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- ב"ה - Today in Judaism - Today is Wednesday, 14 Tishrei, 5778 · October 4, 2017 - Erev Sukkot Candle Lighting - Light Holiday Candles before sunset ––:––Today's Laws & Customs:
• Prepare "Four Kinds" in Sukkah
It is customary to prepare the "four kinds" for use on Sukkot, binding the three hadassim(myrtle twigs) and two aravot (willow twigs) to the lulav (palm frond), in the sukkahon the afternoon preceding the festival.
Link: It Takes All Kinds
• Eruv Tavshilin
When Shabbat occurs immediately following a festival -- as it does this year -- an "eruv tavshilin" (i.e., food for at least one "meal" that is set aside in advance for Shabbat) must be prepared prior to the festival, so that it should be permitted to prepare food for Shabbat during the festival.
Daily Quote:
And G‑d created Man in His own image, in the image of G‑d He created him; male and female He created them. (Genesis 1:27)
Daily Torah Study:
Chumash: Vezot Hab'rachah, 4th Portion Deuteronomy 33:18-33:21 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 33
18And to Zebulun he said: "Rejoice, Zebulun, in your departure, and Issachar, in your tents. יחוְלִזְבוּלֻ֣ן אָמַ֔ר שְׂמַ֥ח זְבוּלֻ֖ן בְּצֵאתֶ֑ךָ וְיִשָּׂשכָ֖ר בְּאֹֽהָלֶֽיךָ:
And to Zebulun he said: These five tribes whom [Moses] blessed last, namely, Zebulun, Gad, Dan, Naftali and Asher, have their names repeated [e.g., “And of Zebulun he said: Rejoice, Zebulun…”], in order to instill them with strength and power, for they were the weakest of all the tribes. And indeed [for this reason,] they were the ones Joseph introduced to Pharaoh, as it is said, “And from among his brothers, he took five men” (Gen. 47:2). [Joseph took these brothers and not the others,] because they looked weak, so that Pharaoh should not appoint them as his war officers. — [B.K. 92a] ולזבולן אמר: אלו חמשה שבטים שבירך באחרונה זבולן גד דן נפתלי ואשר כפל שמותיהם לחזקם ולהגבירם, לפי שהיו חלשים שבכל השבטים, הם הם שהוליך יוסף לפני פרעה, שנאמר (בראשית מז, ב) ומקצה אחיו לקח חמשה אנשים, לפי שנראים חלשים ולא ישים אותם לו שרי מלחמתו:
Rejoice, Zebulun, in your departure, and Issachar, in your tents: Zebulun and Issachar entered into a partnership [with the following agreement]: Zebulun would dwell at the seashore and go out in ships, to trade and make profit. He would thereby provide food for Issachar, and they would sit and occupy themselves with the study of Torah. Consequently, Moses mentioned Zebulun before Issachar [even though the latter was the elder of the two], because Issachar’s Torah came through [the provisions of] Zebulun. — [Gen. Rabbah 99:9] שמח זבולן בצאתך ויששכר באהליך: זבולן ויששכר עשו שותפות, זבולן לחוף ימים ישכון ויוצא לפרקמטיא בספינות ומשתכר, ונותן לתוך פיו של יששכר והם יושבים ועוסקים בתורה, לפיכך הקדים זבולן ליששכר שתורתו של יששכר על ידי זבולן היתה:
Rejoice, Zebulun, in your departure: Prosper when you go out to trade. שמח זבולן בצאתך: הצלח בצאתך לסחורה:
and Issachar: Prosper when you sit in your tents to study the Torah, to sit [in the Sanhedrin] and to [calculate and] proclaim leap years, and to fix the months, as it is said, “And from the sons of Issachar, those who had an understanding of the times” (I Chron. 12:32) [and then the verse continues,] “their chiefs were two hundred”-the chiefs of the Sanhedrin occupied themselves with this, and in accordance with them, the seasons and leap years were fixed [for all Israel]. ויששכר: הצלח בישיבת אהליך לתורה לישב ולעבר שנים ולקבוע חדשים, כמו שנאמר (דה"א יב, לג) ומבני יששכר יודעי בינה לעתים ראשיהם מאתים ראשי סנהדראות היו עוסקים בכך. ועל פי קביעות עתיהם ועבוריהם:
19They will call peoples to the mountain; there, they will offer up righteous sacrifices. For they will be nourished by the abundance of the seas, and by the treasures hidden in the sand." יטעַמִּים֙ הַר־יִקְרָ֔אוּ שָׁ֖ם יִזְבְּח֣וּ זִבְחֵי־צֶ֑דֶק כִּ֣י שֶׁ֤פַע יַמִּים֙ יִינָ֔קוּ וּשְׂפֻנֵ֖י טְמ֥וּנֵי חֽוֹל:
Peoples: of the tribes of Israel. עמים: של שבטי ישראל:
They will call [peoples] to the Mountain: I.e., [people from the tribes of Israel] will assemble at Mount Moriah [on the Pilgrimage Festivals]. Every assembly took place through a “calling” [i.e., a summoning of the people. This is why the verse speaks of the assembly of the people in terms of “They will call”]. And there [at Mount Moriah, in the Holy Temple], the people will offer up righteous sacrifices on the Pilgrimage Festivals. הר יקראו: להר המוריה יאספו כל אסיפה על ידי קריאה היא ושם יזבחו ברגלים זבחי צדק:
for they will be nourished by the abundance of the seas: i.e., Issachar and Zebulun [will be nourished], and thereby, they will have spare time to study the Torah. כי שפע ימים יינקו: יששכר וזבולן ויהא להם פנאי לעסוק בתורה:
and by the treasures hidden in the sand: Things covered up and hidden by the sand-the tarit [or “torino,” a kind of fish], the snail [from which a sky-blue dye was obtained], and “white glass,” all of which come from the sea or the sand. These were found in the territory of Issachar and Zebulun, as is taught in Tractate Megillah (6a): [Scripture says, “Zebulun is a people who jeopardized his life to die” (Jud. 5:18). [And why?] Because [as that verse continues], “Naftali is on the high places of the field,” i.e., Zebulun complained [to God] about his territory, saying,“To my brothers, You have given fields and vineyards [… while to me, You have given seas and rivers]!” [In reply, God told Zebulun that the other brothers will seek him out because of the hidden treasures contained within the seas and the sands.] ושפני טמוני חול: כסויי טמוני חול טרית וחלזון וזכוכית לבנה היוצאים מן הים ומן החול ובחלקו של יששכר וזבולן היה, כמו שאמרו במסכת מגילה (ו א) זבולן עם חרף נפשו למות (שופטים ה יח) משום דנפתלי על מרומי שדה, שהיה מתרעם זבולן על חלקו לאחי נתת שדות וכרמים וכו':
the treasures: Heb. וּשְׂפֻנֵי An expression meaning a covering, as it is said,“And he covered (וַיִּסְפֹּן) the house” (I Kings 6:9); and, וְסָפֻן בָאֶרֶז, which the Targum renders as: “And it was covered with a covering of cedar” (I Kings 7:3). Another explanation: they will call people to the mountain: Through Zebulun’s commerce, merchants of the world’s nations will come to his land. Now Zebulun is located at the border, so these merchants will say, “Since we have taken so much trouble to reach here, let us go to Jerusalem and see what the God of this nation is like and what they do.” And they see all Israel worshipping one God and eating one kind of food [i.e., only what is permissible to them, and they will be astonished], because [among] the nations, the deity of one is not like the deity of another, and the food of one is not like the food of another. So they will say, “There is no nation as worthy as this one!” Consequently, they will convert to Judaism there, as our verse says,“there, they will offer up righteous sacrifices” [and all of this will be due to Zebulun’s commerce]. — [Sifrei 33:19] ושפני: לשון כסוי, כמו שנאמר (מ"א ו, ט) ויספון את הבית, (שם ז, ג) וספון בארז, ותרגומו ומטלל בכיורי ארזא. דבר אחר עמים הר יקראו על ידי פרקמטיא של זבולן, תגרי אומות העולם באים אל ארצו, והוא עומד על הספר והם אומרים הואיל ונצטערנו עד כאן נלך עד ירושלים ונראה מה יראתה של אומה זו ומה מעשיה, והם רואים כל ישראל עובדים לאלוה אחד ואוכלים מאכל אחד לפי שהגוים אלוהו של זה לא כאלוהו של זה, ומאכלו של זה לא כמאכלו של זה, והם אומרים אין אומה כשרה כזו ומתגיירין שם, שנאמר שם יזבחו זבחי צדק:
for they will be nourished by the abundance of the seas: Zebulun and Issachar [will be nourished], that is to say, the sea will lavish them with wealth. כי שפע ימים יינקו: זבולן ויששכר הים נותן להם ממון בשפע:
20And of Gad he said: "Blessed is He Who grants expanse to Gad; he dwells like a lion, tearing the arm [of his prey, together] with the head. כוּלְגָ֣ד אָמַ֔ר בָּר֖וּךְ מַרְחִ֣יב גָּ֑ד כְּלָבִ֣יא שָׁכֵ֔ן וְטָרַ֥ף זְר֖וֹעַ אַף־קָדְקֹֽד:
Blessed is He Who grants expanse to Gad: This teaches us that Gad’s territory extended far eastward. — [Sifrei 33:20] ברוך מרחיב גד: מלמד שהיה תחומו של גד מרחיב ועולה כלפי מזרח:
He dwells like a lion: Because Gad was near the border, he is therefore compared to lions, for all those who are located near the border must be mighty [like lions, in order to protect themselves from attack]. — [Sifrei 33:20] כלביא שכן: לפי שהיה סמוך לספר לפיכך נמשל כאריות שכל הסמוכים לספר צריכים להיות גבורים:
tearing the arm [of his prey, together] with the head: Anyone slain by the Gadites could be readily identified: they used to cut off the head together with the arm in one blow. — [Jonathan Ben Uziel] וטרף זרוע אף קדקד: הרוגיהן היו נכרין, חותכים הראש עם הזרוע במכה אחת:
21He saw the first portion for himself, because there, the portion of the lawgiver is hidden. And he came at the head of the people; he did what is righteous for the Lord, and what is lawful with Israel." כאוַיַּ֤רְא רֵאשִׁית֙ ל֔וֹ כִּי־שָׁ֛ם חֶלְקַ֥ת מְחֹקֵ֖ק סָפ֑וּן וַיֵּ֨תֵא֙ רָ֣אשֵׁי עָ֔ם צִדְקַ֤ת יְהֹוָה֙ עָשָׂ֔ה וּמִשְׁפָּטָ֖יו עִם־יִשְׂרָאֵֽל:
He saw the first portion for himself: He saw fit to take for himself territory in the land of Sihon and Og, whose land was the beginning (רֵאשִׁית) of the conquest of the Land. וירא ראשית לו: ראה ליטול לו חלק בארץ סיחון ועוג, שהיא ראשית כבוש הארץ:
because there, the portion of the lawgiver is hidden: For Gad knew [through Divine transmission,] that within his territory would be contained a portion of the field designated for the burial of“the lawgiver,” namely Moses. — [Sotah 13b] כי שם חלקת מחקק: כי ידע אשר שם בנחלתו חלקת שדה קבורת מחוקק והוא משה:
of the lawgiver: That portion [of the field, where Moses was buried,] was hidden (סָפוּן) and concealed from every creature, as it is said, “And no man knows his burial place” (Deut. 34:6). ספון: אותה חלקה ספונה וטמונה מכל בריה, שנאמר (לקמן לד, ו) ולא ידע איש את קבורתו:
And he came: i.e., Gad came. ויתא: גד:
at the head of the people: The Gadites marched before the armed forces in the conquest of the Land, because the Gadites were powerful, and so it is said [of them], “Pass over, armed, before your brothers” (Deut. 3:18). ראשי עם: הם היו הולכים לפני החלוץ בכבוש הארץ לפי שהיו גבורים, וכן הוא אומר (דברים ג, יח) ואתם תעברו חלוצים לפני אחיכם וגו':
He did what is righteous for the Lord: Because the Gadites substantiated their words, keeping their promise to cross the Jordan [and remain there to help their brothers] until Israel had conquered and divided [the Land among the tribes]. Another explanation: And he came-And Moses came. [Similarly, the remaining clauses:] “At the head of the people,” and “He did what is righteous for the Lord,” also refer to Moses. — [Sifrei 33:21] צדקת ה' עשה: שהאמינו דבריהם ושמרו הבטחתם לעבור את הירדן עד שכבשו וחלקו. דבר אחר ויתא משה ראשי עם. צדקת ה' עשה. על משה אמור:
Tehillim: Psalms Chapters 72 - 76
• Hebrew text
• English text
Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded1
FOOTNOTES
1.David composed this psalm at the end of his lifetime.
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
FOOTNOTES
1.Their death is not protracted by illness and misery(Radak).
2.To the way of the wicked (Rashi).
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.Chopping wood for the construction of the Temple (Metzudot).
3.Pharaoh and his chieftains
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
FOOTNOTES
1.Our ancestors.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
FOOTNOTES
1.Jerusalem.
2.When the wicked are punished for being angry with Israel, Israel acknowledges God (Metzudot).
Tanya: Iggeret HaKodesh, end of Epistle 21
• English Text (Lessons in Tanya)
• Hebrew Text
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Wednesday, Tishrei 14, 5778 · October 4, 2017
Today's Tanya Lesson
Iggeret HaKodesh, end of Epistle 21
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
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The reason given until this point for dividing one’s annual pledges into weekly or at least monthly payments, was the quality of alacrity in performing a mitzvah. The Alter Rebbe now adds two further reasons for not deferring frequent payments to one consolidated contribution at the end of the year: (a) every single act of tzedakah refines the soul of the donor; (b) every single act of tzedakah brings about a Supernal Union in the Sefirot and Partzufim.1
אך גם זאת מצאנו ראינו בעבודת הצדקה מעלה פרטית גדולה ונפלאה, אין ערוך אליה
Indeed, in the service of charity we have also found and noted a particularly great and incomparably wondrous virtue,
As explained above, in Iggeret HaKodesh, Epistle XII, the “act of charity” (maaseh hatzedakah) remains steadily within the conventional limits set by one’s natural inclination. In the case of the “service of charity” (avodat hatzedakah), by contrast, the individual serves G‑d by toiling, refining himself and excelling himself, until he is able to be charitable in a manner that leaps above and beyond his custom and nature.
The Alter Rebbe now teaches that even if the amount one gives is not out of the ordinary, nevertheless, if it is given with great frequency, this too qualifies as divine service, —
להיות מעשה הצדקה נעשית בפעמים רבות
when the act of charity is performed numerous times,
The Alter Rebbe is referring here not to one’s annual pledge but to the actual giving of the numerous increments which add up to its total amount, —
וכל המרבה הרי זה משובח
and whoever does so frequently is praiseworthy,
ולא בפעם אחת ובבת אחת, גם כי הסך הכולל אחד הוא
rather than at one time and all at once, even when the total sum is the same. Even then, it is far preferable to give the same amount over a longer period on numerous occasions,׳—
כמו שכתב הרמב״ם ז״ל, בפירוש המשנה ששנו חכמים ז״ל: והכל לפי רוב המעשה
as R. Moses Maimonides, of blessed memory, wrote in his commentary on the [following] mishnah2 taught by the Sages,3 of blessed memory: “And everything is [judged] according to the multiplicity of action,” as opposed to the stature of the deed.
