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- ב"ה - Today in Judaism - Today is Thursday, 22 Tishrei, 5778 · October 12, 2017 - Shemini Atzeret - Candle LightingLight Holiday Candles after nightfall ––:––
Torah Reading:
Shemini Atzeret: Deuteronomy 14:22 - 16:17
Shemini Atzeret: Numbers 29:35 - 30:1
Shemini Atzeret: Kings I 8:54-66Shemini Atzeret: Deuteronomy 14:(v) 22 “Every year you must take one tenth of everything your seed produces in the field, 23 and eat it in the presence of Adonai your God. In the place where he chooses to have his name live you will eat the tenth of your grain, new wine and olive oil, and the firstborn of your cattle and sheep, so that you will learn to fear Adonai your God always. 24 But if the distance is too great for you, so that you are unable to transport it, because the place where Adonai chooses to put his name is too far away from you; then, when Adonai your God prospers you, 25 you are to convert it into money, take the money with you, go to the place which Adonai your God will choose, 26 and exchange the money for anything you want — cattle, sheep, wine, other intoxicating liquor, or anything you please — and you are to eat there in the presence of Adonai your God, and enjoy yourselves, you and your household.
27 “But don’t neglect the Levi staying with you, because he has no share or inheritance like yours. 28 At the end of every three years you are to take all the tenths of your produce from that year and store it in your towns. 29 Then the Levi, because he has no share or inheritance like yours, along with the foreigner, the orphan and the widow living in your towns, will come, eat and be satisfied — so that Adonai your God will bless you in everything your hands produce.
15:1 (vi) “At the end of every seven years you are to have a sh’mittah. 2 Here is how the sh’mittah is to be done: every creditor is to give up what he has loaned to his fellow member of the community — he is not to force his neighbor or relative to repay it, because Adonai’s time of remission has been proclaimed. 3 You may demand that a foreigner repay his debt, but you are to release your claim on whatever your brother owes you. 4 In spite of this, there will be no one needy among you; because Adonai will certainly bless you in the land which Adonai your God is giving you as an inheritance to possess — 5 if only you will listen carefully to what Adonai your God says and take care to obey all these mitzvot I am giving you today. 6 Yes, Adonai your God will bless you, as he promised you — you will lend money to many nations without having to borrow, and you will rule over many nations without their ruling over you.
7 “If someone among you is needy, one of your brothers, in any of your towns in your land which Adonai your God is giving you, you are not to harden your heart or shut your hand from giving to your needy brother. 8 No, you must open your hand to him and lend him enough to meet his need and enable him to obtain what he wants. 9 Guard yourself against allowing your heart to entertain the mean-spirited thought that because the seventh year, the year of sh’mittah is at hand, you would be stingy toward your needy brother and not give him anything; for then he may cry out to Adonai against you, and it will be your sin. 10 Rather, you must give to him; and you are not to be grudging when you give to him. If you do this, Adonai your God will bless you in all your work, in everything you undertake — 11 for there will always be poor people in the land. That is why I am giving you this order, ‘You must open your hand to your poor and needy brother in your land.’
12 “If your kinsman, a Hebrew man or woman, is sold to you, he is to serve you for six years; but in the seventh year, you are to set him free. 13 Moreover, when you set him free, don’t let him leave empty-handed; 14 but supply him generously from your flock, threshing-floor and winepress; from what Adonai your God has blessed you with, you are to give to him. 15 Remember that you were a slave in the land of Egypt, and Adonai your God redeemed you; that is why I am giving you this order today. 16 But if he says to you, ‘I don’t want to leave you,’ because he loves you and your household, and because his life with you is a good one; 17 then take an awl, and pierce his ear through, right into the door; and he will be your slave forever. Do the same with your female slave. 18 Don’t resent it when you set him free, since during his six years of service he has been worth twice as much as a hired employee. Then Adonai your God will bless you in everything you do.
(vii) 19 “All the firstborn males in your herd of cattle and in your flock you are to set aside for Adonai your God; you are not to do any work with a firstborn from your herd or shear a firstborn sheep. 20 Each year you and your household are to eat it in the presence of Adonai your God in the place which Adonai will choose. 21 But if it has a defect, is lame or blind, or has some other kind of fault, you are not to sacrifice it to Adonai your God; 22 rather, eat it on your own property; the unclean and the clean alike may eat it, like the gazelle or the deer. 23 Just don’t eat its blood, but pour it out on the ground like water.
16:1 “Observe the month of Aviv, and keep Pesach to Adonai your God; for in the month of Aviv, Adonai your God brought you out of Egypt at night. 2 You are to sacrifice the Pesach offering from flock and herd to Adonai your God in the place where Adonai will choose to have his name live. 3 You are not to eat any hametz with it; for seven days you are to eat with it matzah, the bread of affliction; for you came out of the land of Egypt in haste. Thus you will remember the day you left the land of Egypt as long as you live. 4 No leaven is to be seen with you anywhere in your territory for seven days. None of the meat from your sacrifice on the first day in the evening is to remain all night until morning. 5 You may not sacrifice the Pesach offering in just any of the towns that Adonai your God is giving you; 6 but at the place where Adonai your God will choose to have his name live — there is where you are to sacrifice the Pesach offering, in the evening, when the sun sets, at the time of year that you came out of Egypt. 7 You are to roast it and eat it in the place Adonai your God will choose; in the morning you will return and go to your tents. 8 For six days you are to eat matzah; on the seventh day there is to be a festive assembly for Adonai your God; do not do any kind of work.
9 “You are to count seven weeks; you are to begin counting seven weeks from the time you first put your sickle to the standing grain. 10 You are to observe the festival of Shavu‘ot [weeks] for Adonai your God with a voluntary offering, which you are to give in accordance with the degree to which Adonai your God has prospered you. 11 You are to rejoice in the presence of Adonai your God — you, your sons and daughters, your male and female slaves, the L’vi’im living in your towns, and the foreigners, orphans and widows living among you — in the place where Adonai your God will choose to have his name live. 12 Remember that you were a slave in Egypt; then you will keep and obey these laws.
(Maftir) 13 “You are to keep the festival of Sukkot for seven days after you have gathered the produce of your threshing-floor and winepress. 14 Rejoice at your festival — you, your sons and daughters, your male and female slaves, the L’vi’im, and the foreigners, orphans and widows living among you. 15 Seven days you are to keep the festival for Adonai your God in the place Adonai your God will choose, because Adonai your God will bless you in all your crops and in all your work, so you are to be full of joy!
16 “Three times a year all your men are to appear in the presence of Adonai your God in the place which he will choose — at the festival of matzah, at the festival of Shavu‘ot and at the festival of Sukkot. They are not to show up before Adonai empty-handed, 17 but every man is to give what he can, in accordance with the blessing Adonai your God has given you.
Shemini Atzeret: Numbers 29:(Maftir) 35 “‘On the eighth day you are to have a festive assembly: you are not to do any kind of ordinary work; 36 but you are to present a burnt offering, an offering made by fire, giving a fragrant aroma to Adonai — one bull, one ram, seven male lambs in their first year, without defect; 37 with the grain and drink offerings for the bull, the ram and the lambs, according to their number, in keeping with the rule; 38 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
39 “‘You are to offer these to Adonai at your designated times in addition to your vows and voluntary offerings — whether these are your burnt offerings, grain offerings, drink offerings or peace offerings.’”
30:1 (29:40) Moshe told the people of Isra’el everything, just as Adonai had ordered Moshe.
Shemini Atzeret: I Kings 8:54 When Shlomo had finished praying all this prayer and plea to Adonai, he got up from in front of the altar of Adonai, where he had been kneeling with his hands spread out toward heaven, 55 stood up, and raised his voice to bless the whole community of Isra’el. He said, 56 “Blessed be Adonai, who has given rest to his people Isra’el, in accordance with everything he promised. Not one word has failed of his good promise, which he made through Moshe his servant. 57 May Adonai our God be with us, as he was with our ancestors. May he never leave us or abandon us. 58 In this way he will incline our hearts toward him, so that we will live according to his ways and observe his mitzvot, laws and rulings which he ordered our fathers to obey. 59 May these words of mine, which I have used in my plea before Adonai, be present with Adonai our God day and night, so that he will uphold the cause of his servant and the cause of his people Isra’el day by day. 60 Then all the peoples of the earth will know that Adonai is God; there is no other. 61 So be wholehearted with Adonai our God, living by his laws and observing his mitzvot, as you are doing today.”
62 Then the king, together with all Isra’el, offered sacrifices before Adonai. 63 For the sacrifice of peace offerings which Shlomo offered to Adonai, he offered 22,000 oxen and 120,000 sheep. Thus the king and all the people of Isra’el dedicated the house of Adonai.
64 The same day, the king consecrated the center of the courtyard in front of the house of Adonai, because he had to offer the burnt offering, the grain offering and the fat of the peace offerings there. For the bronze altar before Adonai was too small to receive the burnt offering, the grain offering and the fat of the peace offerings.
65 So Shlomo celebrated the festival at that time. All Isra’el, a huge gathering [that had come all the way] from the entrance of Hamat to the Vadi [of Egypt], celebrated with him before Adonai our God for seven days and then for seven more days — fourteen days in all. 66 On the eighth day he sent the people away. They blessed the king and returned to their tents full of joy and glad of heart for all the goodness Adonai had shown to David his servant and to Isra’el his people.
Today's Laws & Customs:
• Hakafot
It is the practice of many communities -- and such is the Chabad custom -- to conduct "hakafot" and dance with the Torah scrolls also on the eve of Shemini Atzeret. (See entry for tomorrow, "Simchat Torah".)
• Rain Prayer
In today's musaf prayer we begin to insert the phrase mashiv haruach umorid hageshem ("who makes the wind blow and brings down the rain") in our daily prayers (as we'll continue to do through the winter, until the 1st day of Passover). Special hymns on rain and water are added to musaf in honor of the occasion.
Link: Souls in the Rain
• Yizkor
Yizkor, the remembrance prayer for departed parents, is recited today after the morning reading of the Torah.
Links:
The Yizkor Prayer
Honor Due to Parents
On Breavement and Mourning
• Eat in Sukkah
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.
Outside of Israel, we eat in the sukkah an additional day, on the holiday of Shemini Atzeret (see Why are holidays celebrated an extra day in the Diaspora?) The special blessing recitied when eating in the sukkah is not recited today.
Note: In certain communities it is customary to eat some or all of this day's meals out of the sukkah.
Links: The Big Sukkah; The Temporary Dwelling; The Easy Mitzvah
• Last Day In Sukkah
Today is the last day when we eat in the sukkah (although the blessing on the sukkah, recited before eating a meal, is not recited today). Shortly before sunset, many have the custom to enjoy a last snack in the sukkah, thus "bidding the sukkah farewell" until the following year.
Note: In certain communities it is customary to eat some or all of this day's meals out of the sukkah.
• Yizkor
Yizkor, the remembrance prayer for departed parents, is recited today after the morning reading of the Torah.
Links:
The Yizkor Prayer
Honor Due to Parents
On Breavement and Mourning
Today in Jewish History:
• Lubavitcher Rebbe Suffers Massive Heart Attack (1977)
While celebrating the joyous holiday hakafot with thousands of chassidim in the central Chabad-Lubavitch synagogue in Brooklyn, NY, the Rebbe suffered a massive heart attack. In spite of the tremendous pain, the Rebbe remained calm and insisted on continuing the hakafot, and only after they concluded did he depart the synagogue.
On the following day, the Rebbe requested that the chassidim celebrate the Simchat Torah festivities with the same joy and fervor as all other years, and so it was.
After the holiday ended, the Rebbe addressed and reassured the anxious chassidim from his office (which was hastily converted into a cutting-edge cardiac unit) via a public address system.
The Rebbe remained in his office in Lubavitch World Headquarters under medical supervision for several weeks. He returned home five weeks later on the 1st of Kislev, a day designated by chassidim for celebration and thanksgiving.
