1 any houses of worship of G‑d (exalted be He) or books of the Prophets, erasing one of the Holy Names of G‑d, or any similar act.
The source of this commandment is G‑d's statement,2 "You may not do so to G‑d your Lord," i.e. after first giving the command to destroy idolatry, to wipe out its name, and to completely demolish its altars, the verse warns, "You may not do so to G‑d your Lord."
One who performs one of these acts, such as destroying part of the heichal [the Holy Temple], the altar, etc. or who erases one of G‑d's Names is punished by lashes.
In the end of Makkos,3 the Gemara explains that one who burns wood which was designated for use in the Holy Temple is punished by lashes: "And the prohibition is derived from this verse,4 'Burn their Asherah trees...You may not do so to G‑d your Lord.'" It is also explained there that one who erases G‑d's Name is punished by lashes: "And the prohibition is derived from this verse,5 'Wipe out their names...You may not do so to G‑d your Lord.'"
The details of this mitzvah have been explained in the 4th chapter of tractate Shavuot.6
FOOTNOTES
1.See Hilchos Yesodei HaTorah 6:7, Hilchos Bais Habechirah 1:17, that one may not destroy even one stone.
2.Deut. 12:4.
3.22a.
4.Deut. 12:3-4.
5.Ibid.
6.35a.
Positive Commandment 172
Heeding a Prophet
"You shall listen to him"—Deuteronomy 18:15.
We are commanded to obey the instructions of a prophet. This as long as he doesn't instruct to permanently abolish any mitzvah. But we are commanded to listen to a prophet if he tells us to temporarily suspend the observance of a biblical precept.
Full text of this Mitzvah »
Heeding a Prophet
Positive Commandment 172
Translated by Berel Bell
The 172nd mitzvah is that we are commanded to obey each of the Prophets, may they rest in peace, and to fulfill all their instructions. Even if his instructions contradict one or many of these commandments, [we are commanded to obey him] as long as his instructions are temporary. This does not apply, however, if he permanently adds or subtracts [from the commandments], as we explained in the Introduction to our Commentary on the Mishneh.1
The source of this commandment is G‑d's statement (exalted be He),2 "To him you must listen." In the words of the Sifri: "The verse, 'To him you must listen,' means that even if he tells you to temporarily3 transgress one of the commandments of the Torah, you must listen to him."
One who transgresses this mitzvah is punished by mita bidei shamayim, as it says in G‑d's statement (exalted be He)4 "If any person does not listen to My word that he declares in My name, I will punish him." It has been explained in tractate Sanhedrin5 that three are punished by mita bidei shamayim: one who disobeys the prophet, a prophet who disobeys his own prophecy, and a prophet who conceals his prophecy.6 All of them are derived from the phrase, "If any person does not listen." Our Sages said, "The phrase, lo yishma ['does not listen'] can also be read, lo yishamei ['does not listen to himself'] and lo yashmia ['does not make others listen']."7
The details of this mitzvah have been explained in the end of tractate Sanhedrin.8
FOOTNOTES
1.If he does so, he is a false prophet and is executed. See Hilchos Yesodei HaTorah 9:1.
2.Deut. 18:15.
3.See Hilchos Yesodei HaTorah 9:3, where the example is brought of the prophet Elijah, who brought an offering on Mount Carmel, in spite of the prohibition to bring offerings outside the Temple in Jerusalem. Since it was a temporary measure — only to disprove the idolatry of Baal — it was permitted.
4.Deut. 18:19.
5.89a.
6.Such as Jonah.
7.The same Hebrew word contains all three meanings when vocalized differently. The word therefore conveys all three categories, one who disobeys the prophet (lo yishma), the prophet who disobeys his own prophecy (lo yishamei) and the prophet who conceals his prophecy (lo yashmia).
8.I.e. the end of chapter Eilu Hanechenakin.
Rambam:
• 1 Chapter A Day: Negative Commandments Part 1
English Text | Hebrew Text
Audio: Listen | Download | Video ClassPart 1
1
The first mitzvah of the negative commandments is not to consider the thought that there is another divinity aside from God, as [Exodus 20:13] states: "You shall have no other gods before Me."
א
מצוה ראשונה ממצוות לא תעשה, שלא לעלות במחשבה שיש שם אלוה זולתי ה', שנאמר "לא יהיה לך אלוהים אחרים, על פניי" (שמות כ,ב; דברים ה,ו).
2
Not to make an idol - not to make one oneself or have one made for oneself by others - as [Exodus 20:4] states: "Do not make an idol for yourselves."
ב
שלא לעשות פסל, לא יעשה בידו ולא יעשו לו אחרים, שנאמר "לא תעשה לך פסל" (שמות כ,ג; דברים ה,ז).
3
Not to make false gods even for others, as [Leviticus 19:4] states: "Do not make molten gods for yourselves."
ג
שלא לעשות עבודה זרה ואפילו לאחרים, שנאמר "ואלוהי מסכה, לא תעשו לכם" (ויקרא יט,ד).
4
Not to make images for decoration, even when one does not worship them, as [Exodus 20:20] states: "Do not make a representation of anything that is with Me."
ד
שלא לעשות צורות לנואי, ואף על פי שאין עובדין אותן, שנאמר "לא תעשון, איתי" (שמות כ,יט).
5
Not to bow down to any false gods, even though they are not generally worshiped by bowing down before them, as [Exodus 20:13] states: "Do not bow down to them."
ה
שלא להשתחוות לעבודה זרה, ואף על פי שאין דרך עבודתה בהשתחוויה, שנאמר "לא תשתחווה להם" (שמות כ,ד; דברים ה,ח).
6
Not to worship false gods with the types of service with which it is customary to worship them, as [Exodus 20:3] states: "Do not serve them."
ו
שלא לעבוד עבודה זרה בדברים שדרכה להיעבד בהם, שנאמר "ולא תועבדם" (שמות כ,ד; שמות כג,כד; דברים ה,ח).
7
Not to offer one's son to Molech, as [Leviticus 18:21] states: "Do not give [any] of your children to offer to Molech."
ז
שלא להעביר למולך, שנאמר "ומזרעך לא תיתן, להעביר למולך" (ויקרא יח,כא).
8
Not to perform the deeds associated with an ov, as [Leviticus 19:31] states: "Do not turn to the ovot."
ח
שלא לעשות מעשה אוב, שנאמר "אל תפנו אל האובות" (ויקרא יט,לא).
9
Not to perform the deeds associated with a yid'oni, as [Leviticus 19:31] states: "Do not turn to... the yid'onim."
ט
שלא לעשות מעשה יידעוני, שנאמר "ואל היידעונים" (ויקרא יט,לא).
10
Not to take interest in the worship of false gods, as [Leviticus 19:4] states: "Do not turn to false gods."
י
שלא לפנות אחר עבודה זרה, שנאמר "אל תפנו, אל האלילים" (ויקרא יט,ד).
11
Not to erect a pillar [for purposes of worship], as [Deuteronomy 16:22] states: "Do not erect a pillar for yourselves."
יא
שלא להקים מצבה, שנאמר "ולא תקים לך, מצבה" (דברים טז,כב).
12
Not to make hewn stones [upon which to prostrate oneself], as [Leviticus 26:1] states: "You shall not place hewn stones..."
יב
שלא ליתן אבן משכית, שנאמר "ואבן משכית לא תיתנו בארצכם" (ויקרא כו,א).
13
Not to plant a tree on the Temple [premises], as [Deuteronomy 16:21] states: "Do not plant an asherah or any other tree...."
יג
שלא ליטע אילן במקדש, שנאמר "לא תיטע לך אשרה, כל עץ" (דברים טז,כא).