On this mishnah the Rambam explains that though a one-time donation of (say) a thousand4 gulden is truly praiseworthy, the trait of benevolence does not thereby become embedded within the donor’s psyche to the same extent as it would if he would give these same thousand coins one at a time.
והנה, מלבד כי הרמב״ם ז״ל ביאר היטב טעמו ונימוקו: כדי לזכך הנפש על ידי רבוי המעשה
Now, apart from the underlying reason [for this] that R. Moses Maimonides, of blessed memory, clearly explained, viz., “in order to refine the soul by means of the multiplicity of action,”
הנה מקרא מלא דיבר הכתוב: פעולת צדקה לחיים
an explicit verse in Scripture states that “the effect of tzedakah is for life.”
In his Notes and Emendations at the conclusion of [the Hebrew edition of] Tanya, the Rebbe refers the reader to the following two verses: In Mishlei 10:16 we find, פעולת צדיק לחיים — “The effect of a tzaddik is for life,” and in Mishlei 11:11 we find, כן צדקה לחיים — “So is tzedakah for life.” Accordingly, the Rebbe notes that the Alter Rebbe’s citation of the three words פעולת צדקה לחיים (“the effect of tzedakah is for life”) as part of “an explicit verse” is problematic.
Seemingly, this difficulty could be resolved by interpreting thus: Since “the effect of a tzaddik” is tzedakah (in the spirit of the verse,5 “G‑d is a ‘tzaddik’: He loves acts of tzedakah”), the verse which states that “the effect of a tzaddik is for life” in fact seeks to imply that “the effect of a tzaddik — viz., tzedakah — is for life.”
From the comment of the Rebbe, however, it is apparent that this interpretation is unsatisfactory, for surely “an explicit verse” should be explicit, without resort to interpretation.
דהיינו, שפעולתה וסגולתה: להמשיך חיים עליונים מחיי החיים, אין סוף ברוך הוא
This means, the effect and mystical consequence [of tzedakah] is to elicit and draw down supernal life from the Fountainhead of Life (lit., “from the Life of life”), the blessed Ein Sof,
לארץ החיים
to the Land of Life, i.e., to Malchut of Atzilut.
The Sefirah of Malchut in the World of Atzilut is known as the “Land of Life” because (relative to the more “heavenly” levels) it is the lowest level within that World. It is known as the “Land of Life” because it provides life to all the created beings of the three lower Worlds of Beriah, Yetzirah and Asiyah.
The effect of tzedakah, then, is to draw down life-giving Divine energy into the recipient (or “feminine”) attribute called Malchut of Atzilut. The source of this life (the “Fountainhead of Life”) is called Za, which is the last level within the worlds that are Ein Sof, or infinite. The name Za is an acronym of the initials (ז״א) of זעיר אנפין, i.e., the bracket of six masculine middot, or emotive attributes of Atzilut. (This yichud of masculine and feminine middot is the “Supernal Union” spoken of below.)
היא שכינת עוזינו, שעליה נאמר: ואתה מחיה את כולם
[The Land of Life, i.e., Malchut of Atzilut] is the Shechinah which gives us strength,i.e., the Divine Presence that animates and fortifies created beings, of which it is said,6 “And You animate them all.”
The word אתה (“You”) alludes to the Sefirah of Malchut (the source of G‑d’s creative speech) in the World of Atzilut, for its spelling indicates all the letters from alef to tav, from the first letter of the alphabet to the last, while its letter hei, numerically equivalent to five, alludes to the five organs of verbal articulation, the source of the letters.7
והיא סוכת דוד הנופלת עד עפר
[The Shechinah] is identified with8 “the sukkah of David that has fallen” down to the very dust, during the time of exile.9
וכמאמר רז״ל: גלו לאדום, שכינה עמהם כו׳
As our Sages, of blessed memory, taught:10 “When [the Jewish people] were exiled to Edom,the Shechinah went with them...”
Accompanying them in all their wanderings throughout this last and lowest exile of ours, the Shechinah has thereby been humbled down to the lowest depths. At a time like this, acts of tzedakah can reinvigorate it with the infinite life that they elicit from the Fountainhead of Life, the Ein Sof.
כי באתערותא דלתתא, להחיות רוח שפלים, דלית ליה מגרמיה כלום, אתערותא דלעילא
[Tzedakah has this effect] because the arousal [which man initiates] from below, to revive the spirit of the humbled (i.e., the pauper) “who has nothing at all of his own,” elicits an arousal from Above,
The quoted phrase describing the poor is advisedly borrowed from the Kabbalists’ description of the Shechinah as the Sefirah (viz., Malchut of Atzilut) which11 “has nothing at all of its own, but what is given to it by others,” i.e., by the higher Sefirot. The similar phrase quoted above thus highlights the fact that mortal man’s charitable initiative in reviving the spirits of his poor neighbor does not merely echo or parallel the “charity” with which the Ein Sof revives the humbled Shechinah: it quite literally activates it.
Tzedakah, then, draws down life from the Fountainhead of Life to the Sefirah of Malchut of Atzilut, which is also known as the Land of Life, —
ובפרט בהתנדב עם, להחיות יושבי ארץ החיים ממש
especially when people offer voluntarily to sustain the inhabitants of the actual Land of Life, for Eretz Yisrael, the geographical Land of Life, corresponds to the heavenly Land of Life,12 viz., Malchut ofAtzilut.
ודי למבין
This will suffice for those who understand.
וכל משכיל על דבר גדול ונפלא כזה
Now whoever is enlightened as to so great and wondrous a matter, i.e., the cosmic dynamic traced above, whereby an act of tzedakah draws down Supernal life from the blessed Ein Sof to animate the exiledShechinah,
ימצא טוב טעם ודעת כמה גדולים דברי חכמים ז״ל, שאמרו: הכל לפי רוב המעשה
will discover and appreciate how profound are the words of the Sages, of blessed memory, when they said,13 “Everything is [judged] according to the multiplicity of action.”
דהיינו מעשה הצדקה הנעשה בפעמים רבות, להמשיך חיים עליונים, ליחד יחוד עליון, פעמים רבות
This refers to the act of charity which is performed numerous times, thereby eliciting the supreme [form of] life, i.e., life that derives from the infinite Fountainhead of Life, by repeatedly bringing about the Supreme Unification of Kudsha Brich Hu and His Shechinah.
Every act of tzedakah draws Kudsha Brich Hu and Ein Sof downward to His Shechinah, down into the lowest levels of this world.
והיינו נמי כעין מה שכתב הרמב״ם: לזכך הנפש
This is also similar to what Maimonides wrote in praise of the repeated giving of tzedakah: “to refine the soul (nefesh).”
These words allude as well to the Supreme Unification that is thereby effected in the worlds above.
כנודע מזוהר הקדוש, דשכינה נקראת נפש, כי היא חיינו ונפשנו
For, as is known from the sacred Zohar,14 the Shechinah is called nefesh (“Soul”), because it is our life and our soul,
וכתיב: כי שחה לעפר נפשנו
as in the phrase,15 “Our Soul is stooped to the dust,” which alludes to the descent of the Shechinah into exile.
ולכן אמרו רז״ל: גדולה צדקה שמקרבת את הגאולה
And that is why our Sages, of blessed memory, said,16 “Great is charity, for it brings the Redemption near,”
להקימה מעפר מעט מעט
by raising [the Shechinah] from the dust by gradual stages with every act of tzedakah,
עד כי יבא שילה
“until17 Shiloh will come”18 — i.e., until Mashiach comes,19 at which time the Shechinah will be reinstated to its pristine height.
Appendix to Epistle 21
The Tzemach Tzedek20 asks the following question: Why do our Sages find it necessary to point out that21“Each and every coin [that a Jew gives for charity] adds up to a large sum,” when in point of fact, whenever a Jew gives even a single coin for charity he is performing a mitzvah commanded in the Torah?
Thus, for example,22 “R. Elazar would give a coin to a poor man, and then pray, for it is written,23 ‘Through tzedek will I behold Your Countenance’” — and tzedek (“righteousness”) is closely related to tzedakah(“charity”). The giving of a single coin thus constitutes a mitzvah worthy of reward, for if24 “G‑d does not withhold the reward of any creature, even for words fitly spoken,” He surely rewards the fulfillment of a fully-fledged commandment ordained by the Torah. This applies especially to the mitzvah of tzedakah, which is25“equivalent to all the other mitzvot.” Thus, too, the Rambam writes26 that this commandment should be observed even more scrupulously than all other positive commandments. Moreover,27 “Israel will be redeemed [from exile] only by virtue of their acts of charity.” Indeed, G‑d Himself praises Abraham for his charitable conduct,28 which he also taught to his children after him.
Considering, then, the sublime status of every single act of tzedakah, why do the Sages find it necessary to stress that all the individual coins contributed accumulate to total a large sum?
This would suggest, the Tzemach Tzedek goes on to say, that though the reward for one large contribution is greater, our Sages seek here to reassure us that even modest increments add up and become equally worthy of this superior reward.
On the other hand, the very need for this reassurance would lead one to believe that giving one lump sum is superior to making smaller, periodic payments. It will be recalled, however, that the Rambam demurs, noting that “everything is [judged] according to the multiplicity of action” (as opposed to the stature of the deed), so that a generous one-time donation of (say) a hundred gulden is less praiseworthy than a hundred instances of giving one coin at a time.
(And here the Tzemach Tzedek quotes the entire text of our above letter of the Alter Rebbe, with all its explanations on both the revealed and the esoteric planes of the Torah, to demonstrate the superiority of piecemeal giving.) Does this not conflict with the attitude that leads the Sages to go as far as seeking a proof-text to reassure us that many individual coins may be considered to be as valuable as one large sum?
The Tzemach Tzedek goes on to ask another question. The Gemara and the halachic codifiers determine that the mitzvah of tzedakah is properly fulfilled only if one gives a certain mini-mum — not less than a tenth of one’s earnings. Accordingly, if one made numerous charitable contributions, then even though on each such occasion he effected a Supernal Union and drew down Supreme Life to this world, he nevertheless did not perform the mitzvah (in its most complete form) unless he tithed. Conversely, if he gave a tenth or a fifth of his earnings at one time, and thereby brought about a Supernal Union only once, he nevertheless fulfilled the mitzvah properly. How can this be? Why should he be deemed to have fulfilled his obligation better than his friend, whose repeated charitable activity (though totalling less than a tithe) recharged this world with renewed spiritual energy on so many occasions?
In order to resolve this, the Tzemach Tzedek introduces two themes which he expounds at length, but which will be mentioned here only briefly.
(a) In one of the Kabbalistic schemes (אי״ק בכ״ר) by which the letters of the Holy Tongue may be arranged, the alphabet is divided into sets of three letters each. In the first set, the first letter is alef (numerically equivalent to one), the second letter is yud (numerically equivalent to ten), and the third letter is kuf (numerically equivalent to one hundred). The three letters of the second set are beit (two), kaf (twenty), and resh (two hundred). The alphabet goes on in this vein.
These numbers allude to different degrees of divine effluence that may be drawn down to this world. The degree of spirituality that is alluded to by the letter yud is ten times greater than that alluded to by the letter alef;the degree of spirituality alluded to by the letter kuf is ten times greater than the degree of spirituality alluded to by the letter yud; and so on, to one thousand and ten thousand.
In terms of the Sefirot, single digits denote the emotive attributes (the Divine middot), double digits denote the intellective attributes (the Divine mochin), hundreds designate the level of Divinity that transcends Divine intellect, while thousands and tens of thousands respectively denote the levels of Divinity known as Ratzon (“the Divine Will”) and Taanug (“Delight”). In terms of the levels of the soul within an individual Jew, the five classes of numbers correspond to the five soul-levels called (in ascending order) Nefesh, Ruach, Neshamah, Chayah and Yechidah.
Using this numerical scheme of the Hebrew letters, the Tzemach Tzedek explains that by giving tzedakah in a single-digit amount one is only able to illuminate this lowly world with the level of spirituality that is alluded to by a single-digit number, while when one gives a double-digit amount one draws down an illumination that is alluded to by double-digit numbers. And so on, when one gives in the hundreds, thousands and tens of thousands: the larger the amount, that much greater is the commensurate spirituality that is drawn down.
(b) The second theme introduced by the Tzemach Tzedek explains how tzedek (צדק — “righteousness”), which derives from the Sefirah of Malchut, is transformed into tzedakah (צדקה — “charity”) by the addition of the letter hei, and thereby elevated. The added letter hei, numerically equivalent to five, represents the five degrees of Supernal Kindness (ה׳ חסדים).
To revert now to the two manners of giving tzedakah described above. At first glance one is tempted to say that they are entirely different, each possessing a quality that the other lacks. For on the one hand, a person who gives away a hundred gold coins at a time draws down a flow of Divine illumination from the lofty level of “one hundred,” while his friend who gives only a few coins at a time brings down the Divine effluence from no higher than the single-digit level of holiness.
Nevertheless, though the latter and lesser illumination is indeed elicited on each such occasion, even a hundred such occasions are outshone by the brilliant light that derives from a higher level. For relative to higher degrees of holiness, all lower degrees are considered as naught. (Thus, for example, speaking of the hierarchies of angels, it is written that the “horns of the Chayot HaKodesh” are superior to all the inferior levels of angels.)
Likewise,29 “There are those who earn their World [to Come] in a single hour.” One hour of repentance as earnest and intense as the repentance experienced by R. Elazar ben Durdaya, surpasses the lifelong divine service of a veritable tzaddik, with all his daily love and awe of G‑d. For the sheer power and drive of such repentance reaches up and draws down spiritual energy from a far superior source.
We might therefore be tempted to conclude that one can accomplish more by giving tzedakah in one lump sum, because of its qualitative superiority, than in many increments. Besides, since by giving less than a tithe in many increments one has not fully discharged his obligation, it would appear that there is something lacking in the total sum that he was to give.
How, then are we to understand the Alter Rebbe’s teaching, based on the Rambam, that giving a hundred single coins on a hundred occasions is superior and more worthy of reward than giving them all at once?
The Tzemach Tzedek resolves this in the light of the above-quoted teaching of our Sages that30 “Each and every coin [that a Jew gives for charity] adds up to a large sum.” I.e., his one hundred individual gifts of one coin all accumulate together when he gives the hundredth coin. His cumulative giving can thus draw down spiritual energy from a “triple-digit” source, just as if he had given away all his coins at once. With his modest but steady giving, this unspectacular donor has succeeded in earning both the quantity of the repeated deed (by effecting an oftrepeated Supernal Union) and the quality of the one-time deed (by drawing down illumination from a superior source).
This, concludes the Tzemach Tzedek, is a wondrous and unique characteristic of the mitzvah of tzedakah. The earlier hundred-time or thousand-time gifts do not dissipate; rather, as they accumulate, they are compounded with the later gifts until they ultimately produce one powerful hundredfold or thousandfold mitzvah.
