Chabad.org Calendar of New York, New York, United States - TODAY IN JUDAISM: 18 Tishrei, 5778 - Sunday, October 8, 2017 - - - ב"ה - Today in Judaism - Today is Sunday, 18 Tishrei, 5778 · October 8, 2017 - Sukkot (Chol Hamoed)

ב"ה

Today in Judaism

Chabad.org Calendar of New York, New York, United States - TODAY IN JUDAISM: 18 Tishrei, 5778 - Sunday, October 8, 2017 -  -  - ב"ה - Today in Judaism - Today is Sunday, 18 Tishrei, 5778 · October 8, 2017 - Sukkot (Chol Hamoed)
Torah Reading
Sukkot Chol Hamoed 2: Numbers 29:20-28; Numbers 29:20-25
Sukkot Chol Hamoed 2: Numbers 29:20 “‘On the third day eleven bulls, two rams, fourteen male lambs in their first year, without defect; 21 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 22 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
23 “‘On the fourth day ten bulls, two rams, fourteen male lambs in their first year, without defect; 24 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 25 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
26 “‘On the fifth day nine bulls, two rams, fourteen male lambs in their first year, without defect; 27 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 28 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.; Numbers 29:20 “‘On the third day eleven bulls, two rams, fourteen male lambs in their first year, without defect; 21 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 22 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
23 “‘On the fourth day ten bulls, two rams, fourteen male lambs in their first year, without defect; 24 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 25 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
Today's Laws & Customs:
• Chol Hamoed
The seven days of the festival of Sukkot consist of two days of "Yom Tov", followed by five days of "Chol Hamoed" ("weekdays of the festival"; also called "the intermediate days"). In the Land of Israel, there is only one day of Yom Tov, followed by six days of Chol Hamoed.
On Yom Tov all creative work is forbidden as on Shabbat, except for the tasks involved in food preparation (e.g., lighting a fire from a pre-existing flame, cooking, carrying "from domain to domain"); on Chol Hamoed, work whose avoidance would result in "significant loss" is permitted. Otherwise, all the mitzvot and customs of Sukkot apply: eating in the sukkah, taking the "four kinds", etc. The "Yaale V'yavo" prayer is included in all prayers and Grace After Meals. Hallel, Hoshaanot and Musaf are recited following the Shacharit (morning) prayers.
It is the Chabad custom not to put on tefillin during Chol Hamoed, as on Shabbat and the festivals.
Click here for a more detailed treatment of the laws of Chol Hamoed.
• Eat in Sukkah (7 days)The festival of Sukkot, commemorating G-d's enveloping protection of the Children of Israel during their 40-year journey through the desert (1313-1273 BCE), is celebrated for seven days, beginning from the eve of Tishrei 15. During this time, we are commanded to "dwell" in a sukkah -- a hut of temporary construction, with a roof covering of raw, unfinished vegetable matter (branches, reeds, bamboo, etc.) -- signifying the temporality and fragily of human habitation and man-made shelter and our utter dependence upon G-d's protection and providence. "How [does one fulfill] the mitzvah of dwelling in the sukkah? One should eat, drink, and live in the sukkah, both day and night, as one lives in one's house on the other days of the year: for seven days a person should make his home his temporary dwelling, and his sukkah his permanent dwelling" (Code of Jewish Law, Orach Chaim 639:1).
At least one k'zayit (approx. 1 oz.) of bread should be eaten in the sukkah on the first evening of the festival, between nightfall and midnight. A special blessing, Leishiv BaSukkah, is recited. For the rest of the festival, all meals must be eaten in the sukkah (see the Code of Jewish Law or consult a Halachic authority as to what constitutes a "meal"). Chabad custom is to refrain from eating or drinking anything outside of the sukkah, even a glass of water.
Also see: the Ushpizin
Links: The Big Sukkah; The Temporary Dwelling; The Easy Mitzvah
• The "Four Kinds" (6 days)"And you shall take for yourself on the first day," instructs the Torah in Leviticus "the splendid fruit of a tree, fronds of dates, the branch of the thick-leafed tree and aravot of the river." Torah SheBaal Peh (the oral tradition given to Moses at Sinai and handed through the generations, and later documented in the Mishnah and Talmud) identifies the four kinds as the etrog (citron), lulav (unopened palm branch), hadass (myrtle twig, of which three are taken) and aravah (willow, two twigs). The palm branch, three myrtle twigs and two willow twigs are bound together (with rings made from palm leaves).
Each day of Sukkot -- except Shabbat -- we take the lulav in hand, recite a blessing over it, take hold of the etrog, hold the "Four Kinds" together, and move them back and forth in all directions (right, left, forward, up, down and back). An additional blessing, shehecheyanu, is recited the first time that the Four Kinds are taken during the festival. We also hold the Four Kinds during the Hallel prayer (moving them as above in specified places in the text) and the Hoshaanot prayers (during which we march around the reading table in the synagogue) which are included in the daily service each day of Sukkot.
Link: The Four Mysteries of King Solomon
• "Water Drawing" Celebrations (7 nights)When the Holy Temple stood in Jerusalem, one of the special Sukkot observances was to pour water on the Altar. The drawing of water for this purpose was preceded by all-night celebrations in the Temple courtyard; on the 15 steps leading to the azarah (inner courtyard) stood Levites while playing a variety of musical instruments, sages danced and juggled burning torches, and huge oil-burning lamps illuminated the entire city. The singing and dancing went on until daybreak, when a procession would make its way to the Shiloach Spring which flowed in a valley below the Temple to "draw water with joy." "One who did not see the joy of the water-drawing celebrations," declared the sages of the Talmud, "has not seen joy in his life."
While water was poured each day of the fetival, the special celebrations were held only on Chol Hamoed since many of the elements of the celebration (e.g., the playing of musical instruments) are forbidden on Yom Tov.
Today, we commemorate these joyous celebrations by holding Simchat Beit HaShoeivah ("joy of the water drawing") events in the streets, with music and dancing. The Lubavitcher Rebbe initiated the custom of holding such celebrations on Shabbat and Yom Tov as well -- without musical instruments of course. The fact that we cannot celebrate as we did in the Temple, said the Rebbe, means that we are free to celebrate the joy of Sukkot with singing and dancing every day of the festival.
Link: The Taste of Water
Today in Jewish History:
• Passing of Rabbi Nachman of Breslov (1810)Passing of the famed Chassidic rebbe, Rabbi Nachman of Breslov, Ukraine (1772-1810). A great-grandson of the Baal Shem Tov, he championed a unique path of divine service that entails simplicity, joy, and solitude. He left no successor, but his teachings remain influential more than 200 years after his passing.
Daily Quote:
Wherever you go, I will go; and where you lodge, I will lodge; your people shall be my people, and your G-d, my G-d. Where you die, I will die, and there will I be buried (Ruth to Naomi (Ruth 1:16-17))
Daily Torah Study:
Chumash: Vezot Hab'rachah, 1st Portion Deuteronomy 33:1-33:7 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 33
1And this is the blessing with which Moses, the man of God, blessed the children of Israel [just] before his death. אוְזֹ֣את הַבְּרָכָ֗ה אֲשֶׁ֨ר בֵּרַ֥ךְ משֶׁ֛ה אִ֥ישׁ הָֽאֱלֹהִ֖ים אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל לִפְנֵ֖י מוֹתֽוֹ:
And this is the blessing… [just] before his death: Very close to the time of his death. — [see Sifrei 33: 1] “For, if not now, when?”
וזאת הברכה, לפני מותו: סמוך למיתתו שאם לא עכשיו אימתי:
2He said: "The Lord came from Sinai and shone forth from Seir to them; He appeared from Mount Paran and came with some of the holy myriads; from His right hand was a fiery Law for them. בוַיֹּאמַ֗ר יְהֹוָ֞ה מִסִּינַ֥י בָּא֙ וְזָרַ֤ח מִשֵּׂעִיר֙ לָ֔מוֹ הוֹפִ֨יעַ֙ מֵהַ֣ר פָּארָ֔ן וְאָתָ֖ה מֵרִֽבְבֹ֣ת קֹ֑דֶשׁ מִֽימִינ֕וֹ אֵ֥שׁ דָּ֖ת לָֽמוֹ:
He said: The Lord came from Sinai: Moses initiated his blessing by praising the Omnipresent, and then he addressed the needs of Israel. — [Sifrei 33:2] The praise with which Moses commenced, mentions the merit of Israel. All this was a way of conciliation, as if to say, “These people are worthy that a blessing should rest upon them.”
ויאמר ה' מסיני בא: פתח תחלה בשבחו של מקום ואחר כך פתח בצרכיהם של ישראל. ובשבח שפתח בו יש בו הזכרת זכות לישראל וכל זה דרך ריצוי הוא, כלומר כדאי הם אלו שתחול עליהם ברכה:
came from Sinai: He came out toward them when they came to stand at the foot of the mountain, as a bridegroom goes forth to greet his bride, as it is said, “[And Moses brought the people forth] toward God” (Exod. 19:17). We learn from this, that God came out toward them (Mechilta 19:17).
מסיני בא: יצא לקראתם כשבאו להתיצב בתחתית ההר כחתן היוצא להקביל פני כלה, שנאמר (שמות יט, יז) לקראת האלהים, למדנו שיצא כנגדם:
and shone forth from Seir to them: [Why did He come from Seir?] Because God first offered the children of Esau [who dwelled in Seir] that they accept the Torah, but they did not want [to accept it].
וזרח משעיר למו: שפתח לבני עשו שיקבלו את התורה ולא רצו:
He appeared: to them [Israel]
הופיע: להם:
from Mount Paran: [Why did God then come from Paran?] Because He went there and offered the children of Ishmael [who dwelled in Paran] to accept the Torah, but they [also] did not want [to accept it]. — [A.Z. 2b]
מהר פארן: שהלך שם ופתח לבני ישמעאל שיקבלוה, ולא רצו:
and came: to Israel.
ואתה: לישראל
with some holy myriads: With God were only some of the myriads of His holy angels, but not all of them, nor [even] most of them. This is unlike the manner of a mortal, who displays all the splendor of his riches and his glory on his wedding day. — [Sifrei 33:2]
מרבבת קדש: ועמו מקצת רבבות מלאכי קדש, ולא כולם ולא רובם, ולא כדרך בשר ודם שמראה כל כבוד עשרו ותפארתו ביום חופתו:
a fiery law for them: It was originally written before God in [letters of] black fire upon [a background of] white fire. — [Tanchuma Bereishith 1] He gave it to them on tablets, inscribed, [as it were,] by His right hand [thus it is said here, “from His right hand”]. Another explanation of אֵשׁ דָּת : As the Targum renders it, that He gave it to them from amidst the fire.
אש דת: שהיתה כתובה מאז לפניו באש שחורה על גב אש לבנה, נתן להם בלוחות כתב יד ימינו. דבר אחר אש דת כתרגומו, שנתנה להם מתוך האש:
3Indeed, You showed love for peoples; all his holy ones are in Your hand, for they let themselves be centered at Your feet, bearing Your utterances. גאַ֚ף חֹבֵ֣ב עַמִּ֔ים כָּל־קְדשָׁ֖יו בְּיָדֶ֑ךָ וְהֵם֙ תֻּכּ֣וּ לְרַגְלֶ֔ךָ יִשָּׂ֖א מִדַּבְּרֹתֶֽיךָ:
Indeed, You showed love for peoples: [God] also displayed great affection to the tribes, each one of whom were known as a people, for only Benjamin was destined to be born when the Holy One, blessed is He, said to Jacob, “A nation and a multitude of nations shall come into existence from you” (Genesis 35:11). [Thus we see that Benjamin alone was called “a nation.” “A multitude of nations” refers to Ephraim and Manasseh. See Rashi on Gen. 35:11, 48:4.]- [Gen. Rabbah 82:4]
אף חבב עמים: גם חבה יתירה חבב את השבטים. כל אחד ואחד קרוי עם, שהרי בנימין לבדו היה עתיד להוולד כשאמר הקב"ה ליעקב (בראשית לה, יא) גוי וקהל גוים יהיה ממך:
all his holy ones are in Your hand: [This refers to] the souls of the righteous, which are hidden away with God, as it is said, “But my lord’s soul shall be bound up in the bundle of life, with the Lord, your God” (I Sam. 25:29). - [Sifrei 33:3]
כל קדשיו בידך: נפשות הצדיקים הגנוזות אתו, כענין שנאמר (שמואל א' כה, כט) והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך:
for they […] be centered at Your feet: And Israel is indeed worthy of this [privilege to have their souls hidden away with God], because they placed themselves right in the middle (תּוֹךְ) of the bottom of the mountain at Your feet [figuratively speaking] at Sinai. The word תֻּכּוּ is in the passive conjugation, which has the meaning: הִתְוַכּוּ, “They [allowed themselves] to be placed right in the middle (תּוֹךְ)” [of the underside of the mountain], between Your feet.
והם תכו לרגלך: והם ראוים לכך, שהרי תכו עצמן לתוך תחתית ההר לרגלך בסיני. תכו לשון פועלו, הותווכו לתוך מרגלותיך:
bearing Your utterances: They bore upon themselves the yoke of Your Torah. — [Sifrei 33:3]
ישא מדברתיך: נשאו עליהם עול תורתך:
Your Torah: Heb. מִדַּבְּרֹתֶיךָ‏. The mem in it [i.e., in this word] is somewhat of a root letter [rather than a prefix], as in “And he heard the voice speaking (מִדַּבֵּר) to him” (Num. 7:89); and “And I heard what was being spoken (מִדַּבֵּר) to me” (Ezek. 2:2). This form is similar to מִתְדַּבֵּר אֵלַי, [speaking to Himself for me to hear, see Rashi on Num. 7:89]. This too, namely, the word מִדַּבְּרֹתֶיךָ‏, means: “what You were speaking to let me know what to tell the children of Israel.” Tes porparledurs in Old French. Onkelos, however, renders [the phrase יִשָּׂא מִדַּבְּרֹתֶיךָ‏ as: “they traveled (יִשָּׂא like יִסַּע) according to Your commands (דַּבְּרֹתֶיךָ).” Thus, the mem is a servile prefix, with the meaning of מִן, from. [Thus, according to Onkelos, the word מִדַּבְּרֹתֶי‏ךָ literally means, from Your utterances.] Another explanation [of this verse is as follows]: Indeed, You showed love for peoples — even when You displayed Your affection towards the nations of the world, showing them a smiling [friendly] face, and You delivered Israel into their hands,
מדברתיך: המ"ם בו קרוב ליסוד, כמו (במדבר ז, פט) וישמע את הקול מדבר אליו, (יחזקאל ב, ב) ואשמע את קול מדבר אלי, כמו מתדבר אלי, אף זה מדברותיך מה שהיית מדבר להשמיעני לאמר להם. טיי"ש פורפרלידורי"ש בלע"ז [דיבורך]. ואונקלוס תרגם שהיו נוסעים על פי דבריך, והמ"ם בו שמוש משמשת לשון מן. דבר אחר אף חבב עמים אף בשעת חבתם של אומות העולם שהראית להם פנים שוחקות ומסרת את ישראל בידם:
all his holy ones are in Your hand: All Israel’s righteous and good people clung to You; they did not turn away from You, and You guarded them. — [B.B. 8a)]
כל קדשיו בידך: כל צדיקיהם וטוביהם דבקו בך ולא משו מאחריך ואתה שומרם:
for they let themselves be centered at your feet: And they placed themselves right in the middle of, and entered beneath Your [protective] shadow;