14
Not to take an oath on a false god [as requested by] one of its worshipers, nor to have one of them take an oath on [their false god], as [Exodus 23:13] states: "And the name of other gods you shall not mention, nor should it be heard from your mouth."
יד
שלא לישבע בעבודה זרה לעובדיה, ולא משביעין אותן בה, שנאמר "ושם אלוהים אחרים לא תזכירו, לא יישמע על פיך" (שמות כג,יג).
15
Not to act as a missionary [madiach] to persuade the Jews to worship false gods], as [Exodus 23:13] states: "And the name of other gods... shall not be heard from your mouth." [Our Sages taught that] this is a prohibition against acting as a missionary for the worship of false gods.
טו
שלא להדיח בני ישראל אחר עבודה זרה, שנאמר "לא יישמע על פיך" (שמות כג,יג); זו אזהרה למדיח.
16
Not to act as a missionary [mesit] to persuade an individual Jew to worship false gods, as [Deuteronomy 13:12] states with regard to such missionaries: "And they shall not continue to do so."
טז
שלא להסית אדם מישראל אחר עבודה זרה, שנאמר במסית "ולא יוסיפו לעשות" (דברים יג,יב).
17
Not to show affection for a mesit, as [Deuteronomy 13:9] states: "Do not show appreciation for him."
יז
שלא לאהוב המסית, שנאמר "לא תאבה לו" (דברים יג,ט).
18
Not to reduce one's hatred for a mesit, as [Deuteronomy 13:9] states: "Do not listen to him."
יח
שלא לעזוב השנאה למסית, שנאמר "ולא תשמע אליו" (דברים יג,ט).
19
Not to [try to] save a mesit, but rather to see to it that he is executed, as [Deuteronomy 13:9] states: "Do not have mercy upon him."
יט
שלא להציל המסית אלא עומד על דמו, שנאמר "לא תחוס עינך עליו" (דברים יג,ט).
20
For the person whom a mesit tried to convince not to advance any arguments on behalf of the mesit, as [Deuteronomy 13:9] states: "Do not have pity... [upon him]."
כ
שלא ילמד המוסת זכות על המסית, שנאמר "לא תחמול" (דברים יג,ט).
21
For the person whom a mesit tried to convince not to withhold any evidence he is aware of that would incriminate the mesit, as [Deuteronomy 13:9] states: "And do not try to cover up for him."
כא
שלא ישתוק המוסת מללמד חובה על המסית, אם ידע לו חובה, שנאמר "ולא תכסה עליו" (דברים יג,ט).
22
Not to benefit from ornaments that have adorned false gods, as [Deuteronomy 7:25] states: "Do not covet the gold or silver which is upon them...."
כב
שלא ליהנות בציפויי נעבד, שנאמר "לא תחמוד כסף וזהב עליהם" (דברים ז,כה).
23
Not to rebuild an apostate city to its former stature, as [Deuteronomy 13:17] states: "It shall never be rebuilt."
כג
שלא לבנות עיר הנידחת לכמות שהייתה, שנאמר "לא תיבנה עוד" (דברים יג,יז).
24
Not to benefit from the property of an apostate city, as [Deuteronomy 13:18] states: "Let nothing that has been condemned cling to your hand."
כד
שלא ליהנות בממון עיר הנידחת, שנאמר "ולא ידבק בידך מאומה, מן החרם" (דברים יג,יח).
25
Not to benefit from false gods, from any of their accessories, anything offered to them, or any wine brought as a libation for them, as [Deuteronomy 7:26] states: "Do not bring an abomination into your house."
כה
שלא ליהנות בעבודה זרה, ובכל משמשיה ובתקרובת שלה וביין שנתנסך לה, שנאמר "ולא תביא תועבה אל ביתך" (דברים ז,כו).
26
Not to prophesy in the name of false gods, as [Deuteronomy 18:20] states: "[The prophet]... who speaks in the name of other gods [shall die]."
כו
שלא להתנבא בשמה, שנאמר "ואשר ידבר, בשם אלוהים אחרים" (דברים יח,כ).
27
Not to relate false prophecies, as [Deuteronomy 18:20] states: "When a prophet presumptuously makes a declaration in My name which I have not commanded him...."
כז
שלא להתנבא בשקר, שנאמר "אשר יזיד לדבר דבר בשמי, את אשר לא ציוויתיו" (דברים יח,כ).
28
Not to listen to someone who prophesies in the name of false gods, as [Deuteronomy 13:4] states: "Do not listen to the words of that prophet."a
כח
שלא לשמוע למתנבא בשם עבודה זרה, שנאמר "לא תשמע, אל דברי הנביא" (דברים יג,ד).
29
Not to refrain from executing a false prophet, nor to fear him, as [Deuteronomy 18:22] states: "Do not fear him."
כט
שלא נימנע מהריגת נביא השקר ולא נירא ממנו, שנאמר "לא תגור ממנו" (דברים יח,כב).
30
Not to follow the laws or customs of the worshipers of false gods, as [Leviticus 20:23] states: "Do not follow the practices of the nation [that I am driving out before you]...."
ל
שלא ללכת בחוקות עובדי עבודה זרה ולא במנהגותם, שנאמר "ולא תלכו בחוקות הגוי" (ויקרא כ,כג).
31
Not to practice black magic, as [Deuteronomy 18:10] states: "There shall not be found among you... a magician."
לא
שלא לקסום, שנאמר "לא יימצא בך . . . קוסם קסמים" (דברים יח,י).
32
Not to practice divination, as [Leviticus 19:26] states: "Do not practice divination."
לב
שלא לעונן, שנאמר "לא תעוננו" (ויקרא יט,כו).
33
Not to act as a soothsayer, as [Leviticus, ibid.] states: "Do not act as a soothsayer."
לג
שלא לנחש, שנאמר "לא תנחשו" (ויקרא יט,כו).
34
Not to practice sorcery, as [Deuteronomy 18:10] states: "There shall not be found among you... a sorcerer."
לד
שלא לכשף, שנאמר "לא יימצא בך . . . ומכשף" (דברים יח,י).
35
Not to cast spells, as [Deuteronomy 18:11] states: "[There shall not be found among you...] one who casts spells."
לה
שלא לחבור חבר, שנאמר "וחובר, חבר" (דברים יח,יא).
36
Not to consult an ov, as [Deuteronomy, ibid.] states: "[There shall not be found among you...] one who consults an ov."
לו
שלא לשאול באוב, שנאמר "ושואל אוב" (דברים יח,יא).
37
Not to consult a yid'oni, as [Deuteronomy, ibid.] states: "[There shall not be found among you...] one who consults an ov or a yid'oni."
לז
שלא לשאול ביידעוני, שנאמר "ושואל אוב ויידעוני" (דברים יח,יא).
38
Not to seek information from the dead in dreams, as [Deuteronomy, ibid.] states: "[There shall not be found among you...] one who attempts to communicate with the dead."
לח
שלא לשאול בחלום מן המתים, שנאמר "ודורש אל המתים" (דברים יח,יא).
39
For a woman not to wear articles appropriate for men, as [Deuteronomy 22:5] states: "A woman should not wear a man's clothing."
לט
שלא תעדה אישה עדי איש, שנאמר "לא יהיה כלי גבר על אישה" (דברים כב,ה).
40
For a man not to wear articles appropriate for women, as [Deuteronomy 22:5] states: "A man should not wear a woman's clothing." [This prohibition was instituted] because this is an idolatrous custom. Explicit statements to this effect are found in the texts describing their worship.
מ
שלא יעדה איש עדי אישה, שנאמר "ולא ילבש גבר שמלת אישה" (דברים כב,ה), מפני שזה היה מנהג עובדי עבודה זרה וכן מפורש בספרי עבודתה.