Daily Torah Study:
Chumash: Vezot Hab'rachah, 5th Portion Deuteronomy 33:22-33:26 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 33
22And of Dan he said: "Dan is a young lion, streaming from Bashan." כבוּלְדָ֣ן אָמַ֔ר דָּ֖ן גּ֣וּר אַרְיֵ֑ה יְזַנֵּ֖ק מִן־הַבָּשָֽׁן:
Dan is a young lion: Dan was also located close to the border, and so [like Gad], he is compared to lions. — [Sifrei 33:22]
דן גור אריה: אף הוא היה סמוך לספר לפיכך מושלו באריות:
streaming from Bashan: [This is to be understood] as the Targum [Onkelos] renders it [“His land drinks from the rivers that flow from Bashan”]. For the Jordan [river] comes out from Dan’s territory, from the Paneas cave, which is [a place called] Leshem, within the territory of Dan. [The children of Dan conquered Leshem and incorporated it into their territory, calling it Dan after their father,] as it is said,“And they called Leshem, Dan” (Joshua 19:47). - [Bech. 55a] And its source (זִנּוּק) and flow is from Bashan. Another explanation [of יְזַנֵּק מִן-הַבָּשָׁן] is: Just as a water flow (זִנּוּק) issues from one place and divides itself [afterwards] into two directions, similarly, the tribe of Dan [started with one territory and ended up] taking a portion in two places. First, they took the northwest [of the Land of Israel], namely, Ekron and its surroundings. But this did not suffice them. So they came and fought against Leshem, which is Paneas, located in the north-east [of the Land of Israel]. [Now Rashi demarcates these two areas geographically:] For the Jordan comes out of the Paneas [or Banias] cave, which is in the east [and at the northern extremity] of the Land of Israel, and then the river flows from the north [straight down] to the south, ending at the edge of the Salt Sea [“Dead Sea”], which in turn, is in the east of Judah’s territory, Judah having taken his territory in the southern part of the Land of Israel, as is delineated in the book of Joshua (19:47). This is the meaning of what is stated there: “And the border of the children of Dan went out from them, so the children of Dan arose and fought against Leshem [and took possession of it].” [So when this verse says“And the border of the children of Dan went out from them,” it means:] Their border was bursting outwards [as it were,] along that whole [eastern flank of the Land] where they originally took their inheritance. [Hence, whereas Dan started out with one territory, he ended up with two, just like a water flow (זִנּוּק) is one, and divides into two]. — [Sifrei 33:22]
יזנק מן הבשן: כתרגומו שהיה הירדן יוצא מחלקו ממערת פמייאס והיא לשם שהיא בחלקו של דן, שנאמר (יהושע יט, מז) ויקראו ללשם דן וזינוקו וקילוחו מן הבשן. דבר אחר מה זינוק זה יוצא ממקום אחד ונחלק לשני מקומות, כך שבטו של דן נטלו חלק בשני מקומות. תחלה נטלו בצפונית מערבית עקרון וסביבותיה, ולא ספקו להם ובאו ונלחמו עם לשם שהיא פמייאס והיא בצפונית מזרחית, שהרי הירדן יוצא ממערת פמייאס והוא במזרחה של ארץ ישראל ובא מהצפון לדרום וכלה בקצה ים המלח, שהוא במזרח יהודה, שנטל בדרומה של ארץ ישראל, כמו שמפורש בספר יהושע, והוא שנאמר (שם יט, מז) ויצא גבול בני דן מהם ויעלו בני דן וילחמו עם לשם וגו', יצא גבולם מכל אותו הרוח שהתחילו לנחול בו:
23And of Naftali he said, "Naftali is favorably satisfied and full of the Lord's blessing. Possess the Sea and the south." כגוּלְנַפְתָּלִ֣י אָמַ֔ר נַפְתָּלִי֙ שְׂבַ֣ע רָצ֔וֹן וּמָלֵ֖א בִּרְכַּ֣ת יְהֹוָ֑ה יָ֥ם וְדָר֖וֹם יְרָֽשָׁה:
favorably satisfied: Naftali’s land would fully satisfy all its inhabitants.
שבע רצון: שהיתה ארצו שבעה כל רצון יושביה:
Possess the sea and the south: The sea of Kinnereth fell within Naftali’s portion; moreover, he took a rope’s length of fishing-coast on its south[ern shore] for spreading out his nets and trawls. — [B.K. 81b]
ים ודרום ירשה: ים כנרת נפלה בחלקו ונטל מלא חבל חרם בדרומה לפרוש חרמים ומכמורות:
Possess: Heb. יְרָשָׁה. This word is in the imperative form and is equivalent to [the simple command רֵשׁ] in“Go up and possess (רֵשׁ) ” (Deut. 1:21). The fact that the accent is placed on next to the last syllable in the word, namely on the reish, proves this point, like the words: יְרַשׁ (possess!), יְדַע (know!), לְקַח (take!) and שְׁמַע (listen!). Now, when one adds a hey at the end of this [simple command] form, the accent is on next to the last syllable of the word to become: לְקָחָה סְלָחָה יְדָעָה שְׁמָעָה Here also, יְרָשָׁה is an imperative form. Accordingly, in the Masoreth Gedolah , we find this in the alphabetically arranged imperative forms of verbs, which have their accents on next to the last syllable.
ירשה: לשון צווי, כמו (דברים א, כא) עלה רש, והטעם שלמעלה ברי"ש מוכיח, כמו ירש, ידע, לקח, שמע, כשמוסיף בו ה"א יהיה הטעם למעלה שמעה, ידעה, סלחה, לקחה אף כאן ירשה לשון צווי. ובמסורת הגדולה מצינו באלפא ביתא לשון צווי דטעמיהון מלעיל:
24And of Asher he said: "May Asher be blessed with sons. He will be pleasing to his brothers, and immerse his foot in oil. כדוּלְאָשֵׁ֣ר אָמַ֔ר בָּר֥וּךְ מִבָּנִ֖ים אָשֵׁ֑ר יְהִ֤י רְצוּי֙ אֶחָ֔יו וְטֹבֵ֥ל בַּשֶּׁ֖מֶן רַגְלֽוֹ:
May Asher be blessed with sons: I saw in Sifrei the following (33:24): “Among all of the tribes, you will not find one that is blessed with sons as Asher was.” But I do not know in which regard.
ברוך מבנים אשר: ראיתי בספרי אין לך בכל השבטים שנתברך בבנים כאשר, ואיני יודע כיצד:
He will be pleasing to his brothers: Asher pleased his brothers with “Onpakinon oil” [oil of unripe olives, used for anointing one’s skin] and tasty foods (?), and they please him [by repaying him] with grain. Another explanation of “He will be pleasing to his brothers” : Because the women who came from Asher were beautiful [and were sought after for marriage]. This is the meaning of what is stated in Chronicles (I Chron. 7:31). [when it speaks of Malchiel, Asher’s grandson]“he was the father בִּרְזָיִת [literally, olive-child]” that is to say, his daughters were married to Kohanim Gedolim [and kings], who were anointed with olive oil (זַיִת) . - [Gen. Rabbah 71:10]
יהי רצוי אחיו: שהיה מתרצה לאחיו בשמן אנפיקינון ובקפלאות והם מרצין לו בתבואה. דבר אחר יהי רצוי אחיו שהיו בנותיו נאות והוא שנאמר (דברי הימים א' ז, לא) הוא אבי ברזית, שהיו בנותיו נשואות לכהנים גדולים הנמשחים בשמן זית:
and immerse his foot in oil: for his land flowed like a spring with oil. It once happened, that the people of Laodicea were in need of oil, and they appointed an agent [who was sent from place to place, until he found an olive farmer. The latter brought this agent to his home, and there, the olive farmer washed himself and then dipped his hands and feet, thereby fulfilling our verse here: “And dip his foot in oil.” Then, he supplied the agent from Laodicea with one million, one hundred and eighteen thousand maneh worth of olive oil!]. — [Tractate Men. 85b]
וטובל בשמן רגלו: שהיתה ארצו מושכת שמן כמעין. ומעשה שנצטרכו אנשי לודקיא לשמן מנו להם פולמוסטום אחד וכו', כדאיתא במנחות (פה ב):
25Your locks are iron and copper, and the days of your old age will be like the days of your youth. כהבַּרְזֶ֥ל וּנְח֖שֶׁת מִנְעָלֶ֑ךָ וּכְיָמֶ֖יךָ דָּבְאֶֽךָ:
Your locks are iron and copper: Now he [Moses] addresses all Israel, whose strong men dwelled in the border cities and would “lock up” the Land [as it were, with their protection], so that the enemies would be unable to enter. It was as if the Land was closed up with locks and bolts made of iron and copper. Another explanation: Your locks are iron and copper-Your land is “locked in” by mountains, from which iron and copper are mined. [In this respect] Asher’s territory was [considered] the “lock of the Land of Israel.” — [Sifrei 33:25]
ברזל ונחשת מנעלך: עכשיו הוא מדבר נגד כל ישראל, שהיו גבוריהם יושבים בערי הספר ונועלים אותה שלא יוכלו האויבים ליכנס בה כאלו היא סגורה במנעולים ובריחים של ברזל ונחשת. דבר אחר ברזל ונחשת מנעלך ארצכם נעולה בהרים שחוצבין מהם ברזל ונחשת, וארצו של אשר היתה מנעולה של ארץ ישראל:
and the days of your old age will be like the days of your youth: Heb. וּכְיָמֶיךָ דָּבְאֶךָ. Like the days that are your best, namely, your first days, the days of your youth-so will be the days of your old age, days which [ordinarily] flow away (דּוֹאֲבִים), are painful, and decline. Another explanation of וּכְיָמֶיךָ דָּבְאֶךָ is: וּכְיָמֶיךָ - the days which can be enumerated as your good days, namely, all those days on which you fulfilled the will of the Omnipresent - דָּבְאֶךָ, so will be “your flowing,” i.e., all the countries [in the world] will make silver and gold flow into the Land of Israel. For Israel will be blessed with fruits, so that all the countries will be supplied by it, consequently pouring their silver and gold into it, ascorant in Old French. Moreover, the world’s silver and gold will be depleted, because they will pour it into your Land. — [Sifrei 33:25]
וכימיך דבאך: וכימים שהם טובים לך, שהן ימי תחלתך ימי נעוריך כן יהיו ימי זקנתך, שהם דואבים זבים ומתמוטטים. דבר אחר וכימיך דבאך וכימיך שהם טובים לך כמנין ימיך, כל הימים אשר אתם עושים רצונו של מקום, יהיו דבאך שכל הארצות יהיו דובאות כסף וזהב לארץ ישראל, שתהא מבורכת בפירות. וכל הארצות מתפרנסות הימנה וממשיכות לה כספם וזהבם אישקורונ"ט [ישפעו]. הכסף והזהב כלה מהם, שהן מזיבות אותם לארצכם:
26Jeshurun, there is none like God; He Who rides the heavens is at your assistance, and with His majesty, [He rides] the skies, כואֵ֥ין כָּאֵ֖ל יְשֻׁר֑וּן רֹכֵ֤ב שָׁמַ֨יִם֙ בְּעֶזְרֶ֔ךָ וּבְגַֽאֲוָת֖וֹ שְׁחָקִֽים:
Jeshurun: There is none like God - Jeshurun, you should know that there is none like God among all the gods of the peoples, and that their rock is not like your Rock.
אין כאל ישרון: דע לך ישורון שאין כאל בכל אלהי העמים ולא כצורך צורם:
He Who rides the heavens: is the same God Who is at your assistance, and with His majesty, He rides the skies.
רכב שמים: הוא אותו אלוה שבעזרך ובגאותו הוא רוכב שחקים:
Tehillim: Psalms Chapters 106 - 107
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Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.