והם תכו לרגלך: והם מתמצעים ומתכנסים לתחת צלך:
bearing your utterances: And they gladly accepted Your decrees and Your laws. — [see Tanchuma 5] And these were their words:
ישא מדברתיך: מקבלים גזרותיך ודתותיך בשמחה. ואלה דבריהם:
4The Torah that Moses commanded us is a legacy for the congregation of Jacob. דתּוֹרָ֥ה צִוָּה־לָ֖נוּ משֶׁ֑ה מֽוֹרָשָׁ֖ה קְהִלַּ֥ת יַֽעֲקֹֽב:
The Torah that Moses commanded us is a legacy for the congregation of Jacob: We have taken hold of it, and we will not forsake it!
תורה: אשר צוה לנו משה מורשה היא לקהלת יעקב, אחזנוה ולא נעזבנה:
5And He was King in Jeshurun, whenever the sum total of the people were gathered, and the tribes of Israel were together, הוַיְהִ֥י בִֽישֻׁר֖וּן מֶ֑לֶךְ בְּהִתְאַסֵּף֙ רָ֣אשֵׁי עָ֔ם יַ֖חַד שִׁבְטֵ֥י יִשְׂרָאֵֽל:
And He was: i.e., the Holy One, blessed is He,
ויהי: הקב"ה:
was King in Jeshurun: i.e., the yoke of God’s sovereignty was always upon them.
בישרון מלך: תמיד עול מלכותו עליהם:
whenever the sum total of the people were gathered: At every gathering of רָאשֵׁי - meaning, whenever their number is gathered. רָאשֵׁי as in the verse,“When you take the count (רֹאשׁ) of the children of Israel” (Exod. 30:12). These people are worthy that I should bless them. Another explanation: When Israel is gathered together in a unified group, and there is peace among them, God is their King-but not when there is strife among them. — [Sifrei 33:5]
בהתאסף: בכל התאסף ראשי חשבון אסיפתם. ראשי, כמו (שמות ל, יב) כי תשא את ראש, ראויין אלו שאברכם. דבר אחר, בהתאסף, בהתאספם יחד באגודה אחת ושלום ביניהם הוא מלכם, ולא כשיש מחלוקת ביניהם:
6May Reuben live and not die, and may his people be counted in the number. ויְחִ֥י רְאוּבֵ֖ן וְאַל־יָמֹ֑ת וִיהִ֥י מְתָ֖יו מִסְפָּֽר:
May Reuben live: in this world,
יחי ראובן: בעולם הזה:
and not die: in the world-to-come, that the incident involving Bilhah not be remembered against him. — [see Rashi Gen. 35:22; Sifrei 33:6]
ואל ימות: לעולם הבא, שלא יזכר לו מעשה בלהה:
and may his people be counted in the number: May Reuben be counted along with the enumeration of the rest of his brothers. This [matter, that the incident involving Bilhah should not exclude Reuben from being counted together with his brothers] is similar to what is said: “[And Reuben went] and lay with Bilhah… and Jacob’s sons were twelve” (Gen. 35:22), [indicating] that he was not excluded from the number [of Jacob’s sons, on account of this incident].
ויהי מתיו מספר: נמנין במנין שאר אחיו, דוגמא היא זו כענין שנאמר (בראשית לה, כב) וישכב את בלהה ויהיו בני יעקב שנים עשר, שלא יצא מן המנין:
7May this [also be] for Judah." And he [Moses] said, "O Lord, hearken to Judah's voice and bring him to his people; may his hands do battle for him, and may You be a help against his adversaries." זוְזֹ֣את לִֽיהוּדָה֘ וַיֹּאמַר֒ שְׁמַ֤ע יְהֹוָה֙ ק֣וֹל יְהוּדָ֔ה וְאֶל־עַמּ֖וֹ תְּבִיאֶ֑נּוּ יָדָיו֙ רָ֣ב ל֔וֹ וְעֵ֥זֶר מִצָּרָ֖יו תִּֽהְיֶֽה:
May this [also be] for Judah: He juxtaposed Judah to Reuben, because they both confessed to the wrong they had done, as it is said, “that wise men have told… to them alone… and no stranger passed between them” (Job 15:18-19). [This verse alludes to the confession of Reuben and Judah (“that wise men have told”), and how they were consequently blessed here together (“them alone”); although Levi was next in line chronologically to Reuben, nevertheless here, in the context of this blessing, Levi did not come between them (“no stranger came between them”), but rather, he was blessed immediately afterwards (verses 8-11).]- [see Rashi, Job 15:19] Our Rabbis further explained that during the entire forty years that Israel was in the desert, Judah’s bones were rolling in his coffin, because of the excommunication which he had accepted upon himself [when he took responsibility for Benjamin], as it is said, “If I will not bring him to you… then I have sinned against you all of the days” (Gen. 43:9). [So], Moses said, “Who caused Reuben to [publicly] confess his sin? It was Judah…” (see Sotah 7b) [and thus, by placing Judah together with Reuben, Moses alluded to this merit of Judah, and, in effect, “May the Lord listen to Judah’s voice,” is a prayer that Judah’s bones would finally come to rest].
וזאת ליהודה: סמך יהודה לראובן, מפני ששניהם הודו על קלקול שבידם, שנאמר (איוב טו, יח - יט) אשר חכמים יגידו וגו' להם לבדם וגו' ולא עבר זר בתוכם. ועוד פירשו רבותינו, שכל ארבעים שנה שהיו ישראל במדבר היו עצמות יהודה מתגלגלים בארון מפני נדוי שקבל עליו, שנאמר (בראשית מד, לב) וחטאתי לאבי כל הימים, אמר משה מי גרם לראובן שיודה יהודה וכו':
O Lord, hearken to Judah’s voice: [I.e., Also, hear the prayer of Judah’s descendants:] The prayer of David and Solomon, and the prayer of Asa because of the Ethiopians, and that of Jehoshaphat on account of the Ammonites, and that of Hezekiah because of Sennacherib. — [see Sifrei 33:7]
שמע ה' קול יהודה: תפלת דוד ושלמה ואסא מפני הכושים, ויהושפט מפני העמונים, וחזקיה מפני סנחריב:
and bring him to his people: in peace, from war.
ואל עמו תביאנו: לשלום מפני המלחמה:
his hands will do battle for him: May his hands fight his battle (רִיבוֹ), and may they exact his vengeance.
ידיו רב לו: יריבו ריבו וינקמו נקמתו:
and may You be a help against his adversaries: [Moses here] was praying for [Judah’s descendant] Jehoshaphat, concerning the battle of Ramoth Gilead, [as Scripture states,] “Jehoshaphat cried out, and the Lord helped him (עֲזָרוֹ)” (II Chron. 18:31). Another explanation:
ועזר מצריו תהיה: על יהושפט התפלל על מלחמת רמות גלעד, (דה"ב יח, לא) ויזעק יהושפט וה' עזרו. דבר אחר ...
O Lord, hearken to Judah’s voice: Here, included within Judah’s blessing, Moses alluded to [and incorporated] a blessing for Simeon [the allusion being in the word שְׁמַע, the very root of שִׁמְעוֹן]. Also [in accordance with this incorporation of Simeon within Judah], when they divided Eretz Israel [among the tribes], Simeon received [his portion] out of the lot of Judah, as Scripture states, “Out of the lot of the children of Judah was the inheritance of the children of Simeon” (Josh. 19:9). - [Sifrei 33:7] Now why did Moses not devote a separate blessing for him? Because he held against him what he had done in Shittim [referring to the sin of Zimri the son of Salu, a leader of the tribe of Simeon (see Num. 25:1-14)]. So it is written in the Aggadah of Psalms. — [Shocher Tov 90]
שמע ה' קול יהודה: כאן רמז ברכה לשמעון מתוך ברכותיו של יהודה, ואף כשחלקו ארץ ישראל נטל שמעון מתוך גורלו של יהודה שנאמר (יהושע יט, ט) מחבל בני יהודה נחלת בני שמעון. ומפני מה לא ייחד לו ברכה בפני עצמו, שהיה בלבו עליו על מה שעשה בשטים, כן כתוב באגדת תהלים:
Tehillim: Psalms Chapters 88 - 89
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Chapter 88
The psalmist weeps and laments bitterly over the maladies and suffering Israel endures in exile, which he describes in detail.
1. A song, a psalm by the sons of Korach, for the Conductor, upon the machalat le'anot; 1 a maskil2 for Heiman the Ezrachite.
2. O Lord, God of my deliverance, by day I cried out [to You], by night I [offer my prayer] before You.
3. Let my prayer come before You; turn Your ear to my supplication.
4. For my soul is sated with affliction, and my life has reached the grave.
5. I was reckoned with those who go down to the pit, I was like a man without strength.
6. [I am regarded] among the dead who are free, like corpses lying in the grave, of whom You are not yet mindful, who are yet cut off by Your hand.
7. You have put me into the lowest pit, into the darkest places, into the depths.
8. Your wrath has weighed heavily upon me, and all the waves [of Your fury] have constantly afflicted me.
9. You have estranged my friends from me, You have made me abhorrent to them; I am imprisoned and unable to leave.
10. My eye is afflicted because of distress; I call to You, O Lord, every day; I have stretched out my hands [in prayer] to You.
11. Do You perform wonders for the deceased? Do the dead stand to offer You praise? Selah.
12. Is Your kindness recounted in the grave, your faithfulness in the place of perdition?
13. Are Your wondrous deeds known in the darkness [of the grave], or Your righteousness in the land of oblivion?
14. But, I, to You, O Lord, I cry; each morning my prayer comes before You.
15. Why, O Lord, do You forsake my soul? Why do You conceal Your countenance from Me?
16. From my youth I have been afflicted and approaching death, yet I have borne the fear of You which is firmly established within me.
17. Your furies have passed over me; Your terrors have cut me down.
18. They have engulfed me like water all day long, they all together surrounded me.
19. You have estranged from me beloved and friend; I have been rejected by my intimates.
FOOTNOTES
1.A musical instrument(Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 89
This psalm speaks of the kingship of the House of David, the psalmist lamenting its fall from power for many years, and God's abandonment and spurning of us.
1. A maskil1 by Eitan the Ezrachite.
2. I will sing of the Lord's kindness forever; to all generations I will make known Your faithfulness with my mouth.
3. For I have said, "The world is built with kindness; there in the heavens You establish Your faithfulness.”
4. I have made a covenant with My chosen one; I have sworn to David, My servant:
5. "I will establish Your descendants forever; I will build your throne for all generations," Selah.
6. Then the heavens will extol Your wonders, O Lord; Your faithfulness, too, in the congregation of the holy ones.
7. Indeed, who in heaven can be compared to the Lord, who among the supernal beings can be likened to the Lord!
8. The Almighty is revered in the great assembly of the holy ones, awe-inspiring to all who surround Him.
9. O Lord, God of Hosts, who is mighty like You, O God! Your faithfulness surrounds You.
10. You rule the vastness of the sea; when its waves surge, You still them.
11. You crushed Rahav (Egypt) like a corpse; with Your powerful arm You scattered Your enemies.
12. Yours are the heavens, the earth is also Yours; the world and all therein-You established them.
13. The north and the south-You created them; Tabor and Hermon sing of [the greatness] of Your Name.
14. Yours is the arm which has the might; strengthen Your hand, raise high Your right hand.
15. Righteousness and justice are the foundation of Your throne; kindness and truth go before Your countenance.
16. Fortunate is the people who know the sound of the shofar; Lord, they walk in the light of Your countenance.
17. They rejoice in Your Name all day, and they are exalted through Your righteousness.
18. Indeed, You are the splendor of their might, and in Your goodwill our glory is exalted.
19. For our protectors turn to the Lord, and our king to the Holy One of Israel.
20. Then You spoke in a vision to Your pious ones and said: "I have granted aid to [David] the mighty one; I have exalted the one chosen from among the people.
21. I have found David, My servant; I have anointed him with My holy oil.
22. It is he whom My hand shall be prepared [to assist]; My arm, too, shall strengthen him.
23. The enemy shall not prevail over him, nor shall the iniquitous person afflict him.
24. And I will crush his adversaries before him, and will strike down those who hate him.
25. Indeed, My faithfulness and My kindness shall be with him, and through My Name his glory shall be exalted.
26. I will set his hand upon the sea, his right hand upon the rivers.
27. He will call out to Me, 'You are my Father, my God, the strength of my deliverance.’
28. I will also make him [My] firstborn, supreme over the kings of the earth.
29. I will maintain My kindness for him forever; My covenant shall remain true to him.
30. And I will bestow [kingship] upon his seed forever, and his throne will endure as long as the heavens last.
31. If his children forsake My Torah and do not walk in My ordinances;
32. if they profane My statutes and do not observe My commandments,
33. then I will punish their transgression with the rod and their misdeeds with plagues.
34. Yet I shall not take away My kindness from him, nor betray My faithfulness.
35. I will not abrogate My covenant, nor change that which has issued from My lips.
36. One thing I have sworn by My holiness-I will not cause disappointment to David.
37. His seed will endure forever and his throne will be [resplendent] as the sun before Me.
38. Like the moon, it shall be established forever; [the moon] is a faithful witness in the sky for all time.”
39. Yet You have forsaken and abhorred; You became enraged at Your anointed.
40. You annulled the covenant with Your servant; You have profaned his crown [by casting it] to the ground.
41. You shattered all his fences; You turned all his strongholds into ruin.
42. All wayfarers despoiled him; he has become a disgrace to his neighbors.
43. You have uplifted the right hand of his adversaries; You have made all his enemies rejoice.
44. You also turned back the blade of his sword, and did not sustain him in battle.
45. You put an end to his splendor, and toppled his throne to the ground.
46. You have cut short the days of his youth; You have enclothed him with long-lasting shame.
47. How long, O Lord, will You conceal Yourself-forever? [How long] will Your fury blaze like fire?
48. O remember how short is my life span! Why have You created all children of man for naught?
49. What man can live and not see death, can save his soul forever from the grave?
50. Where are Your former deeds of kindness, my Lord, which You swore to David in Your faithfulness?
51. Remember, my Lord, the disgrace of Your servants, that I bear in my bosom from all the many nations;
52. that Your enemies have disgraced, O Lord, that they have disgraced the footsteps of Your anointed.
53. Blessed is the Lord forever, Amen and Amen.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Tanya: Iggeret HaKodesh, middle of Epistle 22
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Sunday, Tishrei 18, 5778 · October 8, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 22
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Part (b)

The following letter was placed here by the compilers of Iggeret HaKodesh — “after the first editions (see list) had been published,” as the Rebbe points out — as an addendum to Epistle XXII, Part (a). The connection, however, is not immedi-ately apparent. Perhaps it lies in the opening passage of Part (a), the passage which does not appear in this collection,1 in which the Alter Rebbe laments that questions on material affairs occupy too much of his time — for this theme also figures in the letter before us.