In this light the AriZal interprets the verse,31 וצדקתו עומדת לעד — “and his righteousness (or charity) endures forever”: The spiritual impression (the “letter”) that is inscribed in the Supernal worlds by the mitzvah of tzedakahoutlasts the “letters” inscribed by the performance of any other mitzvah.
In summary: The quantitative and qualitative benefits of giving tzedakah in many increments thus enable one to appreciate the teaching of Rambam afresh.
***
The Tzemach Tzedek now proceeds to consider the above-quoted ruling of the author of Levushei Serad.32
Though the Tzemach Tzedek quotes this sage with regard to practice, he himself goes only as far as to say that the last coin in the series grants its giver the merit and the reward of having given the entire amount all at once. The Levushei Serad goes further: On every single occasion that one gives a coin (from the total of a hundred coins that he had decided to give) it is considered as if he had given that total all at once. He argues as follows. This individual had in fact wanted to give the whole amount, but divided it into increments only because he sought to gratify his Maker. Hence, whenever he gives part of it, it is as if he had given the sum of one hundred, one hundred times!
The difference in their opinions could well be understood as follows.
The Tzemach Tzedek discusses the effects of tzedakah in terms of the resultant Supernal Union, and this is accomplished only through one’s actual deed, not through his intent; in point of fact, the larger amount was given only once. The Levushei Serad, by contrast, speaks in terms of the resultant Divine gratification, and this is accomplished through one’s intent as well. Hence, since the donor’s intent as he gives each coin is ultimately to give the entire amount, it follows that the delight he causes his Maker results from each of his smaller gifts as well.
However, as mentioned earlier,33 the Rebbe understands the above letter of the Alter Rebbe as follows: Since the Alter Rebbe discusses the “multiplicity of action” as a continuation of the theme of alacrity, it is obvious that when he recommends that charity be given weekly or monthly, he means thereby to hasten the giving and not delay it. The quality of alacrity obviously outweighs even that of giving in increments, if the latter policy will delay one’s donation. Surely, the hungry recipient or the charitable organization needs to be helped without delay.
The policy of giving in small increments can thus be followed only in a situation such as that which the Levushei Serad posits: If one has a large amount to give on a given day, he should not give the entire amount at once, but rather should give it a little at a time. In this way he has given the entire amount by the end of the day, but has also managed in the course of the day to practice charity many times over.
This will of course be workable only when one’s contributions are not going directly to a poor person on the same day. And, as the Rebbe pointed out above, this was the case with the periodic collections for the Kollel Chabad fund which occasioned Epistle 21.
| FOOTNOTES | |
| 1. |
With regard to the possibility that the Alter Rebbe may be meaning to indicate that one should not give a large amount of tzedakah at the very beginning of the year, the Rebbe notes the following:“
According to this logic the Alter Rebbe is directing that the entire amount should not be given in Tishrei [at the beginning of the year] but only one-twelfth, while the remainder is held back, and no more than one-twelfth given each month thereafter! And this immediately follows his explanation of the praiseworthy quality of prompt performance!“
It is thus self-evident that the Alter Rebbe intends that one should act thus only if it in no way at all conflicts with giving at the earliest possible opportunity and with alacrity. It is also obvious, considering the reason given, that this applies equally to all charities, not only that of the Land of Israel.“
In addition to Maimonides’ above-quoted observation in his Commentary on the Mishnah [that the Mishnah speaks not of the amount of the deed but of the frequency of the deed], this is moreover stated as a legal directive in Levushei Serad, Hilchot Tzedakah 113:215, which is quoted in the discourse beginning LeHavin ... Kol Perutah. (See this separately-published maamar, in which the Tzemach Tzedek discusses all the above at length.)“
It would seem that the Alter Rebbe’s explanation (and this letter in general) relates specifically to the money that was collected for the Kollel, for the following reason: In those days it was conveyed to the Holy Land by a special messenger once a year (having been collected from the various towns only once in many months), as mentioned in many letters of the Rebbeim. This being so, the question naturally arises: What benefit could there possibly be in giving it weekly to a local collector? In this letter, therefore, the Alter Rebbe explains the twofold benefit: (a) promptness; (b) the frequency of the deed.”
|
| 2. | Note of the Rebbe: “...And more briefly, as a point of law, in Hilchot Deot 1:7.” |
| 3. | Avot 3:15. |
| 4. | Note of the Rebbe: “The Tzemach Tzedek (loc. cit.) quotes the variant reading of R. Ovadiah of Bartenura: ‘One hundred.’” |
| 5. | Tehillim 11:7. |
| 6. | Nechemiah 9:6. |
| 7. | Note of the Rebbe: “See above, Shaar HaYichud VehaEmunah, end of ch. 2.” |
| 8. | Siddur Tehillat HaShem, p. 93. |
| 9. | Note of the Rebbe: “...Especially so during ikvot Meshicha [i.e., the generation at the end of the exile, which can hear the approaching ‘footsteps of Mashiach’]; see Iggeret HaKodesh, end of Epistle IX.” |
| 10. | Megillah 29a (according to the text of Ein Yaakov), quoted above in the first part of Tanya, end of ch. 17. |
| 11. | Cf. Zohar I, 249b. |
| 12. | Note of the Rebbe: “Iggeret HaKodesh, end of Epistle VIII.” |
| 13. | Avot 3:15. |
| 14. | See Zohar Chadash, Ruth 84a. |
| 15. | Tehillim 44:26. |
| 16. | Bava Batra 10a. |
| 17. | Bereishit 49:10. |
| 18. | Note of the Rebbe: “This unusual conclusion, ‘Until Shiloh will come’ (cf. the conclusion of ch. 36, et al.), becomes clear in the light of the teaching of the Zohar (I, 237b) on this verse: ‘In another place..., but here the Shechinah will arise....’” |
| 19. | Onkelos and Rashi on Bereishit 49:10, based on Sanhedrin 98b. |
| 20. | Or HaTorah — Inyanim U’Maamarei Razal, p. 40. |
| 21. | Bava Batra 9b. |
| 22. | Ibid. 10a. |
| 23. | Tehillim 17:15. |
| 24. | Bava Kama 38b. |
| 25. | Bava Batra 9a. |
| 26. | Hilchot Matnot Aniyim 10:1. |
| 27. | Shabbat 139a. |
| 28. | Bereishit 18:19. |
| 29. | Avodah Zarah 10b. |
| 30. | Bava Batra 9b. |
| 31. | Tehillim 111:3. |
| 32. | See footnote 24, above. |
| 33. | See footnote 24, above. |
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Negative Commandment 64
Testing G‑d
"Do not test the L-rd, your G‑d"—Deuteronomy 6:16.
Once a prophet has been established as a true prophet – either through accurately forecasting the future on several occasions, or through the testimony of another established prophet – it is forbidden to further test or doubt his words.
Full text of this Mitzvah »
Testing G‑d
Negative Commandment 64
Translated by Berel Bell
The 64th prohibition is that we are forbidden from testing His promises and warnings (exalted be He), that He has promised or warned us through His prophets. This would be done by doubting his words once we know that the one who has spoken to us is truly a prophet.1
The source of this commandment is G‑d's statement,2 "Do not test G‑d your Lord as you tested Him in Massah."
FOOTNOTES
1.See Hilchos Yesodei HaTorah Ch. 7-10 regarding how to recognize a true prophet.
2.Deut. 6:16.
Positive Commandment 8
Emulating G‑d
"And walk in His ways"—Deuteronomy 28:9.
We are commanded to emulate G‑d's ways. As the Midrash explains, "Just as G‑d is merciful, you should be merciful; just as G‑d is gracious, you should be gracious; G‑d is righteous, you too should be righteous; G‑d is pious, you too should be pious."
Full text of this Mitzvah »
Emulating G‑d
Positive Commandment 8
Translated by Berel Bell
The 8th mitzvah is that we are commanded to emulate G‑d, blessed be He, to the best of our ability.
The source of this commandment is G‑d's statement (exalted be He),1 "And you shall walk in His paths."
This commandment is repeated in the verse,2 "To walk in all his ways." This is explained in the words of the Sifri3: "Just as G‑d is called merciful, so too, you must be merciful. Just as G‑d is called kind, so too, you must be kind. Just as G‑d is called righteous, so too, you must be righteous. Just as G‑d is called pious, so too, you must be pious."
This commandment is also repeated in the verse,4 "Walk after G‑d your Lord." This too is explained5 as emulating the good deeds and fine attributes which are used to allegorically describe G‑d (exalted be He), Who is immeasurably exalted over everything.
FOOTNOTES
1.Deut. 28:9.
2.Deut. 11:22.
3.Parshat Eikev.
4.Deut. 13:5.
5.Sotah 14a: "Just as G‑d clothes the naked, ... so too, you must clothe the naked. Just as G‑d visits the sick, ... so too, you must visit the sick. Just as G‑d comforts mourners, ... so too, you must comfort mourners."
Positive Commandment 6
Clinging to the Sages
"And cleave to Him"—Deuteronomy 11:22.
We are instructed to mingle with the sages and interact with then whenever possible: join in their meals, do business with them, etc. This way we will learn from their ways and come to adopt their true beliefs.
The verse tells us to "cleave" to G‑d—but is it possible to cleave to G‑d who is likened to a consuming fire? Rather this means that we must cleave to Torah scholars.
Full text of this Mitzvah »
Clinging to the Sages
Positive Commandment 6
Translated by Berel Bell
The 6th mitzvah is that we are commanded to be close to the wise and to associate with them. We should constantly be close to them and to be with them in all possible ways of friendship, such as eating, drinking and doing business, in order to thereby succeed in emulating their actions and knowing from their words the true way of looking at things.
The source of this commandment is G‑d's statement (exalted be He),1 "And cling to Him." This commandment is repeated,2 "To Him you shall cling," and is explained in the words of the Sifri: "Cleave to the Sages and their students."
Our Sages also derived from the verse, "To Him you shall cling," that one must marry the daughter of a talmid chacham, marry one's daughter to a talmid chacham, give benefits to talmidei chachamim and to do business with them. Our Sages say3 "Is it possible for a person to cling to the Divine Presence, when the verse says,4 'G‑d your Lord is [like] a consuming fire'?! Rather, whoever marries the daughter of a talmid chacham [is considered to have cleaved to the Divine Presence]."
FOOTNOTES
1.Deut. 11:22.
2.Deut. 10:20.
3.Ketubot 111b.
4.Deut. 4:22.
Positive Commandment 206
Loving Our Fellow
"Love your fellow as yourself"—Leviticus 19:18.
We are commanded to love and care for our fellow Jew as we love and care for ourselves. We should treasure our fellow and his possessions as we treasure our own. Whatever I wish for myself, I wish also for my fellow; and whatever I dislike for myself, I should also not want to befall him.
Full text of this Mitzvah »
Loving Our Fellow
Positive Commandment 206
Translated by Berel Bell
The 206th mitzvah is that we are commanded to love each other as we love ourselves. I should have mercy for and love my brother as faithfully as I love and have mercy for myself. This applies to his financial and physical state, and whatever he has or desires. What I want for myself I should want for him, and whatever I don't want for myself or my friends, I shouldn't want for him.
The source of this commandment is G‑d's statement,1 "You must love your neighbor as [you love] yourself."
FOOTNOTES
1.Lev.19:18.
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123
Not to remove the meat of the Paschal sacrifice from the company [in which it is being eaten], as [Exodus 12:46] states: "Do not remove [any of the meat] from the house...."קכג
שלא להוציא מבשר הפסח מן החבורה, שנאמר "לא תוציא מן הבית" (שמות יב,מו).
124
Not to allow any of the remaining portions of the meal offerings to leaven, as [Leviticus 6:10] states: "It shall not be baked as leaven. Their portion...."קכד
שלא לעשות שיירי מנחות חמץ, שנאמר "לא תיאפה חמץ, חלקם" (ויקרא ו,י).
125
Not to eat the meat of the Paschal sacrifice raw or boiled in water, as [Exodus 12:9] states: "Do not eat from it raw or boiled in water."קכה
שלא לאכול בשר הפסח נא ומבושל, שנאמר "אל תאכלו ממנו נא, ובשל" (שמות יב,ט).
126
Not to feed the meat of the Paschal sacrifice to a resident alien, as [Exodus 12:45] states: "No temporary resident or hired worker may eat from it."קכו
שלא להאכיל בשר הפסח לגר תושב, שנאמר "תושב ושכיר, לא יאכל בו" (שמות יב,מה).
127
Not to feed the meat of the Paschal sacrifice to an uncircumcised male, as [Exodus 12:48] states: "No uncircumcised person may eat of it."קכז
שלא יאכל הערל בשר הפסח, שנאמר "כל ערל, לא יאכל בו" (שמות יב,מח).
128
Not to feed the meat of the Paschal sacrifice to an apostate Jew, as [Exodus 12:43] states: "No outsider may eat from it." This refers to a Jew who has become assimilated among the gentiles and serves false gods, as they do. He must not partake [of the Paschal sacrifice].קכח
שלא להאכיל בשר הפסח לישראל שנשתמד, שנאמר "כל בן נכר, לא יאכל בו" (שמות יב,מג); כלומר, ישראל שנלווה לבני נכר ועבד עבודה זרה כמותם לא יאכל בו.
129
For a person who became ritually impure not to partake of consecrated foods, as [Leviticus 6:20] states: "And a soul who partakes of the meat of the peace sacrifice while he is impure...."קכט
שלא יאכל אדם שנטמא קודשים, שנאמר "והנפש אשר תאכל בשר, מזבח השלמים אשר לה', וטומאתו, עליו" (ויקרא ז,כ).
130
Not to partake of consecrated foods that have contracted ritual impurity, as [Leviticus 7:19] states: "Meat that has touched any impurity shall not be eaten."קל
שלא לאכול מן הקודשים שנטמאו, שנאמר "והבשר אשר ייגע בכל טמא, לא ייאכל" (ויקרא ז,יט).
131
Not to eat sacrificial meat that has remained past the limits allotted for its consumption, as [Leviticus 19:8] states: "One who eats it shall bear his guilt,... his soul will be punished by karet."קלא
שלא לאכול נותר, שנאמר "ואוכליו עוונו יישא . . . ונכרתה הנפש ההיא, מעמיה" (ויקרא יט,ח).
132
Not to eat piggul, as [Leviticus 7:18] states: "It will not be accepted for him. Instead, it will be considered as piggul. Any person who eats it will bear his guilt." This sin is punishable by karet.קלב
שלא לאכול פיגול, שנאמר "המקריב אותו לא ייחשב לו, פיגול יהיה; והנפש האוכלת ממנו, עוונה תישא" (ויקרא ז,יח); והוא בכרת.
133
For an unauthorized person not to partake of the terumot,1as [Leviticus 22:10] states: "No unauthorized person shall eat it."קלג
שלא יאכל זר תרומות, שנאמר "וכל זר, לא יאכל קודש" (ויקרא כב,י).
134
For even a tenant or a hired worker employed by a priest not to partake of terumah, as [Leviticus 22:10] states: "A tenant of a priest or [his] hired worker shall not eat the holy [food]."קלד
שלא יאכל אפילו תושב כוהן ושכירו תרומה, שנאמר "תושב כוהן ושכיר, לא יאכל קודש" (ויקרא כב,י).