41
Not to tattoo our bodies like the worshipers of false gods, as [Leviticus 19:28] states: "Do not tattoo your flesh."
מא
שלא לכתוב בגוף כעובדי עבודה זרה, שנאמר "וכתובת קעקע, לא תיתנו בכם" (ויקרא יט,כח).
42
Not to wear sha'atnez, as do the priests of false gods, as [Deuteronomy 22:11] states: "Do not wear sha'atnez."
מב
שלא ללבוש שעטנז כמו שלובשין כומרי עבודה זרה, שנאמר "לא תלבש שעטנז" (דברים כב,יא).
43
Not to shave the temples of our heads, as do the worshipers of false gods, as [Leviticus 19:27] states: "Do not shave your temples."
מג
שלא להקיף פיאת ראש ככומרי עבודה זרה, שנאמר "ולא תקיפו, פאת ראשכם" (ראה ויקרא יט,כז).
44
Not to shave off our beards entirely, as do the priests of false gods, as [Leviticus 19:27] states: "Do not shave the corners of your beard."
מד
שלא להשחית כל הזקן כעובדי עבודה זרה, שנאמר "ולא תשחית, את פאת זקנך" (ויקרא יט,כז).
45
Not to make cuts in our flesh, as the worshipers of false gods do, as [Deuteronomy 14:1] states: "Do not cut yourselves." Gedidah is another term for cutting.
מה
שלא להתגודד כעובדי עבודה זרה, שנאמר "לא תתגודדו" (דברים יד,א); וגדידה ושריטה אחת היא.
46
Not to ever dwell in the land of Egypt, as [Deuteronomy 17:16] states: "Do not ever return on this path again."
מו
שלא לשכון בארץ מצריים לעולם, שנאמר "לא תוסיפון לשוב בדרך הזה, עוד" (דברים יז,טז).
47
Not to stray after the thoughts of one's heart or the sights one's eyes behold, as [Numbers 15:39] states: "Do not stray after your heart and eyes."
מז
שלא לתור אחר מחשבות הלב וראיית העיניים, שנאמר "ולא תתורו . . ." (במדבר טו,לט).
48
Not to establish a covenant with the seven [Canaanite] nations, as [Deuteronomy 7:2] states: "Do not establish a covenant with them."
מח
שלא לכרות ברית לשבעה עממין, שנאמר "לא תכרות להם ברית" (דברים ז,ב).
49
Not to allow a single member of the seven [Canaanite] nations to live, as [Deuteronomy 20:16] states: "Do not allow a soul to live."
מט
שלא להחיות אדם משבעה עממים, שנאמר "לא תחייה, כל נשמה" (דברים כ,טז).
50
Not to show favor to the worshipers of false gods, as [Deuteronomy 7:2] states: "Do not show them favor."
נ
שלא לחון על עובדי עבודה זרה, שנאמר "ולא תחונם" (דברים ז,ב).
51
Not to allow the worshipers of false gods to settle in our land, as [Exodus 23:33] states: "They shall not settle in your land."
נא
שלא להושיב עובדי עבודה זרה בארצנו, שנאמר "לא יישבו בארצך" (שמות כג,לג).
52
Not to marry gentiles, as [Deuteronomy 7:3] states: "Do not marry among them."
נב
שלא להתחתן בעובדי עבודה זרה, שנאמר "ולא תתחתן, בם" (דברים ז,ג).
53
For a Jewish woman never to marry an Ammonite or Moabite [even after conversion], as [Deuteronomy 23:4] states: "An Ammonite or a Moabite shall never enter the congregation of God."
נג
שלא יישא עמוני ומואבי בת ישראל לעולם, שנאמר "לא יבוא עמוני ומואבי, בקהל ה'" (דברים כג,ד).
54
Not to prevent the third generation of [converts from] the descendants of Esau from marrying among [the Jewish people], as [Deuteronomy 23:8] states: "Do not [utterly] despise an Edomite."
נד
שלא להרחיק זרע עשיו מן הקהל אלא עד שלושה דורות, שנאמר "לא תתעב אדומי" (דברים כג,ח).
55
Not to prevent the third generation of Egyptian [converts] from marrying among [the Jewish people], as [Deuteronomy 23:8] states: "Do not [utterly] despise an Egyptian."
נה
שלא להרחיק מצרי מלבוא בקהל אלא עד שלושה דורות, שנאמר "לא תתעב מצרי" (דברים כג,ח).
56
Not to make an offer of peace to Ammon and Moav at the outbreak of war, as is done for other nations, as [Deuteronomy 23:7] states: "Do not seek their peace and welfare...."
נו
שלא לקרוא שלום לעמון ומואב בתחילה בשעת מלחמה כשאר גויים, שנאמר "לא תדרוש שלומם, וטובתם" (דברים כג,ז).
57
Not to destroy fruit trees nor to destroy any-thing else of value, as [Deuteronomy 20:19] states: "Do not destroy its trees."
נז
שלא להשחית אילני מאכל, וכן כל שיש בו השחתה אסור, שנאמר "לא תשחית את עצה" (דברים כ,יט).
58
For soldiers not to fear or become frightened of the enemy during war, as [Deuteronomy 7:21] states: "Do not panic before them," and [Deuteronomy 3:22] states: "Do not fear them."a,b
נח
שלא ייראו אנשי המלחמה ולא יפחדו מאויביהם בשעת מלחמה, שנאמר "לא תערוץ, מפניהם" (דברים ז,כא), "לא, תיראום" (דברים ג,כב).
59
Not to forget the wicked deeds which Amalek perpetrated against us, as [Deuteronomy 25:19] states: "Do not forget."
נט
שלא יסור מליבנו מעשה עמלק הרע שעשה לנו, שנאמר "לא, תשכח" (דברים כה,יט).
60
The prohibition against blessing [i.e., cursing] God's name, as [Exodus 22:27] states: "Do not curse God." [Leviticus 27:16] mentions the punishment: "One who curses the name of God shall surely die." This is a general principle: A negative commandment is involved whenever the Torah mentions the punishments of karet or execution - with the exception of circumcision and the Paschal sacrifice which are positive commandments punishable by karet.
ס
שאנו מוזהרין על ברכת השם, שנאמר "אלוהים, לא תקלל" (שמות כב,כז), ונאמר בעונש "ונוקב שם ה' מות יומת" (ויקרא כד,טז). .וזה הכלל: .כל שענש עליו הכתוב כרת או מיתת בית דין, הרי זו מצות לא תעשה--חוץ ממילה ופסח, שהן בכרת והן מצוות עשה.
61
Not to violate an oath, as [Leviticus 19:12] states: "Do not swear falsely in My name."
סא
שלא לעבור על שבועת ביטוי, שנאמר "ולא תישבעו בשמי, לשקר" (ויקרא יט,יב).
62
Not to take an oath in vain, as [Exodus 20:7] states: "Do not take the name of God, your Lord, in vain."
סב
שלא יישבע לשוא, שנאמר "לא תישא את שם ה' אלוהיך, לשוא" (שמות כ,ו; דברים ה,י).
63
Not to profane the name of the Holy One, blessed be He, as [Leviticus 22:32] states: "Do not profane My holy name."
סג
שלא לחלל את שם הקדוש ברוך הוא, שנאמר "ולא תחללו, את שם קודשי" (ויקרא כב,לב).
64
Not to test the promises of God, as [Deuteronomy 6:15] states: "Do not test God, your Lord."
סד
שלא לנסות את דבר ה', שנאמר "לא תנסו, את ה' אלוהיכם" (דברים ו,טז).