אהוביי אחיי ורעיי

My beloved, my brethren and friends:

In these terms the Alter Rebbe addresses his chassidim.

מגודל טרדתי אשר הקיפו עלי יחד, וסבוני כמים כל היום וכל הלילה, תמיד לא יחשו

Due to the immensity of my preoccupations2 which3 “all together surround me” and “encircle me like water” — “all day and all night, never holding their peace,”4

לא אוכל מלט משא לאמר עם הספר כל אשר בלבבי

I am unable to unload the burden5 of writing down all that is in my heart.

אך בקצרה באתי כמזכיר ומחזיר על הראשונות בכלל

Briefly, however, I come as one who reminds and6 “repeats earlier subjects” in general,

ובפרט אל המתנדבים בעם

in particular to7 “those of the people who offer themselves willingly [in prayer],” beyond the customary measure, —

לעמוד על העבודה, זו תפלה

that they should stand [steadfast] in [their divine] service, i.e., prayer, which the Sages call8“service of the heart,” a form of divine service which works in the heart and on the heart,

בקול רם

[and pray] with a loud voice,9

להתחזק מאד בכל עוז ותעצומות, נגד כל מונע מבית ומחוץ

strengthening themselves vigorously, with all their might and power, against any internal or external obstacle,

ביד חזקה, כמשמעו

with a “strong hand,” plainly and simply.

שהוא רצון יריאיו, אשר למעלה מן החכמה והתבונה אשר נתן ה׳ בהמה לדעת לעשות את כל אשר צוה ה׳ בהשכל ודעת

This [service] relates to10 “the will of those who fear Him”; this transcends the wisdom and understanding with which G‑d imbued them so that they will know and do all that He commanded, with intelligence and discernment.

Wisdom and understanding are gifts from G‑d; as we say in the daily prayers,11 “It is You Who graciously bestows discern-ment upon man....” As to the superior faculty of will, however, it is left to the initiative of every G‑d-fearing Jew to arouse this within himself by accepting the yoke of heaven.

רק רצון פשוט, ורוח נדיבה

[There should be] but a simple will, uncompounded by the particular form or limitations that characterize an intellectually-generated will, and a spirit of voluntary self-dedication,

בכל איש אשר ידבנו לבו לעבוד עבודה תמה, לעשות נחת רוח ליוצרו

in every man whose heart prompts him to serve12 “a whole service,” [intending only] to cause gratification to his Maker.

ועל זה נאמר: כי עם קשה עורף הוא, וסלחת

Of this [superrational degree of will] it is written,13 “For this is a stiff-necked people, and You should pardon” — i.e., because they are a “stiff-necked people.”14 This obstinate and superrational will of theirs warrants their being pardoned, —

כי הסליחה היא גם כן למעלה מן החכמה

for pardon, too, transcends wisdom.

Just as a mortal’s will flies free, untrammeled by his intellect, so too, Above: the divine source of pardon transcends Supernal Wisdom.

כי שאלו לחכמה כו׳

Thus [it is written],15 “they asked Wisdom [what should be the lot of the soul that sins].” The attribute of Wisdom ruled that a sinning soul must be judged and punished; it did not allow for repentance and pardon.

ומשה רבינו, עליו השלום, ביקש מדה כנגד מדה ודי למבין

So too Moses our Master, peace to him, invoked16 “measure for measure”; and suffice this for the discerning.

Moses pleaded that G‑d grant forgiveness to the same extent that an individual repents with a simple will that transcends his understanding; he desired that man’s repentance elicit and call down to this world the divine source of pardon which likewise transcends Supernal Wisdom.

* * *

FOOTNOTES
1.	It appears in full in Igrot Kodesh (Letters) of the Alter Rebbe (Kehot, N.Y., 1987), p. 53.
2.	Note of the Rebbe: “The early editions should be scanned, because from the continuation of this sentence one would expect the plural form (טרדותי).”
3.	Note of the Rebbe: “[The two quoted phrases are] a paraphrase of Tehillim 88:18 — in inverse order, as with several of the expressions that follow.”
4.	Cf. Yeshayahu 62:6.
5.	Hebrew text corrected according to Luach HaTikkun. The metaphor is borrowed from Yeshayahu 46:2; see Rashi there.
6.	Cf. Keritot 8a.
7.	Shoftim 5:9; on the connection with prayer see Rashi there.
8.	Taanit 2a.
9.	The Shemoneh Esreh, of course, is always recited in a whisper, except on the Days of Awe; see Alter Rebbe’s Shulchan Aruch 101:2-3.
10.	Tehillim 145:19.
11.	Siddur Tehillat HaShem, p. 53.
12.	Cf. Yoma 24a.
13.	Shmot 34:9.
14.	Note of the Rebbe: “From this we understand that their ‘stiff-neckedness’ is a positive trait.”
15.	Talmud Yerushalmi, Makkot 2:6.
16.	Devarim Rabbah 11:9.