Tanya: Iggeret HaKodesh, middle of Epistle 23
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Thursday, Tishrei 22, 5778 · October 12, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 23
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ועל כן רע בעיני המעשה אשר נעשה תחת השמש בכלל
Therefore, evil in my eyes is1 “the conduct that takes place under the sun” in general,
The Alter Rebbe is referring here to those who engage in business or labor — temporal occupations that are “under the sun,” in contrast to Torah, that is “above the sun.” To them, too, his forthcoming words of rebuke are addressed, and he finds it “evil in his eyes” that before or after prayer they devote their time to lightminded talk instead of to Torah study.
ובפרט בין אחיי ורעיי הנגשים אל ה׳, הגשה זו תפלה
especially among my brethren and friends who draw near to G‑d2 — and3 “drawing near means prayer,” for prayer, particularly when accompanied by the avodah of measured meditation, constitutes a “drawing near” to G‑d,
ואחר תפלה או לפניה, נעשה מושב לצים, רחמנא ליצלן
when after prayer or before it, [the gathering] becomes a “company of scoffers,” heaven forfend.
כמו שאמרו רז״ל: שנים שיושבים, ואין ביניהם דברי תורה כו׳
As our Sages, of blessed memory, said,4 “If two people sit together and no words of Torah are exchanged between them, [this is a company of scoffers].”
ואם נעשה מושב לצים בעשרה, דשכינתא שריא עלייהו, אין לך עלבונא וקלנא דשכינתא גדול מזה, רחמנא ליצלן
Now if a “company of scoffers” is constituted by ten people, over whom the Shechinah abides, there is no greater insult and shaming of the Shechinah than that, heaven forfend.
ואם אמרו רז״ל על העובר עבירה בסתר, שדוחק רגלי השכינה, חס ושלום
And if our Sages, of blessed memory, said5 of him who commits a transgression in secret that “he repulses the feet of the Shechinah,” heaven forfend,
העובר עבירה ברבים דוחק כל שיעור קומה של יוצר בראשית, כביכול
then he who commits a transgression in public repulses the whole measure of the stature of the Creator, as it were.6
כמו שאמרו רז״ל: אין אני והוא וכו׳
As our Sages, of blessed memory, said,7 “It is impossible for Me and him [to live together in the world].”
But repulsing the Shechinah does not mean that the actions of the transgressor cause it to be utterly absent, for the above passage speaks of shaming the Shechinah while it is present.
אלא שמלך אסור ברהטים כו׳
Rather,8 “The King is held captive in the gutters”9 [“of the mind”10] — shackled in the channels of people’s unworthy thoughts which, like gushing currents, flash fleetingly through the mind. This is indeed a humiliation of the Shechinah.
אבל ווי למאן דדחקין לשכינתא, כד יוקים לה קודשא בריך הוא, ויימא לה: התנערי מעפר קומי וגו׳
But11 woe unto those who repulse the Shechinah, when G‑d will raise her (the Shechinah) and say to her,12 “Awake, arise from the dust....”
ועל תלת מילין מתעכבי ישראל בגלותא: על דדחקין לשכינתא, ועל דעבדין קלנא בשכינתא וכו׳, כמו שכתוב בזוהר הקדוש
So, too, “On account of three things are the Jewish people detained in exile — because they repulse the Shechinah, and because they shame the Shechinah,” and so on, as stated in the sacred Zohar.13
* * *
| FOOTNOTES | |
| 1. | Note of the Rebbe: “A paraphrase of Kohelet 2:17.” |
| 2. | Note of the Rebbe: “See commentary of Rashi on Yitro, [Shmot] 19:22 [which refers to sacrifices] — and the prayers were ordained in place of the offerings [Berachot 26b].” |
| 3. | Note of the Rebbe: “Bereishit Rabbah, sec. 49; commentary of Rashi on the verse [referred to above].” |
| 4. | Avot 3:2, citing Tehillim 1:1. |
| 5. | Kiddushin 31a. |
| 6. | Note of the Rebbe: “See Etz Chayim, Shaar HaSheimot, ch. 7; Yahel Or, p. 573ff.” |
| 7. | Sotah 5a. |
| 8. | Shir HaShirim 7:6. |
| 9. | Note of the Rebbe: “Cf. beginning of ch. 7 of Iggeret HaTeshuvah.” |
| 10. | Addenda to Tikkunei Zohar, Tikkun Vav. |
| 11. | Cf. Zohar II, 7a. |
| 12. | Yeshayahu 52:2. |
| 13. | III, 75b. |
• Sefer Hamitzvot:
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Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 35
Incantations
"There shall not be found among you... a charmer"—Deuteronomy 18:10-11.
It is forbidden to chant a magical incantation in the belief that it can offer relief. For example, in times ago people would whisper a certain incantation over a snake or scorpion bite, in the belief that it would alleviate the pain.
Full text of this Mitzvah »
Incantations
Negative Commandment 35
Translated by Berel Bell
The 35th prohibition is that we are forbidden from practicing the ritual of chover ["incantations"], which is the recitation of utterances1 that the person believes are helpful for certain things and damaging for others.
The source of this commandment is G‑d's statement (exalted be He),2 "Among you there shall not be found anyone...who utters incantations ['chover chaver']."
In the words of the Sifri, "The prohibition of uttering incantations applies whether they are directed to a snake or to a scorpion." This means that he utters these incantations over them because he imagines that as a result they will not bite, or that he speaks over the location of the bite in order to stop the pain.
One who transgresses this prohibition is punished by lashes.3
The details of this mitzvah have been explained in the seventh chapter of tractate Shabbos.4
FOOTNOTES
1.In Hilchos Avodah Zarah 11:10, the Rambam elaborates: "He makes utterances that are not in any language and that have no meaning — and in his foolishness he believes that these utterances have some effect."
2.Deut. 18:10-11.
3.In Hilchos Avodah Zarah ibid., the Rambam adds that lashes are given only where an action was performed in addition to the speaking, such as one who gestures with his hand or head, or who holds a key or a stone while speaking.
4.In our versions, Chapter Six, page 67a.
Negative Commandment 38Communication with the Dead
"There shall not be found among you... a necromancer"—Deuteronomy 18:11.
It is forbidden to do any act that supposedly elicits information from the dead. The Talmud speaks of people who would abstain from food and go to sleep in a cemetery—in the hope that the dead would appear and communicate with them.
Full text of this Mitzvah »
Communication with the Dead
Negative Commandment 38
Translated by Berel Bell
The 38th prohibition is that we are forbidden from inquiring information from the dead — as is imagined by those who are truly dead,1 even thought they eat and feel — that when one performs certain actions and dresses a certain way, the deceased will come to him in his sleep and answer the questions he was asked.
The source of this commandment is G‑d's statement (exalted be He),2 "Among you there shall not be found anyone...who attempts to communicate with the dead."
Our Sages said in tractate Sanhedrin,3 "The verse,4 'who attempts to communicate with the dead,' refers to someone who starves himself and sleeps in the cemetery in order that an impure spirit shall rest upon him."
One who transgresses this prohibition is punished by lashes.
FOOTNOTES
1.See Berachos 18b, that, "The wicked, even during their lifetime, are called 'dead.'"
2.Deut. 18:10-11.
3.65b.
4.Deut. 18:11.
Negative Commandment 36Consulting Ov
"There shall not be found among you... one who inquires of Ov"—Deuteronomy 18:10-11.
The Torah forbids us from consulting with an Ov practitioner, to ask him for advice or information based on his Ov experience.
The Ov practice consisted of burning a certain incense and doing certain acts known to the Ov followers. At that point, it would seem to the person engaging in these acts that he hears a voice emanating from beneath his armpit, which would answer questions that he posed.
Full text of this Mitzvah »
Consulting Ov
Negative Commandment 36
Translated by Berel Bell
The 36th prohibition is that we are forbidden from requesting information or an answer to a question from one who performs the practice of ov.1
The source of this commandment is G‑d's statement (exalted be He),2 "Among you there shall not be found anyone...who consults ov."
One who transgresses this prohibition, i.e. who consults the practitioner of ov, is not punished by death.3 It is nevertheless forbidden.4
FOOTNOTES
1.See N8, where the idolatrous practice of "ov" is described as burning a specific type of incense and performing certain actions. The person then imagines that he hears a voice speaking from under his armpit answering his questions. N8 is the prohibition of performing these acts, and N36 is the prohibition on one who goes to the practitioner.
2.Deut. 18:10-11.
3.In contrast to N8, which is a capital offense.
4.In Hilchos Avodah Zarah 11:14, the Rambam rules that if one acts based on the advice he receives, he is punished by lashes. If he merely consults the ov, but does not behave differently based on the advice, he receives lashes by Rabbinic decree, since no action was performed.
Negative Commandment 37Consulting Yi'doni
"There shall not be found among you... one who inquires of Yid'oni"—Deuteronomy 18:10-11.
The Torah forbids us from consulting with a Yid'oni practitioner, to ask him for advice or information based on his Yid'oni experience.
The Yid'oni practice consisted of inserting into one's mouth a bone from the yidoafowl. After then burning incense, saying certain formulas and doing certain rites, the person would enter a trance-like state, and he would begin issuing predictions about the future.
Full text of this Mitzvah »
Consulting Yi'doni
Negative Commandment 37
Translated by Berel Bell
The 37th prohibition is that we are forbidden from requesting information or an answer to a question from one who performs the practice of yidoni.1
The source of this commandment is G‑d's statement,2 "Among you there shall not be found anyone...who consults ov or yidoni."
In the words of the Sifra, "[In the verse],3 'Do not turn to the idols called ov or yidoni,' ov refers to a pitom4 who speaks5 from his armpit, and yidoni is one who speaks6 from his mouth. They are punished by stoning, and the one who consults them transgresses a prohibition.7
FOOTNOTES
1.See N9, where the Rambam quotes the description of the Sages, "Yidoni is when the person places a bone from a yadu'a in his mouth, and it speaks by itself."
2.Deut. 18:10-11.
3.Lev.19:31.
4.The Pitom is the one who performs this ritual (Rashi, Sanhedrin 65a). See N8.
5.I.e. imagines that he hears speaking. See note to N36 above.
6.I.e. imagines that he hears speaking. See note to N36 above.
7.But is not punished by stoning. Regarding lashes, see note to N36 above.
Negative Commandment 34Witchcraft
"There shall not be found among you...one who practices witchcraft"—Deuteronomy 18:10.
We are forbidden from engaging in any form of magic or witchcraft.
Full text of this Mitzvah »
Witchcraft
Negative Commandment 34
Translated by Berel Bell
The 34th prohibition is that we are forbidden from performing any act of witchcraft.
The source of this commandment is G‑d's statement (exalted be He),1 "Among you there shall not be found anyone...who practices witchcraft."
One who transgresses this prohibition intentionally is punished by stoning, as said in G‑d's statement (exalted be He),2 "Do not allow a sorceress to live." If he did so unintentionally he must bring a sin-offering,
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.3
FOOTNOTES
1.Deut. 18:10.
2.Exodus 22:17.
3.67a.
Negative Commandment 43Sideburns
"You shall not round the corners of your heads"—Leviticus 19:27.
It is forbidden for a man to cut off his sideburns, leaving his hairline rounded at the sides, for such was the practice of ancient idol-worshippers. (This prohibition also applies if one cuts all his hair. Even if there is no hairline, the sideburns must never be cut off.)
Full text of this Mitzvah »
Sideburns
Negative Commandment 43
Translated by Berel Bell
The 43rd prohibition is that we are forbidden from shaving1 the temples of our heads.
The source of this commandment is G‑d's statement (exalted be He),2 "Do not round off the corners of your head."