65
Not to destroy the Temple, synagogues, or houses of study; and similarly, not to erase any of [God’s] sacred names, nor to destroy any sacred texts, as [Deuteronomy 12:3-4] states: "You shall surely destroy them. Do not do this to God, your Lord."1
סה
שלא לאבד בית המקדש, או בתי כנסייות, או בתי מדרשות; וכן אין מוחקין את השמות המוקדשין, ואין מאבדין כתבי הקודש, שנאמר "אבד תאבדון" (דברים יב,ב), "לא תעשון כן, לה' אלוהיכם" (דברים יב,ד).
66
Not to leave a corpse that was hung on the gallows, as [Deuteronomy 21:23] states: "Do not leave his body on the gallows."
סו
שלא ילין הצלוב על העץ, שנאמר "לא תלין נבלתו על העץ" (דברים כא,כג).
67
Not to interrupt the watch held around the Temple, as [Leviticus 18:30] states: "And you shall keep My watch."2
סז
שלא להשבית שמירה סביב למקדש, שנאמר "ושמרתם את משמרתי" (ויקרא יח,ל).
68
For a priest not to enter the Temple building at all times, as [Leviticus 16:2] states: "And he shall not enter the sanctuary at all times."
סח
שלא ייכנס כוהן להיכל בכל עת, שנאמר "ואל יבוא בכל עת אל הקודש" (ויקרא טז,ב).
69
For a priest with a disqualifying physical deformity not to proceed beyond [the beginning of] the altar, as [Leviticus 21:23] states: "However, to the parochet3 he shall not approach."
סט
שלא ייכנס בעל מום מן המזבח ולפנים, שנאמר "אך אל הפרוכת לא יבוא" (ויקרא כא,כג).
70
For a priest with a disqualifying physical deformity not to serve [in the Temple], as [Leviticus 21:17] states: "[Anyone...] who has a blemish [may not approach to present]...."
ע
שלא יעבוד בעל מום, שנאמר "אשר יהיה בו מום" (ויקרא כא,יז).
71
For a priest with a disqualifying physical deformity of a temporary nature not to serve [in the Temple], as [Leviticus 21:18] states: "Anyone who has a blemish may not approach [to offer a sacrifice]."a
עא
שלא יעבוד בעל מום עובר, שנאמר "כל איש אשר בו מום, לא יקרב" (ויקרא כא,יח).
72
For the Levites not to perform the services of the priests, and for the priests not to perform the services of the Levites, as [Numbers 18:3] states with regard to the Levites: "Neither to the sacred vessels nor to the altar shall they approach, so that they do not die, neither they nor you."
עב
שלא יתעסקו הלויים בעבודת הכוהנים ולא הכוהנים בעבודת הלויים, שנאמר "אל כלי הקודש ואל המזבח, לא יקרבו . . . גם הם גם אתם" (במדבר יח,ג).
73
For a person who is intoxicated not to enter the Temple nor to render a halachic decision, as [Leviticus 10:9] states: "Do not drink wine or strong drink when you enter the Tent of Testimony," and [ibid., 10:11] states: "or when you render a decision for the children of Israel."a
עג
שלא ייכנס למקדש ולא יורה בתורה שתוי יין, שנאמר "יין ושיכר אל תשת . . . בבואכם אל אוהל מועד" (ויקרא י,ט), ונאמר "ולהורות, את בני ישראל" (ויקרא י,יא).
74
For a non-priest not to serve in the Temple, as [Numbers 18:4] states: "An unauthorized person shall not approach them."
עד
שלא יעבוד הזר במקדש, שנאמר "וזר, לא יקרב אליכם" (במדבר יח,ד).
75
For a priest who is ritually impure not to serve [in the Temple], as [Leviticus 22:2] states: "And they shall separate themselves from the sacred offerings of the children of Israel."
עה
שלא יעבוד כוהן טמא, שנאמר "ויינזרו מקודשי בני ישראל" (ויקרא כב,ב).
76
For a priest who has immersed himself in a mikveh in order to purify himself from ritual impurity not to serve [in the Temple] until the conclusion, of that day, as [Leviticus 21:6] states: "And they shall not profane...."
עו
שלא יעבוד כוהן טבול יום עד שיעריב שמשו, שנאמר "ולא יחללו" (ויקרא כא,ו).
77
For a priest who is ritually impure not to enter the Temple courtyard, as [Numbers 5:3] states: "And they shall not make your camp impure." This refers to the camp of the Divine Presence.
עז
שלא ייכנס טמא לעזרה, שנאמר "ולא יטמאו את מחניהם" (במדבר ה,ג); זה מחנה שכינה.
78
For a person who is impure not to enter the camp of the Levites, the parallel for all time being the Temple Mount, as [Deuteronomy 23:11] states: "Do not enter the camp." This refers to the camp of the Levites.
עח
שלא ייכנס טמא למחנה לוייה, שכנגדו לדורות הר הבית, שנאמר "לא יבוא אל תוך המחנה" (דברים כג,יא); זה מחנה לוייה.
79
Not to build the altar with hewn stones, as [Exodus 20:22] states: "Do not make them hewn."
עט
שלא לבנות אבני מזבח גזית, שנאמר "לא תבנה אתהן גזית" (שמות כ,כב).
80
Not to ascend to the altar using steps, as [Exodus 20:23] states: "Do not ascend My altar with steps."
פ
שלא לפסוע על המזבח, שנאמר "ולא תעלה במעלות, על מזבחי" (שמות כ,כג).
81
Not to offer any [undesired] incense offering or any sacrifices on the golden altar, as [Exodus 30:9] states: "Do not offer any unauthorized incense upon it."
פא
שלא להקטיר ולהקריב במזבח הזהב, שנאמר "לא תעלו עליו קטורת זרה" (שמות ל,ט).
82
Not to extinguish the fire of the altar, as [Leviticus 6:6] states: "Burn a continuous fire on the altar. Do not extinguish it."
פב
שלא לכבות אש המזבח, שנאמר "אש, תמיד תוקד על המזבח--לא תכבה" (ויקרא ו,ו).
83
Not to duplicate the composition of the anointing oil, as [Exodus 30:32] states: "And do not duplicate its formula."
פג
שלא לעשות במתכונת שמן המשחה, שנאמר "ובמתכונתו, לא תעשו" (שמות ל,לב).
84
Not to anoint an unauthorized person with the anointing oil, as [Exodus 30:32] states: "Do not anoint the flesh of a person with it."
פד
שלא לסוך בשמן המשחה זר, שנאמר "על בשר אדם, לא ייסך" (שמות ל,לב).
85
Not to duplicate the composition of the incense offering, as [Exodus 30:37] states: "Do not duplicate its formula."
פה
שלא לעשות במתכונת הקטורת, שנאמר "ובמתכונתה, לא תעשו" (ראה שמות ל,לז).
86
Not to remove the staves of the ark, as [Exodus 25:16] states: "They shall not be removed from it."
פו
שלא להוציא בדי הארון, שנאמר "לא יסורו, ממנו" (שמות כה,טו).
87
For the [High Priest's] breastplate not to come loose from the ephod, as [Exodus 28:28] states: "The breastplate shall not come loose from the ephod."
פז
שלא ייזח החושן מעל האיפוד, שנאמר "ולא ייזח החושן, מעל האיפוד" (שמות כח,כח; שמות לט,כא).
88
For the [High Priest's] cloak not to tear, as [Exodus 28:32] states: "It shall have a woven border around it. It shall not tear."
פח
שלא ייקרע המעיל, שנאמר "כפי תחרא יהיה לו--לא ייקרע" (שמות כח,לב).
89
Not to offer sacred offerings outside [the Temple], as [Deuteronomy 12:13] states: "Be careful, lest you offer your burnt offerings...."