Rambam:
• Sefer Hamitzvot:
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Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Positive Commandment 209
Respecting the Sages
"You shall stand up before an elderly person and give respect to a sage"—Leviticus 19:32.
We are commanded to accord respect to Torah scholars and respectfully rise for them. Although everyone is required to respect sages, even one Torah scholar must respect another of equal stature, this mitzvah is compounded with regards to the respect a student is expected to have for his teacher.
A student is required to respect and revere his teacher, he is forbidden to challenge his teachings, and always must give him the benefit of the doubt. Indeed, our Sages tell us, "Your reverence for your teacher must be akin to your reverence for G‑d."
Full text of this Mitzvah »Respecting the Sages
Positive Commandment 209
Translated by Berel Bell
The 209th mitzvah is that we are commanded to honor the Sages1 and to stand up before them as a sign of respect.
The source of this commandment is G‑d's statement (exalted be He),2 "Stand up before the elderly, and give respect to the old."
The Sifra3 says, "The words, 'stand up' and 'give respect' [when taken together] teach you to stand up when it shows respect."4
The details of this mitzvah have been explained in the first chapter of Kidushin.5
You should be aware that although this is a general obligation on everyone to honor the Sages, and even one Sage to another equal to him in stature, as explained in the statement,6 "The Sages in Bavel stand up one before the other"; nevertheless there is a special additional requirement for a student, i.e. that the honor that a student must show his teacher is much greater than the honor he must show another Sage.
In addition to honoring your teacher you must revere7 him, since it is already explained that your obligation to your teacher is even greater than that to your father, whom Scripture obligates you to honor and revere.8 Our Sages said explicitly,9 "Between [honoring] his father and his teacher, his teacher comes first."
The Sages have already explained10 that it is forbidden for a student to dispute his teacher, i.e. to reject his authority, to give separate interpretations, and to teach or issue rulings without his permission. It is forbidden for him to argue with him, or speak angrily to him, or to judge him harshly, i.e. to give any kind of [non-literal11] explanation to his action or speech, since it is possible that this was not his intention.
Our Sages said in the Talmudic chapter "HaChelek",12 "Anyone who goes against his teacher is as if he went against the Divine Presence., as it is written13 [regarding Korach], 'when they rebelled against G‑d,'"; "Anyone who makes a dispute against his teacher is as if he made a dispute against the Divine Presence, as it is written,14 'These are the Waters of Dispute where the Israelites disputed with G‑d'"; "Anyone who speaks against his teacher is as if he speaks against the Divine Presence, as it is written,15 'Your complaints are not against us but against G‑d'"; and "Anyone who has second thoughts about his teacher is as if he had second thoughts about the Divine Presence, as it is written,16 'The people spoke out against G‑d and Moses.'" All this is clear, since the rebellion of Korach, and the dispute, complaints and wicked thoughts17 of the Jewish people were against Moses, leader of the entire Jewish people, yet Scripture considers each of them to have been committed against G‑d. Our Sages said explicitly,18 "You should fear your teacher as you fear G‑d."
All this19 is derived from the Scripture's command of honoring our Sages and our parents, rather than counting as a separate commandment,20 as explained in the Talmudic text.
FOOTNOTES
1.Here, the Rambam explains the phrases, "elderly" and "old," as referring to those who are "elderly" in terms of their Torah knowledge (see Kidushin ibid.). In Mishneh Torah (Hilchos Talmud Torah 6:9), he rules that the elderly most also be honored, regardless of their Torah knowledge.
2.Lev.19:32.
3.Our versions of the Sifra do not contain this passage. Similar statements are found in Kidushin 33a and Yerushalmi Bikurim 3:3.
4.This excludes standing up in a bathhouse, for example. See Kidushin ibid.
5.Kidushin 32b and thereafter.
6.Bava Metzia 33a.
7.Literally "fear." The Bahag counts fear of the Sages as a distinct commandment. The Rambam here includes the obligations of honor and fear in one commandment. See the Second Introductory Principle quoted below.
8.Ex. 20:12. Deut. 5:16. Lev. 19:3.
9.Bava Metzia 2:11.
10.Sanhedrin 56.
11.See Kapach 5731, note 87.
12.Sanhedrin 110a.
13.Num.26:9.
14.Num.20:13.
15.Exodus 16:8.
16.Num.21:5.
17.E.g. that Moses had himself appointed his brother as priest, rather than at G‑d's command.
18.Avos 4:12.
19.I.e. all these statements from the Talmudic chapter HaChelek (Kapach 5731, note 97).
20.As is the opinion of the Bahag mentioned above.
Rambam:
• 1 Chapter A Day: Listing of Mitzvos Part 3
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Part 3
Sefer Taharah
The Book of Ritual Purity
It consists of eight halachot. They are, in order:
Hilchot Tum'at Meit - The Laws of the Ritual Impu­rity Imparted by a Human Corpse
Hilchot Parah Adumah - The Laws of [the Purification Process Involving] the Red Heifer
Hilchot Tum'at Tzara'at - The Laws of the Ritual Impurity Imparted by Tzara’at
Hilchot Metamei Mishkav UMoshav - The Laws of the [Sources of Ritual Impurity] which Impart Impurity to the Places where One Sits and the Places where One Lies
Hilchot Sh'ar Avot HaTum'ah - The Laws of the Other Categories of Sources of Ritual Impurity
Hilchot Tum'at Ochalin - The Laws of the Ritual Impurity Contracted by Foods
Hilchot Kelim - The Laws of [the Ritual Impurity] Contracted by Vessels
Hilchot Mikvaot - The Laws of Mikvaot
ספר טהרה
Hilchot Tum'at Meit
The Laws of the Ritual Impurity Imparted by a
Human Corpse
They contain one positive commandment, the laws governing the ritual impurity imparted by a human corpse.
הלכותיו שמונה, וזה הוא סידורן: הלכות טומאת מת, הלכות פרה אדומה, הלכות טומאת צרעת, הלכות מטמאי משכב ומושב, הלכות שאר אבות הטמאות, הלכות טומאת אוכלין, הלכות כלים, הלכות מקוות.
Hilchot Parah Adumah
The Laws of [the Purification Process Involving] the Red Heifer
They contain two positive commandments. They are:
1. The law of the red heifer
2. The laws involving the ritual purity and impurity imparted by the water that is sprinkled [together with the ashes of the red heifer].
הלכות טומאת מת. מצות עשה אחת, והוא דין טומאת מת.
Hilchot Tum'at Tzara'at
The Laws of the Ritual Impurity Imparted by
Tzara’at
They contain eight mitzvot:
Six positive commandments and two negative com­mandments.
They are:
1. To render judgments concerning tzara’at in humans as prescribed by the Torah
2. Not to cut off the signs of tzara’at
3. Not to shave a bald spot
4. That a person afflicted by tzara’at should make known his state of impurity by wearing torn clothing, letting his hair grow long, and covering his head
5. The purification process of a person afflicted by tzara’at
6. That a person afflicted by tzara’at should shave off all his hair as part of his purification process
7. The laws of tzara’at in clothing
8. The laws of tzara’at in houses.
הלכות פרה אדומה. יש בכללן שתי מצוות עשה; וזה הוא פרטן: (א) דין פרה אדומה; (ב) דין טומאת מי נידה וטהרתן.
Hilchot Metamei Mishkav UMoshav
The Laws of the [Sources of Ritual Impurity]
which Impart Impurity to the Places where One Sits and the Places where One Lies
They contain four positive commandments. They are:
1. The laws of the impurity of the niddah state
2. The laws of the impurity of a woman after childbirth
3. The laws of the impurity of a zavah
4. The laws of the impurity of a zav
הלכות טומאת צרעת. יש בכללן שמונה מצוות--שש מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) להורות בצרעת אדם כדינה הכתוב בתורה; (ב) שלא יקוץ סימני טומאה; (ג) שלא יגלח הנתק; (ד) שיהא המצורע מפורסם בקריעת בגדיו ופריעת ראשו ועטייה על שפם; (ה) טהרת צרעת; (ו) שיגלח המצורע את כל שיערו כשיטהר; (ז) דין צרעת הבגד; (ח) דין צרעת הבית.
Hilchot Sh'ar Avot HaTum'ah
The Laws of the Other Categories of Sources of
Ritual Impurity
They contain three positive commandments. They are:
1. The laws of the impurity imparted by an animal carcass
2. The laws of the impurity imparted by a the carcass of a crawling animal
3. The laws of the impurity imparted by human semen.
[These halachot also deal with] the ritual impurity imparted by false gods and their accessories. This ritual impurity is equivalent to that imparted by the carcass of a crawling animal; it is a Rabbinic injunction.
הלכות מטמאי משכב ומושב. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) דין טומאת נידה; (ב) דין טומאת יולדת; (ג) דין טומאת זבה; (ד) דין טומאת זב.
Hilchot Tum'at Ochalin
The Laws of the Ritual Impurity Contracted by Foods
They contain one positive commandment, the laws
of the impurity contracted by liquids and foods and
how it is possible for them to regain ritual purity.
הלכות שאר אבות הטמאות. יש בכללן שלוש מצוות עשה; וזה הוא פרטן: (א) דין טומאת נבילה; (ב) דין טומאת שרץ; (ג) דין טומאת שכבת זרע. ועבודה זרה מטמאה כשרץ, וטומאתה מדברי סופרים.
Hilchot Kelim
The Laws of [the Ritual Impurity] Contracted
by Vessels
The intent of these laws is to know which vessels can contract the above-mentioned impurities and which do not, and how the vessels contract and impart ritual impurity.
הלכות טומאת אוכלין. מצות עשה אחת, והיא דין טומאת משקין ואוכלין והכשרן.
Hilchot Mikvaot
The Laws of Mikvaot
[They contain] one positive commandment, that all those who are impure should immerse themselves in the waters of a mikveh [to] regain purity afterwards.
הלכות כלים. עניין אלו ההלכות לידע כלים שמקבלין טומאה מכל אלו הטמאות, וכלים שאינם מיטמאין, וכיצד מיטמאין הכלים ומטמאין.
Thus, this book contains a total of 20 mitzvot: 18 positive commandments and two negative com­mandments.
הלכות מקוות. מצות עשה אחת, והיא שיטבול כל טמא במי מקוה ואחר כך יטהר.
Sefer Nezikin
The Book of Damages
נמצאו כל המצוות הנכללות בספר זה, עשרים--מהן שמונה עשרה מצוות עשה, ושתי מצוות לא תעשה.
It consists of five halachot. They are, in order: Hilchot Nizkei Mammon - The Laws of Damage to Property
Hilchot Geneivah - The Laws of Theft
Hilchot Gezeilah Va'Avedah -The Laws of Robbery and [the Return of] Lost Object
Hilchot Chovel UMazik - The Laws of [Personal] Injury and Damages [Caused Directly by Human Action]
Hilchot Rotzeach USh'mirat Nefesh - The Laws of Murder and the Protection of Life
ספר נזקים
Hilchot Nizkei Mammon
The Laws of Damage to Property
They contain four positive commandments. They are:
1. The laws governing [the damages caused by the goring of] an ox
2. The laws governing [the damages caused by] the grazing of animals
3. The laws governing [the damages caused by] an obstruction [in public property]
4. The laws governing [the damages caused by] fire.
הלכותיו חמש, וזה הוא סידורן: הלכות נזקי ממון, הלכות גניבה, הלכות גזילה ואבידה, הלכות חובל ומזיק, הלכות רוצח ושמירת נפש.
Hilchot Geneivah The Laws of Theft
They contain seven mitzvot:
Two positive commandments and five negative com­mandments.
They are:
1. Not to steal money
2. The laws governing [punishment of] a thief
3. To have proper scales and weights
4. Not to deal unjustly with weights and measures
5. For a person not to possess incorrect weights and measures, even if he does not use them for purchase or sale
6. Not to alter a [colleague's] property marker
7. Not to kidnap.
הלכות נזקי ממון. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) דין השור; (ב) דין ההבער; (ג) דין הבור; (ד) דין הבעירה.
Hilchot Gezeilah Va'Avedah
The Laws of Robbery and [the Return> of] >Lost Objects
They contain seven mitzvot
Two positive commandments and five negative com­mandments.
They are:
1. Not to commit robbery
2. Not to wrong [a colleague by withholding his due]
3. Not to covet
4. Not to desire
5. To return a stolen object
6. Not to ignore a lost object
7. To return a lost object.
הלכות גניבה. יש בכללן שבע מצוות--שתי מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לגנוב ממון; (ב) דין הגנב; (ג) לצדק המאזניים עם המשקלות; (ד) שלא יעשה עוול במידות ובמשקלות; (ה) שלא יהיה לאדם אבן ואבן איפה ואיפה, אף על פי שאינו לוקח ונותן בהם; (ו) שלא יסיג גבול; (ז) שלא לגנוב נפשות.
Hilchot Chovel UMazik
The Laws of [Personal] Injury and Damages
[Caused Directly by Human Action]
[They contain] one positive commandment, the laws governing injury which one person causes another, and damages which one person causes to a colleague's property.
הלכות גזילה ואבידה. יש בכללן שבע מצוות--שתי מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לגזול; (ב) שלא לעשוק; (ג) שלא לחמוד; (ד) שלא להתאוות; (ה) להשיב את הגזילה; (ו) שלא יתעלם מן האבידה; (ז) להשיב האבידה.
Hilchot Rotzeach USh'mirat Nefesh
The Laws of Murder and the Protection of Life
They contain 17 mitzvot:
Seven positive commandments and ten negative commandments.
They are:
1. Not to murder
2. Not to take a ransom for the life of the murderer
3. To exile one who inadvertently kills another person
4. Not to take a ransom for the person sentenced to exile
5. That the murderer should not be killed before having been given a trial
6. To save a person who is being pursued [even at the expense of] the pursuer's life
7. Not to show any mercy to a pursuer
8. Not to neglect [a person] in mortal danger
9. To set aside cities of refuge and to prepare the road to them
10. To decapitate a calf in a river [in atonement for an unsolved murder]
11. Not to till or sow the land [where this atonement was made]
12. Not to create a dangerous situation
13. To put up a guard rail
14. Not to cause an innocent person to err
15. To unload a person [or his animal] that has fallen on the road
16. To [help him] reload [his animal]
17. Not to leave him distraught with his burden on the road
הלכות חובל ומזיק. מצות עשה אחת, והוא דין חובל בחברו או מזיק ממון חברו.
Thus, this book contains a total of 36 mitzvot: 16 positive commandments and 20 negative commandments.
הלכות רוצח ושמירת נפש. יש בכללן שבע עשרה מצוות--שבע מצוות עשה, ועשר מצוות לא תעשה; וזה הוא פרטן: (א) שלא לרצוח; (ב) שלא ליקח כופר לנפש רוצח, אלא יומת; (ג) להגלות הרוצח בשגגה; (ד) שלא ליקח כופר למחוייב גלות; (ה) שלא יומת הרוצח כשירצח, קודם עמידה בדין; (ו) להציל הנרדף בנפשו של רודף; (ז) שלא לחוס על הרודף; (ח) שלא לעמוד על דם; (ט) להפריש ערי מקלט ולהכין להם הדרך; (י) לערוף את העגלה בנחל; (יא) שלא יעבוד באותה קרקע ולא תיזרע; (יב) שלא לשים דמים; (יג) לעשות מעקה; (יד) שלא יכשיל תמים בדבר; (טו) לפרוק עם מי שנכשל בדרך; (טז) לטעון עימו; (יז) שלא יניחנו בדרך נבהל במשאו וילך לו.
Sefer Kinyan
The Book of Acquisition [of Property]