This prohibition also3 has the goal of preventing us from emulating idol worshippers, since it was the practice of idol worshippers to shave only the sides [of their heads]. For this reason the Sages had to explain in Tractate Yevamos4 that, "Shaving the entire head is also included in the prohibition of 'rounding,'" so that you should not say that the actual prohibition is shaving the temples and leaving the rest of the hair, as the idolatrous priests do; but if you shave the entire head, you are not emulating them. The Sages therefore informed us that it is prohibited to shave the temples in any manner — not by themselves and not with the rest of the head.
One is punished by lashes separately for each side; therefore one who shaves his entire head receives two sets of lashes. We do not count them as two separate commandments although there are two sets of lashes because there are no two phrases [in Scripture] for the one prohibition. If Scripture would say, "Do not round off the right corner of your head nor the left corner of your head," and we would find [that our Sages] stipulated two sets of lashes, then we could count them as two commandments. But since there is only one expression and one type of action, it counts as one commandment. And even though this prohibition is explained as including different parts of the body, and that one receives lashes for each part separately, this does not require it to be counted as more than one commandment.
The details of this mitzvah have been explained at the end of tractate Makkos.5 Women are exempt from this prohibition.6
FOOTNOTES
1.See Kapach 5731, footnote 13.
2.Lev.19:27.
3.As with the previous prohibitions.
4.5a.
5.20a.
6.In Hilchos Avodah Zarah 12:2, the Rambam quotes tractate Kiddushin 35b, and explains that this prohibition is in the same verse as the prohibition against shaving the beard. Just as the prohibition of shaving does not apply to women, so too this prohibition does not apply to women. See Kesef Mishneh, ibid.
Negative Commandment 44Shaving
"You shall not destroy the corners of your beard"—Leviticus 19:27.
It is forbidden for a man to shave with a razor (or razor-like implement) the "corners" of his beard. The Sages identified five corners: the upper right cheek, the lower right cheek, the upper left cheek, the lower left cheek, and the chin. Shaving the beards with razors was the way of ancient pagan priests.
Full text of this Mitzvah »
Shaving
Negative Commandment 44
Translated by Berel Bell
The 44th prohibition is that we are forbidden from shaving the beard, which has five sections: the upper right jaw, the upper left jaw, the lower right jaw, the lower left jaw, and the chin.
This prohibition is contained in the following expression,1 "Do not destroy the corner of your beard," because all [the parts] are included in the term, "beard." Scripture does not write, "Do not destroy your beard," but, "Do not destroy the corner of your beard," meaning that one may not destroy even one corner from the entire beard.
The Oral Tradition explains that there are five corners, as we have categorized, and that one is punished by five sets of lashes if he shaves them all, even if he shaved them all at once. In the words of the Mishneh,2 "For [shaving] the beard [one receives] five [sets of lashes]: two for one side, two for the other side, and one for the bottom. Rabbi Eliezer says, 'If they were all shaved at once, one receives only one [set of lashes].'" The Talmud3 says, "We see that Rabbi Eliezer holds that it is all one prohibition." This is a clear proof that the first opinion holds that they constitute five separate prohibitions, and that is the law.
This [shaving of the beard] was also4 the practice of the idolatrous priests, as is well known today that among the adornments of the European ascetics5 is that they shave their beards.
It does not count as five separate commandments, since the prohibition is expressed in the singular ["beard"] and there is only one type of action, as we explained in the previous commandment.
The details of this mitzvah have been explained in the end of Makkos. This prohibition is also not binding upon women.
FOOTNOTES
1.Lev.19:27.
2.Makkos 3:5.
3.Ibid. 21a.
4.As was the case with the previous prohibitions.
5.The Rambam L'am edition translates, "European priests. Ibn Tibbon translates, "idolatrous priests." This seems to be the source of the vernacular reference, "galach," for a priest.
Negative Commandment 40Men Cross-Dressing
"A man shall not put on a woman's garment"—Deuteronomy 22:5.
It is forbidden for a man to don clothing or ornaments that are considered women's garment or gear in that locale. There are two reasons why a man would wear women's clothing, both anathema to G‑d: a) To facilitate lewd behavior, or b) in conformance with once-prevalent idolatrous ritual.
Full text of this Mitzvah »
Men Cross-Dressing
Negative Commandment 40
Translated by Berel Bell
The 40th prohibition is that men are also1 forbidden from adorning themselves with women's ornaments.
The source of this commandment is G‑d's statement,2 "A man shall not wear a woman's garment."
Any man who adorns3 himself or wears an article which is known in that place to be specifically for women is punished by lashes.
You should know that this practice — of women adorning themselves with male articles or men with female articles — is sometimes done to arouse lust, as is well known among the nations; and sometimes done as a kind of idolatrous worship, as explained in books dealing with this subject.4 It is often stipulated in making some kame'ot5 that if a man is making it, he must wear women's clothing, and wear gold jewelry, pearls and the like; and if a woman is making it, she must wear armor and weapons. This is very well known among those who practice it.
FOOTNOTES
1.In addition to N39, which prohibits a woman from wearing men's garments. In the original Sefer HaMitzvos, that commandment comes first, but in his legal code (which is the order followed in this edition), he lists N40 before N39.
2.Deut. 22:5.
3.Kapach 5731, footnote 1 points out that this choice of words comes to include a man dying white hair black (see Hilchos Avodah Zarah 12:10).
4.See Guide to the Perplexed, Section III, Chapter 37, where the Rambam quotes the book, "Tumtum," as saying that when a men stands to serve Venus, he must wear a colored woman's garment, and when a woman stands to serve Mars, she must wear armor and weapons.
5.This term refers to a parchment bearing written letters or marks, or a collection of herbs and spices.
Negative Commandment 39Women Cross-Dressing
"A woman shall not wear that which pertains to a man"—Deuteronomy 22:5.
It is forbidden for a woman to don clothing or ornaments that are considered men's garment or gear in that locale.
Full text of this Mitzvah »
Women Cross-Dressing
Negative Commandment 39
Translated by Berel Bell
The 39th prohibition is that we are forbidden from walking in the ways of heretics in that women wear male garments and their adornments.1
The source of this commandment is G‑d's statement (exalted be He),2 "No male article shall be on a woman."
Any woman who wears a male article — which is known in that place to be specifically for men — is punished by lashes.
FOOTNOTES
1.This includes wearing armor or weapons (see N40 and Hilchos Avodah Zarah 12:10). It also includes cutting her hair as a man does (ibid.) or going with her hair uncovered (ibid. according to the Yemenite manuscripts quoted by Kapach 5731, footnote 99. These manuscripts have "t'galeh," ["uncovered"] with the letter "hei" instead of "t'gale'ach" ["cut"] with the letter "chet").
2.Deut. 22:5.
Negative Commandment 41Tattoos
"You shall not print any marks upon you"—Leviticus 19:28.
We are forbidden from tattooing our bodies. Tattooing was common practice amongst the ancient idol-worshippers.
Full text of this Mitzvah »
Tattoos
Negative Commandment 41
Translated by Berel Bell
The 41st prohibition is that we are forbidden from tattooing our bodies with blue, red or other markings, as is done by idol worshippers and common among the Copts to this day.
The source of this prohibition is G‑d's statement (exalted be He),1 "Do not make any tattoo marks."
One who transgresses this prohibition is punished by lashes.2
The details of this mitzvah have been explained in the end of tractate Makkos.
FOOTNOTES
1.Lev.19:28.
2.In Hilchos Avodah Zarah 12:11, the Rambam adds that this applies to the one who engraves the tattoo. The one who receives it is punished by lashes only if he actually helps in the engraving (rather than sitting passively).
Negative Commandment 45Scarring
"You shall not cut yourselves"—Deuteronomy 14:1.
It is forbidden to cut ourselves in the course of mourning a deceased—as this was a common practice amongst idol-worshippers. It is also forbidden to follow the ancient practice of self-mutilation as part of pagan ritual.
Full text of this Mitzvah »
Scarring
Negative Commandment 45
Translated by Berel Bell
The 45th prohibition is that we are forbidden from intentionally bruising ourselves, as the idol worshippers do.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not mutilate yourselves (lo sis'godidu)." This prohibition is repeated in different words:2 "Do not make cuts in your skin for the dead."
It has been explained in the Talmudic tractate Yevamos3 that the verse, "Do not mutilate yourselves," is needed for itself4, i.e. to teach us that one may not mutilate oneself for someone who died.
Our Sages said in tractate Makkos5 that "s'rita"6 and "g'didah"7 are the same.8 There it is also explained that [for cutting oneself] for the dead, one incurs punishment whether done by hand or with an instrument. [If one cut oneself] for an idol, one incurs punishment only when done with an instrument, as is written in the Prophets,9 "They cut themselves with swords and spears, according to their custom." When done by hand, however, one is exempt.10
Our Sages11 said that this prohibition also includes not stating conflicting messages12 or having public disagreement. They said, "The phrase "lo sis'godidu" means not to make different groups (agudos)." This is like a drash13; the verse itself they explain as meaning that one may not mutilate oneself for someone who died.
So too their statement,14 "Anyone who carries on a dispute transgresses a prohibition, as it is written,15 'Do not be like Korach and his congregation,'" is also a type of drash. As our Sages explain, the verse itself is a warning and a negative statement, not a prohibition.16 Our Sages explained that G‑d notified that anyone in future generations who disagrees with [the status of] the Kohanim and claims it for himself will not meet the same fate as Korach and will not be punished by being swallowed up.17 His punishment will instead be,18 "As G‑d said to him through [literally, 'by the hand of'] Moses," i.e. tzora'as, as G‑d (exalted be He) told Moshe,19 "Place your hand on your chest [… and his hand was covered with tzora'as like snow]," and as is explained regarding Uzziah.20
To return to this prohibition, its details have been explained in the end of Makkos,21 and one who transgresses it is punished by lashes.
FOOTNOTES
1.Deut. 14:1.
2.Lev.19:28.
3.13b.
4.The Talmud previously tried to establish that the phrase, "lo tit'god'du," prohibits different communities observing different practices. To this the Talmud responds that the phrase is needed "for itself." See below in this commandment.
5.21a.
6."Do not make cuts," from Lev. 19:28.
7."Do not mutilate," from Deut. 14:1.
8.This proves that the two verses refer to the same act and therefore count as just one prohibition.
9.Kings I, 18:28, referring to the false prophets of the idol Baal when they were tested by Elijah.
10.Although he is not punished with lashes, he nevertheless transgresses the prohibition.
11.Yevamos 13b.
12.Kapach 5731, in footnote 31 and P173, footnote 55, insists that the Arabic original is mistranslated by others, and was changed without his knowledge in the Rambam L'am edition.
13."An interpretation," seeming to indicate that the prohibition is Rabbinic in nature. In Hilchos Avodah Zarah (12:14), however, the Rambam seems to rule that it is included in the Biblical prohibition. See Kapach's edition of Mishneh Torah (ibid. footnote 34), S'dei Chemed (Klal Lamed, 78), and the sources quoted in Mishneh Torah, Frankel edition, Sefer HaMafte'ach, p. 479.
14.Sanhedrin 110a.
15.Num.17:5.
16.See Introductory Principle Eight, which discusses this commandment in particular.
17.Num. 16:32.
18.Ibid. 17 :5.
19.Exodus 4:6.
20.Chronicles II, 26:19. See Tanchuma, Tzav 15, and Introductory Principle Eight, where this interpretation is explained. King Uzziah attempted to usurp the position of Kohen, as Korach did, by offering incense in the Temple. His punishment, however, was tzora'as, rather than being swallowed up in the ground as Korach was. The Tanchuma learns that the statement, "Do not be like Korach and his congregation, as G‑d said to him by the hand of Moses," alludes to the fact that subsequent generations will be punished in this manner. This is because the phrase, "by the hand of Moses," alludes to "the hand of Moses" being covered with tzora'as in Exodus 4:6.
21.20a.
Negative Commandment 171Tearing Out Hair
"Do not make any baldness between your eyes for the dead"—Deuteronomy 14:1.
When a loved one dies, we mustn't allow our anguish to cause us to rip out our hair leaving a bald spot.