135
For an uncircumcised person not to partake of terumah or other consecrated foods. This concept was derived from a gezerah shavah and is not explicitly mentioned in the Torah. [Nevertheless,] based on the oral tradition, the prohibition against an uncircumcised person partaking of consecrated foods is considered as a [prohibition of] the Torah itself and not a decree of the Sages.2קלה
שלא יאכל ערל תרומה, והוא הדין לשאר קודשים. .ודבר זה לימדו הכתוב מן הפסח בגזירה שווה, ואינו בפירוש מן התורה; ומפי השמועה למדו שאיסור ערל בקודשים מגופי תורה, ואינו מדברי סופרים.
136
For a priest who is impure not to partake of terumah, as [Leviticus 22:4] states: "Any of your descendants... shall not eat from the consecrated foods."3קלו
שלא יאכל כוהן טמא תרומה, שנאמר "איש מזרעך . . . בקודשים לא יאכל" (ראה ויקרא כא,יז; ויקרא כב,ד).
137
For a chalalah not to partake of consecrated foods, neither terumah, nor the breast and the shankbone [given to the priest], as [Leviticus 22:12] states: "When a priest's daughter marries an unauthorized person, she shall not eat [from the sacred, elevated gifts]."קלז
שלא תאכל חללה קודש, לא תרומות ולא חזה ושוק, שנאמר "ובת כוהן--כי תהיה, לאיש זר" (ויקרא כב,יב).
138
For a meal offering brought by a priest not to be eaten, as [Leviticus 6:15] states: "Any meal offering brought by a priest shall be consumed entirely [by fire]; it shall not be eaten."קלח
שלא תיאכל מנחת כוהן, שנאמר "וכל מנחת כוהן כליל תהיה, לא תיאכל" (ויקרא ו,טז).
139
Not to partake of the meat of the sin offerings [whose blood is sprinkled] within [the Temple sanctuary], as [Leviticus 6:23] states: "Any sin offering whose blood has been brought...."קלט
שלא לאכול בשר חטאות הנעשות בפנים, שנאמר "וכל חטאת אשר יובא מדמה" (ויקרא ו,כג).
140
Not to partake of consecrated animals that were disqualified [for use as sacrifices because] a blemish was intentionally inflicted upon them, as [Deuteronomy 14:3] states: "Do not eat of any abomination." According to the oral tradition, we have learned that the verse refers to consecrated animals that were disqualified for use because of a blemish inflicted upon them.קמ
שלא לאכול פסולי המוקדשין שהוטל בהם מום בכוונה, שנאמר "לא תאכל, כל תועבה" (דברים יד,ג); מפי השמועה למדנו שבפסולי המוקדשין שהוטל בהם מום הכתוב מדבר.
141
Not to eat grain [separated as] the second tithe outside of Jerusalem, as [Deuteronomy 12:17] states: "You may not eat within your gates the tithe from your grain."קמא
שלא לאכול מעשר שני של דגן חוץ לירושלים, שנאמר "לא תוכל לאכול בשעריך, מעשר דגנך" (דברים יב,יז).
142
Not to consume wine [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, ibid.] continues: "...your wine...."קמב
שלא לאכול מעשר שני של תירוש חוץ לירושלים, שנאמר "תירושך" (דברים יב,יז).
143
Not to consume oil [separated as] the second tithe outside of Jerusalem, as [Deuteronomy, ibid.] continues: "...and your oil...."קמג
שלא לאכול מעשר שני של יצהר חוץ לירושלים, שנאמר "ויצהרך" (דברים יב,יז).
144
Not to eat an unblemished firstling animal outside of Jerusalem, as [Deuteronomy, ibid.] states: "You may not eat [within your gates]... and the firstlings [of your cattle and flocks]...."קמד
שלא לאכול בכור תמים חוץ לירושלים, שנאמר "לא תוכל . . . ובכורות" (דברים יב,יז).
145
For the priests not to eat a sin offering or a guilt offering outside the Temple courtyard, as [Deuteronomy, ibid.] continues: "...your cattle and your flocks." According to the oral tradition, the purpose of this phrase is only to forbid the consumption of the sin offerings and the guilt offerings outside the Temple courtyard. Anything that is eaten outside the place intended for it is covered by the [prohibition]: "You may not eat within your gates...."קמה
שלא יאכלו הכוהנים חטאת ואשם חוץ לעזרה, שנאמר "לא תוכל . . . בקרך, וצאנך" (דברים יב,יז); מפי השמועה למדו שלא בא הכתוב אלא לאסור בשר חטאות ואשמות חוץ לעזרה, לפי שכל דבר שייאכל חוץ למקום אכילתו "לא תוכל לאכול בשעריך" (שם) אקרא בו.
146
Not to eat the meat of a burnt offering, as [Deuteronomy, ibid.] states: "You may not [eat]...[the sacrifices] you have vowed [to bring]...," meaning to say: You may not eat [the sacrifices] you have vowed to give. This is a warning against a person's benefiting from the [unauthorized use] of consecrated articles which he is forbidden to use. If he derives such benefit, he transgresses.קמו
שלא לאכול בשר העולה, שנאמר "לא תוכל . . . נדריך אשר תידור" (דברים יב,יז); כלומר, לא תוכל לאכול נדריך אשר תידור. .וזו היא אזהרה של כל מועל, שלא ייהנה מן הקודשים האסורים ליהנות מהם; ואם נהנה, מעל.
147
Not to eat the meat of sacrifices of a lesser order of holiness before the sprinkling of their blood, as [Deuteronomy, ibid.] states: "You may not [eat]... the [animals] you have pledged [to bring as sacrifices]..." - i.e., you are not allowed to eat from the sacrifices you have pledged until their blood has been sprinkled.קמז
שלא לאכול בשר קודשים קלים קודם זריקת דמים, שנאמר "לא תוכל . . . ונדבותיך" (דברים יב,יז); כלומר, לא תוכל לאכול נדבותיך עד שייזרק דמם.
148
For an unauthorized person not to eat the meat of the sacrifices of the highest order of sanctity, as [Exodus 29:33] states: "An unauthorized person shall not partake of them, for they are holy."קמח
שלא יאכל זר בשר קודשי קודשים, שנאמר "וזר לא יאכל, כי קודש הם" (שמות כט,לג).
149
For a priest not to partake of the first fruits [Bikkurim] before they are placed down in the Temple courtyard, as [Deuteronomy, ibid.] states: "You may not [eat]... the elevated gifts [delivered by] hand." The [latter phrase] refers to the first fruits.קמט
שלא יאכל כוהן ביכורים קודם הנחה בעזרה, שנאמר "לא תוכל . . . ותרומת ידך" (דברים יב,יז); אלו הביכורים.
150
Not to eat the second tithe which has become impure, even within Jerusalem, until it has been redeemed, as [Deuteronomy 26:14] states: "I have not consumed it while it is impure."קנ
שלא לאכול מעשר שני בטומאה ואפילו בירושלים עד שייפדה, שנאמר "לא ביערתי ממנו בטמא" (דברים כו,יד).
151
Not to eat the second tithe while in mourning, as [Deuteronomy, ibid.] states: "I have not eaten from it while in mourning."קנא
שלא לאכול מעשר שני באנינות, שנאמר "לא אכלתי באוני ממנו" (דברים כו,יד).
152
Not to use the proceeds [from the redemption of] the second tithe for anything aside from food and drink, as [Deuteronomy, ibid.] states: "I have not used it for the dead." Anything that is not associated with the needs of a living body is referred to as "used for the dead."4קנב
שלא להוציא דמי מעשר שני בשאר דברים שאין בהם אכילה ושתייה, שנאמר "ולא נתתי ממנו, למת" (דברים כו,יד); וכל שהוא חוץ לצורכי הגוף החי, "נתתי ממנו, למת" אקרא בו.
153
Not to eat tevel. Tevel refers to produce from which one is obligated to separate terumah and tithes from which God's terumah has not been separated, as [Leviticus 22:15] states: "And they shall not profane the sacred gifts which the children of Israel will separate for God." This implies that the produce which [the Jews] will ultimately separate for God should not be treated in a mundane manner and eaten while tevel.קנג
שלא לאכול הטבל; והטבל הוא הדבר שגידוליו מן הארץ החייב בתרומות ומעשרות, שלא הוציאו ממנו תרומת ה': .שנאמר "ולא יחללו, את קודשי בני ישראל--את אשר ירימו, לה'" (ויקרא כב,טו); כלומר, דברים שהם עתידין להרים אותם לה', לא יעשו אותם חול ויאכלו אותם בטבלם.
154
Not to separate terumah before the first fruits, nor the first tithe before terumah, nor the second tithe before the first. Rather, [the agricultural gifts] must be given in order - first, the first fruits; afterwards, terumah; afterwards, the first tithe; and, afterwards, the second tithe - as [implied by Exodus 22:28]: "Do not delay your offerings of newly ripened produce and your agricultural offerings." [This means:] Do not delay bringing an offering that should be brought first.קנד
שלא להקדים תרומה לביכורים, ולא מעשר ראשון לתרומה, ולא מעשר שני לראשון, אלא מוציאין על הסדר: .ביכורים תחילה, ואחר כך תרומה גדולה, ואחר כך מעשר ראשון, ואחר כך מעשר שני; שנאמר "מלאתך ודמעך, לא תאחר" (שמות כב,כח), כלומר לא תאחר דבר הראוי להקדימו.
155
Not to delay bringing sacrifices you have vowed to offer, or animals which you have pledged to bring as sacrifices, as [Deuteronomy 23:22] states: "[When you make a pledge to God,] do not delay paying it."קנה
שלא לאחר הנדרים והנדבות שנדר ושנדב, שנאמר "לא תאחר לשלמו" (דברים כג,כב).
156
Not to make a festive pilgrimage without [bringing] a sacrifice, as [Exodus 23:15] states: "Do not appear before Me empty-handed."קנו
שלא לעלות לחג בלא קרבן, שנאמר "ולא ייראו פניי, ריקם" (שמות כג,טו).
157
Not to violate a vow which a person makes forbidding his use of anything, as [Numbers 30:3] states: "He shall not violate his word."קנז
שלא לעבור על דברים שאסר אדם על נפשו, שנאמר "לא יחל, דברו" (במדבר ל,ג).
158
For a priest not to marry an immoral woman [zonah], as [Leviticus 21:7] states: "They shall not marry an immoral woman or a chalalah."קנח
שלא ייקח כוהן זונה, שנאמר "אישה זונה וחללה לא ייקחו" (ויקרא כא,ז).
159
For a priest not to marry a chalalah,5 as [Leviticus 21:7] states: "They shall not marry... a chalalah."קנט
שלא ייקח כוהן חללה, שנאמר "וחללה לא ייקחו" (ויקרא כא,ז).
160
For a priest not to marry a divorcee, as [Leviticus 21:7] states: "...nor may they marry a woman divorced from her husband."קס
שלא ייקח כוהן גרושה, שנאמר "ואישה גרושה מאישה לא ייקחו" (ויקרא כא,ז).
161
For a High Priest not to marry a widow, as [Leviticus 21:14] states: "A widow, a divorcee, a chalalah, or an immoral woman - these he must not marry."קסא
שלא ייקח כוהן גדול אלמנה, שנאמר "אלמנה וגרושה וחללה זונה, את אלה לא ייקח" (ויקרא כא,יד).
162
For a High Priest not to have sexual relations with a widow even outside the context of marriage, because by doing so he profanes her, as [Leviticus 21:15] states: "He shall not profane his progeny...." This [also] implies that he must not cause a woman eligible to marry a priest to become ineligible [as happens through the relations described above].קסב
שלא יבעול כוהן גדול אלמנה, ואפילו בלא קידושים, מפני שמחללה, שנאמר "לא יחלל זרעו, בעמיו" (ויקרא כא,טו); הרי הוא מוזהר שלא לחלל כשרה.
163
For a priest not to enter the Temple with hair that has grown unseemingly long, as [implied by Leviticus 10:6]: "Do not let your hair grow long."aקסג
שלא ייכנס כוהן למקדש פרוע ראש, שנאמר "ראשיכם אל תפרעו" (ויקרא י,ו).
164
For a priest not to enter the Temple with torn garments, as [implied by Leviticus, ibid.]: "Do not rend your garments."קסד
שלא ייכנס כוהן למקדש קרוע בגדים, שנאמר "ובגדיכם לא תפרומו" (ויקרא י,ו).
165
For a priest not to leave the Temple courtyard in the midst of service, as [implied by Leviticus 10:7]: "Do not depart from before the entrance to the Tent of Testimony."קסה
שלא ייצא כוהן מן העזרה בשעת עבודה, שנאמר "ומפתח אוהל מועד לא תצאו" (ויקרא י,ז).
166
For a common priest not to become impure through contact with a corpse [with the exception of the specific instances permitted by the Torah], as [Leviticus 21:1] states: "He shall not become impure [through contact with] the dead."קסו
שלא ייטמא כוהן הדיוט לשאר מתים, שנאמר "לנפש לא ייטמא בעמיו" (ויקרא כא,א).
167
For a High Priest not to become impure [through contact with any corpse], even [those of] his relatives, as [Leviticus 21:11] states: "He shall not become impure, [even] for his father and mother."קסז
שלא ייטמא כוהן גדול ואפילו לקרוביו, שנאמר "לאביו ולאימו, לא ייטמא" (ויקרא כא,יא).
168
For a High Priest not to enter the place where a corpse is found, as [Leviticus 21:11] states: "He should not come in contact with any dead body." According to the oral tradition, we have learned that he is obligated [for violating both the prohibitions:] not to become impure and not to enter [the place of a corpse].קסח
שלא ייכנס כוהן גדול עם מת, שנאמר "ועל כל נפשות מת, לא יבוא" (ויקרא כא,יא); כך למדו מפי השמועה, שהוא חייב בבל יבוא וחייב בבל ייטמא.
169
For the tribe of Levi not to take a portion of Eretz Yisrael, as [Deuteronomy 18:2] states: "He shall not receive an inheritance."קסט
שלא ייקח כל שבט לוי חלק בארץ, שנאמר "ונחלה לא יהיה לו" (דברים יח,ב).
170
For the tribe of Levi not to take a portion of the spoils in the conquest of Eretz Yisrael, as [Deuteronomy 18:1] states: "The priests and the Levites shall not receive a portion or an inheritance."קע
שלא ייקח כל שבט לוי חלק בביזה בשעת כיבוש הארץ, שנאמר "לא יהיה לכוהנים הלויים . . . חלק ונחלה" (דברים יח,א).
171
Not to tear out hair [in mourning] for the dead, as [Deuteronomy 14:1] states: "Do not make a bald spot upon your heads."קעא
שלא לעשות קורחה על מת, שנאמר "לא תשימו קורחה בין עיניכם--למת" (דברים יד,א).
172
Not to eat non-kosher animals, as [Deuteronomy 14:7] states: "Nevertheless, among those who chew the cud, these you may not eat...."קעב
שלא לאכול בהמה טמאה, שנאמר "אך את זה, לא תאכלו, ממעלי הגרה" (ויקרא יא,ד; דברים יד,ז).