נמצאו כל המצוות הנכללות בספר זה, שש ושלושים--מהן שש עשרה מצוות עשה, ועשרים מצוות לא תעשה.
It consists of five halachot. They are, in order:
Hilchot Mechirah - The Laws Governing Sales
Hilchot Zechiyah UMatanah - The Laws Governing the Acquisition of Property and Presents
Hilchot Sh'chenim - The Laws Governing [Relations] with Neighbors
Hilchot Shluchin VShutafin - The Laws of Agents and Partners
Hilchot Avadim - The Laws of Slaves.
ספר קניין
Hilchot Mechirah
The Laws Governing Sales
They contain four mitzvot:
One positive commandment and three negative com­mandments.
They are:
1. The laws of sales and purchases
2. Not to cheat a colleague in a business transaction
3. Not to wrong a person with words
4. Not to wrong a convert financially.
5. Not to wrong him with words.
הלכותיו חמש, וזה הוא סידורן: הלכות מכירה, הלכות זכייה ומתנה, הלכות שכנים, הלכות שלוחין ושותפין, הלכות עבדים.
Hilchot Zechiyah UMatanah
The Laws Governing the Acquisition of Property and Presents
The intent of] these laws is to know how one acquires ownerless property and what [legal] acts are involved, the laws governing the giving and receiving of a present; which present [does not represent a binding commitment and, therefore,] must be returned to its owner, and which [is binding] and need not be returned.
הלכות מכירה. יש בכללן חמש מצוות--אחת מצות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) דין מקח וממכר; (ב) שלא יונה במקח וממכר; (ג) שלא יונה בדברים; (ד) שלא יונה גר צדק בממונו; (ה) שלא יונהו בדברים.
Hilchot Sh'chenim
The Laws Governing [Relations] with Neighbors
The intent of these laws is to know how land is divided between partners, the measures each must take to prevent damage to the other and their neigh­bors, and the laws governing a person's right to purchase property sold by his neighbor
הלכות זכייה ומתנה. עניין אלו ההלכות לידע דין זוכה מן ההפקר היאך יקנה ובמה יקנה, ודין נותן מתנה ומקבל ואיזו מתנה חוזרת ואיזו אינה חוזרת.
Hilchot Shluchin V'Shutafin
The Laws of Agents and Partners
The intent of these laws is to know the laws governing the activities of a person's agent, the laws governing partners, and their application with regard to pur­chases, sales, losses, and profits.
הלכות שכנים. עניין אלו ההלכות לידע דין חילוק הקרקעות בין השותפין, והרחקת נזקי כל אחד מהן משכנו ומבעל המצר שלו, ודין בעל המצר.
Hilchot Avadim
The Laws of Slaves
They contain 13 mitzvot:
Five positive commandments and eight negative commandments.
They are:
1. The laws governing the purchase of a Hebrew servant
2. That he not be sold in the way a slave is sold
3. That he may not be made to perform rigorous work
4. Not to allow a resident alien to make him perform rigorous work
5. Not to make him perform servile tasks
6. To give him a separation gift when he is released
7. That he should not be released empty-handed
8. To redeem a Hebrew maidservant
9. To designate her as a bride
10. Not to sell her
11. To work with a Canaanite slave forever unless his master destroys one of his primary limbs
12. Not to return a slave who fled from the Diaspora to Eretz Yisrael
13. Not to oppress this slave who has fled to us.
הלכות שלוחין ושותפין. עניין אלו ההלכות לידע דין שלוחו של אדם ושותפו, ומשפטיהן במקחן וממכרן ובהפסדן ושכרן.
Thus, this book contains a total of 18 mitzvot: six positive commandments and 12 negative command­ments.
הלכות עבדים. יש בכללן שלוש עשרה מצוות--חמש מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) דין קניין עבד עברי; (ב) שלא יימכר ממכרת עבד; (ג) שלא יעבידנו בפרך; (ד) שלא נניח גר תושב לרדות בו בפרך; (ה) שלא נעבוד בו עבודת עבד; (ו) להעניק לו בצאתו חופשי; (ז) שלא ייצא ריקם; (ח) לפדות אמה עברייה; (ט) לייעדה; (י) שלא תימכר; (יא) לעבוד בעבד כנעני לעולם, אלא אם הפיל לו אדוניו אחד מראשי אבריו; (יב) שלא להסגיר עבד שברח מחוצה לארץ לארץ ישראל; (יג) שלא להונות עבד זה הניצול אלינו.
Sefer Mishpatim
The Book of Judgments
נמצאו כל המצוות הנכללות בספר זה, שמונה עשרה--שש מהן מצוות עשה, ושתים עשרה מצוות לא תעשה.
It consists of five halachot. They are, in order:
Hilchot Sechirut - The Laws of Employer-Employee Relations
Hilcho She'lah UPikadon - The Laws of Borrowed and Entrusted Objects
Hilchot Malveh V'Loveh - The Laws of Lenders and Borrowers
Hilchot To'en V'Nit'an - The Laws Governing [Disputes between] Plaintiffs and Defendants
Hilchot Nachalot - The Laws Governing Inheritances.
ספר משפטים
Hilchot Sechirut
The Laws of Employer-Employee Relations
They contain seven mitzvot:
three positive commandments and four negative commandments.
They are:
1. The laws governing a hired worker and a paid watchman
2. To pay a worker his wage when due
3. Not to delay payment of a worker's wage after it falls due
4. That a worker be allowed to eat from the produce with which he is working
5. That a worker not eat from this during the time he should be working
6. That a worker should not take more than what he eats
7. Not to muzzle an ox or any other animal while it is treading [grain].
הלכותיו חמש, וזה הוא סידורן: הלכות שכירות, הלכות שאלה ופיקדון, הלכות מלווה ולווה, הלכות טוען ונטען, הלכות נחלות.
Hilchot She'ilah UPikadon
The Laws of Borrowed and Entrusted Objects They contain two positive commandments. They are:
1. The laws pertaining to a borrower
2. The laws pertaining to an unpaid watchman.
הלכות שכירות. יש בכללן שבע מצוות--שלוש מצוות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) דין שכיר ושומר שכר; (ב) ליתן שכר שכיר ביומו; (ג) שלא יאחר שכר שכיר אחר זמנו; (ד) שיאכל השכיר מן המחובר שיעשה בו; (ה) שלא יאכל השכיר מן המחובר שלא בשעת גמר מלאכה; (ו) שלא יוליך השכיר בידו יתר על מה שאכל; (ז) שלא יחסום שור בדישו, וכן שאר הבהמה.
Hilchot Malveh V'Loveh The Laws of Lenders and Borrowers
They contain twelve mitzvot:
Four positive commandments and eight negative commandments.
They are:
1. To lend money to a poor and unfortunate person
2. Not to demand repayment of his debt
3. To demand repayment of a gentile's debt
4. Not to forcefully take security from a debtor
5. To return security to a debtor when he needs it
6. Not to delay returning security to a poor debtor when he needs it
7. Not to take security from a widow
8. Not to take utensils used to prepare food as security
9. Not to give a loan at interest
10. For a borrower not to accept a loan at interest
11. For a person not to render assistance to a lender or a borrower with regard to a loan at interest, for him not to act as a witness or a guarantor, nor to compose a contract of loan
12. To borrow from a gentile and lend to him at interest.
הלכות שאלה ופיקדון. יש בכללן שתי מצוות עשה: (א) דין השואל; (ב) דין שומר חינם.
Hilchot To'en V'Nit'an
The Laws Governing [Disputes between] Plaintiffs and Defendants
[They contain] one positive commandment, the laws governing claims [issued by a plaintiff when the defendant] either admits to them or denies them.
הלכות מלווה ולווה. יש בכללן שתים עשרה מצוות--ארבע מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) להלוות לעני ומך; (ב) שלא ייגוש אותו; (ג) לנגוש את הנוכרי; (ד) שלא ימשכן בעל חוב בזרוע; (ה) להחזיר המשכון לבעליו, בזמן שהוא צריך לו; (ו) שלא יאחר המשכון מבעליו העני, בעת שהוא צריך לו; (ז) שלא יחבול אלמנה; (ח) שלא יחבול כלים שעושים בהן אוכל נפש; (ט) שלא ייתן המלווה בריבית; (י) שלא ילווה הלווה בריבית; (יא) שלא יתעסק אדם בין מלווה ולווה בריבית, ולא יעיד ביניהן ולא יכתוב שטר ולא יערוב; (יב) ללוות מן הנוכרי ולהלוותו בריבית.
Hilchot Nachalot
The Laws Governing Inheritances
[They contain] one positive commandment, the laws governing the order of inheritance.
הלכות טוען ונטען. מצות עשה אחת, והיא דין טוען ומודה או כופר.
Thus, this book contains a total of 23 mitzvot: 11 positive commandments and 12 negative commandments.
הלכות נחלות. מצות עשה אחת, והוא דין סדר נחלות.
Sefer Shoftim
The Book of Judges
נמצאו כל המצוות הנכללות בספר זה, שלוש ועשרים--מהן אחת עשרה מצוות עשה, ושתים עשרה מצוות לא תעשה.
It consists of five halachot. They are, in order:
Hilchot Sanhedrin V'HaOnshin HaMesurim Lahem - The Laws of the Courts and the Punishments Over which They Have Jurisdiction
Hilchot Edut - The Laws of Witnesses
Hilchot Mamrim - The Laws of the Rebellious Ones
Hilchot Eivel - The Laws of Mourning
Hilchot Melachim UMilchamotehem - The Laws of Kings and Their Wars.
ספר שופטים
Hilchot Sanhedrin
V'HaOnshin HaMesurim Lahem
The Laws of the Courts and the Punishments
Over which They Have Jurisdiction
They contain 30 mitzvot:
Ten positive commandments and twenty negative commandments.
They are:
1. To appoint judges
2. Not to appoint a judge who does not know the [proper] manner of judgment
3. To follow the majority if there is a difference of opinion among the judges
4. Not to issue a death sentence if there is a majority of only one condemning the defendant. Rather, a majority of at least two is necessary
5. For a person who argued in favor of acquittal in a capital case not to argue for a conviction
6. To execute by stoning [the condemned to death]
7. To execute by burning [the condemned to death]
8. To execute by decapitation
9. To execute by strangulation
10. To hang [the corpses of certain sinners who were executed]
11. To bury the executed person on the day of his execution
12. Not to allow his corpse to remain unburied overnight
13. Not to allow a sorcerer to live
14. To [punish] a sinner with lashes
15. Not to add blows when lashing a sinner
16. Not to kill an innocent person based on an apparent conclusion
17. Not to punish a person forced [to commit a sin]
18. Not to have mercy on a person who killed or injured a colleague
19. Not to have mercy on a poor person in judgment
20. Not to honor a man of stature in judgment
21. Not to pervert judgment against a sinner even though he is [known to be] a transgressor
22. Not to act deceitfully in judgment
23. Not to pervert the justice due converts or orphans
24. To render a righteous judgment
25. For a judge not to fear rendering [a just] judgment because of a powerful person
26. Not to accept a bribe
27. Not to accept a false report
28. Not to curse the judges
29. Not to curse the nasi
30. Not to curse any other Jew of moral repute.
הלכותיו חמש, וזה הוא סידורן: הלכות סנהדרין והעונשין המסורין להם, הלכות עדות, הלכות ממרים, הלכות אבל, הלכות מלכים ומלחמות.
Hilchot Edut
The Laws of Witnesses
They contain eight mitzvot:
Three positive commandments and five negative commandments.
They are:
1. For a person who knows [relevant] testimony to testify in court
2. To question and cross-examine witnesses
3. For a witness not to render a decision in a capital case in which he has testified
4. Not to render a decision based on the testimony of a single witness
5. For a sinner not to act as a witness
6. For a relative not to act as a witness
7. Not to give false testimony
8. To punish a false witness with [the punishment] he plotted [to have the defendant receive]
הלכות סנהדרין והעונשין המסורין להם. יש בכללן שלושים מצוות--עשר מצוות עשה, ועשרים מצוות לא תעשה; וזה הוא פרטן: (א) למנות שופטים; (ב) שלא למנות דיין שאינו יודע דרך המשפט; (ג) לנטות אחרי רבים, אם נחלקו השופטים; (ד) שלא להרוג אם רבו המחייבין באיש אחד, עד שיהיו יתר שניים; (ה) שלא ילמד חובה מי שלימד זכות בדיני נפשות; (ו) להרוג בסקילה; (ז) להרוג בשריפה; (ח) להרוג בסיף; (ט) להרוג בחנק; (י) לתלות; (יא) לקבור הנהרג ביום הריגתו; (יב) שלא תלין נבלתו; (יג) שלא להחיות מכשף; (יד) להלקות לרשע; (טו) שלא יוסיף בהכית הלוקה; (טז) שלא להרוג נקי באומדן הדעת; (יז) שלא לענוש אנוס; (יח) שלא לחוס על הורג חברו או חובל בו; (יט) שלא לרחם על הדל בדין; (כ) שלא להדר גדול בדין; (כא) שלא להטות הדין על בעל עבירות, אף על פי שהוא חוטא; (כב) שלא לעוול משפט; (כג) שלא להטות משפט גר יתום; (כד) לשפוט בצדק; (כה) שלא ליראה בדין מאיש זרוע; (כו) שלא ליקח שוחד; (כז) שלא לישא שמע שוא; (כח) שלא לקלל הדיינין; (כט) שלא לקלל הנשיא; (ל) שלא לקלל אדם משאר בני ישראל הכשרים.
Hilchot Mamrim
The Laws of the Rebellious Ones
They contain nine mitzvot:
Three positive commandments and six negative com­mandments.
They are:
1. To follow the instructions given by the High Court
2. Not to deviate from their words
3. Not to add to the Torah, neither to the mitzvot of the Written Law nor to their explanation which was transmitted by the oral tradition
4. Not to detract from the mitzvot
5. Not to curse one's father or mother
6. Not to strike one's father or mother
7. To honor one's father and mother
8. To fear one's father and mother
9. For a son not to rebel against his father's and mother's commands.
הלכות עדות. יש בכללן שמונה מצוות--שלוש מצוות עשה, וחמש מצוות לא תעשה; וזה הוא פרטן: (א) להעיד בבית דין למי שיודע לו עדות; (ב) לדרוש ולחקור העדים; (ג) שלא יורה העד בדין זה שהעיד עליו, בדיני נפשות; (ד) שלא יקום דבר בעדות אחד; (ה) שלא יעיד בעל עבירה; (ו) שלא יעיד קרוב; (ז) שלא להעיד בשקר; (ח) לעשות לעד זומם כאשר זמם.
Hilchot Eivel
The Laws of Mourning
They contain four mitzvot:
One positive commandment and three negative com­mandments.
They are:
1. To mourn for our relatives. Even a priest must become impure and mourn for his relatives. A person may not mourn for those executed by the court. Therefore, I have included these laws in this book because they are connected with the burial of a person on the day of his death, which is a positive commandment.
2. For a High Priest not to become impure because of his relatives
3. For him not to enter a place where a corpse is lying
4. For a common priest not to contract impurity from contact with a human corpse, with the exception of his relatives
הלכות ממרים. יש בכללן תשע מצוות--שלוש מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) לעשות על פי התורה שיאמרו בית דין הגדול; (ב) שלא לסור מדבריהם; (ג) שלא להוסיף על התורה, לא במצוות שבכתב ולא בפירושן שלמדנו מפי השמועה; (ד) שלא לגרוע מן הכול; (ה) שלא לקלל אב ואם; (ו) שלא להכות אב ואם; (ז) לכבד אב ואם; (ח) ליראה מאב ואם; (ט) שלא יהיה הבן סורר ומורה על קול אביו ואימו.
Hilchot Melachim UMilchamotehem
The Laws of Kings and Their Wars.
They contain 23 mitzvot:
Ten positive commandments and thirteen negative commandments.
They are:
1. To appoint a king over Israel
2. Not to appoint a convert [as a king]
3. [That the king] should not accumulate many wives
4. [That the king] should not accumulate many horses
5. [That the king] should not accumulate much silver and gold
6. To annihilate the seven nations
7. Not to allow any of them to remain alive
8. To wipe out the descendants of Amalek
9. To remember what Amalek did to us
10. Not to forget [Amalek's] wicked deeds and their ambushing [our people] on the journey [to Eretz Yisrael]
11. Not to dwell in Egypt
12. To make an offer of peace to the inhabitants of a city to which we lay siege, and to carry out the Torah's instructions should they sue for peace or not
13. Not to make an offer of peace to Ammon and Moav when we lay siege [to their land]
14. Not to destroy fruit producing trees in the process of a siege
15. To prepare a place outside the army camp where the soldiers can go to defecate
16. [For a soldier] to prepare a shovel with which he can dig [to cover his excrement]