Full text of this Mitzvah »Tearing Out Hair
Negative Commandment 171
Translated by Berel Bell
The 171st prohibition is that we are forbidden from tearing our hair from our head for someone who died, as the fools do.
The source of this prohibition is G‑d's statement,1 "Do not make a bald patch between your eyes for the dead."
This prohibition is repeated regarding Kohanim,2 "They shall not make bald patches on their head," in order to complete the commandment. From the phrase, "between your eyes," we would think that the prohibition applies only to the front of the head. The other verse therefore explains, "They shall not make bald patches on their head," to make the prohibition apply to the entire head as it does to "between your eyes." [On the other hand,] if it would only say, "They shall not make bald patches on their head," we would think it applies whether it is done for the dead or for another reason. The other verse therefore explains, "for the dead."
Whoever makes a bald patch the size of a "gris"3 by tearing the hair from his head for the dead is punished by lashes. He is punished by one set of lashes for each bald patch, regardless of whether he is a Kohen Gadol or a regular Jew.
This that Scripture repeats the prohibition regarding Kohanim,4 "They shall not shave the corners of their beards, not shall they make cuts in their flesh," is also to complete the commandment, as explained in the end of Makkos.5
FOOTNOTES
1.Deut. 14:1.
2.Lev.21:5.
3.Literally, a bean. In modern terms, this between 14-21 mm in diameter. See Shiurei Torah 3:20.
4.Lev. 21:5.
5.21a.
Rambam:
• 1 Chapter A Day: Yesodei haTorah Yesodei haTorah - Chapter Four
English Text | Hebrew Text
Audio: Listen | Download | Video ClassYesodei haTorah - Chapter Four
1
These four bodies: fire, wind, water, and earth are the fundamental [elements] of all the creations below the sky. Everything that exists - [be it] man, beast, fowl, crawling creature, fish, plant, metal, precious stone, pearl, building stone, mountain, or lump of earth - the body of all these [entities] is a combination of these four fundamental [elements].
Thus, all the bodies which are found below the sky, with the exception of these four bodies, are a combination of matter and form,1 and their matter is a combination of these fundamental [elements]. These fundamental [elements], however, are a combination of matter and form [as they exist in a hylian state] alone.
א
ארבעה גופים הללו שהם אש ורוח ומים וארץ הם יסודות כל הנבראים למטה מן הרקיע וכל שיהיה מאדם ומבהמה ועוף ורמש ודג וצמח ומתכת ואבנים טובות ומרגליות ושאר אבני בנין והרים וגושי עפר הכל גולמן מחובר מארבעה יסודות הללו נמצאו כל הגופים שלמטה מן הרקיע חוץ מארבעה יסודות האלו מחוברים מגולם וצורה וגולם שלהם מחובר מארבעה יסודות האלו אבל כל אחד מארבעה היסודות אינו מחובר אלא מגולם וצורה בלבד:
2
The tendency of fire and wind is to ascend upwards from the depths of the earth toward the sky. The tendency of water and earth is to descend from the sky to the midpoint of the sky, [i.e., the center of the Earth,] for the midpoint of the sky is the lowest point, below which nothing is lower.2 These tendencies are not a conscious matter, nor are they willful. Rather, it is a pattern affixed within them and a nature they were given.
The natural characteristics of fire are that it is warm and dry. It is the lightest of all [these fundamental elements]. Wind is warm and moist. Water is cold and moist, and earth is dry and cold. It is the heaviest of all [these fundamental elements].
Water is lighter than earth. Therefore, it is found above it. Wind is lighter than water. Therefore, it hovers above it. Fire is even lighter than wind.
Since these are the fundamental [elements] for all the bodies below the sky, the matter of every single body - man, animal, beast, fowl, fish, plant, metal, and stone - is a combination of fire, wind, water, and earth. [In the process of] the combination of these four, each one of them changes while they are being combined. Thus, the combination of the four [fundamental elements] does not resemble any one of the [elements] as it exists alone. [Similarly,] in any combination of them, there cannot be found even one portion of fire as it exists alone, wind as it exists alone, water as it exists alone, nor earth as it exists alone. Rather, they have all changed and become a single body.
Each and every body which is a combination of these four [fundamental elements] will have a combination of cold and warmth, moistness and dryness. There are some bodies which have a more powerful [concentration] of the fundamental [element] of fire - for example, creatures with living souls. Accordingly, they have a higher temperature. [Conversely,] there are some bodies with a more powerful concentration of the element of earth - for example, the stones. Accordingly, they are very dry. Similarly, some of them have bodies with a greater concentration of the element of water. Accordingly, they are moist.3
In this manner, one may find one body which is warmer than another body, which is itself warm, and one body drier than another body, which is itself dry. Similarly, there are bodies in which cold alone is noticeable, and other bodies in which moistness alone is noticeable. In some bodies, cold and dryness are equally noticeable; in others, warmth and dryness are equally noticeable; in others, warmth and moistness are equally noticeable; and in others, warmth and moistness are equally noticeable. According to the predominance of the element that is found in the essential combination, the inclination and nature of that element will be expressed in the body [resulting from] a mixture [of all the elements].
ב
דרך האש והרוח להיות מהלכם ממטה מטבור הארץ למעלה כלפי הרקיע ודרך המים והארץ להיות מהלכם מתחת הרקיע למטה עד לאמצע שאמצע הרקיע הוא המטה שאין למטה ממנו ואין הילוכם לא בדעתם ולא בחפצם אלא מנהג שנקבע בהן וטבע שנטבע בהן:
טבע האש חם ויבש והוא קל מכולם והרוח חם ולח והמים קרים ולחים והארץ יבשה וקרה והיא כבידה מכולם והמים קלים ממנה לפיכך נמצאים למעלה על הארץ והרוח קל מן המים לפיכך הוא מרחף על פני המים והאש קל מן הרוח ומפני שהם יסודות לכל גופים שתחת הרקיע ימצא כל גוף וגוף מאדם ובהמה וחיה ועוף ודג וצמח ומתכת ואבן גולמו מחובר מאש ורוח ומים ועפר וארבעתן יתערבו ביחד וישתנו כל אחד מהם בעת העירוב עד שימצא המחובר מארבעתן אינו דומה לאחד מהן כשהוא לבדו ואין במעורב מהן אפילו חלק אחד שהוא אש בפני עצמו או מים בפני עצמן או ארץ בפני עצמה או רוח בפני עצמה אלא הכל נשתנו ונעשו גוף אחד וכל גוף וגוף המחובר מארבעתן ימצא בו קור וחום לח ויבש כאחד אבל יש מהם גופים שיהיה בהם חזקה מיסוד האש כמו בעלי נפש חיה לפיכך יראה בהם החום יתר ויש מהן גופין שיהיה בהן חזקה מיסוד הארץ כמו האבנים לפיכך יראה בהם היובש הרבה ויש מהן גופין שיהיה בהן חזקה מיסוד המים לפיכך יראה בהם הלח יתר ועל הדרך הזה ימצא גוף חם יתר מגוף אחר חם וגוף יבש יתר מגוף אחר יבש וכן ימצאו גופים שיראה בהן הקור בלבד וגופים יראה בהן הלח בלבד וגופים יראה בהן הקור והיובש כאחד בשוה או הקור והלח כאחד בשוה או החום והיובש כאחד בשוה או החום והלח כאחד בשוה לפי רוב היסוד שהיה בעיקר התערובת יראה מעשה אותו היסוד וטבעו בגוף המעורב:
3
Every entity which is a combination of these four fundamental [elements] will ultimately decompose into them.4 Some will decompose after a mere few days, and others will decompose after many years. [However,] it is impossible for everything which is a combination of them not to decompose into them. It is impossible even for gold and ruby not to decompose and return to their fundamental elements: a portion becoming fire, a portion water, a portion wind, and a portion earth.
ג
וכל המחובר מארבעה יסודות אלו הוא נפרד בסוף יש שהוא נפרד לאחר ימים אחדים ויש שהוא נפרד לאחר שנים רבות וכל שנתחבר מהם אי אפשר שלא יפרד להן אפילו הזהב והאודם אי אפשר שלא יפסד ויחזור ליסודותיו וישוב מקצתו לאש ומקצתו למים ומקצתו לרוח ומקצתו לארץ:
4
Since every [entity will] decompose and separate into these four fundamental [elements], why was Adam told: "You will return to dust," [implying that man will return to dust alone]? Because the major part of man's composition is from dust. 5 every [entity that] decomposes will not return to the four fundamental [elements] immediately. Rather, it will decompose and change into another entity. That entity will, in turn, change into another entity, until ultimately, it will return to the elements. Thus, all entities are constantly returning [to their elemental state] in a cycle.6
ד
הואיל וכל הנפסד יפרד ליסודות אלו למה נאמר לאדם ואל עפר תשוב לפי שרוב בנינו מן העפר ולא כל הנפסד כשיפסד מיד יחזור לארבעה היסודות אלא יפסד ויחזור לדבר אחר ודבר אחר לדבר אחר וסוף הדברים יחזור ליסודות ונמצאו כל הדברים חוזרין חלילה:
5
These four fundamental [elements] are in a constant [state of flux], with a certain portion - but never the entire matter - of one changing into another every day and every hour.
What is implied? A portion of the earth which is close to the water changes, dissolves, and becomes water. Similarly, a portion of the water which is close to the wind changes, evaporates, and becomes wind. A portion of the wind which is close to the fire changes, goes through a metamorphosis, and becomes fire.
Similarly, a portion of the fire close to the wind goes through a metamorphosis, changes, contracts and becomes wind. The wind which is close to the water changes, contracts, and becomes water; and the water which is close to the earth changes, contracts, and becomes earth.
This [cycle of] change [proceeds] little by little over the course of time. The entire fundamental [element] will never change – [for example], all the water will never become wind, nor all the wind fire – because it is impossible for [the existence of] one of the four fundamental [elements] to be nullified. Rather, a portion of the fire will change to wind, and a portion of the wind to fire. Similarly, between each pair of these four, change will go on in an unceasing recurrent cycle.
ה
ארבעה יסודות האלו משתנים זה לזה תמיד בכל יום ובכל שעה מקצתן לא כל גופן כיצד מקצת הארץ הקרובה מן המים משתנית ומתפוררת ונעשית מים וכן מקצת המים הסמוכים לרוח משתנין ומתמסמסין והווין רוח וכן הרוח מקצתו הסמוך לאש משתנה ומתחולל ונעשה אש וכן האש מקצתה הסמוך לרוח מתחולל משתנה ומתכנס ונעשה רוח וכן הרוח מקצתו הסמוך למים משתנה ומתכנס ונעשה מים וכן המים מקצתו הסמוך לארץ משתנה ומתכנס ונעשה ארץ ושינוי זה מעט מעט ולפי אורך הימים ואין כל היסוד משתנה עד שיעשה כל המים רוח או כל הרוח אש שאי אפשר שיבטל אחד מן היסודות הארבעה אלא מקצת ישתנה מאש לרוח ומקצת ישתנה מרוח לאש וכן בין כל אחד וחבירו ימצא השינוי בין ארבעתן וחוזרות חלילה לעולם:
6
This [cycle of] change is caused by the revolution of the sphere. Its revolution causes the four [fundamental elements] to combine, and thus forms the matter of men, living beasts, plants, stones, and metals.
God gives each body the form appropriate to it through the angels of the tenth [level], which are the form called ishim.7
ו
ושינוי זה יהיה בסביבת הגלגל ומסביבתו יתחברו ארבעתן ויהיה מהן שאר גולמי בני אדם ונפש חיה צמח ואבן ומתכת והאל נותן לכל גולם וגולם צורה ראויה לו על ידי מלאך העשירי שהיא הצורה הנקראת אישים:
7
You will never see matter without form, or form without matter.8 It is the heart of man which in its knowledge considers the bodies that are found and knows that they are a combination of matter and form.