פט
שלא להעלות קודשים בחוץ, שנאמר "הישמר לך, פן תעלה עולותיך" (דברים יב,יג).
90
Not to slaughter sacred offerings outside [the Temple], as [Leviticus 17:3-4] states: "A person who slaughters an ox or a sheep without bringing it to the Tent of Testimony. He shall be punished by karet."
צ
שלא לשחוט קודשים בחוץ, שנאמר "איש . . . אשר ישחט שור או כשב" (ויקרא יז,ג) "ואל פתח אוהל מועד, לא הביאו . . . ונכרת" (ויקרא יז,ד).
91
Not to consecrate animals with disqualifying physical blemishes [as sacrifices to be offered on] the altar, as [Leviticus 22:20] states: "Any [animal] which has a blemish shall not be sacrificed." This prohibition involves [the animal's] consecration.
צא
שלא להקדיש בעלי מומין למזבח, שנאמר "כול אשר בו מום, לא תקריבו" (ויקרא כב,כ); זה הוא איסור הקדשו.
92
Not to slaughter animals with disqualifying physical blemishes as sacrifices, as [Leviticus 22:22] states: "Do not sacrifice these to God."
צב
שלא לשחוט בעלי מומין לשם קרבן, שנאמר "לא תקריבו אלה, לה'" (ויקרא כב,כב).
93
Not to sprinkle the blood of animals with disqualifying physical blemishes on the altar, as [Leviticus 22:24] states: "Do not sacrifice to God...." This prohibition involves sprinkling [the animal's] blood."
צג
שלא לזרוק דם בעלי מומין לגבי המזבח, שנאמר בבעלי מומין "לא תקריבו לה'" (ויקרא כב,כד); וזה הוא איסור זריקת דמו.
94
Not to burn the sacrificial portions of animals with disqualifying physical blemishes [as sacrifices on the altar], as [Leviticus 22:22] states: "Do not make a fire offering of them."
צד
שלא להקטיר אימורי בעלי מומין, שנאמר "ואישה, לא תיתנו מהם" (ויקרא כב,כב).
95
Not to offer a animals with disqualifying physical blemishes of a temporary nature as sacrifices, as [Deuteronomy 17:1] states: "Do not sacrifice to God, your Lord, an ox or a sheep that has a blemish." This refers to a blemish of a temporary nature.a
צה
שלא להקריב בעל מום עובר, שנאמר "לא תזבח לה' אלוהיך שור ושה, אשר יהיה בו מום" (דברים יז,א); זה הוא מום עובר.
96
Not to offer an animal with a disqualifying physical blemish as a sacrifice when it was brought by gentiles, as [Leviticus 22:25] states: "Do not offer sacrifices [from these animals] when they are given by gentiles."
צו
שלא להקריב בעל מום מיד הגויים, שנאמר "ומיד בן נכר, לא תקריבו" (ויקרא כב,כה).
97
Not to inflict a disqualifying physical blemish upon a consecrated animal, as [Leviticus 22:21] states: "It shall not have a blemish."This can be interpreted to mean: Do not inflict a blemish upon it.
צז
שלא ייתן מום בקודשים, שנאמר "מום לא יהיה בו" (ויקרא כב,כא); כלומר, לא תיתן בו מום.
98
Not to burn as an offering anything which is sweetened or leavened, as [Leviticus 2:11] states: "You may not burn anything leavened or sweet [as a fire offering]."a
צח
שלא להקריב שאור או דבש, שנאמר "כי כל שאור וכל דבש, לא תקטירו" (ויקרא ב,יא).
99
Not to offer a sacrifice which is unsalted, as [Leviticus 2:13] states: "Do not omit the salt of God's covenant."
צט
שלא להקריב תפל, שנאמר "ולא תשבית מלח ברית אלוהיך" (ויקרא ב,יג).
100
Not to offer as a sacrifice an animal received by a prostitute as her fee, or an animal received in exchange for a dog, as [Deuteronomy 23:19] states: "Do not bring a prostitute's fee or the price of a dog...."
ק
שלא להקריב אתנן ומחיר, שנאמר "לא תביא אתנן זונה ומחיר כלב" (דברים כג,יט).
101
Not to slaughter an animal and its offspring on the same day, as [Leviticus 22:25] states: "Do not slaughter it and its offspring on the same day."
קא
שלא לשחוט אותו ואת בנו, שנאמר "אותו ואת בנו, לא תשחטו ביום אחד" (ויקרא כב,כח).
102
Not to place olive oil on the meal offering brought by a sinner, as [Leviticus 5:11] states: "Do not place oil upon it."
קב
שלא ליתן שמן זית במנחת חוטא, שנאמר "לא ישים עליה שמן" (ויקרא ה,יא).
103
Not to place frankincense on such a sacrifice, as [Leviticus, ibid.] continues: "...and do not place frankincense upon it."
קג
שלא ליתן עליה לבונה, שנאמר "ולא ייתן עליה לבונה" (ויקרא ה,יא).
104
Not to place oil on the meal offering brought by a sotah, as [Numbers 5:15] states: "Do not pour oil upon it."
קד
שלא ייתן שמן במנחת סוטה, שנאמר "לא ייצוק עליו שמן" (במדבר ה,טו).
105
Not to place frankincense on such a sacrifice, as [Numbers, ibid.] continues: "...and do not place frankincense upon it."
קה
שלא ייתן עליו לבונה, שנאמר "ולא ייתן עליו לבונה" (במדבר ה,טו).
106
Not to substitute [another animal] for [one selected as] a sacred offering, as [Leviticus 27:10] states: "Do not exchange it or substitute another for it."
קו
שלא להמיר את הקודשים, שנאמר "לא יחליפנו, ולא ימיר אותו" (ויקרא כז,י).
107
Not to change the designation of a consecrated animal from one sacrifice to another, as [Leviticus 27:26] states regarding a firstling animal: "A person should not consecrate it" - i.e., he should not consecrate it as another sacrifice.
קז
שלא לשנות את הקודשים מקרבן לקרבן, שנאמר בבכור "לא יקדיש איש, אותו" (ויקרא כז,כו); כלומר, לא יקדישנו לקרבן אחר.
108
Not to redeem a firstling kosher animal, as [Numbers 18:17] states: "Nevertheless, a firstling ox... do not redeem."
קח
שלא לפדות בכור בהמה טהורה, שנאמר "אך בכור שור . . . לא תפדה" (במדבר יח,יז).
109
Not to sell the tithe of cattle, as [Leviticus 27:33] states: "It shall not be redeemed."
קט
שלא למכור מעשר בהמה, שנאמר "לא ייגאל" (ויקרא כז,לג).
110
Not to sell a field that has been dedicated, as [Leviticus 27:28] states: "It shall not be sold."
קי
שלא למכור שדה החרם, שנאמר "לא יימכר" (ויקרא כז,כח).
111
Not to redeem a field that has been dedicated, as [Leviticus, ibid.] states: "It shall not be redeemed."
קיא
שלא לפדות שדה החרם, שנאמר "לא ייגאל" (ויקרא כז,כח).
112
Not to sever the head of a bird [brought as] a sin offering, as [Leviticus 5:8] states: "He shall pinch off its head...[without separating it]."
קיב
שלא יבדיל ראש חטאת העוף, שנאמר "ומלק את ראשו ממול עורפו" (ויקרא ה,ח).
113
Not to work with consecrated animals, as [Deuteronomy 15:19] states: "Do not work with your firstling ox."
קיג
שלא לעבוד בקודשים, שנאמר "לא תעבוד בבכור שורך" (דברים טו,יט).
114
Not to shear consecrated animals, as [Deuteronomy 15:19] states: "Do not shear your firstling sheep."