173
Not to eat non-kosher fish, as [Leviticus 11:11] states: "They shall be [regarded as] a detestable thing for you. Do not eat of their flesh."קעג
שלא לאכול דג טמא, שנאמר "ושקץ, יהיו לכם; מבשרם לא תאכלו" (ויקרא יא,יא).
174
Not to eat non-kosher birds, as [Leviticus 11:13] states: "These birds you must regard as detestable. Do not eat them."קעד
שלא לאכול עוף טמא, שנאמר "ואת אלה תשקצו מן העוף, לא ייאכלו" (ויקרא יא,יג).
175
Not to eat flying insects, as [Deuteronomy 14:19] states: "Every flying insect [that is] not-kosher for you shall not be eaten."קעה
שלא לאכול שרץ העוף, שנאמר "כול שרץ העוף, טמא הוא לכם" (דברים יד,יט).
176
Not to eat insects that breed on land, as [Leviticus 11:41] states: "Every insect that creeps upon the earth must be regarded as detestable. It may not be eaten."קעו
שלא לאכול שרץ הארץ, שנאמר "וכל השרץ, השורץ על הארץ--שקץ הוא, לא ייאכל" (ויקרא יא,מא).
177
Not to eat anything that creeps on the earth, as [Leviticus 11:44] states: "Do not make your souls impure with any insect that creeps upon the earth."קעז
שלא לאכול רמש הארץ, שנאמר "ולא תטמאו את נפשותיכם, בכל השרץ הרומש על הארץ" (ויקרא יא,מד).
178
Not to eat worms that breed in produce after they become exposed to the air, as [Leviticus 11:42] states: "...for any swarming creature which breeds upon the land, you shall not eat them."קעח
שלא לאכול תולעת הפירות כשתצא לאוויר, שנאמר "לכל השרץ, השורץ על הארץ--לא תאכלום" (ויקרא יא,מב).
179
Not to eat swarming creatures that breed in the water, as [Leviticus 11:43] states: "Do not make yourselves detestable [by eating] any swarming creature."קעט
שלא לאכול שרץ המים, שנאמר "אל תשקצו, את נפשותיכם, בכל השרץ" (ויקרא יא,מג).
180
Not to eat carrion, as [Deuteronomy 14:21] states: "Do not eat carrion."קפ
שלא לאכול מתה, שנאמר "לא תאכלו כל נבילה" (דברים יד,כא).
181
Not to eat an animal with a mortal infliction (trefah), as [Exodus 22:30] states: "Do not eat flesh torn off [by a predator]."קפא
שלא לאכול טריפה, שנאמר "ובשר בשדה טריפה לא תאכלו" (שמות כב,ל).
182
Not to eat a limb from a living animal, as [Deuteronomy 12:23] states: "Do not eat the life [of an animal] with its flesh."קפב
שלא לאכול אבר מן החי, שנאמר "לא תאכל הנפש, עם הבשר" (דברים יב,כג).
183
Not to eat the displaced [sciatic] nerve as [Genesis 32:33] states: "Therefore, the children of Israel do not eat the displaced nerve."קפג
שלא לאכול גיד הנשה, שנאמר "על כן לא יאכלו בני ישראל את גיד הנשה" (בראשית לב,לג).
184
Not to consume blood, as [Leviticus 7:26] states: "Do not consume any blood."קפד
שלא לאכול דם, שנאמר "וכל דם, לא תאכלו" (ויקרא ג,יז; ויקרא ז,כו).
185
Not to partake of [hard] fat, as [Leviticus 7:23] states: "Do not eat any of the fat in an ox, sheep, or goat."קפה
שלא לאכול חלב, שנאמר "כל חלב שור וכשב, ועז--לא תאכלו" (ויקרא ז,כג).
186
Not to cook meat and milk [together], as [Exodus 23:19] states: "Do not cook a kid in its mother's milk."קפו
שלא לבשל בשר בחלב, שנאמר "לא תבשל גדי, בחלב אימו" (שמות כג,יט; שמות לד,כו; דברים יד,כא).
187
Not to eat meat and milk [together], as [Exodus 34:26] states: "Do not cook a kid in its mother's milk." Based on the oral tradition, we have learned that one [of these verses] implies a prohibition against cooking [the two together], and the other, a prohibition against eating [from the combination].קפז
שלא לאכול בשר בחלב, שנאמר "לא תבשל גדי, בחלב אימו" פעם שנייה (שמות לד,כו); כך למדו מפי השמועה, שאחד לאיסור בישול ואחד לאיסור אכילה.
188
Not to partake of the meat of an ox that was stoned to death, as [Exodus 21:28] states: "And do not eat its flesh."קפח
שלא לאכול בשר שור הנסקל, שנאמר "ולא ייאכל את בשרו" (שמות כא,כח).
189
Not to eat bread made from newly grown produce before Pesach, as [Leviticus 23:14] states: "[Until that day,...] you may not eat bread..."קפט
שלא לאכול פת תבואה חדשה קודם הפסח, שנאמר "ולחם . . . לא תאכלו" (ויקרא כג,יד).
190
Not to eat roasted grain from newly grown produce before Pesach, as [Leviticus, ibid.] continues: "[Until that day,...] you may not eat... roasted grain..."קצ
שלא לאכול קלי מן החדש, שנאמר "וקלי . . . לא תאכלו" (ויקרא כג,יד).
191
Not to eat fresh grain from newly grown produce before Pesach, as [Leviticus, ibid.] continues: "[Until that day,...] you may not eat... fresh grain."קצא
שלא לאכול כרמל מתבואה חדשה, שנאמר "וכרמל לא תאכלו" (ויקרא כג,יד).
192
Not to eat orlah for three years, as [Leviticus 19:23] states: "For three years, you must regard its fruit as a forbidden growth. It may not be eaten."קצב
שלא לאכול עורלה, שנאמר "שלוש שנים, יהיה לכם ערלים--לא ייאכל" (ויקרא יט,כג).
193
Not to eat mixed species planted in a vineyard, as [Deuteronomy 22:9] states: "...lest the yield of the crops you planted and the fruit of the vineyard shall become forfeit." This refers to a prohibition against eating [such produce].קצג
שלא לאכול כלאי הכרם, שנאמר "פן תקדש, המלאה הזרע אשר תזרע, ותבואת, הכרם" (דברים כב,ט); זה הוא איסור אכילה.
194
Not to drink wine used for idolatrous libations, as [Deuteronomy 32:38] states: "...who ate the fat of their sacrifices and drank the wine of their libations."aקצד
שלא לשתות יין נסך, שנאמר "אשר חלב זבחימו יאכלו, ישתו יין נסיכם" (דברים לב,לח).
195
Not to eat or drink like a glutton and a drunkard, as [Deuteronomy 21:20] states: "This son of ours is a glutton and a drunkard."6קצה
שלא לאכול ולשתות דרך זולל וסובא, שנאמר "בננו זה . . . זולל, וסובא" (דברים כא,כ).
196
Not to eat on the day of the fast [of Yom Kippur], as [Leviticus 23:29] states: "For any person who does not afflict himself [on that day]...."קצו
שלא לאכול ביום הצום, שנאמר "כי כל הנפש אשר לא תעונה" (ויקרא כג,כט).
197
Not to partake of chametz on Pesach, as [Exodus 13:3] states: "Do not eat chametz."קצז
שלא לאכול חמץ בפסח, שנאמר "לא ייאכל, חמץ" (שמות יג,ג).
198
Not to eat a mixture of chametz, as [Exodus 12:20] states: "Do not eat any leavened matter."aקצח
שלא לאכול תערובת חמץ, שנאמר "כל מחמצת, לא תאכלו" (שמות יב,כ).
199
Not to eat chametz after noontime on the fourteenth [of Nisan], as [Deuteronomy 16:3] states: "Do not eat chametz with it."aקצט
שלא לאכול חמץ אחר חצות יום ארבעה עשר, שנאמר "לא תאכל עליו חמץ" (דברים טז,ג).
200
Not to have chametz seen [in one's possession during Pesach], as [Exodus 13:7] states: "No chametz and no leaven may be seen in your territories."ר
שלא ייראה חמץ, שנאמר "לא ייראה לך חמץ" (שמות יג,ז).
201
Not to have chametz found [in one's possession during Pesach], as [Exodus 13:7] states: "No chametz may be found in your homes."רא
שלא יימצא חמץ, שנאמר "שאור, לא יימצא בבתיכם" (שמות יב,יט).
202
For a Nazarite not to drink wine or partake of anything in which wine was mixed and has the taste of wine, as [Numbers 6:3] states: "He shall not drink any grape beverage." [This prohibition applies] even if the wine or other beverage with which the wine was mixed has become sour, as the above verse states: "He may not drink vinegar from wine or wine-brandy."רב
שלא ישתה הנזיר יין, ולא דבר שנתערב בו יין וטעמו כטעם יין, שנאמר "וכל משרת ענבים" (במדבר ו,ג); ואפילו החמיץ היין או דבר שנתערב בו היין, הרי זה אסור עליו, שנאמר "חומץ יין וחומץ שיכר לא ישתה" (שם).
203
[For a Nazarite] not to eat fresh grapes, as [Numbers, ibid.] states: "[He shall not eat] fresh... grapes."רג
שלא יאכל ענבים לחים, שנאמר "וענבים לחים . . . לא יאכל" (במדבר ו,ג).
204
[For a Nazarite] not to eat raisins, as [Numbers, ibid.] states: "[He shall not eat]... dried grapes."רד
שלא יאכל ענבים יבשים, שנאמר "ויבשים לא יאכל" (במדבר ו,ג).
205
[For a Nazarite] not to eat grape seeds, as [Numbers 6:4] states: "He shall not eat [anything from wine grapes] from its seeds...."רה
שלא יאכל חרצנים, שנאמר "מחרצנים . . . לא יאכל" (במדבר ו,ד).
206
[For a Nazarite] not to eat grape peels, as [Numbers, ibid.] continues: "He shall not eat [anything from wine grapes,...] to its peels."רו
שלא יאכל זוגין, שנאמר "ועד זג--לא יאכל" (במדבר ו,ד).
207
For a Nazarite not to become impure through contact with a dead body, as [Numbers 6:7] states: "He may not become impure even for his father, his mother,...."רז
שלא ייטמא הנזיר למת, שנאמר "לאביו ולאימו . . . לא ייטמא להם, במותם" (במדבר ו,ז).
208
[For a Nazarite] not to enter below any roof beneath which a corpse is found, as [Leviticus 21:11] states: "He shall not come into contact with any dead body."7רח
שלא ייכנס באוהל המת, שנאמר "על נפש מת, לא יבוא" (במדבר ו,ו).
209
[For a Nazarite] not to shave, as [Numbers 6:5] states: "A razor shall not pass upon his head."רט
שלא יגלח הנזיר, שנאמר "תער לא יעבור על ראשו" (במדבר ו,ה).
210
Not to harvest one's entire field, as [Leviticus 23:22] states: "Do not completely harvest the ends of your fields."רי
שלא לקצור כל השדה, שנאמר "לא תכלה פאת שדך בקוצרך" (ויקרא כג,כב).
211
Not to gather the [individual] stalks that fall in the harvest, as [Leviticus, ibid.] states: "Do not gather the leket of your harvest."ריא
שלא ללקוט השיבולים הנופלות בשעת קצירה, שנאמר "ולקט קצירך, לא תלקט" (ויקרא יט,ט; ויקרא כג,כב).
212
Not to harvest underdeveloped grape clusters, as [Leviticus 19:10] states: "Do not pick the incompletely formed grape clusters in your vine-yard."ריב
שלא לבצור עוללות הכרם, שנאמר "וכרמך לא תעולל" (ויקרא יט,י).
213
Not to gather individual [fallen grapes], as [Leviticus, ibid.] states: "Do not gather the individual [fallen grapes] in your vineyard."ריג
שלא ללקוט פרט הכרם, שנאמר "ופרט כרמך לא תלקט" (ויקרא יט,י).
214
Not to take a sheaf which has been forgotten, as [Deuteronomy 24:19] states: "Do not go back to take it." [This prohibition also applies to] all trees, as [ibid. 24:20] states: "Do not carefully re-harvest it."ריד
שלא ליקח עומר השכחה, שנאמר "לא תשוב לקחתו" (דברים כד,יט); וכן לכל האילנות יש שכחה, שנאמר "לא תפאר אחריך" (דברים כד,כ).
215
Not to sow mixed species of seeds together, as [Leviticus 19:19] states: "Do not sow different species of seed in your field."רטו
שלא לזרוע כלאי זרעים, שנאמר "שדך לא תזרע כלאיים" (ויקרא יט,יט).
216
Not to sow grain or vegetables in a vineyard, as [Deuteronomy 22:9] states: "Do not plant different species in your vineyard."רטז
שלא לזרוע תבואה או ירק בכרם, שנאמר "לא תזרע כרמך, כלאיים" (דברים כב,ט).
217
Not to crossbreed different species of animals, as [Leviticus 19:19] states: "Do not crossbreed your livestock with other species."ריז
שלא להרביע בהמה מין בשאינו מינו, שנאמר "בהמתך לא תרביע כלאיים" (ויקרא יט,יט).
218
Not to work with two different species of animals together, as [Deuteronomy 22:10] states: "Do not plow with an ox and a donkey together."ריח
שלא יעשה מלאכה בשני מיני בהמה כאחד, שנאמר "לא תחרוש בשור ובחמור, יחדיו" (דברים כב,י).
219
Not to muzzle an ox while it is working with produce from which it would eat and derive benefit, as [Deuteronomy 25:4] states: "Do not muzzle an ox while it is treading grain."ריט
שלא לחסום בהמה בשעת מלאכה בדבר שאוכלת ממנו ונהנית, שנאמר "לא תחסום שור, בדישו" (דברים כה,ד).
220
Not to cultivate the land in the seventh year, as [Leviticus 25:4] states: "Do not sow your field."רכ
שלא לעבוד אדמה בשביעית, שנאמר "שדך לא תזרע" (ויקרא כה,ד).
221
Not to cultivate trees in the seventh year, as [Leviticus, ibid.] continues: "Do not prune your vineyard."רכא
שלא לעבוד אילן בשביעית, שנאמר "וכרמך לא תזמור" (ויקרא כה,ד).
222
Not to reap crops that grow on their own in the seventh year in the same manner as in an ordinary year, as [Leviticus 25:5] states: "Do not reap the crops of your harvest that grow on their own."רכב
שלא לקצור ספיחי שביעית כדרך שקוצרין בשאר השנים, שנאמר "את ספיח קצירך לא תקצור" (ויקרא כה,ה).
223
Not to reap fruit that grows on trees in the seventh year in the same manner as in an ordinary year, as [Leviticus, ibid.] continues: "...and do not gather the grapes of your vines from which you must abstain."רכג
שלא לאסוף פירות האילן בשביעית כדרך שאוספין בכל שנה ושנה, שנאמר "ואת עינבי נזיריך לא תבצור" (ויקרא כה,ה).
224
Not to do [agricultural] work - whether with land or trees - in the Jubilee year, as [Leviticus 25:11] states: "Do not sow...."רכד
שלא לעבוד בשנת יובל בין אדמה בין אילן, שנאמר בה "לא תזרעו" (ויקרא כה,יא).