It appreciates that there are bodies whose matter is a combination of the four fundamental [elements],9 bodies whose matter is simple and contains only one type of matter,10 and forms which have no matter and cannot be seen by the eye.11 [The latter] are discernible only to the eye of the heart. [We can appreciate their existence, just] as we know of [the existence of] the Master of everything, [though we do] not see [Him] with [our] eyes.
ז
לעולם אין אתה רואה גולם בלא צורה או צורה בלא גולם אלא לב האדם הוא שמחלק גוף הנמצא בדעתו ויודע שהוא מחובר מגולם וצורה ויודע שיש שם גופים שגולמם מחובר מארבעת היסודות וגופים שגולמם פשוט ואינו מחובר רק מגולם אחד והצורות שאין להם גולם אינן נראין לעין אלא בעין הלב הן ידועין כמו שידענו אדון הכל בלא ראיית עין:
8
The soul of all flesh is the form which it was given by God. The extra dimension which is found in the soul of man is the form of man who is perfect in his knowledge. Concerning this form, the Torah states [Genesis 1:26]: "Let us make man in our image and in our likeness" - i.e., granting man a form which knows and comprehends ideas that are not material, like the angels, who are form without body, until he can resemble them.[This statement] does not refer to the form of the body perceived by the eye - i.e., the mouth, the nose, the cheeks, and the remainder of the structure of the body. This is referred to as to'ar (appearance).
It is not the soul found in all living flesh which allows it to eat, drink, reproduce, feel, and think. Rather, knowledge is the form of this [dimension of] soul and it is concerning this form of the soul, that the verse states: "in our image and in our likeness." Frequently, this form is referred to as nefesh or ruach. Therefore, one must be careful regarding these names, lest another person err regarding them. Each name reveals its characteristics.
ח
נפש כל בשר היא צורתו שנתן לו האל והדעת היתרה המצויה בנפשו של אדם היא צורת האדם השלם בדעתו ועל צורה זו נאמר בתורה נעשה אדם בצלמנו כדמותנו כלומר שתהיה לו צורה היודעת ומשגת הדעות שאין להם גולם כמו המלאכים שהם צורה בלא גולם עד שידמה להן ואינו אומר על צורה זו הניכרת לעינים שהיא הפה והחוטם והלסתות ושאר רושם הגוף שזו תואר שמה ואינה הנפש המצויה לכל נפש חיה שבה אוכל ושותה ומוליד ומרגיש ומהרהר אלא הדעה שהיא צורת הנפש ובצורת הנפש הכתוב מדבר בצלמנו כדמותנו ופעמים רבות תקרא זאת הצורה נפש ורוח ולפיכך צריך להזהר בשמותן שלא יטעה אדם בהן וכל שם ושם ילמד מענינו:
9
The form of this soul is not a combination of the fundamental [elements] into which it will ultimately decompose, nor does it come from the neshamah so that it would require the neshamah, as the neshamah requires the body. Rather, it is from God, from heaven.
Therefore, when the matter [of the body], which is a combination of the fundamental [elements], decomposes, and the neshamah ceases to exist - for [the neshamah] exists only together with the body and requires the body for all its deeds - this form will not be cut off, for this form does not require the neshamah for its deeds. Rather, it knows and comprehends knowledge which is above matter, knows the Creator of all things, and exists forever. In his wisdom, Solomon [gave this description (Ecclesiastes 12:7)]: "The dust will return to the Earth as it [originally] was, and the ruach will return to God who granted it."
ט
אין צורת הנפש הזאת מחוברת מן היסודות כדי שתפרד להם ואינה מכח הנשמה עד שתהא צריכה לנשמה כמו שהנשמה צריכה לגוף אלא מאת ה' מן השמים היא לפיכך כשיפרד הגולם שהוא מחובר מן היסודות ותאבד הנשמה מפני שאינה מצויה אלא עם הגוף וצריכה לגוף בכל מעשיה לא תכרת הצורה הזאת לפי שאינה צריכה לנשמה במעשיה אלא יודעת ומשגת הדעות הפרודות מן הגולמים ויודעת בורא הכל ועומדת לעולם ולעולמי עולמים הוא שאמר שלמה בחכמתו וישוב העפר על הארץ כשהיה והרוח תשוב אל האלהים אשר נתנה:
10
All these concepts which we have explained in this context are like a drop in a bucket. They are deep matters. Nevertheless, their depth does not approach the depth of the subject matter of the first and second chapters.
The explanation of all the subject matter in the third and fourth chapters is referred to as Ma'aseh Bereshit (“the work of Creation”).The Sages of the early generations commanded that these matters should not be expounded upon in public. Rather, a single individual should be informed about them and taught them.
י
כל הדברים האלו שדברנו בענין זה כמר מדלי הם ודברים עמוקים הם אבל אינם כענין עומק פרק ראשון ושני וביאור כל אלו הדברים שבפרק שלישי ורביעי הוא הנקרא מעשה בראשית וכך צוו החכמים הראשונים שאין דורשין בדברים האלו ברבים אלא לאדם אחד מודיעין דברים אלו ומלמדין אותן:
11
What is the difference between the subject matter of Ma'aseh Merkavah and the subject matter of Ma'aseh Bereshit? The subject matter of Ma'aseh Merkavah should never be expounded upon - even to a single individual - unless he is wise and capable of understanding, [in which instance,] he is given fundamental points.
[In contrast,] the subject matter of Ma'aseh Bereshit may be taught to an individual even though he is incapable of comprehending it with his own powers of understanding [alone]. He may be informed about everything that he can possibly know about these matters. Why are they not taught publicly? Because not every person has the vast knowledge necessary to grasp the interpretation and the explanation of these matters in a complete manner.
יא
ומה בין ענין מעשה מרכבה לענין מעשה בראשית שענין מעשה מרכבה אפילו לאחד אין דורשים בו אא"כ היה חכם ומבין מדעתו מוסרין לו ראשי הפרקים וענין מעשה בראשית מלמדין אותו ליחיד אע"פ שאינו מבין אותו מדעתו ומודיעים אותו כל מה שיכול לידע מדברים אלו ולמה אין מלמדין אותו לרבים לפי שאין כל אדם יש לו דעת רחבה להשיג פירוש וביאור כל הדברים על בוריין:
12
When a person meditates on these matters and recognizes all the creations, the angels, the spheres, man, and the like, and appreciates the wisdom of the Holy One, blessed be He, in all these creations, he will add to his love for God. His soul will thirst and his flesh will long with love for God, blessed be He.
He will stand in awe and fear from his humble, lowly, and base [nature] when he compares himself to one of the great and holy bodies, how much more so when comparing himself to the pure forms which are separate from matter and do not share any connection with it. He will see himself as a vessel full of embarrassment and shame, empty and lacking.
יב
בזמן שאדם מתבונן בדברים האלו ומכיר כל הברואים ממלאך וגלגל ואדם כיוצא בו ויראה חכמתו של הקב"ה בכל היצורים וכל הברואים מוסיף אהבה למקום ותצמא נפשו ויכמה בשרו לאהוב המקום ברוך הוא ויירא ויפחד משפלותו ודלותו וקלותו כשיעריך עצמו לאחד מהגופות הקדושים הגדולים וכ"ש לאחת מהצורות הטהורות הנפרדות מן הגולמים שלא נתחברו בגולם כלל וימצא עצמו שהוא ככלי מלא בושה וכלימה ריק וחסר:
13
The matters discussed in these four chapters concerning these five mitzvot are what the Sages of the early generations termed the Pardes, as they related: "Four entered the Pardes...." Even though they were great men of Israel and great Sages, not all of them had the potential to know and comprehend all these matters in their totality.
I maintain that it is not proper for a person to stroll in the Pardes unless he has filled his belly with bread and meat. "Bread and meat" refer to the knowledge of what is permitted and what is forbidden, and similar matters concerning other mitzvot. Even though the Sages referred to these as "a small matter" - for our Sages said: "'A great matter,’ this refers to Ma'aseh Merkavah. `A small matter,’ this refers to the debates of Abbaye and Ravva" - nevertheless, it is fitting for them to be given precedence, because they settle a person's mind.
Also, they are the great good which the Holy One, blessed be He, has granted, [to allow for] stable [living] within this world and the acquisition of the life of the world to come. They can be known in their totality by the great and the small, man or woman, whether [granted] expansive knowledge or limited knowledge.
יג
ועניני ארבעה פרקים אלו שבחמש מצות האלו הם שחכמים הראשונים קוראין אותו פרדס כמו שאמרו ארבעה נכנסו לפרדס ואף על פי שגדולי ישראל היו וחכמים גדולים היו לא כולם היה בהן כח לידע ולהשיג כל הדברים על בוריין ואני אומר שאין ראוי לטייל בפרדס אלא מי שנתמלא כריסו לחם ובשר ולחם ובשר הוא לידע האסור והמותר וכיוצא בהם משאר המצות ואע"פ שדברים אלו דבר קטן קראו אותן חכמים שהרי אמרו חכמים דבר גדול מעשה מרכבה ודבר קטן הוויות דאביי ורבא אעפ"כ ראויין הן להקדימן שהן מיישבין דעתו של אדם תחלה ועוד שהם הטובה הגדולה שהשפיע הקדוש ברוך הוא ליישוב העולם הזה כדי לנחול חיי העולם הבא ואפשר שידעם הכל קטן וגדול איש ואשה בעל לב רחב ובעל לב קצר:
FOOTNOTES
1.Here and in the following halachot, the word "form" refers to the entity's spiritual qualities, and not its physical shape.
2.Since the heavens are spherical, anything past the midpoint of the Earth can be considered to be "higher" when approaching from the opposite side.
3.From the above statements, it appears that the "fundamental elements" of fire, wind, water, and earth are different from the entities to which we generally refer with these names.
4.Note the similarities to the concept of entropy.
5.This statement appears to contradict the statement in Halacha 2 that creatures with souls are predominantly from the element of fire. It is possible to explain that Halachah 2 refers even to animal life, while this halacha refers explicitly to man. Man's body – being predominantly from earth – is less refined than that of the animals. His soul, however, is on a much higher level that the animal's life-force.
6.The cycle of change is discussed in the following halachah.
7.Bereshit Rabbah 10:6 states: "There is no blade of grass that grows without having a spiritual force... telling it to grow."
8.Every entity in this world has physical matter and a spiritual life force. However, the two cannot be separated from each other. The matter cannot exist without the life force, nor can the life force be discerned by human eyes except through its expression in a body.
9.This refers to the creations of our physical world, as explained in Halachah 2.
10.This refers to the spheres and the stars. As explained in Chapter 3, Halachah 3, and Chapter 2, Halachah 3, they are composed of a different type of matter from the creations in our world.
11.This refers to the angels. As explained in Chapter 2, Halachah 4, they are spiritual beings without material bodies.
Rambam:
• 3 Chapters A Day: Avodat Kochavim Avodat Kochavim - Chapter Ten, Avodat Kochavim Avodat Kochavim - Chapter Eleven, Avodat Kochavim Avodat Kochavim - Chapter Twelve
English Text | Hebrew Text
Audio: Listen | Download | Video ClassAvodat Kochavim - Chapter Ten
1
We may not draw up a covenant with idolaters which will establish peace between them [and us] and yet allow them to worship idols, as [Deuteronomy 7:2] states: "Do not establish a covenant with them." Rather, they must renounce their [idol] worship or be slain. It is forbidden to have mercy upon them, as [Deuteronomy, ibid.] states: "Do not be gracious to them."
Accordingly, if we see an idolater being swept away or drowning in the river, we should not help him. If we see that his life is in danger, we should not save him. It is, however, forbidden to cause one of them to sink or push him into a pit or the like, since he is not waging war against us.