קיד
שלא לגזוז את הקודשים, שנאמר "ולא תגוז בכור צאנך" (דברים טו,יט).
115
Not to slaughter the Paschal sacrifice while one possesses chametz, as [Exodus 23:18] states: "Do not sacrifice the blood of My offering in the presence of chametz."
קטו
שלא ישחוט הפסח והחמץ קיים, שנאמר "לא תשחט על חמץ, דם זבחי" (שמות לד,כה).
116
Not to allow the sacrificial portions of the Paschal sacrifice to become disqualified by remaining overnight, as [Exodus 23:18] states: "Do not allow the fat of My festive offering to remain until the morning."
קטז
שלא להניח אימורי הפסח עד שיפסלו בלינה, שנאמר "ולא ילין חלב חגי, עד בוקר" (שמות כג,יח).
117
Not to allow the meat of the Paschal sacrifice to remain [overnight], as [Exodus 12:10] states: "Do not leave over any of it until the morning."
קיז
שלא להותיר מבשר הפסח, שנאמר "ולא תותירו ממנו, עד בוקר" (שמות יב,י).
118
Not to allow the meat of the Chaggigah sacrifice to remain until the third day, as [Deuteronomy 16:14] states: "Do not leave over any of the meat...." According to the oral tradition, we have learned that the verse refers to the Chaggigah sacrifice offered on the fourteenth of Nisan. The phrase "until the morning" [in that verse] refers to the morning of the second day of Pesach, the third day after [the sacrifice] was offered.
קיח
שלא להותיר מחגיגת ארבעה עשר ליום השלישי, שנאמר "ולא ילין מן הבשר" (דברים טז,ד); מפי השמועה למדו שבבשר חגיגת ארבעה עשר הכתוב מדבר, וזה שנאמר "לבוקר" (שם) לבוקרו של יום שני של פסח, שהוא שלישי לשחיטה.
119
Not to allow the meat of the second Paschal sacrifice to remain until the morning, as [Numbers 9:12] states: "Do not leave over any of it until the morning."
קיט
שלא להותיר מבשר פסח שני עד בוקר, שנאמר "ולא ישאירו ממנו עד בוקר" (ראה במדבר ט,יב).
120
Not to allow the meat of the thanksgiving offering to remain until the morning, as [Leviticus 22:30] states: "Do not leave over any of it until the morning." The same law applies to all other sacrifices. They should not be left over beyond the time allotted for their consumption.
קכ
שלא להותיר מבשר התודה עד בוקר, שנאמר "ולא תותירו ממנו, עד בוקר" (ראה ויקרא כב,ל); והוא הדין לשאר הקודשים, שאין מניחין אותן לאחר זמן אכילתן.
121
Not to break any of the bones of the Paschal sacrifice, as [Exodus 12:46] states: "Neither shall you break a bone of it."
קכא
שלא לשבור עצם בפסח, שנאמר "ועצם, לא תשברו בו" (שמות יב,מו).
122
Not to break any of the bones of the Second Paschal sacrifice, as [Numbers 9:12] states: "Neither shall you break a bone of it."
קכב
שלא לשבור עצם בפסח שני, שנאמר "ועצם, לא תשברו בו" (שמות יב,מו; וראה במדבר ט,יב).
Note: We have marked with the letter “a” those mitzvot concerning which the Ramban (Nachmanides) differs with the Rambam in his Hasagot to Sefer HaMitzvot, and with the letter “b,” those mitzvot concerning which the Ra'avad, in his gloss to the Mishneh Torah, differs with the Rambam.
FOOTNOTES
1.. Note the comments of the Kessef Mishneh, who differentiates between sacred texts whose destruction Hilchot Yesodei HaTorah 6:8 considers a rabbinic offense, and the destruction of the other objects which are forbidden by the Torah itself.
2.. Though this prooftext is quoted in the printed editions of the Mishneh Torah, it appears to be an error, because the passage it introduces deals with sexual offenses. In Sefer HaMitzvot, the Rambam quotes as a prooftext Numbers 18:5, "And you shall keep the watch over the holy articles."
3.The parochet was the curtain separating the Temple sanctuary from the Holy of Holies.
Rambam:
• 3 Chapters A Day: Yesodei haTorah Yesodei haTorah - Chapter Seven, Yesodei haTorah Yesodei haTorah - Chapter Eight, Yesodei haTorah Yesodei haTorah - Chapter Nine
English Text | Hebrew Text
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:
Yesodei haTorah - Chapter Eight
1
The Jews did not believe in Moses, our teacher, because of the wonders that he performed. Whenever anyone's belief is based on wonders, [the commitment of] his heart has shortcomings, because it is possible to perform a wonder through magic or sorcery.
All the wonders performed by Moses in the desert were not intended to serve as proof [of the legitimacy] of his prophecy, but rather were performed for a purpose. It was necessary to drown the Egyptians, so he split the sea and sank them in it. We needed food, so he provided us with manna. We were thirsty, so he split the rock [providing us with water]. Korach's band mutinied against him, so the earth swallowed them up. The same applies to the other wonders.
What is the source of our belief in him? The [revelation] at Mount Sinai. Our eyes saw, and not a stranger's. Our ears heard, and not another's. There was fire, thunder, and lightning. He entered the thick clouds; the Voice spoke to him and we heard, "Moses, Moses, go tell them the following:...."
Thus, [Deuteronomy 5:4] relates: "Face to face, God spoke to you," and [Deuteronomy 5:3] states: "God did not make this covenant with our fathers, [but with us, who are all here alive today]."
How is it known that the [revelation] at Mount Sinai alone is proof of the truth of Moses' prophecy that leaves no shortcoming? [Exodus 19:9] states: "Behold, I will come to you in a thick cloud, so that the people will hear Me speaking to you, [so that] they will believe in you forever." It appears that before this happened, they did not believe in him with a faith that would last forever, but rather with a faith that allowed for suspicions and doubts.
א
משה רבינו לא האמינו בו ישראל מפני האותות שעשה שהמאמין על פי האותות יש בלבו דופי שאפשר שיעשה האות בלט וכשוף אלא כל האותות שעשה משה במדבר לפי הצורך עשאם לא להביא ראיה על הנבואה היה צריך להשקיע את המצריים קרע את הים והצלילן בתוכו צרכנו למזון הוריד לנו את המן צמאו בקע להן את האבן כפרו בו עדת קרח בלעה אותן הארץ וכן שאר כל האותות ובמה האמינו בו במעמד הר סיני שעינינו ראו ולא זר ואזנינו שמעו ולא אחר האש והקולות והלפידים והוא נגש אל הערפל והקול מדבר אליו ואנו שומעים משה משה לך אמור להן כך וכך וכן הוא אומר פנים בפנים דבר ה' עמכם ונאמר לא את אבותינו כרת ה' את הברית הזאת ומנין שמעמד הר סיני לבדו היא הראיה לנבואתו שהיא אמת שאין בו דופי שנאמר הנה אנכי בא אליך בעב הענן בעבור ישמע העם בדברי עמך וגם בך יאמינו לעולם מכלל שקודם דבר זה לא האמינו בו נאמנות שהיא עומדת לעולם אלא נאמנות שיש אחריה הרהור ומחשבה:
2
Thus, those to whom [Moses] was sent witnessed [his appointment] as a prophet, and it was not necessary to perform another wonder for them. He and they were witnesses, like two witnesses who observed the same event together. Each one serves as a witness to his colleague that he is telling the truth, and neither has to bring any other proof to his collegue.
Similarly, all Israel were witnesses to [the appointment of] Moses, our teacher, at the [revelation] at Mount Sinai, and it was unnecessary for him to perform any further wonders for them.