17. To anoint a priest to speak to the soldiers at the time of battle
18. To allow a person who becomes betrothed, builds a house, or plants a vineyard to rejoice in his acquisition for a full year and to be sent back from the army camp
19. Not to call on them for any [public] duties, neither the needs of the community, the needs of the army, nor the like
20. Not to panic and flee in the midst of battle
21. The law of a yefat to'ar
22. Not to sell a yefat to'ar
23. Not to enslave a yefat to'ar after having relations with her
הלכות אבל. יש בכללן ארבע מצוות--אחת מצות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) להתאבל על הקרובים, ואפילו כוהן מיטמא ומתאבל על הקרובים. ואין אדם מתאבל על הרוגי בית דין; ולפי זה כללתי הלכות אלו בספר זה, שהם מעין קבורה ביום מיתה שהיא מצות עשה. (ב) שלא ייטמא כוהן גדול לקרובים; (ג) שלא ייכנס עם המת באוהל; (ד) שלא ייטמא כוהן הדיוט לנפש אדם אלא לקרובים בלבד.
Thus, this book contains a total of 74 mitzvot: 27 positive commandments and 47 negative commandments.
הלכות מלכים ומלחמות. יש בכללן שלוש ועשרים מצוות--עשר מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) למנות מלך מישראל; (ב) שלא יימנה מקהל גרים; (ג) שלא ירבה לו נשים; (ד) שלא ירבה לו סוסים; (ה) שלא ירבה לו כסף וזהב; (ו) להחרים שבעה עממים; (ז) שלא להחיות מהן נשמה; (ח) למחות זרעו של עמלק; (ט) לזכור מה שעשה עמלק; (י) שלא לשכוח מעשיו הרעים ואריבתו בדרך; (יא) שלא לשכון בארץ מצריים; (יב) לשלוח שלום ליושבי העיר כשצרים עליה, ולדון בה כאשר מפורש בתורה, אם תשלים ואם לא תשלים; (יג) שלא לדרוש שלום מעמון ומואב בלבד, כשצרים עליהן; (יד) שלא להשחית אילני מאכל במצור; (טו) להתקין יד שייצאו בו בעלי המחנה להיפנות בו; (טז) להתקין יתד לחפור בו; (יז) למשוח כוהן לדבר באוזני אנשי הצבא בשעת המלחמה; (יח) להיות מארס ובונה בניין ונוטע כרם שמחים בקניינם שנה תמימה, ומחזירין אותן מן המלחמה; (יט) שלא יעבור עליהן דבר, ולא ייצאו אפילו לצורכי העיר וצורכי הגדוד והדומה להן; (כ) שלא לערוץ ולחזור לאחור בשעת מלחמה; (כא) דין יפת תואר; (כב) שלא תימכר יפת תואר; (כג) שלא יכבשנה לעבדות אחר שנבעלה.
There are a total of 83 halachot in these fourteen books.
נמצאו כל המצוות הנכללות בספר זה, ארבע ושבעים--מהן שבע ועשרים מצוות עשה, ושבע וארבעים מצוות לא תעשה.
Now, I will begin to explain the rules governing each mitzvah and the relevant laws that are included with them, according to the order of [these] halachot, with the help of the Almighty.
ונמצאו כל ההלכות של ארבעה עשר ספר, שלוש ושמונים הלכות.
Rambam:
• 3 Chapters A Day: Talmud Torah Talmud Torah - Chapter Five, Talmud Torah Talmud Torah - Chapter Six, Talmud Torah Talmud Torah - Chapter Seven
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Talmud Torah - Chapter Five
1
Just as a person is commanded to honor his father and hold him in awe, so, too, is he obligated to honor his teacher and hold him in awe.
[Indeed, the measure of honor and awe] due one's teacher exceeds that due one's father. His father brings him into the life of this world, while his teacher, who teaches him wisdom, brings him into the life of the world to come.
[Accordingly,] if he saw a lost object belonging to his father and one belonging to his teacher, the lost object belonging to his teacher takes precedence. If his father and his teacher are both carrying loads, he should relieve his teacher's load, and then his father's. If his father and his teacher are held as captives, he should redeem his teacher, and afterwards, redeem his father. However, if his father is [also] a Torah sage, he should redeem his father first.
[Similarly,] if his father is a Torah sage - even if he is not equivalent to his teacher - he should return his lost article, and then that belonging to his teacher.
There is no greater honor than that due a teacher, and no greater awe than that due a teacher. Our Sages declared: "Your fear of your teacher should be equivalent to your fear of Heaven."
Therefore, they said: Whoever disputes the authority of his teacher is considered as if he revolts against the Divine Presence, as implied [by Numbers 26:9]: "...who led a revolt against God."
Whoever engages in controversy with his teacher is considered as if he engaged in controversy with the Divine Presence, as implied [by Numbers 20:13]: "...where the Jews contested with God and where He was sanctified."
Whoever complains against his teacher is considered as if he complains against the Divine Presence, as implied [by Exodus 16:8]: "Your complaints are not against us, but against God."
Whoever thinks disparagingly of his teacher is considered as if he thought disparagingly of the Divine Presence, as implied [by Numbers 21:5]: "And the people spoke out against God and Moses."
א
כשם שאדם מצווה בכבוד אביו ויראתו כך הוא חייב בכבוד רבו ויראתו יתר מאביו שאביו מביאו לחיי העולם הזה ורבו שלמדו חכמה מביאו לחיי העולם הבא ראה אבידת אביו ואבידת רבו של רבו קודמת לשל אביו אביו ורבו נושאים במשא מניח את של רבו ואחר כך של אביו אביו ורבו שבויים בשביה פודה את רבו ואח"כ פודה את אביו ואם היה אביו תלמיד חכם פודה את אביו תחלה וכן אם היה אביו תלמיד חכם אף על פי שאינו שקול כנגד רבו משיב אבידתו ואחר כך משיב אבידת רבו ואין לך כבוד גדול מכבוד הרב ולא מורא ממורא הרב אמרו חכמים מורא רבך כמורא שמים לפיכך אמרו כל החולק על רבו כחולק על השכינה שנאמר בהצותם על ה' וכל העושה מריבה עם רבו כעושה מריבה עם השכינה שנאמר אשר רבו בני ישראל את ה' ויקדש בם וכל המתרעם על רבו כמתרעם על ה' שנאמר לא עלינו תלונותיכם כי על ה' וכל המהרהר אחר רבו כאילו מהרהר אחר שכינה שנאמר וידבר העם באלהים ובמשה:
Commentary on Halachah 1
2
What is meant by disputing the authority of one's teacher? A person who establishes a house of study [where] he sits, explains, and teaches without his teacher's permission in his teacher's lifetime. [This applies] even when one's teacher is in another country.
It is forbidden to ever render a halachic judgment in one's teacher's presence. Whoever renders a halachic judgment in his teacher's presence is worthy of death.
ב
איזהו חולק על רבו זה שקובע לו מדרש ויושב ודורש ומלמד שלא ברשות רבו ורבו קיים ואע"פ שרבו במדינה אחרת ואסור לאדם להורות בפני רבו לעולם וכל המורה הלכה בפני רבו חייב מיתה:
Commentary on Halachah 2
3
If a person asked [a student] regarding a halachic question and there were twelve mil between him and his teacher, he is permitted to answer. [Furthermore,] to prevent a transgression, it is permitted to give a halachic judgment even in the presence of one's teacher.
What does the above imply? For example, one saw a person perform a forbidden act because he was unaware of the prohibition or because of his perversity, he should [try to] prevent him [by] telling him: "This is forbidden." [This] applies even in his teacher's presence and even though one's teacher had not given him permission. Wherever the desecration of God's name is involved, no deference is paid to a teacher's honor.
When does the above apply? With regard to a matter that came up incidentally. However, establishing oneself as a halachic authority to sit and reply to all who ask concerning halachic matters is forbidden, even if [the student] is at one end of the world and the teacher at the other, until either:
a) the teacher dies; or
b) the student receives permission from his teacher.
Not everyone whose teacher dies is permitted to sit and render judgment concerning Torah law; only one who is a student worthy of rendering judgment.
ג
היה בינו ובין רבו י"ב מיל ושאל לו אדם דבר הלכה מותר להשיב ולהפריש מן האיסור אפילו בפני רבו מותר להורות כיצד כגון שראה אדם עושה דבר האסור מפני שלא ידע באיסורו או מפני רשעו יש לו להפרישו ולומר לו דבר זה אסור ואפילו בפני רבו ואף על פי שלא נתן לו רבו רשות שכל מקום שיש חילול השם אין חולקין כבוד לרב בד"א בדבר שנקרה מקרה אבל לקבוע עצמו להוראה ולישב ולהורות לכל שואל אפילו הוא בסוף העולם ורבו בסוף העולם אסור לו להורות עד שימות רבו אא"כ נטל רשות מרבו ולא כל מי שמת רבו מותר לו לישב ולהורות בתורה אלא אם כן היה תלמיד שהגיע להוראה:
Commentary on Halachah 3
4
Any student who is not worthy of rendering halachic judgments and does so is foolish, wicked, and arrogant. [Proverbs 7:26:] "She has cast down many corpses" applies to him.
[Conversely,] a sage who is worthy of rendering halachic judgments and refrains from doing so holds back [the spread of] Torah and places stumbling blocks before the blind. "How prodigious are those she slew" [ibid.] applies to him.
These underdeveloped students who have not gathered much Torah knowledge, seek to gain prestige in the eyes of the common people and the inhabitants of their city [by] jumping to sit at the head of all questions of law and halachic judgments in Israel. They spread division, destroy the world, extinguish the light of Torah, and wreak havoc in the vineyard of the God of Hosts. In his wisdom, Solomon alluded to them [as follows, (Song of Songs 2:15)]: "Take for us foxes, little foxes that spoil the vineyards, [our vineyards are blooming.]"
ד
וכל תלמיד שלא הגיע להוראה ומורה הרי זה רשע שוטה וגס הרוח ועליו נאמר כי רבים חללים הפילה וגו' וכן חכם שהגיע להוראה ואינו מורה הרי זה מונע תורה ונותן מכשולות לפני העורים ועליו נאמר ועצומים כל הרוגיה אלו התלמידים הקטנים שלא הרבו תורה כראוי והם מבקשים להתגדל בפני עמי הארץ ובין אנשי עירם וקופצין ויושבין בראש לדין ולהורות בישראל הם המרבים המחלוקת והם המחריבים את העולם והמכבין נרה של תורה והמחבלים כרם ה' צבאות עליהם אמר שלמה בחכמתו אחזו לנו שועלים שועלים קטנים מחבלים כרמים:
Commentary on Halachah 4
5
It is forbidden for a student to refer to his teacher by name, even outside his presence. He should not mention his name in his presence, even when referring to others with the same name as his teacher - as he does with the name of his father. Rather, he should refer to them with different names, even after their death.
The above applies when the name is unusual, and all will thus know to whom it refers.
[A student] should not greet his teacher or respond to the latter's greeting, as is customary when two friends exchange greetings. Rather, he should bow before him and say with awe and reverence: "Peace be upon you, my master." If his teacher greeted him, he should respond: "Peace be upon you, my teacher and master."
ה
ואסור לו לתלמיד לקרות לרבו בשמו ואפילו שלא בפניו והוא שיהיה השם פלאי שכל השומע ידע שהוא פלוני ולא יזכיר שמו בפניו ואפילו לקרות לאחרים ששמם כשם רבו כדרך שעושה בשם אביו אלא ישנה את שמם אפילו לאחר מותם ולא יתן שלום לרבו או יחזיר לו שלום כדרך שנותנים לריעים ומחזירים זה לזה אלא שוחה לפניו ואומר לו ביראה וכבוד שלום עליך רבי ואם נתן לו רבו שלום יחזיר לו שלום עליך רבי ומורי:
Commentary on Halachah 5
6
Similarly, he should not remove his tefillin in the presence of his teacher, nor should he recline in his presence. Rather, he should sit before him as one sits before a king.
A person should not pray either in front of his teacher, behind his teacher, or at his teacher's side. Needless to say, one should not walk by his side. Rather, he should distance himself behind his teacher without standing directly behind him and then pray.
One should not enter a bathhouse together with his teacher or sit in his teacher's place. One should not side against his teacher's opinion in his presence or contradict his statements.
One should not sit in his presence until he tells him to sit. One should not stand before him until he tells him to stand or until he receives permission to stand.
When one departs from his teacher, one should not turn his back to him. Rather, one should walk backwards while facing him.
ו
וכן לא יחלוץ תפיליו לפני רבו ולא יסב אלא יושב כיושב לפני המלך ולא יתפלל לא לפני רבו ולא לאחר רבו ולא בצד רבו ואין צריך לומר שאסור לו להלך בצידו אלא יתרחק לאחר רבו ולא יהא מכוון כנגד אחריו ואחר כך יתפלל ולא יכנס עם רבו במרחץ ולא ישב במקום רבו ולא יכריע דבריו בפניו ולא יסתור את דבריו ולא ישב לפניו עד שיאמר לו שב ולא יעמוד מלפניו עד שיאמר לו עמוד או עד שיטול רשות לעמוד וכשיפטר מרבו לא יחזור לו לאחריו אלא נרתע לאחוריו ופניו כנגד פניו:
Commentary on Halachah 6
7
A person is obligated to stand before his teacher from the time he sees him - as far away as he can see - until [he passes beyond his field of vision] and is hidden: his figure no longer visible. Then, [the student] may sit.
A person is obligated to visit his teacher during the festivals.
ז
וחייב לעמוד מפני רבו מישראנו מרחוק מלא עיניו עד שיתכסה ממנו ולא יראה קומתו ואח"כ ישב וחייב אדם להקביל פני רבו ברגל:
Commentary on Halachah 7
8
Deference should not be shown to a student while in the presence of his teacher, unless it is customary for his teacher also to show him deference.
All the services which a servant performs for his master should be performed by a student for his teacher. [However,] if [the student] was in a place where he was not recognized and was not wearing tefillin - should he suspect that people will say he is a servant - he need not put on [his teacher's] shoe or remove it.
Whoever prevents his student from serving him withholds kindness from him and takes away his fear of heaven. Any student who deals lightly with a matter related to the honor of his teacher causes the Divine Presence to depart from Israel.
ח
אין חולקין כבוד לתלמיד בפני רבו אא"כ דרך רבו לחלוק לו כבוד וכל המלאכות שהעבד עושה לרבו תלמיד עושה לרבו ואם היה במקום שאין מכירין אותו ולא היו לו תפילין וחש שמא יאמרו עבד הוא אינו נועל לו מנעלו ואינו חולצו וכל המונע תלמידו מלשמשו מונע ממנו חסד ופורק ממנו יראת שמים וכל תלמיד שמזלזל דבר מכל כבוד רבו גורם לשכינה שתסתלק מישראל:
Commentary on Halachah 8
9
[A student who] saw his teacher transgress the words of the Torah should tell him: you have taught us such and such.
Whenever he mentions a teaching in his presence, he should tell him: "You have taught us the following, master." He should not mention a concept which he did not hear from his teacher unless he mentions the name of the person who authored it.
When his teacher dies, he should rend all his garments until he reveals his heart. He should never mend them.
When does the above apply? To one's outstanding teacher from whom one has gained the majority of his wisdom.
However, a person who has not gained the majority of his wisdom under a teacher's instruction is considered to be both a student and colleague. He is not obligated to honor him in all the above matters. Nevertheless, he should stand before him, rend his garments at his [death], as he does for all the deceased for whom he is obligated to mourn. Even if he learned only one thing from him, whether it be a small or great matter, he should stand before him and rend his garments at his [death].
ט
ראה רבו עובר על דברי תורה אומר לו לימדתנו רבינו כך וכך וכל זמן שמזכיר שמועה בפניו אומר לו כך לימדתנו רבינו ואל יאמר דבר שלא שמע מרבו עד שיזכיר שם אומרו וכשימות רבו קורע כל בגדיו עד שהוא מגלה את לבו ואינו מאחה לעולם במה דברים אמורים ברבו מובהק שלמד ממנו רוב חכמתו אבל אם לא למד ממנו רוב חכמתו הרי זה תלמיד חבר ואינו חייב בכבודו בכל אלו הדברים אבל עומד מלפניו וקורע עליו כשם שהוא קורע על כל המתים שהוא מתאבל עליהם אפילו לא למד ממנו אלא דבר אחד בין קטן בין גדול עומד מלפניו וקורע עליו:
Commentary on Halachah 9
10
Every student with a proper character will not speak in front of anyone who is wiser than he is, even though he has not learned anything from him.
י
וכל תלמיד חכם שדעותיו מכוונות אינו מדבר בפני מי שהוא גדול ממנו בחכמה אע"פ שלא למד ממנו כלום:
Commentary on Halachah 10
11
An outstanding teacher may, if he desires, forgo his honor with regard to any or all of the above matters to any or all his students.
Even though he forgoes [these honors], the student is obligated to respect him at the time he forgoes [respect].
יא
הרב המובהק שרצה למחול על כבודו בכל הדברים האלו או באחד מהן לכל תלמידיו או לאחד מהן הרשות בידו ואף על פי שמחל חייב התלמיד להדרו ואפילו בשעה שמחל:
Commentary on Halachah 11
12
Just as students are obligated to honor their teacher, a teacher is obligated to honor his students and encourage them. Our Sages declared: "The honor of your students should be as dear to you as your own."
A teacher should take care of his students and love them, because they are like sons who bring him pleasure in this world and in the world to come.
יב
כשם שהתלמידים חייבין בכבוד הרב כך הרב צריך לכבד את תלמידיו ולקרבן כך אמרו חכמים יהי כבוד תלמידך חביב עליך כשלך וצריך אדם להזהר בתלמידיו ולאוהבם שהם הבנים המהנים לעולם הזה ולעולם הבא:
Commentary on Halachah 12
13
Students increase their teacher's wisdom and broaden his horizons. Our Sages declared: "I learned much wisdom from my teachers and even more from my colleagues. However, from my students [I learned] most of all."
Just as a small branch is used to light a large bough, so a small student sharpens his teacher's [thinking processes], until, through his questions, he brings forth brilliant wisdom.
יג
התלמידים מוסיפין חכמת הרב ומרחיבין לבו אמרו חכמים הרבה חכמה למדתי מרבותי ויותר מחבירי ומתלמידי יותר מכולם וכשם שעץ קטן מדליק את הגדול כך תלמיד קטן מחדד הרב עד שיוציא ממנו בשאלותיו חכמה מפוארה:
Commentary on Halachah 13
Talmud Torah - Chapter Six
1
It is a mitzvah to respect every Torah sage, even if he is not one's teacher, as [Leviticus 19:32] states: "Stand up before a white-haired [man] and respect an elder." [The word] zakein, [translated as "elder," alludes to the Hebrew words meaning] "one who has acquired wisdom."
When is one obligated to stand before him? When he approaches within four cubits of him until he passes him.
א
כל תלמיד חכם מצוה להדרו ואע"פ שאינו רבו שנאמר מפני שיבה תקום והדרת פני זקן זקן זה שקנה חכמה ומאימתי חייבין לעמוד מפניו משיקרב ממנו בארבע אמות עד שיעבור מכנגד פניו:
Commentary on Halachah 1
2
One should not stand before [a sage] in a bathhouse or toilet, for it is stated [ibid.]: "Stand up...and respect...," [implying] standing up that conveys respect.
Craftsmen are not obligated to stand before the Torah sages while they are involved in their work, for it is stated: "Stand up...and respect...." [It can be inferred that] just as showing respect does not involve a financial loss, standing need not involve a financial loss.
What is the source [which teaches that] a person should not divert his eyes from the sage so that he will not see him, lest he be required to stand before him? It is written [ibid.], "and you shall fear your God." With regard to all matters dependent on one's conscience, the Torah states: "and you shall fear your God."
ב
אין עומדין מפניו לא בבית המרחץ ולא בבית הכסא שנאמר תקום והדרת קימה שיש בה הידור ואין בעלי אומניות חייבין לעמוד מפני תלמידי חכמים בשעה שעוסקין במלאכתן שנאמר תקום והדרת מה הידור שאין בה חסרון כיס אף קימה שאין בה חסרון כיס ומנין שלא יעצים עיניו מן החכם כדי שלא יראהו עד שלא יעמוד מפניו שנאמר ויראת מאלהיך הא כל דבר שהוא מסור ללב נאמר בו ויראת מאלהיך:
Commentary on Halachah 2
3
It is not proper for a sage to trouble the people and position himself before them so that they will have to stand for him. Rather, he should take shortcuts and have the intent that they should not see him, so that he will not trouble them to stand. The Sages would take circular routes through the outskirts [of their cities], where people who recognize them would not be found, in order not to trouble them.
ג
אין ראוי לחכם שיטריח את העם ויכוין עצמו להן כדי שיעמדו מפניו אלא ילך בדרך קצרה ומתכוין שלא יראו אותו כדי שלא יטריחן לעמוד והחכמים היו מקיפין והולכין בדרך החיצונה שאין מכיריהן מצויין שם כדי שלא יטריחום:
Commentary on Halachah 3
4
Riding is considered to be walking. Just as one stands before [a sage who is] walking, so one should stand before one who is riding.
ד
רוכב הרי הוא כמהלך וכשם שעומדים מפני המהלך כך עומדין מפני הרוכב:
Commentary on Halachah 4
5
When three people are journeying [together], the master should walk in the center, the [student of] greater [stature] on his right, and the one of lesser [stature] on his left.
ה
שלשה שהיו הולכין בדרך הרב באמצע גדול מימינו וקטן משמאלו:
Commentary on Halachah 5
6
One who sees a sage need not stand in deference to him until he reaches within four cubits of him; once he has passed, he may sit.
Should one see the av beit din, one should stand in deference to him from the time he sees him - as far away as he can see. He may not sit until he has passed four cubits beyond him.
Should one see the nasi, one should stand in deference to him from the time he sees him - as far away as he can see. He may not sit until he has reached his place or passed [beyond his field of vision] and is hidden.
Should a nasi [desire to] waive the honor due him, he may forgo it.
When the nasi enters, all the people should stand. They may not sit until he tells them to. When the av beit din enters, two rows are opened for him, and the people stand on either side until he enters and sits in his place. The other people remain seated in their places.
ו
הרואה חכם אינו עומד מפניו עד שיגיע לו לארבע אמות וכיון שעבר יושב ראה אב בית דין עומד מלפניו משיראנו מרחוק מלא עיניו ואינו יושב עד שיעבור מאחריו ארבע אמות ראה את הנשיא עומד מלפניו מלא עיניו ואינו יושב עד שישב במקומו או עד שיתכסה מעיניו והנשיא שמחל על כבודו כבודו מחול כשהנשיא נכנס כל העם עומדים ואינן יושבין עד שיאמר להם שבו כשאב בית דין נכנס עושין לו שתי שורות ועומדין מכאן ומכאן עד שנכנס ויושב במקומו ושאר העם יושבין במקומן:
Commentary on Halachah 6
7
When a sage enters - when he approaches within four cubits of anyone - the latter should stand for him. Thus, one stands and one sits until he enters and sits in his place.
The sons and the students of the sages may jump over the heads of the people to reach their place when their presence is required by the people at large.
It is not praiseworthy for a sage to enter [the house of study] last. If one leaves to tend to his needs, he may return to his place.
The children of the sages who have enough knowledge to listen turn their faces toward their father. If they lack the knowledge to listen, they turn their faces to the people.
ז
חכם שנכנס כל שיגיע לו בארבע אמות עומד מלפניו אחד עומד ואחד יושב עד שנכנס ויושב במקומו בני חכמים ותלמידי חכמים בזמן שהרבים צריכין להם מקפצין על ראשי העם ונכנסים למקומם ואין שבח לתלמידי חכמים שיכנסו לאחרונה יצא לצורך חוזר למקומו בני חכמים בזמן שיש בהן דעת לשמוע הופכין פניהן כלפי אביהן אין בהן דעת לשמוע הופכין פניהן כלפי העם:
Commentary on Halachah 7
8
A student who is constantly sitting before his teacher is permitted to rise in his honor only [twice daily,] in the morning and in the evening, so that the honor paid to him does not exceed the honor paid to God.
ח
תלמיד שהוא יושב לפני רבו תמיד אינו רשאי לעמוד מפניו אלא שחרית וערבית בלבד שלא יהא כבודו מרובה מכבוד שמים:
Commentary on Halachah 8
9
We should stand before an old man of exceedingly advanced age, even if he is not a sage. Even a sage who is young is obligated to stand before an old man of exceedingly advanced age. Nevertheless, he need not rise to his full height, and need only show some token of respect.
Even an old gentile should be addressed with words of respect, and a hand should be extended to support him, as [Leviticus 19:32] states: "Stand up before a white-haired [man]." Every white-haired man is included therein.
ט
מי שהוא זקן מופלג בזקנה אף על פי שאינו חכם עומדין לפניו ואפילו החכם שהוא ילד עומד בפני הזקן המופלג בזקנה ואינו חייב לעמוד מלא קומתו אלא כדי להדרו ואפילו זקן כותי מהדרין אותו בדברים ונותנין לו יד לסומכו שנאמר מפני שיבה תקום כל שיבה במשמע:
Commentary on Halachah 9
10
Torah sages should not personally take part in any communal work projects - e.g., building, digging, or the like - [to improve] the city, lest they become disgraced in the eyes of the common people.
Money should not be collected from them to pay for building the [city] wall, fixing its gates, its watchmen's wages, and the like. [The same applies regarding] a present to be offered to the king.
Similarly, they are not obligated to pay taxes - neither [their share in] a tax levied on the city as a whole nor a head tax levied on each individual - as [Hoshea 8:10] states: "Although they will give among the nations, now I will gather them; in a little while, they will be released from the burden of the king and his officers."
Similarly, if a Torah sage has merchandise to sell, he is allowed to sell it first, and no other person at the marketplace is allowed to sell until he does. Similarly, if he has a legal matter and stands among many other litigants, he is given priority. [Also,] he is allowed to sit.
י
תלמידי חכמים אינם יוצאין בעצמן לעשות עם כל הקהל בבנין וחפירה של מדינה וכיוצא בהן כדי שלא יתבזו בפני עמי הארץ ואין גובין מהן לבנין החומה ותיקון השערים ושכר השומרים וכיוצא בהן ולא לתשורת המלך ואין מחייבים אותן ליתן המס בין מס שהוא קצוב על בני העיר בין מס שהוא קצוב על כל איש ואיש שנאמר גם כי יתנו בגוים עתה אקבצם ויחלו מעט ממשא מלך ושרים וכן אם היתה סחורה לתלמיד חכם מניחים אותו למכור תחלה ואין מניחים אחד מבני השוק למכור עד שימכור הוא וכן אם היה לו דין והיה עומד בכלל בעלי דינים הרבה מקדימין אותו ומושיבין אותו:
Commentary on Halachah 10
11
It is a great sin to disgrace Torah sages or to hate them. Jerusalem was not destroyed until [its inhabitants] disgraced its sages, as implied by [II Chronicles 36:16]: "And they would mock the messengers of God, despise His words, and scoff at His prophets" - i.e., they would scorn those who taught His words.
Similarly, the Torah's prophecy [Leviticus 26:16]: "If you despise My statutes" [should be interpreted]: "If you despise the teachers of My statutes." Whoever disgraces the sages has no portion in the world to come and is included in the category: "Those who scorn the word of God" [Numbers 15:31].
יא
עון גדול הוא לבזות את החכמים או לשנאותן לא חרבה ירושלים עד שבזו בה תלמידי חכמים שנאמר ויהיו מלעיבים במלאכי האלהים ובוזים דבריו ומתעתעים בנביאיו כלומר בוזים מלמדי דבריו וכן זה שאמרה תורה אם בחקותי תמאסו מלמדי חקותי תמאסו וכל המבזה את החכמים אין לו חלק לעולם הבא והרי הוא בכלל כי דבר ה' בזה:
Commentary on Halachah 11
12
Even though a person who disgraces a Torah sage will not receive a portion in the world to come, if witnesses come [and testify that] he disgraced him, even if only verbally, he is obligated to be placed under a ban of ostracism. This ban is publicly announced by the court. Also, wherever he is located, he is fined a litra of gold, which is given to the sage.
Even one who disgraces a sage after his death is placed under a ban of ostracism by the court. They should release the ban when he repents. In contrast, if the sage is alive, they do not release the ban until he appeases the sage for whose [honor] he was ostracized.
[To protect] his honor, a sage may issue a ban of ostracism against a common person who acted outrageously against him. He does not need witnesses, nor must [the offender] have been warned. The ban is not lifted until he appeases the sage. If the sage dies, three people may come and lift [the ban]. If the sage desires to forgive him and not place him under ban, he is permitted to do so.
יב
אע"פ שהמבזה את החכמים אין לו חלק לעוה"ב אם באו עדים שבזהו אפילו בדברים חייב נידוי ומנדין אותו בית דין ברבים וקונסין אותו ליטרא זהב בכ"מ ונותנין אותה לחכם והמבזה את החכם בדברים אפילו לאחר מיתה מנדין אותו בית דין והם מתירים אותו כשיחזור בתשובה אבל אם היה החכם חי אין מתירין אותו עד שירצה זה שנדוהו בשבילו וכן החכם עצמו מנדה לכבודו לעם הארץ שהפקיר בו ואין צריך לא עדים ולא התראה ואין מתירין לו עד שירצה את החכם ואם מת החכם באין שלשה ומתירין לו ואם רצה החכם למחול לו ולא נדהו הרשות בידו:
Commentary on Halachah 12
13
If a teacher placed a person under a ban of ostracism because of his honor, all of his students are obligated to treat the person in the required fashion. However, if a student issued a ban of ostracism because of his honor, his teacher is not obligated to abide by the terms of the ban. Nevertheless, all other people are obligated to do so.
Similarly, when a person is placed under a ban of ostracism because of the nasi, all Jews are obligated to abide by the terms of the ban. However, if a person is placed under a ban of ostracism because of any Jew, the nasi is not obligated to abide by it.
When a person is placed under a ban of ostracism because of his city, other cities must also abide by this ban. However, if he is placed under ban by other cities, his own city need not abide by the ban.
יג
הרב שנידה לכבודו כל תלמידיו חייבין לנהוג נידוי במנודה אבל תלמיד שנדה לכבוד עצמו אין הרב חייב לנהוג בו נידוי אבל כל העם חייבין לנהוג בו נידוי וכן מנודה לנשיא מנודה לכל ישראל מנודה לכל ישראל אינו מנודה לנשיא מנודה לעירו מנודה לעיר אחרת מנורה לעיר אחרת אינו מנודה לעירו:
Commentary on Halachah 13
14
When does the above apply? When the ban was imposed because he acted disrespectfully to a Torah sage. However, a person who was placed under a ban of ostracism for another reason for which such a ban may be declared - even if the ban was declared by a person of the lowest stature in Israel - the nasi and all Jews are obligated to abide by the terms of the ban until he repents for the matter for which the ban was imposed, and the ban is lifted.
A ban of ostracism is imposed upon a person - either man or woman - for [the following] 24 reasons:
a) a person who disgraces a sage, even after his passing;
b) a person who embarrasses a messenger of a court;
c) a person who calls a colleague a slave;
d) a person who was ordered [to appear before] a court at a specific time and did not come;
e) a person who treats even one point of Rabbinic law with disrespect; needless to say, this applies regarding [matters of] Torah law;
f) a person who refuses to comply with the decisions [rendered by a court] is placed under ban until he complies;
g) a person who possesses an entity that can cause damage - e.g., a dangerous dog or a faulty ladder - is placed under ban until he removes that entity;
h) a person who sells land to a gentile is placed under ban until he accepts responsibility for any damages which the gentile may cause his Jewish neighbor;