To whom do the above apply? To gentiles. It is a mitzvah, however, to eradicate Jewish traitors, minnim, and apikorsim, and to cause them to descend to the pit of destruction, since they cause difficulty to the Jews and sway the people away from God.
א
אין כורתין ברית לשבעה עממין כדי שנעשה עמהן שלום ונניח אותם לעבוד עכו"ם שנאמר לא תכרות להם ברית אלא יחזרו מעבודתם או יהרגו ואסור לרחם עליהם שנאמר ולא תחנם לפיכך אם ראה מהם אובד או טובע בנהר לא יעלנו ראהו נטוי למות לא יצילנו אבל לאבדו בידו או לדחפו לבור וכיוצא בזה אסור מפני שאינו עושה עמנו מלחמה במה דברים אמורים בשבעה עממין אבל המוסרים והאפיקורסין מישראל היה דין לאבדן ביד ולהורידן עד באר שחת מפני שהיו מצירים לישראל ומסירין את העם מאחרי ה':
2
From the above, we can infer that it is forbidden to offer medical treatment to an idolater even when offered a wage. If, however, one is afraid of the consequences or fears that ill feeling will be aroused, one may treat them for a wage, but to treat them free is forbidden.
[With regard to] a ger toshav, since we are commanded to secure his well-being, he may be given medical treatment at no cost.
ב
מכאן אתה למד שאסור לרפאות עכו"ם אפילו בשכר ואם היה מתיירא מהן או שהיה חושש משום איבה מרפא בשכר אבל בחנם אסור וגר תושב הואיל ואתה מצווה להחיותו מרפאים אותו בחנם:
3
It is forbidden to sell them homes and fields in Eretz Yisrael. In Syria, one may sell them homes, but not fields.
One may rent them homes in Eretz Yisrael, provided that a neighborhood [of idolaters] is not established. Fewer than three [homes] does not constitute a neighborhood. It is, however, forbidden to rent them fields. In Syria, one may rent them fields.
Why did [the Rabbis issue] more stringent laws regarding fields? Because two difficulties are involved: One removes the obligation of tithes [from these fields], and one gives them a resting place in our land.
It is permitted to sell them houses and fields in the Diaspora, because it is not our land.
ג
אין מוכרין להם בתים ושדות בארץ ישראל ובסוריא מוכרין להם בתים אבל לא שדות ומשכירין להם בתים בארץ ישראל ובלבד שלא יעשו שכונה ואין שכונה פחות משלשה ואין משכירין להם שדות ובסוריא משכירין להם שדות ומפני מה החמירו בשדה מפני שיש בה שתים מפקיעה מן המעשרות ונותן להם חנייה בקרקע ומותר למכור להם בתים ושדות בחוצה לארץ מפני שאינה ארצנו:
4
Even when it is permitted to rent [homes to idolaters], it is not permitted to rent to them for use as a dwelling, because they will bring idols into them, as [Deuteronomy 7:26] states: "Do not bring an abomination into your home." It is, however, permitted to rent them homes to use as storehouses.
It is forbidden to sell them fruit, grain, or other produce while it is attached to the earth. One may sell [these products] after they have been harvested or [before they have been harvested], on the condition that they will be harvested, and he must harvest them.
Why is it forbidden to sell them [land or anything attached to the land]? Because [Deuteronomy 7:2] states: "Do not be gracious with them." [This phrase can also be interpreted:] "Do not give them a resting place in the land." As long as they do not have a resting place in the land, their stay will be a temporary one.
[This prohibition also] forbids speaking about [idolaters] in a praiseworthy manner. It is even forbidden to say, "Look how beautiful that idolater's body is." How much more so is it forbidden to praise their deeds or to hold their words dear, as [the phrase states]: "Do not be gracious with them." [This phrase can also be interpreted:] "Do not look at them graciously," for doing so will cause you to draw close to them and learn from their wicked behavior.
[Also implicit in the above phrase is that] it is forbidden to give them a present. A present may, however, be given to a ger toshav, [as implied by Deuteronomy 14:21:] "You may give it to the stranger in your gates so that he may eat it; or sell it to a gentile," [i.e., to an idolater]; it should be sold, not given.
ד
אף במקום שהתירו להשכיר לא לבית דירה התירו מפני שהוא מכניס לתוכה עבודת כוכבים ונאמר לא תביא תועבה אל ביתך אבל משכיר להן בתים לעשותן אוצר ואין מוכרין להן פירות ותבואה וכיוצא בהן במחובר לקרקע אבל מוכר הוא משיקוץ או מוכר לו על מנת לקוץ וקוצץ ומפני מה אין מוכרין להן שנאמר ולא תחנם לא תתן להם חנייה בקרקע שאם לא יהיה להם קרקע ישיבתן ישיבת עראי היא וכן אסור לספר בשבחן ואפילו לומר כמה נאה עובד כוכבים זה בצורתו קל וחומר שיספר בשבח מעשיו או שיחבב דבר מדבריהם שנאמר ולא תחנם לא יהיה להם חן בעיניך מפני שגורם להדבק עמו וללמוד ממעשיו הרעים ואסור ליתן להם מתנת חנם אבל נותן הוא לגר תושב שנאמר לגר אשר בשעריך תתננה ואכלה או מכור לנכרי במכירה ולא בנתינה:
5
We should provide for poor idolaters together with poor Jews for the sake of peace. One should not rebuke idolaters [from taking] leket, shich'chah, and pe'ah, for the sake of peace. One may inquire about their well-being - even on their festivals - for the sake of peace.
One may never repeat good wishes to them. Also, one should not enter the house of a gentile on one of his festivals to wish him well. If one encounters him in the marketplace, one may greet him meekly with a serious countenance.
ה
מפרנסים עניי עובדי כוכבים עם עניי ישראל מפני דרכי שלום ואין ממחין בידי עניי עובדי כוכבים בלקט שכחה ופאה מפני דרכי שלום ושואלים בשלומם ואפילו ביום חגם מפני דרכי שלום ואין כופלין להן שלום לעולם ולא יכנס לביתו של עובד כוכבים ביום חגו לתת לו שלום מצאו בשוק נותן לו שלום בשפה רפה ובכובד ראש:
6
All the above matters apply only in an era when Israel is in exile among the idolaters or in an era when the idolaters are in power. When, however, Israel is in power over them, it is forbidden for us to allow an idolater among us.
Even a temporary resident or a merchant who travels from place to place should not be allowed to pass through our land until he accepts the seven universal laws commanded to Noah and his descendants, as [Exodus 23:33] states: "They shall not dwell in your land" - i.e., even temporarily.
A person who accepts these seven mitzvot is a ger toshav. A ger toshav may be accepted only in the era when the [laws of the] Jubilee Year are observed. In an era when the [laws of the] Jubilee Year are not observed, however, we may accept only full converts [to Judaism].
ו
אין כל הדברים האלו אמורים אלא בזמן שגלו ישראל לבין העובדי כוכבים או שיד עכו"ם תקיפה על ישראל אבל בזמן שיד ישראל תקיפה עליהם אסור לנו להניח עובדי כוכבים בינינו ואפילו יושב ישיבת עראי או עובר ממקום למקום בסחורה לא יעבור בארצנו אלא עד שיקבל עליו שבע מצות שנצטוו בני נח שנאמר לא ישבו בארצך אפילו לפי שעה ואם קבל עליו שבע מצות הרי זה גר תושב ואין מקבלין גר תושב אלא בזמן שהיובל נוהג אבל שלא בזמן היובל אין מקבלין אלא גר צדק בלבד:
Avodat Kochavim - Chapter Eleven
1
We may not follow the statutes of the idolaters or resemble them in their [style] of dress, coiffure, or the like, as [Leviticus 20:23] states: "Do not follow the statutes of the nation [that I am driving out before you]," as [Leviticus 18:3] states: "Do not follow their statutes," and as [Deuteronomy 12:30] states: "Be careful, lest you inquire after them."
[All these verses] share a single theme: they warn us not to try to resemble [the gentiles]. Instead, the Jews should be separate from them and distinct in their dress and in their deeds, as they are in their ideals and character traits. In this context, [Leviticus 20:26] states: "I have separated you from the nations [to be Mine]."
[Thus,] one may not wear a garment which is unique to them or grow the tresses of our hair as they do. We may not shave our heads from the sides and leave hair in the center as they do. This is called a blorit. We may not shave the hair on the front of our faces from ear to ear and leave a growth at the back of our heads as they do. We may not build Temples in order that many people may enter as they do. Whoever performs one of the above or a deed of this nature is [liable for] lashes.
א
אין הולכין בחקות העובדי כוכבים ולא מדמין להן לא במלבוש ולא בשער וכיוצא בהן שנאמר ולא תלכו בחקות הגוים ונאמר ובחקותיהם לא תלכו ונאמר השמר לך פן תנקש אחריהם הכל בענין אחד הוא מזהיר שלא ידמה להן אלא יהיה הישראל מובדל מהן וידוע במלבושו ובשאר מעשיו כמו שהוא מובדל מהן במדעו ובדעותיו וכן הוא אומר ואבדיל אתכם מן העמים לא ילבש במלבוש המיוחד להן ולא יגדל ציצית ראשו כמו ציצית ראשם ולא יגלח מן הצדדין ויניח השער באמצע כמו שהן עושין וזה הנקרא בלורית ולא יגלח השער מכנגד פניו מאזן לאזן ויניח הפרע מלאחריו כדרך שעושין הן ולא יבנה מקומות כבנין היכלות של עכו"ם כדי שיכנסו בהן רבים כמו שהן עושין וכל העושה אחת מאלו וכיוצא בהן לוקה:
2
When a Jew is cutting a idolater's hair, he must stop when he approaches within three fingerbreadths of his blorit on all sides.
ב
עכו"ם שהיה מסתפר מישראל כיון שהגיע לבלוריתו קרוב שלש אצבעות לכל רוח שומט את ידו:
3
A Jew who has an important position in a gentile kingdom and must sit before their kings, and would be embarrassed if he did not resemble them, is granted permission to wear clothes which resemble theirs and shave the hair on his face as they do.
ג
ישראל שהיה קרוב למלכות וצריך לישב לפני מלכיהם והיה לו גנאי לפי שלא ידמה להן הרי זה מותר ללבוש במלבושיהן ולגלח כנגד פניו כדרך שהן עושין:
4
It is forbidden to practice soothsaying as idolaters do, as [Leviticus 19:26] states: "Do not act as a soothsayer."
What is meant by a soothsayer? For example, those who say: Since my piece of bread fell out of my mouth, or my staff fell from my hand, I will not travel to this place today, since if I were to go I would not be able to accomplish my desires.
Since a fox passed on my right side, I will not go out of my door today, since if I were to go out I would meet a deceiver.
Similarly, [this category includes] those who hear the chirping of a bird and say: This will happen or this will not happen; it is beneficial to do this or it is detrimental to do this. [Also, it includes] those who say: Slaughter this rooster that crowed like a raven; slaughter this hen that crowed like a rooster.
Similarly, a person who sets up omens for himself; e.g., if this and this happens, I will do this. If it will not happen, I will not do it, as Eliezer, the servant of Abraham did, and the things of the like - all this is forbidden. Anyone who does one of these things because of such omens is [liable for] lashes.
ד
אין מנחשין כעכו"ם שנאמר לא תנחשו כיצד הוא הנחש כגון אלו שאומרים הואיל ונפלה פתי מפי או נפל מקלי מידי איני הולך למקום פלוני היום שאם אלך אין חפציי נעשים הואיל ועבר שועל מימיני איני יוצא מפתח ביתי היום שאם אצא יפגעני אדם רמאי וכן אלו ששומעים צפצוף העוף ואומרים יהיה כך ולא יהיה כך טוב לעשות דבר פלוני ורע לעשות דבר פלוני וכן אלו שאומרים שחוט תרנגול זה שקרא ערבית שחוט תרנגולת זו שקראה כמו תרנגול וכן המשים סימנים לעצמו אם יארע לי כך וכך אעשה דבר פלוני ואם לא יארע לי לא אעשה כאליעזר עבד אברהם וכן כל כיוצא בדברים האלו הכל אסור וכל העושה מעשה מפני דבר מדברים אלו לוקה:
5
[A different ruling applies when] a person says, "This dwelling which I built will be a good omen for me"; "This woman whom I married or this animal that I purchased was blessed. From the time I purchased it onward, I have become rich."