This concept [is alluded to in the interchange between God and Moses at the revelation of the burning bush]. At the beginning of his prophecy, the Holy One, blessed be He, gave him the signs [and wonders] to perform in Egypt and told him [Exodus 3:18], "And they will listen to your voice."
Moses, our teacher, knew that one who believes [in another person] because of signs has apprehension in his heart; he has doubts and suspicions. Therefore, he sought to be released from the mission, saying: "They will not believe me" [Exodus 4:1], until the Holy One, blessed be He, informed him that these wonders [were intended only as a temporary measure,] until they left Egypt. After they would leave, they would stand on this mountain and all doubts which they had about him would be removed.
[God told him:] Here, I will give you a sign so that they will know that I truly sent you from the outset, and thus, no doubts will remain in their hearts. This is what is meant by [Exodus 3:12]: "This will be your sign that I sent you: When you take the people out of Egypt, you will serve God on this mountain."
Thus, we do not believe in any prophet who arises after Moses, our teacher, because of the wonder [he performs] alone, as if to say: If he performs a wonder we will listen to everything he says. Rather, [we believe him] because it is a mitzvah which we were commanded by Moses who said: If he performs a wonder, listen to him.
Just as we are commanded to render a [legal] judgment based on the testimony of two witnesses, even though we do not know if they are testifying truthfully or falsely, similarly, it is a mitzvah to listen to this prophet even though we do not know whether the wonder is true or performed by magic or sorcery.
ב
נמצאו אלו ששולח להן הם העדים על נבואתו שהיא אמת ואינו צריך לעשות להן אות אחר שהם והוא עדים בדבר כשני עדים שראו דבר אחד ביחד שכל אחד מהן עד לחבירו שהוא אומר אמת ואין אחד מהן צריך להביא ראיה לחבירו כך משה רבינו כל ישראל עדים לו אחר מעמד הר סיני ואינו צריך לעשות להם אות וזהו שאמר לו הקדוש ברוך הוא בתחילת נבואתו בעת שנתן לו האותות לעשותן במצרים ואמר לו ושמעו לקולך ידע משה רבינו שהמאמין על פי האותות יש בלבבו דופי ומהרהר ומחשב והיה נשמט מלילך ואמר והן לא יאמינו לי עד שהודיעו הקב"ה שאלו האותות אינן אלא עד שיצאו ממצרים ואחר שיצאו ויעמדו על ההר הזה יסתלק הרהור שמהרהרין אחריך שאני נותן לך כאן אות שידעו שאני שלחתיך באמת מתחילה ולא ישאר בלבם הרהור והוא שהכתוב אומר וזה לך האות כי אנכי שלחתיך בהוציאך את העם ממצרים תעבדון את האלהים על ההר הזה נמצאת אומר שכל נביא שיעמוד אחר משה רבינו אין אנו מאמינים בו מפני האות לבדו כדי שנאמר אם יעשה אות נשמע לו לכל מה שיאמר אלא מפני המצוה שצוה משה בתורה ואמר אם נתן אות אליו תשמעון כמו שצונו לחתוך הדבר על פי שנים עדים ואף על פי שאין אנו יודעין אם העידו אמת אם שקר כך מצוה לשמוע מזה הנביא אע"פ שאין אנו יודעים אם האות אמת או בכישוף ולט:
3
Therefore, if a prophet arises and attempts to dispute Moses' prophecy by performing great signs and wonders, we should not listen to him. We know with certainty that he performed those signs through magic or sorcery. [This conclusion is reached] because the prophecy of Moses, our teacher, is not dependent on wonders, so that we could compare these wonders, one against the other. Rather we saw and heard with our own eyes and ears as he did.
To what can this be compared? To witnesses who gave testimony concerning a matter to a man who had observed the situation with his own eyes. He will never listen to them and will know for certain that they are false witnesses.
Therefore, the Torah states (Deuteronomy 13:3-4) that "[Even] if [such] a sign or wonder will come, you should not listen to the words of that prophet." He comes to you with signs and wonders to deny what you saw with your own eyes. We believe in a wonder [as evidence of a prophet's reliability] only because of the mitzvah which Moses commanded us. Therefore, how can a wonder [cause us to] accept this [person] who comes to deny the prophecy of Moses which we saw and heard?
ג
לפיכך אם עמד הנביא ועשה אותות ומופתים גדולים ובקש להכחיש נבואתו של משה רבינו אין שומעין לו ואנו יודעין בבאור שאותן האותות בלט וכשוף הן לפי שנבואת משה רבינו אינה על פי האותות כדי שנערוך אותות זה לאותות זה אלא בעינינו ראינוה ובאזנינו שמענוה כמו ששמע הוא הא למה הדבר דומה לעדים שהעידו לאדם על דבר שראה בעיניו שאינו כמו שראה שאינו שומע להן אלא יודע בודאי שהן עדי שקר לפיכך אמרה תורה שאם בא האות והמופת לא תשמע אל דברי הנביא ההוא שהרי זה בא אליך באות ומופת להכחיש מה שראית בעיניך והואיל ואין אנו מאמינים במופת אלא מפני המצות שצונו משה היאך נקבל מאות זה שבא להכחיש נבואתו של משה שראינו וששמענו:
Yesodei haTorah - Chapter Nine
1
It is clear and explicit in the Torah that it is [God's] commandment, remaining forever without change, addition, or diminishment, as [Deuteronomy 13:1] states: "All these matters which I command to you, you shall be careful to perform. You may not add to it or diminish from it," and [Deuteronomy 29:28] states: "What is revealed is for us and our children forever, to carry out all the words of this Torah." This teaches that we are commanded to fulfill all the Torah's directives forever.
It is also said: "It is an everlasting statute for all your generations," and [Deuteronomy 30:12] states: "It is not in the heavens." This teaches that a prophet can no longer add a new precept [to the Torah].
Therefore, if a person will arise, whether Jew or gentile, and perform a sign or wonder and say that God sent him to:
a) add a mitzvah,
b) withdraw a mitzvah
c) explain a mitzvah in a manner which differs from the tradition received from Moses, or
d) if he says that the mitzvot commanded to the Jews are not forever, but rather were given for a limited time,
he is a false prophet. He comes to deny the prophecy of Moses and should be executed by strangulation, because he dared to make statements in God's name which God never made.
God, blessed be His name, commanded Moses that this commandment is for us and our children forever, and, God is not man that He speak falsely.
א
דבר ברור ומפורש בתורה שהיא מצוה עומדת לעולם ולעולמי עולמים אין לה לא שינוי ולא גרעון ולא תוספת שנאמר את כל הדבר אשר אנכי מצוה אתכם אותו תשמרון לעשות לא תוסף עליו ולא תגרע ממנו ונאמר והנגלות לנו ולבנינו עד עולם לעשות את כל דברי התורה הזאת הא למדת שכל דברי תורה מצווין אנו לעשותן עד עולם וכן הוא אומר חוקת עולם לדורותיכם ונאמר לא בשמים היא הא למדת שאין נביא רשאי לחדש דבר מעתה לפיכך אם יעמוד איש בין מן האומות בין מישראל ויעשה אות ומופת ויאמר שה' שלחו להוסיף מצוה או לגרוע מצוה או לפרש במצוה מן המצות פירוש שלא שמענו ממשה או שאמר שאותן המצות שנצטוו בהן ישראל אינן לעולם ולדורי דורות אלא מצות לפי זמן היו הרי זה נביא שקר שהרי בא להכחיש נבואתו של משה ומיתתו בחנק על שהזיד לדבר בשם ה' אשר לא צוהו שהוא ברוך שמו צוה למשה שהמצוה הזאת לנו ולבנינו עד עולם ולא איש אל ויכזב:
2
If so, what is meant by the Torah's statement [Deuteronomy 18:18]: "I will appoint a prophet from among their brethren like you, and I
will place My words in his mouth and he will speak..."? He is not coming to establish a [new] faith, but rather to command the people [to fulfill] the precepts of the Torah and to warn against its transgression, as evidenced by the final prophet [Malachi], who proclaimed [3:22], "Remember the Torah of Moses, My servant."