i) a person who testifies against a Jewish colleague in a secular court and causes money which Torah law would not [require him to pay] to be expropriated from him is placed under ban until he repays [that amount];
j) a butcher who is a priest and does not separate the priestly gifts and give them to another priest is placed under ban until he gives them;
k) a person who violates the sanctity of the second day of the festivals in the Diaspora, even though [their observance] is only a custom;
l) a person who performs work on Pesach eve after noon;
m) a person who takes God's name in vain or takes an oath casually;
n) a person who causes the many to desecrate God's name;
o) a person who causes the many to eat sacrificial food outside [its proper place];
p) a person who calculates the years [and declares a leap year] or fixes the day of the new month in the Diaspora;
q) a person who causes the blind [ - i.e., the morally unaware - ] to stumble;
r) a person who prevents the many from performing a mitzvah;
s) a butcher who sold non-kosher meat;
t) a butcher who does not inspect his knife in the presence of a sage;
u) a person who intentionally causes himself to have an erection;
v) a person who divorced his wife, and then entered into a partnership or business dealing with her which requires them to come into contact. When they come to court, they are placed under ban;
w) a sage whose reputation is unsavory;
x) a person who places a person under ban when the latter does not deserve [such punishment];
יד
בד"א במי שנדוהו על שבזה תלמידי חכמים אבל מי שנידוהו על שאר דברים שחייבים עליהם נידוי אפילו נידהו קטן שבישראל חייב הנשיא וכל ישראל לנהוג בו נידוי עד שיחזור בתשובה מדבר שנידוהו בשבילו ויתירו לו:
על עשרים וארבעה דברים מנדין את האדם בין איש בין אשה ואלו הן:
(א) המבזה את החכם ואפילו לאחר מותו:
(ב) המבזה שליח בית דין:
(ג) הקורא לחבירו עבד:
(ד) מי ששלחו לו בית דין וקבעו לו זמן ולא בא:
(ה) המזלזל בדבר אחד מדברי סופרים ואין צריך לומר בדברי תורה:
(ו) מי שלא קיבל עליו את הדין מנדין אותו עד שיתן:
(ז) מי שיש ברשותו דבר המזיק כגון כלב רע או סולם רעוע מנדין אותו עד שיסיר היזקו:
(ח) המוכר קרקע שלו לעובד כוכבים מנדין אותו עד שיקבל עליו כל אונס שיבא מן העובד כוכבים לישראל חבירו בעל המצר:
(ט) המעיד על ישראל בערכאות של עובדי כוכבים והוציא ממנו בעדותו ממון שלא כדין ישראל מנדין אותו עד שישלם:
(י) טבח כהן שאינו מפריש המתנות ונותנן לכהן אחר מנדין אותו עד שיתן:
(יא) המחלל יום טוב שני של גליות אף על פי שהוא מנהג:
(יב) העושה מלאכה בערב הפסח אחר חצות:
(יג) המזכיר שם שמים לבטלה או לשבועה בדברי הבאי:
(יד) המביא את הרבים לידי חלול השם:
(טו) המביא את הרבים לידי אכילת קדשים בחוץ:
(טז) המחשב שנים וקובע חדשים בחוצה לארץ:
(יז) המכשיל את העור:
(יח) המעכב הרבים מלעשות מצוה:
(יט) טבח שיצאה טרפה מתחת ידו:
(כ) טבח שלא בדק סכינו לפני חכם:
(כא) המקשה עצמו לדעת:
(כב) מי שגירש את אשתו ועשה בינו ובינה שותפות או משא ומתן המביאין להן להזקק זה לזה כשיבואו לבית דין מנדין אותם:
(כג) חכם ששמועתו רעה:
(כד) המנדה מי שאינו חייב נידוי:
Commentary on Halachah 14
Talmud Torah - Chapter Seven
1
Even though a sage who is distinguished for his wisdom, the nasi, or the av beit din acts shamefully, they should never be publically placed under a ban of ostracism unless their deeds resemble those of Jeroboam ben Nevat and his colleagues. However, if one [of these individuals] performs other sins, he should be lashed privately, as [implied by Hoshea 4:5]: “You shall stumble during the day and the prophet will stumble with you at night” - i.e., even though he stumbles, cover him like night. He is told: “Preserve your honor and stay at home.”
Similarly, whenever a Torah sage is obligated to be ostracized, it is forbidden for a court to act rashly and pronounce a ban hastily. Instead, they should shun the matter and try to avoid it. The pious among the Sages would be proud of the fact that they never participated in the ostracism of a Torah sage. Nevertheless, they would participate in sentencing him to be lashed. They would even participate in sentencing him to receive “stripes for rebellion.”
א
חכם זקן בחכמה וכן נשיא או אב בית דין שסרח אין מנדין אותו בפרהסיא לעולם אא"כ עשה כירבעם בן נבט וחביריו אבל כשחטא שאר חטאות מלקין אותו בצנעה שנאמר וכשלת היום וכשל גם נביא עמך לילה אע"פ שכשל כסהו כלילה ואומרים לו הכבד ושב בביתך וכן כל תלמיד חכם שנתחייב נידוי אסור לבית דין לקפוץ ולנדותו במהרה אלא בורחין מדבר זה ונשמטין ממנו וחסידי החכמים היו משתבחים שלא נמנו מעולם לנדות תלמיד חכם אף על פי שנמנין להלקותו אם נתחייב מלקות ואפילו מכת מרדות נמנין עליו להכותו:
2
How is the ban [issued]? The [court] pronounces: “So and so shall be ostracized. If the ban is issued in his presence, [the court] pronounces: “This [person], so and so, shall be ostracized.”
A ban of excommunication [is issued as follows]: They tell him: “So and so is excommunicated.”
The expression “He is cursed” implies a curse, an oath, and a ban of ostracism.
ב
וכיצד הוא הנידוי אומר פלוני יהא בשמתא ואם נידוהו בפניו אומר לו פלוני זה בשמתא והחרם אומר לו פלוני מוחרם וארור בו אלה בו שבועה בו נידוי:
3
How is a ban of ostracism or excommunication lifted? They tell him: “You are released. You are forgiven.” If the ban is lifted outside his presence, they say: “So and so is released. So and so is forgiven.”
ג
וכיצד מתירין הנידוי או החרם אומר לו שרוי לך ומחול לך ואם התירוהו שלא בפניו אומר לו פלוני שרוי לו ומחול לו:
4
What are the practices that must be observed by the person who is ostracized and those who come into contact with him?
a) he is forbidden to cut his hair or launder his clothes, like a mourner throughout his entire period of ostracism;
b) he is not included in a zimmun, nor in a quorum of ten with regard to any matter that requires ten;
c) no one should sit within four cubits of him.
He may, however, teach others and others may teach him. He may be hired and may hire others. If he dies while under ban, the court sends [an emissary who] places a stone on his coffin, as if to say that they are stoning him because he was separated from the community. Needless to say, eulogies are not recited for him, nor is his bier accompanied.
ד
מהו המנהג שינהוג המנודה בעצמו ושנוהגין עמו מנודה אסור לספר ולכבס כאבל כל ימי נידויו ואין מזמנין עליו ולא כוללין אותו בעשרה לכל דבר שצריך עשרה ולא יושבין עמו בארבע אמות אבל שונה הוא לאחרים ושונין לו ונשכר ושוכר ואם מת בנידוי בית דין שולחין ומניחין אבן אל ארונו כלומר שהן רוגמין אותו לפי שהוא מובדל מן הציבור ואין צריך לומר שאין מספידין אותו ואין מלוין את מטתו:
5
A person who is excommunicated has even more [severe restrictions]. He may not teach others and others may not teach him. Nevertheless, he may study himself, so that he does not forget what he has learned.
He may not be hired, nor is he allowed to hire others. We should not engage in trade with him. [Indeed,] we should not have any business dealings with him except the bare minimum necessary for his livelihood.
ה
יותר עליו המוחרם שאינו שונה לאחרים ואין שונין לו אבל שונה הוא לעצמו שלא ישכח תלמודו ואינו נשכר ואין נשכרין לו ואין נושאין ונותנין עמו ואין מתעסקין עמו אלא מעט עסק כדי פרנסתו:
6
When a person was ostracized for thirty days and did not seek to be released from the ban, he is placed under a second ban. If he was ostracized for a second thirty days without seeking release, he is excommunicated.
ו
מי שישב בנידוי שלשים יום ולא בקש להתירו מנדין אותו שניה ישב שלשים יום אחרים ולא בקש להתירו מחרימין אותו:
7
How many [people] are necessary to release [a person from a] ban of ostracism or excommunication? Three. They may even be commoners. A single judge with unique expertise may release [a person from a] ban of ostracism or excommunication alone. A student may release [a person from a] ban of ostracism or excommunication even in the place of his teacher.
ז
בכמה מתירין הנידוי או החרם בשלשה אפילו הדיוטות ויחיד מומחה מתיר הנידוי או החרם לבדו ויש לתלמיד להתיר הנידוי או החרם ואפילו במקום הרב:
Editor's Note: Our text follows the practice of most printed copies of the Mishneh Torah, which skip the number 8 entirely1, and proceed from Halachah 7 to Halachah 9.
9
When three individuals issue a ban of ostracism, and then depart, if the person who was ostracized improves his behavior with regard to the matter for which he was ostracized, three others may come and release him [from that ban].
ט
שלשה שנידו והלכו להן וחזר זה מדבר שנידהו בגללו באין שלשה אחרים ומתירין לו:
10
A person who does not know who placed him under a ban of ostracism should approach the nasi who may release him from that ban.
י
מי שלא ידע מי שנידהו ילך לו אצל הנשיא ויתיר לו נידויו:
11
If a ban was issued conditionally, even if one imposed that [conditional ban] on himself, it must be nullified [before ordinary interaction with the person is permitted]. If a Torah sage issued a ban of ostracism against himself, even if he made that ban conditional on the consent of another person and even if he issued it because of a matter which requires ostracism, he may nullify the ban himself.
יא
נידוי על תנאי אפילו על פי עצמו צריך הפרה תלמיד חכם שנידה עצמו ואפילו נידה עצמו על דעת פלוני ואפילו על דבר שחייב עליו נידוי הרי זה מיפר לעצמו:
12
Whenever a person dreams that he was placed under a ban of ostracism, even if he knows who issued that ban, ten people who are proficient in Torah Law are required to release him from that ban. If he cannot find such people [in his immediate surroundings], he must journey a parsah in search of them.
If he cannot find [these people within that distance], the ban can be released even by ten people who study Mishnah. If he cannot find [such people], the ban can be released even by ten people who know how to read the Torah. If he cannot find ten people in his place, the ban can be released by three ordinary people.
יב
מי שנידוהו בחלום אפילו ידע מי נידהו צריך עשרה בני אדם ששונין הלכות להתירו מנידויו ואם לא מצא טורח אחריהם עד פרסא לא מצא מתירים לו אפילו עשרה ששונים משנה לא מצא מתירין לו עשרה שיודעים לקרות בתורה לא מצא מתירין לו אפילו עשרה שאינן יודעין לקרות לא מצא במקומו עשרה מתירין לו אפילו שלשה:
13
Whenever a ban of ostracism is imposed in a person's presence, it should only be lifted in his presence. If it was issued outside his presence, it may be lifted in his presence or outside his presence. There is no [fixed amount of time] between the issuance of a ban and its release. Instead, one may issue a ban and lift it immediately if the person placed under ban improves his behavior.
However, [if the court sees fit for this individual to remain under ban for a number of years, they may extend [the ban] according to his wickedness. Similarly, if it sees fit, the court is entitled to excommunicate a person at the outset or to excommunicate anyone who eats, drinks, or stands within four cubits of a person who has been ostracized. [This power is granted] to cause [the banned person] hardship and [thus,] create a fence around the Torah, so that it will not be violated by the sinners. Even though a Torah sage may place a person under a ban of ostracism [to preserve] his honor, it is not praiseworthy for a sage to accustom himself to this practice Instead, he should turn his ears from the words of the common people and not pay attention to them, as Solomon said in his wisdom [Ecclesiastes 7:21]: “Also, do not pay heed to all the words that are spoken.”
This was the practice of the pious of the early generations. They would hear their shame and not answer. Furthermore, they would pardon and forgive the person who insulted them. The great sages would take pride in their pleasant deeds, relating that they never issued a ban of ostracism or excommunication [to protect] their honor. This is the path of the sages which is worthy of being followed.
When does the above apply? When [the person] spurned or embarrassed [the sage] in private. However, if one spurns or embarrasses a sage in public, it is forbidden for the sage to forgo his honor. Indeed, if he does so, he is punished, because the disrespect of the Torah is involved. Instead, he should seek vengeance and carry enmity over the matter like a snake until the offender requests to be pardoned. Then, he should forgive him.
יג
מי שנידוהו בפניו אין מתירין לו אלא בפניו נידוהו שלא בפניו מתירין לו בפניו ושלא בפניו ואין בין נידוי להפרה כלום אלא מנדין ומתירין ברגע אחד כשיחזור המנודה למוטב ואם ראו בית דין להניח זה בנידוי כמה שנים מניחין כפי רשעו וכן אם ראו בית דין להחרים לזה לכתחלה ולהחרים מי שיאכל עמו ושותה עמו או מי שיעמוד עמו בארבע אמות מחרימין כדי לייסרו וכדי לעשות סייג לתורה עד שלא יפרצו החוטאים אף על פי שיש רשות לחכם לנדות לכבודו אינו שבח לתלמיד חכם להנהיג עצמו בדבר זה אלא מעלים אזניו מדברי עם הארץ ולא ישית לבו להן כענין שאמר שלמה בחכמתו גם לכל הדברים אשר ידברו אל תתן לבך וכן היה דרך חסידים הראשונים שומעים חרפתם ואינן משיבין ולא עוד אלא שמוחלים למחרף וסולחים לו וחכמים גדולים היו משתבחים במעשיהם הנאים ואומרים שמעולם לא נידו אדם ולא החרימוהו לכבודן וזו היא דרכם של תלמידי חכמים שראוי לילך בה במה דברים אמורים כשבזהו או חרפהו בסתר אבל תלמיד חכם שבזהו או חרפו אדם בפרהסיא אסור לו למחול על כבודו ואם מחל נענש שזה בזיון תורה אלא נוקם ונוטר הדבר כנחש עד שיבקש ממנו מחילה ויסלח לו:
FOOTNOTES
1.The Rambam La'am suggests that perhaps this omission is made because the letter ח is the first letter of the word חרם, which means "excommunication." It is not proper that the chapter that deals with such a severe punishment should contain any allusion to it.
Hayom Yom:
• English Text | Video Class
Tishrei 18, 5778 · 10/08/2017
"Today's Day"
Sunday, Tishrei 18, 2nd Day of Chol Hamoed Sukot, 5704
Torah lessons: Chumash: B'racha, first parsha with Rashi.
Tehillim: 88-89.
Tanya: The difference (p. 525) ...labours in (Torah). (p. 525).
Say both Om ani choma (p. 327) and Adon hamoshia, but make only one circuit. Say the word hosha'ana before and after those alphabetical phrases which the chazan says aloud;1 for the other phrases say hosha'ana only once.2
Our custom is to start saying aloud with the letter samach or ayin.
One should be certain to make a complete circuit, ending with tav.
FOOTNOTES
1.Responsively; i.e. the phrases beginning with the letter samach etc. - see next sentence in text.
2.Before the phrase.
Daily Thought:
Dancing With Them
This self of which we are conscious is but a tiny portion of the whole, the tip of a peninsula, a finely focused ray of an infinite source of light.
Upstream lies unimaginable wealth, storehouses of treasures left by many generations. Upstream lies every G‑dly act of our holy mothers and fathers, the strength and courage of every martyr, the unlimited power of G‑d’s breath within us.
When you dance and sing in the joy of a beautiful deed, listen to the music. You will hear your holy mothers and fathers of ages past, dancing and singing along.
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