225
Not to reap crops that grow on their own in the Jubilee year in the same manner as in an ordinary year, as [Leviticus, ibid.] states: "Do not harvest the crops which grow on their own."רכה
שלא לקצור ספיחי יובל כשאר השנים, שנאמר בו "לא תקצרו את ספיחיה" (ויקרא כה,יא).
226
Not to reap the fruit of the Jubilee year in the same manner as in an ordinary year, as [Leviticus, ibid.] continues: "...and do not gather the grapes of your vines from which you must abstain."רכו
שלא לאסוף פירות יובל כאסיפת שאר השנים, שנאמר בו "ולא תבצרו את נזיריה" (ויקרא כה,יא).
227
Not to sell a field in Eretz Yisraelin perpetuity, as [Leviticus 25:23] states: "Do not make a permanent sale of the land."aרכז
שלא למכור שדה בארץ ישראל לצמיתות, שנאמר "והארץ, לא תימכר לצמיתות" (ויקרא כה,כג).
228
Not to change [the purpose of] the open areas and fields [granted to] the Levites, as [Leviticus 25:34] states: "The fields of the open areas [surrounding] their cities shall not be sold." According to the oral tradition, we have learned that this verse is a prohibition against changing [the purpose for which these lands are used].רכח
שלא לשנות מגרשי הלויים ושדותיהם, שנאמר "ושדה מגרש עריהם, לא יימכר" (ויקרא כה,לד); מפי השמועה למדו שזו אזהרה שלא ישתנה.
229
Not to forsake the Levites, as [Deuteronomy 12:191 states: "Be very careful not to abandon the Levite." Rather, we must give them the portions they are due and rejoice with them on each of the festivals.רכט
שלא לעזוב הלויים, שנאמר "הישמר לך, פן תעזוב את הלוי" (דברים יב,יט), אלא נותנין להם מתנותיהם ומשמחים אותם בהן בכל רגל ורגל.
230
Not to demand the repayment of a loan after the seventh year has passed, as [Deuteronomy 15:2] states: "Do not demand payment from your fellow man."רל
שלא יתבע הלוואה שעברה עליה שביעית, שנאמר "לא ייגוש את ריעהו ואת אחיו" (דברים טו,ב).
231
Not to withhold lending money to a poor person because of the advent of the shemitah year, as [Deuteronomy 15:9] states "Be careful, lest an idea...[occur to you....]" This is an accepted general principle: Whenever [the Torah] uses the expressions "Be careful," "Lest," or "Do not," a negative commandment is involved.רלא
שלא יימנע מלהלוות לעני מפני השמיטה, שנאמר "הישמר לך פן יהיה דבר" (דברים טו,ט). .זה הכלל--כל מקום שנאמר הישמר או פן או אל, אינו אלא מצות לא תעשה.
232
Not to withhold lending money to a poor person or providing him with his needs, as [Deuteronomy 15:7] states: "Do not harden your heart." Thus, a person who gives charity fulfills a positive commandment, while one who spurns the opportunity to give not only fails to perform a positive commandment, but also transgresses a negative commandment.רלב
שלא יימנע מלהחיות לעני ומליתן לו מה שהוא צריך, שנאמר "לא תאמץ את לבבך" (דברים טו,ז); נמצא הנותן צדקה עושה מצות עשה, והמעלים עיניו מן הצדקה יתר על שביטל עשה עבר על לא תעשה.
233
Not to send away a Hebrew servant empty-handed when he goes free, as [Deuteronomy 15:13] states: "Do not send him away empty-handed."רלג
שלא לשלח עבד עברי ריקם כשייצא חופשי, שנאמר "לא תשלחנו, ריקם" (דברים טו,יג).
234
Not to demand payment of a debt from a poor person when one knows that he is impoverished, nor to cause him grief, as [Exodus 22:24] states: "Do not behave like a creditor towards him."רלד
שלא יתבע העני בחובו כשיידע שהוא עני, ולא יצר לו, שנאמר "לא תהיה לו, כנושה" (שמות כב,כד).
235
Not to lend at interest to a Jew, as [Leviticus 25:37] states: "Do not lend him your money at interest."רלה
שלא להלוות בריבית לישראל, שנאמר "את כספך--לא תיתן לו, בנשך" (ויקרא כה,לז).
236
Not to borrow with interest, as [inferred from Deuteronomy 23:20, which] states: "Do not take interest from your brother." According to the oral tradition, this verse is interpreted as a prohibition, forbidding a borrower from paying interest to a lender.רלו
שלא ללוות בריבית, שנאמר "לא תשיך לאחיך" (דברים כג,כ); כך למדו מפי השמועה, שזו אזהרה ללווה שלא יינשך למלווה.
237
Not to intermediate between the borrower and lender when interest is involved, not to act as a guarantor or a witness [to such a loan], nor to draw up a contract for it, as [Exodus 22:24] states: "Do not charge him interest."רלז
שלא להשית יד בין לווה ומלווה בריבית, ולא להיות ערב, ולא עד, ולא לכתוב שטר ביניהם, שנאמר "לא תשימון עליו, נשך" (שמות כב,כד).
238
Not to delay payment of a worker, as [Leviticus 19:13] states: "Do not hold back a worker's wages overnight."רלח
שלא לאחר פעולת שכיר, שנאמר "לא תלין פעולת שכיר, איתך" (ויקרא יט,יג).
239
Not to take security from a debtor by force, as [Deuteronomy 24:10] states: "Do not enter his home to take security."רלט
שלא ימשכן בעל חוב בזרוע, שנאמר "לא תבוא אל ביתו, לעבוט עבוטו" (דברים כד,י).
240
Not to withhold the return of security to its owner when he needs it, as [Deuteronomy 24:12] states: "Do not lie down [to sleep] with his security" - i.e., do not lie down while holding his security. Instead, return it to him at night when he needs it at night.רמ
שלא למנוע העבוט מבעליו העני בעת שהוא צריך לו, שנאמר "לא תשכב, בעבוטו" (דברים כד,יב); כלומר, לא תשכב ועבוטו עימך, אלא תשיבנו לו בלילה, הואיל והוא צריך לו בלילה.
241
Not to take security from a widow, as [Deuteronomy 24:17] states: "Do not take a widow's garment as security."רמא
שלא למשכן האלמנה, שנאמר "ולא תחבול, בגד אלמנה" (דברים כד,יז).
242
Not to take utensils used in the preparation of food, as [Deuteronomy 24:6] states: "Do not take either the upper or lower millstone as a pledge."רמב
שלא לחבול כלים שעושין בהם אוכל נפש, שנאמר "לא יחבול ריחיים, ורכב" (דברים כד,ו).
243
Not to kidnap a Jewish person, as [Exodus 20:15] states: "Do not steal." This refers to kidnapping.רמג
שלא לגנוב נפש מישראל, שנאמר "לא תגנוב" (שמות כ,יב; דברים ה,טז); זה גונב נפש.
244
Not to steal, as [Leviticus 19:11] states: "Do not steal." This refers to stealing money.רמד
שלא לגנוב ממון, שנאמר "לא, תגנובו" (ויקרא יט,יא); זו היא גניבת ממון.
FOOTNOTES
1.The plural terumot includes bikkurim (the first fruits), challah (the dough offering), and terumat ma'aser (the tenth of the tithe separated by the Levites), as well as the terumah gedolah.
2.. A gezerah shavah isone of the thirteen principles of Biblical exegesis in which an association is drawn between two verses based on a common word.
In Sefer HaMitzvot(General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, he finds it necessary to explain that there is a specific oral tradition that this mitzvah is an exception to that rule.
3.. Though this prooftext is quoted in the printed editions of the Mishneh Torah, it represents a misquotation of the verse, borrowing a phrase from Leviticus 21:17 and inserting it into Leviticus 22:4.
4.. Though the Rambam's statements are based on the Sifre, his interpretation of the verse appears to be original and not quoted from other sources.
5.A chalalah is a woman who engaged in sexual relations with a priest when she was forbidden to do so, or a woman who was conceived from such relations (Hilchot Issurei Bi'ah 19:1).
6.Note that in Hilchot Mamrim 7:1, where the Rambam discusses this prohibition, he quotes a different prooftext.
7.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 the prohibition against a High Priest's coming into contact with a corpse. Perhaps the intended prooftext is Numbers 6:6, "he may not have contact with the dead."
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• 3 Chapters A Day: Yesodei haTorah Yesodei haTorah - Chapter Ten, De'ot De'ot - Chapter One, De'ot De'ot - Chapter Two
English Text | Hebrew Text
Audio: Listen | Download | Video ClassYesodei haTorah - Chapter Ten
1
Any prophet who arises and tells us that God has sent him does not have to [prove himself by] performing wonders like those performed by Moses, our teacher, or like the wonders of Elijah or Elisha, which altered the natural order.
Rather, the sign of [the truth of his prophecy] will be the fulfillment of his prediction of future events, as [implied by Deuteronomy 18:21]: "How shall we recognize that a prophecy was not spoken by God?..."
Therefore, if a person whose [progress] in the service of God makes him worthy of prophecy arises [and claims to be a prophet] - if he does not intend to add [to] or diminish [the Torah], but rather to serve God through the mitzvot of the Torah - we do not tell him: "Split the sea for us, revive the dead, or the like, and then we will believe in you." Instead, we tell him, "If you are a prophet, tell us what will happen in the future." He makes his statements, and we wait to see whether [his "prophecy"] comes to fruition or not.
Should even a minute particular of his "prophecy" not materialize, he is surely a false prophet. If his entire prophecy materializes, we should consider him a true [prophet].א
כל נביא שיעמוד לנו ויאמר שה' שלחו אינו צריך לעשות אות כאחד מאותות משה רבינו או כאותות אליהו ואלישע שיש בהם שינוי מנהגו של עולם אלא האות שלו שיאמר דברים העתידים להיות בעולם ויאמנו דבריו שנאמר וכי תאמר בלבבך איכה נדע הדבר וגו' לפיכך כשיבוא אדם הראוי לנבואה במלאכות השם ולא יבוא להוסיף ולא לגרוע אלא לעבוד את ה' במצות התורה אין אומרין לו קרע לנו הים או החיה מת וכיוצא באלו ואח"כ נאמין בך אלא אומרים לו אם נביא אתה אמור דברים העתידים להיות והוא אומר ואנו מחכים לראות היבואו דבריו אם לא יבואו ואפילו נפל דבר קטן בידוע שהוא נביא שקר ואם באו דבריו כולן יהיה בעינינו נאמן:
2
We should test him many times. If all of his statements prove true, he should be considered to be a true prophet, as [I Samuel 3:20] states concerning Samuel, "And all of Israel, from Dan to Beersheba, knew that Samuel had been proven to be a prophet unto God."ב
ובודקין אותו פעמים הרבה אם נמצאו דבריו נאמנים כולן הרי זה נביא אמת כמו שנאמר בשמואל וידע כל ישראל מדן ועד באר שבע כי נאמן שמואל לנביא לה':
3
Behold, the diviners and sorcerers also predict the future. What differentiates between them and a prophet?
[Though] some of the prophecies made by diviners, sorcerers, and the like materialize, some do not [as implied by Isaiah 47:13]: "Let the stargazers, the astrologers, and the diviners of what will happen in the months, come and save you from what will come upon you." [Our Sages note that the verse states] "from what" rather than "from all that."
Also, it is possible that none of their predictions will come true and they will err completely, as [Isaiah 44:25] states: "He frustrates the omens of imposters and drives diviners mad."
In contrast, all the words of a prophet come true, as [II Kings 10:10] states: "God's word will not fall to the ground." Similarly, [Jeremiah 23:28] states: "'The prophet who has a dream may relate his dream, but he who [receives] My word shall speak words of truth. What is the chaff to the grain?' declares God." This implies that the words of sorcerers and dreamers are like chaff that has been mixed with some grain, while the word of God is like grain without any chaff at all.
Concerning this, the Torah promises that a prophet will relate the truth about those matters for which the soothsayers and diviners give false- predictions to the gentiles, so that [the Jews] will not need a sorcerer, a diviner, or the like, as [Deuteronomy 18:10, 14-15] states: "Among you, there shall not be found anyone who passes his son through fire, [a sorcerer, a diviner...] For these nations... [listen to diviners and sorcerers, God has not given you this lot. God will] set up a prophet from your midst."
We see from this that a prophet will arise for the sole purpose of telling us the future events which will transpire in the world, whether there will be plenty or famine, war or peace, and the like. He even will inform a particular individual regarding his needs. Hence, when Saul lost an object, he went to the prophet to discover where it was. These are the types of things that a prophet will say. He will not come to found a new faith or add or withdraw a mitzvah.ג
והלא המעוננים והקוסמים אומרים מה שעתיד להיות ומה הפרש יש בין הנביא ובינם אלא שהמעוננים והקוסמים וכיוצא בהן מקצת דבריהם מתקיימין ומקצתן אין מתקיימין כענין שנאמר יעמדו נא ויושיעוך הוברי שמים החוזים בכוכבים מודיעים לחדשים מאשר יבאו עליך מאשר ולא כל אשר ואפשר שלא יתקיים מדבריהם כלום אלא יטעו בכל כענין שנאמר מפר אותות בדים וקוסמים יהולל אבל הנביא כל דבריו קיימין שנאמר כי לא יפול מדבר ה' ארצה וכן הוא אומר הנביא אשר אתו חלום יספר חלום ואשר דברי אתו ידבר דברי אמת מה לתבן את הבר נאם ה' כלומר שדברי הקוסמים והחלומות כתבן שנתערב בו מעט בר ודבר ה' כבר שאין בו תבן כלל ובדבר הזה הכתוב הבטיח ואמר שאותן הדברים שמודיעין המעוננים והקוסמים לאומות ומכזבין הנביא יודיע לכם דברי אמת ואין אתם צריכין למעונן וקוסם וכיוצא בו שנאמר לא ימצא בך מעביר בנו ובתו באש וגו' כי הגוים האלה וגו' ואמר נביא מקרבך מאחיך וגו' הא למדת שאין הנביא עומד לנו אלא להודיענו דברים העתידים להיות בעולם משובע ורעב מלחמה ושלום וכיוצא בהן ואפילו צרכי יחיד מודיע לו כשאול שאבדה לו אבדה והלך לנביא להודיעו מקומה וכיוצא באלו הדברים הוא שיאמר הנביא לא שיעשה דת אחרת או יוסיף מצוה או יגרע:
4
[The above principles do not apply to] prophecies of retribution which a prophet will utter - e.g., "So and so will die," "This or that year will be a year of famine or a year of war," and the like. If his words do not come true, this does not nullify the validity of his prophecy, nor do we say [in condemnation of him]: "Behold, he spoke and his words were not fulfilled."
[This is because] the Holy One, Blessed be He, is slow to anger, abundant in kindness, and forgiving of evil. Thus, it is possible that they will repent and [their sin] will be forgiven, as in the case of the people of Nineveh, or that [retribution] will be held in abeyance, as in the case of Hezekiah.