Also, a prophet may command us to do something which [is neither permitted nor forbidden by Torah law] - for example, "Go to such and such a place," "Do not go there," "Wage war today," or "Do not do so," "Build a wall," or "Do not build it."
[In these instances,] it is a mitzvah to listen to him. Anyone who violates his directives is liable for death at the hand of God, as [Deuteronomy 18:19] states: "And a person who will not heed My words which he speaks in My name, I will seek [retribution] from him."
ב
א"כ למה נאמר בתורה נביא אקים להם מקרב אחיהם כמוך לא לעשות דת הוא בא אלא לצוות על דברי התורה ולהזהיר העם שלא יעברו עליה כמו שאמר האחרון שבהן זכרו תורת משה עבדי וכן אם צונו בדברי הרשות כגון לכו למקום פלוני או אל תלכו עשו מלחמה היום או אל תעשו בנו חומה זו או אל תבנוה מצוה לשמוע לו והעובר על דבריו חייב מיתה בידי שמים שנאמר והיה האיש אשר לא ישמע אל דברי הנביא אשר ידבר בשמי אנכי אדרוש מעמו:
3
Similarly, a prophet who violated his own prophetic instructions, and one who refrains from prophesying, are liable for death at the hand of God, since concerning the three of them, it is said, "I will seek [retribution] from him."
When a prophet - who has already proven himself to be a prophet - instructs us to violate one of the mitzvot of the Torah or many mitzvot, whether they be of a severe or light nature, for a limited amount of time, it is a mitzvah to listen to him.
The Sages of the early generation taught as part of the oral tradition: If a prophet tells you to violate the precepts of the Torah as Elijah did on Mount Carmel, listen to him with regard to all things except the worship of false gods. This applies when his command is temporary in nature.
For example, on Mount Carmel, Elijah offered a sacrifice outside [the Temple's premises], even though Jerusalem was chosen for such [service], and one who offers a sacrifice outside [the Temple's premises] is liable for karet. Since he was [already established as] a prophet, it was a mitzvah to listen to him. The commandment, "Listen to him," applies in these circumstances as well.
If they would have asked Elijah: How can we violate the Torah's command [Deuteronomy 12:13]: "[Be careful...] lest you offer your burnt offerings everywhere"?, he would have told them: We should not say anything, but anyone who offers a sacrifice outside [the Temple premises] is liable for karet, as Moses said. [The present instance,] however, [is an exception]. I am offering a sacrifice today outside [the Temple] at God's command in order to disprove the prophets of Ba'al.
Similarly, if any [other] prophet commands us to transgress for a limited time, it is a mitzvah to listen to him. If, however, he says that the mitzvah has been nullified forever, he is liable for execution by strangulation, for the Torah has told us: "[It is] for us and our children forever."
ג
וכן נביא שעבר על דברי עצמו והכובש נבואתו חייב מיתה בידי שמים ובשלשתן נאמר אנכי אדרוש מעמו וכן אם יאמר לנו הנביא שנודע לנו שהוא נביא לעבור על אחת מכל מצות האמורות בתורה או על מצות הרבה בין קלות בין חמורות לפי שעה מצוה לשמוע לו וכן למדנו מחכמים ראשונים מפי השמועה בכל אם יאמר לך הנביא עבור על דברי תורה כאליהו בהר הכרמל שמע לו חוץ מעבודת כוכבים והוא שיהיה הדבר לפי שעה כגון אליהו בהר הכרמל שהקריב עולה בחוץ וירושלים נבחרת לכך והמקריב בחוץ חייב כרת ומפני שהוא נביא מצוה לשמוע לו וגם בזה נאמר אליו תשמעון ואילו שאלו את אליהו ואמרו לו היאך נעקור מ"ש בתורה פן תעלה עולותיך בכל מקום היה אומר לא נאמר אלא המקריב בחוץ לעולם חייב כרת כמו שצוה משה אבל אני אקריב היום בחוץ בדבר ה' כדי להכחיש נביאי הבעל ועל הדרך הזאת אם צוו כל הנביאים לעבור לפי שעה מצוה לשמוע להם ואם אמרו שהדבר נעקר לעולם מיתתו בחנק שהתורה אמרה לנו ולבנינו עד עולם:
4
Similarly, if [a "prophet"] nullifies a concept which was transmitted by the oral tradition, or states with regard to one of the Torah's laws that God commanded him to render such and such a judgment, or that such and such is the law regarding a particular instance and the decision follows a certain opinion, he is a false prophet and should be [executed by] strangulation. [This applies] even if he performs a wonder, for he is coming to deny the Torah, which states: "It is not in the heavens."
If, however, [he states that] for a limited time [we should follow a particular course of behavior], he should be listened to with regard to all things.
ד
וכן אם עקר דבר מדברים שלמדנו מפי השמועה או שאמר בדין מדיני תורה שה' צוה לו שהדין כך הוא והלכה כדברי פלוני הרי זה נביא השקר ויחנק אף על פי שעשה אות שהרי בא להכחיש התורה שאמרה לא בשמים היא אבל לפי שעה שומעין לו בכל:
5
When does the above apply? With regard to all other mitzvot. Regarding the worship of false gods, however, he should not be heeded, even for a limited time. Even if he performs great wonders and miracles and says that God commanded him to worship false gods only on this day or only during this hour, he is considered to have "spoken perversely against God."
Concerning this, the Torah has commanded [us, Deuteronomy 13:3-6]: "If a sign or miracle is performed... [and he tells you, `Let us serve other gods...'] Do not listen to the words of this prophet... for he has spoken perversely against God, your Lord." He is coming to deny the prophecy of Moses. Therefore, we may definitely conclude that he is a false prophet, and everything that he did was performed through sorcery and magic. [Hence,] he should be [executed by] strangulation.
ה
בד"א בשאר מצות אבל בעבודת כוכבים אין שומעין לו ואפילו לפי שעה ואפילו עשה אותות ומופתים גדולים ואמר שה' צוהו שתעבד עבודת כוכבים היום בלבד או בשעה זו בלבד הרי זה דבר סרה על ה' ועל זה צוה הכתוב ואמר ובא האות והמופת לא תשמע אל דברי הנביא ההוא כי דבר סרה על ה' אלהיכם שהרי בא להכחיש נבואתו של משה ולפיכך נדע בודאי שהוא נביא שקר וכל מה שעשה בלט וכשוף עשה ויחנק:
Hayom Yom:
• English Text | Video Class
Tishrei 13, 5778 · 10/03/2017
"Today's Day"
Tuesday, Tishrei 13, 5704
Torah lessons: Chumash: B'racha, Shlishi with Rashi.
Tehillim: 69-71.
Tanya: XXII(a). My beloved, (p. 517) ...commentary of Rashi. (p. 517).
The Rebbe Maharash passed away on this day in 5643 (1882). He was interred in Lubavitch.
The beginning of Igeret 22 and its close were not published in Igeret Hakodesh.1 (It was printed in the publication Hatamim No. 2.)
FOOTNOTES
1.Tanya part IV. Today's lesson.
Daily Thought:
Seeking Unity
With each person you encounter, seek that which unites you, not that which divides you. (From a private audience.)
----------
No comments:
Post a Comment