[This does not apply regarding prophecies for the good.] If [a prophet] promised that good would come and such and such will occur, and the good about which he prophesied did not materialize, he is surely a false prophet. Any good which God decrees - even if [the decree] is provisional - will never be nullified. {We find [God] nullifying a positive prophecy only during the destruction of the first Temple. He had promised the righteous that they would not die together with the wicked; however, He nullified this prophecy, as explained in the tractate of Shabbat.}
We can conclude from this that a prophet should be tested on the basis of his positive prophecies. This was what Jeremiah meant by his reply to Chananiah ben Azur, when he was prophesying doom and Chananiah was promising a [glorious future]. He told Chananiah: "If my words are not fulfilled, this will not lead to the conclusion that I am a false prophet. If your promises are not fulfilled, however, it will be proven that you are a false prophet," as implied by [Jeremiah 28:7,9]: "Hear, now, this word... As for the prophet who prophesies for peace, when the word of the prophet shall come to pass, it will be known that God has truly sent this prophet."ד
דברי הפורענות שהנביא אומר כגון שיאמר פלוני ימות או שנה פלונית רעב או מלחמה וכיוצא בדברים אלו אם לא עמדו דבריו אין בזה הכחשה לנבואתו ואין אומרים הנה דבר ולא בא שהקדוש ברוך הוא ארך אפים ורב חסד ונחם על הרעה ואפשר שעשו תשובה ונסלח להם כאנשי נינוה או שתלה להם כחזקיה אבל אם הבטיח על טובה ואמר שיהיה כך וכך ולא באה הטובה שאמר בידוע שהוא נביא שקר שכל דבר טובה שיגזור האל אפילו על תנאי אינו חוזר ולא מצינו שחזר בדבר טובה אלא בחרבן ראשון כשהבטיח לצדיקים שלא ימותו עם הרשעים וחזר בדבריו וזה מפורש במסכת שבת הא למדת שבדברי הטובה בלבד יבחן הנביא הוא שירמיהו אמר בתשובתו לחנניה בן עזור כשהיה ירמיה מתנבא לרעה וחנניה לטובה אמר לו לחנניה אם לא יעמדו דברי אין בזה ראיה שאני נביא שקר אבל אם לא יעמדו דבריך יודע שאתה נביא שקר שנאמר אך שמע נא את הדבר הזה וגו' הנביא אשר ידבר שלום בבוא דבר הנביא יודע הנביא אשר שלחו ה' באמת:
5
When a prophet proclaims that another individual is [also] a prophet, we accept the latter as a prophet without requiring [any further] investigation. Thus, after Moses, our teacher, proclaimed that Joshua [was a prophet], all the Jews believed in him before he performed any wonders. The same holds true for subsequent generations.
Once a prophet has made known his prophecy, and his words have proven true time after time, or another prophet has proclaimed him a prophet, if he continues in the path of prophecy, it is forbidden to doubt him or to question the truth of his prophecy.
[When establishing the authenticity of a prophet,] it is forbidden to test him more than necessary. We may not continue to test him forever, as [Deuteronomy 6:15] states: "Do not test God, your Lord, as you tested him in Marah," when [the Jews] said [Exodus 17:7]: "Is God in our midst or not?" Rather, once an individual is established as a prophet, we should believe in him and know that God is in our midst. We should not doubt or question him, as implied by [Ezekiel 2:5]: "They shall know that a prophet was in their midst."ה
נביא שהעיד לו נביא אחר שהוא נביא הרי הוא בחזקת נביא ואין זה השני צריך חקירה שהרי משה רבינו העיד ליהושע והאמינו בו כל ישראל קודם שיעשה אות וכן לדורות נביא שנודעה נבואתו והאמינו בדבריו פעם אחר פעם או שהעיד לו נביא והיה הולך בדרכי הנבואה אסור לחשב אחריו ולהרהר בנבואתו שמא אינה אמת ואסור לנסותו יותר מדאי ולא נהיה הולכים ומנסים לעולם שנאמר לא תנסו את ה' אלהיכם כאשר נסיתם במסה שאמרו היש ה' בקרבנו אם אין אלא מאחר שנודע שזה נביא יאמינו וידעו כי ה' בקרבם ולא יהרהרו ולא יחשבו אחריו כענין שנאמר וידעו כי נביא היה בתוכם:
De'ot - Chapter One
Introduction to Hilchos De'ot
They contain eleven mitzvot: five positive commandments and six negative commandments.
They are:
1. To emulate His ways
2. To cling to those who know Him
3. To love one's fellow Jews
4. To love the converts
5. Not to hate one's [Jewish] brethren
6. To rebuke
7. Not to embarrass
8. Not to oppress the unfortunate
9. Not to gossip
10. Not to take vengeance
11. Not to bear a grudge.
The explanation of these mitzvot is found in the following chapters.
רמב"ם הלכות דעות – הקדמה
הלכות דעות. יש בכללן אחת עשרה מצות, חמש מצות עשה, ושש מצות לא תעשה.
וזהו פרטן:
(א) להדמות בדרכיו.
(ב) להדבק ביודעיו.
(ג) לאהוב את ריעים.
(ד) לאהוב את הגרים.
(ה) שלא לשנא אחים.
(ו) להוכיח.
(ז) שלא להלבין פנים.
(ח) שלא לענות אמללים.
(ט) שלא להלוך רכיל.
(י) שלא לנקום.
(יא) שלא לנטור.
וביאור כל המצות האלו בפרקים אלו.
1
Each and every man possesses many character traits. Each trait is very different and distant from the others.
One type of man is wrathful; he is constantly angry. [In contrast,] there is the calm individual who is never moved to anger, or, if at all, he will be slightly angry, [perhaps once] during a period of several years.
There is the prideful man and the one who is exceptionally humble. There is the man ruled by his appetites - he will never be satisfied from pursuing his desires, and [conversely,] the very pure of heart, who does not desire even the little that the body needs.
There is the greedy man, who cannot be satisfied with all the money in the world, as [Ecclesiastes 5:9] states: "A lover of money never has his fill of money." [In contrast,] there is the man who puts a check on himself; he is satisfied with even a little, which is not enough for his needs, and he does not bother to pursue and attain what he lacks.
There is [the miser,] who torments himself with hunger, gathering [his possessions] close to himself. Whenever he spends a penny of his own, he does so with great pain. [Conversely,] there is [the spendthrift,] who consciously wastes his entire fortune.
All other traits follow the same pattern [of contrast]. For example: the overly elated and the depressed; the stingy and the freehanded; the cruel and the softhearted; the coward and the rash. and the like.א
דעות הרבה יש לכל אחד ואחד מבני אדם וזו משונה מזו ורחוקה ממנו ביותר יש אדם שהוא בעל חמה כועס תמיד ויש אדם שדעתו מיושבת עליו ואינו כועס כלל ואם יכעס יכעס כעס מעט בכמה שנים ויש אדם שהוא גבה לב ביותר ויש שהוא שפל רוח ביותר ויש שהוא בעל תאוה לא תשבע נפשו מהלוך בתאוה ויש שהוא בעל לב טהור מאד ולא יתאוה אפילו לדברים מעטים שהגוף צריך להן ויש בעל נפש רחבה שלא תשבע נפשו מכל ממון העולם כענין שנאמר אוהב כסף לא ישבע כסף ויש מקצר נפשו שדיו אפילו דבר מעט שלא יספיק לו ולא ירדוף להשיג כל צרכו ויש שהוא מסגף עצמו ברעב וקובץ על ידו ואינו אוכל פרוטה משלו אלא בצער גדול ויש שהוא מאבד כל ממונו בידו לדעתו ועל דרכים אלו שאר כל הדעות כגון מהולל ואונן וכילי ושוע ואכזרי ורחמן ורך לבב ואמיץ לב וכיוצא בהן:
Commentary on Halachah 1
2
Between each trait and the [contrasting] trait at the other extreme, there are intermediate points, each distant from the other.
With regard to all the traits: a man has some from the beginning of his conception, in accordance with his bodily nature. Some are appropriate to a person's nature and will [therefore] be acquired more easily than other traits. Some traits he does not have from birth. He may have learned them from others, or turned to them on his own. This may have come as a result of his own thoughts, or because he heard that this was a proper trait for him, which he ought to attain. [Therefore,] he accustomed himself to it until it became a part of himself.ב
ויש בין כל דעה ודעה הרחוקה ממנה בקצה האחר דעות בינוניות זו רחוקה מזו וכל הדעות יש מהן דעות שהן לאדם מתחלת ברייתו לפי טבע גופו ויש מהן דעות שטבעו של אדם זה מכוון ועתיד לקבל אותם במהרה יותר משאר הדעות ויש מהן שאינן לאדם מתחלת ברייתו אלא למד אותם מאחרים או שנפנה להן מעצמו לפי מחשבה שעלתה בלבו או ששמע שזו הדעה טובה לו ובה ראוי לילך והנהיג עצמו בה עד שנקבעה בלבו:
Commentary on Halachah 2
3
The two extremes of each trait, which are at a distance from one another, do not reflect a proper path. It is not fitting that a man should behave in accordance with these extremes or teach them to himself.
If he finds that his nature leans towards one of the extremes or adapts itself easily to it, or, if he has learned one of the extremes and acts accordingly, he should bring himself back to what is proper and walk in the path of the good [men]. This is the straight path.ג
שתי קצוות הרחוקות זו מזו שבכל דעה ודעה אינן דרך טובה ואין ראוי לו לאדם ללכת בהן ולא ללמדן לעצמו ואם מצא טבעו נוטה לאחת מהן או מוכן לאחת מהן או שכבר למד אחת מהן ונהג בה יחזיר עצמו למוטב וילך בדרך הטובים והיא הדרך הישרה:
Commentary on Halachah 3
4
The straight path: This [involves discovering] the midpoint temperament of each and every trait that man possesses [within his personality.] This refers to the trait which is equidistant from either of the extremes, without being close to either of them.
Therefore, the early Sages instructed a man to evaluate his traits, to calculate them and to direct them along the middle path, so that he will be sound {of body}.
For example: he should not be wrathful, easily angered; nor be like the dead, without feeling, rather he should [adopt] an intermediate course; i.e., he should display anger only when the matter is serious enough to warrant it, in order to prevent the matter from recurring. Similarly, he should not desire anything other than that which the body needs and cannot exist without, as [Proverbs 13:25] states: "The righteous man eats to satisfy his soul."
Also, he shall not labor in his business except to gain what he needs for immediate use, as [Psalms 37:16] states: "A little is good for the righteous man."
He should not be overly stingy nor spread his money about, but he should give charity according to his capacity and lend to the needy as is fitting. He should not be overly elated and laugh [excessively], nor be sad and depressed in spirit. Rather, he should be quietly happy at all times, with a friendly countenance. The same applies with regard to his other traits.
This path is the path of the wise. Every man whose traits are intermediate and equally balanced can be called a "wise man."ד
הדרך הישרה היא מדה בינונית שבכל דעה ודעה מכל הדעות שיש לו לאדם והיא הדעה שהיא רחוקה משתי הקצוות ריחוק שוה ואינה קרובה לא לזו ולא לזו לפיכך צוו חכמים הראשונים שיהא אדם שם דעותיו תמיד ומשער אותם ומכוין אותם בדרך האמצעית כדי שיהא שלם בגופו כיצד לא יהא בעל חמה נוח לכעוס ולא כמת שאינו מרגיש אלא בינוני לא יכעוס אלא על דבר גדול שראוי לכעוס עליו כדי שלא יעשה כיוצא בו פעם אחרת וכן לא יתאוה אלא לדברים שהגוף צריך להן ואי אפשר להיות בזולתן כענין שנאמר צדיק אוכל לשובע נפשו וכן לא יהיה עמל בעסקו אלא להשיג דבר שצריך לו לחיי שעה כענין שנאמר טוב מעט לצדיק ולא יקפוץ ידו ביותר ולא יפזר ממונו אלא נותן צדקה כפי מסת ידו ומלוה כראוי למי שצריך ולא יהא מהולל ושוחק ולא עצב ואונן אלא שמח כל ימיו בנחת בסבר פנים יפות וכן שאר דעותיו ודרך זו היא דרך החכמים כל אדם שדעותיו דעות בינונית ממוצעות נקרא חכם:
Commentary on Halachah 4
5
A person who carefully [examines] his [behavior], and therefore deviates slightly from the mean to either side is called pious.
What is implied? One who shuns pride and turns to the other extreme and carries himself lowly is called pious. This is the quality of piety. However, if he separates himself [from pride] only to the extent that he reaches the mean and displays humility, he is called wise. This is the quality of wisdom. The same applies with regard to other character traits.
The pious of the early generations would bend their temperaments from the intermediate path towards [either of] the two extremes. For some traits they would veer towards the final extreme, for others, towards the first extreme. This is referred to as [behavior] beyond the measure of the law.
We are commanded to walk in these intermediate paths - and they are good and straight paths - as [Deuteronomy 28:9] states: "And you shall walk in His ways."ה
ומי שהוא מדקדק על עצמו ביותר ויתרחק מדעה בינונית מעט לצד זה או לצד זה נקרא חסיד כיצד מי שיתרחק מגובה הלב עד הקצה האחרון ויהיה שפל רוח ביותר נקרא חסיד וזו היא מדת חסידות ואם נתרחק עד האמצע בלבד ויהיה עניו נקרא חכם וזו היא מדת חכמה ועל דרך זו שאר כל הדעות וחסידים הראשונים היו מטין דעות שלהן מדרך האמצעית כנגד שתי הקצוות יש דעה שמטין אותה כנגד הקצה האחרון ויש דעה שמטין אותה כנגד הקצה הראשון וזהו לפנים משורת הדין ומצווין אנו ללכת בדרכים האלו הבינונים והם הדרכים הטובים והישרים שנאמר והלכת בדרכיו:
Commentary on Halachah 5
6
[Our Sages] taught [the following] explanation of this mitzvah:
Just as He is called "Gracious," you shall be gracious;
Just as He is called "Merciful," you shall be merciful;
Just as He is called "Holy," you shall be holy;
In a similar manner, the prophets called God by other titles: "Slow to anger," "Abundant in kindness," "Righteous," "Just," "Perfect," "Almighty," "Powerful," and the like. [They did so] to inform us that these are good and just paths. A person is obligated to accustom himself to these paths and [to try to] resemble Him to the extent of his ability.ו
כך למדו בפירוש מצוה זו מה הוא נקרא חנון אף אתה היה חנון מה הוא נקרא רחום אף אתה היה רחום מה הוא נקרא קדוש אף אתה היה קדוש ועל דרך זו קראו הנביאים לאל בכל אותן הכנויין ארך אפים ורב חסד צדיק וישר תמים גבור וחזק וכיוצא בהן להודיע שהן דרכים טובים וישרים וחייב אדם להנהיג עצמו בהן ולהדמות אליו כפי כחו:
Commentary on Halachah 6
7
How can one train himself to follow these temperaments to the extent that they become a permanent fixture of his [personality]?
He should perform - repeat - and perform a third time - the acts which conform to the standards of the middle road temperaments. He should do this constantly, until these acts are easy for him and do not present any difficulty. Then, these temperaments will become a fixed part of his personality.
Since the Creator is called by these terms and they make up the middle path which we are obligated to follow, this path is called "the path of God." This is [the heritage] which our Patriarch Abraham taught his descendants, as [Genesis 18:19] states: "for I have known Him so that he will command his descendants...to keep the path of God."
One who follows this path brings benefit and blessing to himself, as [the above verse continues]: "so that God will bring about for Abraham all that He promised."ז
וכיצד ירגיל אדם עצמו בדעות אלו עד שיקבעו בו יעשה וישנה וישלש במעשים שעושה על פי הדעות האמצעיות ויחזור בהם תמיד עד שיהיו מעשיהם קלים עליו ולא יהיה בהם טורח עליו ויקבעו הדעות בנפשו ולפי שהשמות האלו נקרא בהן היוצר והם הדרך הבינונית שאנו חייבין ללכת בה נקראת דרך זו דרך ה' והיא שלמד אברהם אבינו לבניו שנאמר כי ידעתיו למען אשר יצוה וגו' וההולך בדרך זו מביא טובה וברכה לעצמו שנאמר למען הביא ה' על אברהם את אשר דבר עליו:
Commentary on Halachah 7
De'ot - Chapter Two
1
To those who are physically sick, the bitter tastes sweet and the sweet bitter. Some of the sick even desire and crave that which is not fit to eat, such as earth and charcoal, and hate healthful foods, such as bread and meat - all depending on how serious the sickness is.
Similarly, those who are morally ill desire and love bad traits, hate the good path, and are lazy to follow it. Depending on how sick they are, they find it exceedingly burdensome.
Isaiah 5:20 speaks of such people in a like manner: "Woe to those who call the bad good, and the good bad, who take darkness to be light and light to be darkness, who take bitter to be sweet and sweet to be bitter." Concerning them, Proverbs 2:13 states: "Those who leave the upright paths to walk in the ways of darkness."
What is the remedy for the morally ill? They should go to the wise, for they are the healers of souls. They will heal them by teaching them how to acquire proper traits, until they return them to the good path.
Concerning those who recognize their bad traits and do not go to the wise to heal them, Solomon Proverbs 1:7 said: "Fools scorned wisdom and correction."א
חולי הגוף טועמים המר מתוק ומתוק מר ויש מן החולים מי שמתאוה ותאב למאכלות שאינן ראויין לאכילה כגון העפר והפחם ושונא המאכלות הטובים כגון הפת והבשר הכל לפי רוב החולי כך בני אדם שנפשותיהם חולות מתאוים ואוהבים הדעות הרעות ושונאים הדרך הטובה ומתעצלים ללכת בה והיא כבידה עליהם למאד לפי חליים וכן ישעיהו אומר באנשים הללו הוי האומרים לרע טוב ולטוב רע שמים חושך לאור ואור לחושך שמים מר למתוק ומתוק למר ועליהם נאמר העוזבים ארחות יושר ללכת בדרכי חושך ומה היא תקנת חולי הנפשות ילכו אצל החכמים שהן רופאי הנפשות וירפאו חליים בדעות שמלמדין אותם עד שיחזירום לדרך הטובה והמכירים בדעות הרעות שלהם ואינם הולכים אצל החכמים לרפא אותם עליהם אמר שלמה חכמה ומוסר אוילים בזו:
2
How are they to be healed? We tell the wrathful man to train himself to feel no reaction even if he is beaten or cursed. He should follow this course of behavior for a long time, until the anger is uprooted from his heart.
The man who is full of pride should cause himself to experience much disgrace. He should sit in the lowliest of places, dress in tattered rags which shame the wearer, and the like, until the arrogance is uprooted from his heart and he returns to the middle path, which is the proper path. When he returns to this middle path, he should walk in it the rest of his life.
One should take a similar course with each of the other traits. A person who swayed in the direction of one of the extremes should move in the direction of the opposite extreme, and accustom himself to that for a long time, until he has returned to the proper path, which is the midpoint for each and every temperament.ב
וכיצד היא רפואתם מי שהוא בעל חמה אומרים לו להנהיג עצמו שאם הוכה וקולל לא ירגיש כלל וילך בדרך זו זמן מרובה עד שיתעקר החמה מלבו ואם היה גבה לב ינהיג עצמו בבזיון הרבה וישב למטה מן הכל וילבש בלויי סחבות המבזות את לובשיהם וכיוצא בדברים אלו עד שיעקור גובה הלב ממנו ויחזור לדרך האמצעית שהוא דרך הטובה ולכשיחזור לדרך האמצעית ילך בה כל ימיו ועל קו זה יעשה בשאר כל הדעות אם היה רחוק לקצה האחד ירחיק עצמו לקצה השני וינהוג בו זמן רב עד שיחזור בו לדרך הטובה והיא מדה בינונית שבכל דעה ודעה:
3
There are temperaments with regard to which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other.
Among these is arrogance. If a man is only humble, he is not following a good path. Rather, he must hold himself lowly and his spirit very unassuming. That is why Numbers 12:3 describes our teacher Moses as "very humble" and not simply "humble". Therefore, our Sages directed: "Hold oneself very, very lowly." Also, they declared: "Whoever is arrogant is as if he denied God's presence, as implied by Deuteronomy 8:14: 'And your heart will be haughty and you will forget God, your Lord.' Furthermore, they said: "Whoever is arrogant should be placed under a ban of ostracism. This applies even if he is only somewhat arrogant."
Anger is also an exceptionally bad quality. It is fitting and proper that one move away from it and adopt the opposite extreme. He should school himself not to become angry even when it is fitting to be angry. If he should wish to arouse fear in his children and household - or within the community, if he is a communal leader - and wishes to be angry at them to motivate them to return to the proper path, he should present an angry front to them to punish them, but he should be inwardly calm. He should be like one who acts out the part of an angry man in his wrath, but is not himself angry.
The early Sages said: Anyone who becomes angry is like one who worships idols. They also said: Whenever one becomes angry, if he is a wise man, his wisdom leaves him; if he is a prophet, his prophecy leaves him. The life of the irate is not true life.
Therefore, they have directed that one distance himself from anger and accustom himself not to feel any reaction, even to things which provoke anger. This is the good path.
This is the way of the righteous: They accept humiliation, but do not humiliate others; they listen when they are shamed, but they do not answer; they do this with love and are joyous in their sufferings. Of them, Judges 5:31 states: "And those who love Him are like the sun when it comes out in its strength."ג
ויש דעות שאסור לו לאדם לנהוג בהן בבינונית אלא יתרחק מן הקצה האחד עד הקצה האחר והוא גובה לב שאין דרך הטובה שיהיה אדם עניו בלבד אלא שיהיה שפל רוח ותהיה רוחו נמוכה למאד ולפיכך נאמר במשה רבינו ענו מאד ולא נאמר ענו בלבד ולפיכך צוו חכמים מאד מאד הוי שפל רוח ועוד אמרו שכל המגביה לבו כפר בעיקר שנאמר ורם לבבך ושכחת את ה' אלקיך ועוד אמרו בשמתא מאן דאית ביה גסות הרוח ואפילו מקצתה וכן הכעס מדה רעה היא עד למאד וראוי לאדם שיתרחק ממנה עד הקצה האחר וילמד עצמו שלא יכעוס ואפילו על דבר שראוי לכעוס עליו ואם רצה להטיל אימה על בניו ובני ביתו או על הציבור אם היה פרנס ורצה לכעוס עליהן כדי שיחזרו למוטב יראה עצמו בפניהם שהוא כועס כדי לייסרם ותהיה דעתו מיושבת בינו לבין עצמו כאדם שהוא מדמה כועס בשעת כעסו והוא אינו כועס אמרו חכמים הראשונים כל הכועס כאילו עובד עבודת כוכבים ואמרו שכל הכועס אם חכם הוא חכמתו מסתלקת ממנו ואם נביא הוא נבואתו מסתלקת ממנו ובעלי כעס אין חייהם חיים לפיכך צוו להתרחק מן הכעס עד שינהיג עצמו שלא ירגיש אפילו לדברים המכעיסים וזו היא הדרך הטובה ודרך הצדיקים הן עלובין ואינן עולבין שומעים חרפתם ואינם משיבין עושין מאהבה ושמחים ביסורים ועליהם הכתוב אומר ואוהביו כצאת השמש בגבורתו:
4
One should always cultivate silence and refrain from speaking, except with regard to matters of knowledge or things that are necessary for his physical welfare. It was said that Rav, the disciple of our saintly teacher, Rabbi Yehudah HaNasi, never uttered an idle word in all his days - which is what the conversation of most people consists of.
One should not speak at length even about matters involving one's physical needs. On this point, our Sages commanded us and said: "Whoever speaks at length brings on sin." They also said: "I have found nothing better for one's person than silence."
Similarly, when speaking about matters of Torah or knowledge, one's words should be brief, but rich in content. This is what the Sages commanded with their statement: "One should always teach his students with brevity." In contrast, if one's words are many and the content scant, that is foolishness, of which Ecclesiastes 5:2states: "The dream comes with a multitude of subjects, and the voice of the fool with a multitude of words."ד
לעולם ירבה אדם בשתיקה ולא ידבר אלא או בדבר חכמה או בדברים שצריך להם לחיי גופו אמרו על רב תלמיד רבינו הקדוש שלא שח שיחה בטלה כל ימיו וזו היא שיחת רוב כל אדם ואפילו בצרכי הגוף לא ירבה אדם דברים ועל זה צוו חכמים ואמרו כל המרבה דברים מביא חטא ואמרו לא מצאתי לגוף טוב אלא שתיקה וכן בדברי תורה ובדברי חכמה יהיו דברי האדם מעטים ועניניהם מרובים והוא שצוו חכמים ואמרו לעולם ישנה אדם לתלמידיו דרך קצרה אבל אם היו הדברים מרובין והענין מועט הרי זו סכלות ועל זה נאמר כי בא החלום ברוב ענין וקול כסיל ברוב דברים:
5
Silence is a safeguard for wisdom.
Therefore, one should not hasten to answer, nor speak at length. He should teach his students in calm and tranquility without shouting or wordiness. This is what Solomon stated: "The words of the wise are heard in tranquility" (Ecclesiastes 9:17).ה
סייג לחכמה שתיקה לפיכך לא ימהר להשיב ולא ירבה לדבר וילמד לתלמידים בשובה ונחת בלא צעקה ובלא אריכות לשון הוא שאמר שלמה דברי חכמים בנחת נשמעים:
6
A person is forbidden to act in a smooth-tongued and luring manner. He should not speak one thing outwardly and think otherwise in his heart. Rather, his inner self should be like the self which he shows to the world. What he feels in his heart should be the same as the words on his lips.
It is forbidden to deceive people, even a non-Jew. For example, one should not sell a gentile the meat of an animal which has not been ritually slaughtered as if it were ritually slaughtered meat, nor a shoe made from the hide of an animal which has died of natural causes as if it were made of the hide of a slaughtered animal. One should not press his colleague to share a meal with him when he knows that his colleague will not accept the invitation, nor should he press presents upon him when he knows that his colleague will not accept them. He should not open casks supposedly for his colleague which he must open for sale, in order to deceive him into thinking that they have been opened in his honor. The same applies with all matters of this sort.
It is forbidden to utter a single word of deception or fraud. Rather. one should have only truthful speech, a proper spirit and a heart pure from all deceit and trickery.ו
אסור לאדם להנהיג עצמו בדברי חלקות ופיתוי ולא יהיה אחד בפה ואחד בלב אלא תוכו כברו והענין שבלב הוא הדבר שבפה ואסור לגנוב דעת הבריות ואפילו דעת הנכרי כיצד לא ימכור לנכרי בשר נבילה במקום בשר שחוטה ולא מנעל של מתה במקום מנעל של שחוטה ולא יסרהב בחבירו שיאכל אצלו והוא יודע שאינו אוכל ולא ירבה לו בתקרובת והוא יודע שאינו מקבל ולא יפתח לו חביות שהוא צריך לפותחן למוכרן כדי לפתותו שבשביל כבודו פתח וכן כל כיוצא בו ואפילו מלה אחת של פיתוי ושל גניבת דעת אסור אלא שפת אמת ורוח נכון ולב טהור מכל עמל והוות:
7
One should neither be constantly laughing and a jester, nor sad and depressed, but happy. Our Sages declared: "Jesting and lightheadedness accustom one to lewdness." They also directed that a man should not laugh without control, nor be sad and mournful, but receive everyone in a friendly manner.
Similarly, he should not be greedy, rushing for wealth and possessions, nor lazy and an idler from work. Rather, he should be of a goodly eye and limit his business endeavors so that he may occupy himself with Torah study. He should be happy with the little which is his lot.
He should not be quarrelsome, of envious temperament, full of desires, nor pursue honor. Our Sages have said: "Envy, desire and honor remove a man from life in this world."
The general principle is that one should follow the midpoint quality of each temperament until all his traits are aligned at the midpoint. This is what is implied by Solomon's statement: "Make even the turning of your foot and make all your ways firm" (Proverbs 4:26).ז
לא יהא אדם בעל שחוק ומהתלות ולא עצב ואונן אלא שמח כך אמרו חכמים שחוק וקלות ראש מרגילין את האדם לערוה וצוו שלא יהא אדם פרוץ בצחוק ולא עצב ומתאבל אלא מקבל את כל האדם בסבר פנים יפות וכן לא יהיה בעל נפש רחבה נבהל להון ולא עצב ובטל ממלאכה אלא בעל עין טובה ממעט בעסק ועוסק בתורה ואותו המעט שהוא חלקו ישמח בו ולא בעל קטטה ולא בעל קנאה ולא בעל תאוה ולא רודף אחר הכבוד כך אמרו חכמים הקנאה והתאוה והכבוד מוציאין את האדם מן העולם כללו של דבר ילך במדה הבינונית שבכל דעה ודעה עד שיהיו כל דעותיו מכוונות באמצעות והוא ששלמה אמר פלס מעגל רגליך וכל דרכיך יכונו:
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Wednesday, Tishrei 14, 5778 · 04 October 2017
"Today's Day"
Wednesday, Tishrei 14, Erev Chag HaSukot, 5704
Torah lessons: Chumash: B'racha, Revi'i with Rashi.
Tehillim: 72-76.
Tanya: However, I shall (p. 517) ...whom He loves..." (p. 519).
Eiruv Tavshilin (p. 249).
No more than two aravot are used, but many hadassim may be used. We make a point of binding the lulav in the suka and on erev yomtov.1 Two rings are placed on the lulav proper, and these should be covered by the hadassim and aravot, even the top ring, at least somewhat. In addition, three rings are used to bind the hadassim and aravotto the lulav. These three rings are to be all within one handbreadth.
FOOTNOTES
1. I.e. the day preceding the first night of Sukot.
Daily Thought:
Seasons of Essence
There is the body, the soul, and then there is the essence. If the soul is light, then the essence is the source of light. If the soul is energy, then the essence is the generator. It is not something you have. It is who and what you are.
Whatever we do, we dance around that essence-core, like an orbiting spacecraft unable to land. We can meditate, we can be inspired—but to touch our inner core, the place from whence all this comes, that takes a power from beyond.
That is why there are seasons in life empowered from beyond. Special days and special nights, times of crisis and times of joy that touch the core. At other times, you can step forward. At those times, you can leap into a new form of being. (Motzei Chanuka 5735:7, and on many other occasions.)
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