The same applies to a person who rejoices and exclaims, "This is a good omen" when he asks a child, "Which verse are you studying?" and the child reads him a verse of blessing. This and the like are permitted, since the person did not perform an act or hold himself back from performing an act [because of the omen]. All he did was consider something that had already happened as a sign.
ה
מי שאמר דירה זו שבניתי סימן טוב היתה עלי אשה זו שנשאתי ובהמה זו שקניתי מבורכת היתה מעת שקניתיה עשרתי וכן השואל לתינוק אי זה פסוק אתה לומד אם אמר לו פסוק מן הברכות ישמח ויאמר זה סימן טוב כל אלו וכיוצא בהן מותר הואיל ולא כיון מעשיו ולא נמנע מלעשות אלא עשה זה סימן לעצמו לדבר שכבר היה הרי זה מותר:
6
What is meant by a diviner? This refers to a person who performs certain deeds to cause him to fall into a trance and have his mind cleared of all thoughts until he can predict the future, saying, "This will happen" or "This will not happen;" or saying, "it is proper to do such and such. Be careful to do so."
There are some diviners who use sand or stones [to obtain their answers]. Others prostrate themselves on the ground, make strange motions and scream. Others look at a metal or crystal mirror, fantasize, and speak. Still others carry a staff and lean on it and tap with it until they fall into a trance and speak. This is what the prophet [Hoshea (4:12) meant by] saying, "My people will inquire of their rods. Their staffs will tell them."
ו
איזהו קוסם זה העושה מעשה משאר המעשיות כדי שישום ותפנה מחשבתו מכל הדברים עד שיאמר דברים שעתידים להיות ויאמר דבר פלוני עתיד להיות או אינו הווה או שיאמר שראוי לעשות כן והזהרו מכך יש מן הקוסמין שמשמשים בחול או באבנים ויש מי שגוהר לארץ וינוע וצועק ויש מי שמסתכל במראה של ברזל או בעששית ומדמין ואומרים ויש מי שנושא מקל בידו ונשען עליו ומכה בו עד שתפנה מחשבתו ומדבר הוא שהנביא אומר עמי בעצו ישאל ומקלו יגיד לו:
7
It is forbidden to divine or to inquire of a diviner. A person who inquires of a diviner is given "stripes for rebelliousness." In contrast, the diviner himself is [punished by] lashes if he performs one of the above or other similar acts, as [Deuteronomy 18:10] states: "There shall not be found among you one who passes..., one who practices divination."
ז
אסור לקסום ולשאול לקוסם אלא שהשואל לקוסם מכין אותו מכת מרדות אבל הקוסם עצמו אם עשה מעשה מכל אלו וכיוצא בהן לוקה שנאמר לא ימצא בך מעביר בנו וגו' קוסם קסמים:
8
Who is a fortuneteller? A person who tries to predict auspicious times, using astrology and saying, "This day will be a good day," "This day will be a bad day," "It is appropriate to perform a particular task on a certain day"; or "This year" or "This month will not be opportune for this particular matter."
ח
איזהו מעונן אלו נותני עתים שאומרים באצטגנינות יום פלוני טוב יום פלוני רע יום פלוני ראוי לעשות בו מלאכה פלונית שנה פלונית או חדש פלוני רע לדבר פלוני:
9
It is forbidden to tell fortunes. [This applies] even though one does not perform a deed, but merely relates the falsehoods which the fools consider to be words of truth and wisdom. Anyone who performs a deed because of an astrological calculation or arranges his work or his journeys to fit a time that was suggested by the astrologers is [liable for] lashes, as [Leviticus 19:26] states: "Do not tell fortunes."
Also included in the scope of this prohibition is one who performs magic tricks and deludes those who observe him into thinking that he performs wonders although he is not doing so. He is [liable for] lashes.
ט
אסור לעונן אע"פ שלא עשה מעשה אלא הודיע אותן הכזבים שהכסילים מדמין שהן דברי אמת ודברי חכמים וכל העושה מפני האצטגנינות וכיון מלאכתו או הליכתו באותו העת שקבעו הוברי שמים הרי זה לוקה שנאמר לא תעוננו וכן האוחז את העינים ומדמה בפני הרואים שעושה מעשה תמהון והוא לא עשה הרי זה בכלל מעונן ולוקה:
10
Who is a person who casts spells? A person who chants incantations that have no meaning in people's speech or any connotation and imagines in his foolish perception that his words have an effect. Such people will say: If you cast a particular spell on a snake or a scorpion, they will do no harm. If you cast a particular spell on a person, he will never be harmed. Some of them will hold a key or a rock in their hands while they are talking, or perform other similar deeds. All of these are forbidden.
A person who casts spells is [punished by lashes] if he holds anything in his hand or performs an act while speaking, even if he merely gestures with his finger, as [Deuteronomy 18:10-11] states: "There shall not be found among you... one who casts spells." If, however, the person merely spoke without moving his finger or his head and without holding anything in his hand, and similarly, a person who has a spell cast upon him through the utterance of such incantations, thinking that this will help him, he is given "stripes for rebelliousness" because he participated in the foolish activities of a spell-caster.
All these deplorable incantations and strange names will not do harm, nor will they bring any benefit.
י
איזהו חובר זה שמדבר בדברים שאינן לשון עם ואין להן ענין ומעלה על דעתו בסכלותו שאותן הדברים מועילין עד שהן אומרים שהאומר כך וכך על הנחש או על העקרב אינו מזיק והאומר כך וכך על האיש אינו ניזוק ומהן אוחז בידו בעת שמדבר מפתח או סלע וכיוצא בדברים האלו הכל אסור והחובר עצמו שאחז בידו כלום או שעשה מעשה עם דבורו אפילו הראה באצבעו הרי זה לוקה שנאמר לא ימצא בך וגו' וחובר חבר אבל אם אמר דברים בלבד ולא הגיד לא אצבע ולא ראש ולא היה בידו כלום וכן אדם שאמר עליו החבר אותן הקולות והוא יושב לפניו ומדמה שיש לו בזה הנאה מכין אותו מכת מרדות מפני שנשתתף בסכלות החבר וכל אותן הקולות והשמות המשונים המכוערים לא ירעו וגם היטב אין אותם:
11
When a person has been bitten by a scorpion or a snake, it is permitted to recite incantations over the bite. [This is permitted] - even on the Sabbath - in order to settle his mind and strengthen his feelings. Even though [the incantations] are of no avail, since the victim's life is in danger, permission was granted lest he become overly disturbed.
יא
מי שנשכו עקרב או נחש מותר ללחוש על מקום הנשיכה ואפילו בשבת כדי ליישב דעתו ולחזק לבו אע"פשאין הדבר מועיל כלום הואיל ומסוכן הוא התירו לו כדי שלא תטרף דעתו עליו:
12
A person who whispers an incantation over a wound and then recites a verse from the Torah, who recites a verse over a child so that he will not become scared, or who places a Torah scroll or tefillin over a baby so that it will sleep, is considered to be a soothsayer or one who cast spells. Furthermore, such people are included among those who deny the Torah, because they relate to the words of Torah as if they are cures for the body, when, in fact, they are cures for the soul, as [Proverbs 3:22] states: "And they shall be life for your soul."
It is, however, permitted for a healthy person to read verses [from the Bible] or chapters from Psalms so that the merit of reading them will protect him and save him from difficulties and injury.
יב
הלוחש על המכה וקורא פסוק מן התורה וכן הקורא על התינוק שלא יבעת והמניח ספר תורה או תפילין על הקטן בשביל שיישן לא די להם שהם בכלל מנחשים וחוברים אלא שהן בכלל הכופרים בתורה שהן עושין דברי תורה רפואת גוף ואינן אלא רפואת נפשות שנאמר ויהיו חיים לנפשך אבל הבריא שקרא פסוקין ומזמור מתהילים כדי שתגן עליו זכות קריאתן וינצל מצרות ומנזקים הרי זה מותר:
13
Who is one who seeks [information] from the dead? A person who starves himself and goes to sleep in a cemetery so that a deceased person will come to him in a dream and reply to his questions. There are others who wear special clothes, recite incantations, burn a particular type of incense, and sleep alone so that a deceased person will come to them and speak to them in a dream. To summarize: Anyone who performs a deed in order that a deceased person should come to him and give him information is [liable for] lashes, as [Deuteronomy 18:10] states: "There shall not be found among you one who passes..., one who seeks [information] from the dead."
יג
איזהו דורש אל המתים זה המרעיב את עצמו והולך ולן בבית הקברות כדי שיבא מת בחלום ויודיעו מה ששאל עליו ויש אחרים שהם לובשים מלבושים ידועים ואומרים דברים ומקטירין קטרת ידועה וישנים לבדן כדי שיבא מת פלוני ויספר עמו בחלום כללו של דבר כל העושה כדי שיבא המת ויודיעו לוקה שנאמר לא ימצא בך מעביר וגו' ודורש אל המתים:
14
It is forbidden to inquire of a person who practices [divination with an] ov or a yid'oni, as [Deuteronomy 18:10-11] states: "There shall not be found among you one who passes..., one who seeks [information] from an ov or a yid'oni."
Thus, a person who practices [divination with an] ov or a yid'oni himself is stoned to death, and a person who inquires of them violates a negative commandment and receives stripes for rebelliousness. One who plans his deeds and acts according to their instructions is [liable for] lashes.
יד
אסור לשאול בעל אוב או בעל ידעוני שנאמר לא ימצא בך מעביר וגו' ושואל אוב וידעוני נמצאת למד שבעל אוב וידעוני עצמן בסקילה והנשאל בהן באזהרה ומכין אותו מכת מרדות ואם כיון מעשיו ועשה כפי מאמרן לוקה:
15
A sorcerer must be condemned to execution by stoning. This applies when he commits a deed of sorcery. If, however, he merely deludes those who observe him into thinking that he is performing an act although he actually does not, he is given stripes for rebelliousness.
[The reason is] that the prohibition against sorcery is stated in the prohibition [Deuteronomy 18:10-11]: "There shall not be found among you one who... [practices sorcery]." It is, however, a prohibition which is punishable by execution by the court, as [Exodus 22:17] states: "Do not allow a witch to live." [Therefore,] lashes are not administered for its violation.
טו
המכשף חייב סקילה והוא שעשה מעשה כשפים אבל האוחז את העינים והוא שיראה שעשה והוא לא עשה לוקה מכת מרדות מפני שלאו זה שנאמר במכשף בכלל לא ימצא בך הוא ולאו שניתן לאזהרת מיתת בית דין הוא ואין לוקין עליו שנאמר מכשפה לא תחיה:
16
All the above matters are falsehood and lies with which the original idolaters deceived the gentile nations in order to lead them after them. It is not fitting for the Jews who are wise sages to be drawn into such emptiness, nor to consider that they have any value as [implied by Numbers 23:23]: "No black magic can be found among Jacob, or occult arts within Israel." Similarly, [Deuteronomy 18:14] states: "These nations which you are driving out listen to astrologers and diviners. This is not [what God... has granted] you."
Whoever believes in [occult arts] of this nature and, in his heart, thinks that they are true and words of wisdom, but are forbidden by the Torah, is foolish and feebleminded. He is considered like women and children who have underdeveloped intellects.
The masters of wisdom and those of perfect knowledge know with clear proof that all these crafts which the Torah forbade are not reflections of wisdom, but rather, emptiness and vanity which attracted the feebleminded and caused them to abandon all the paths of truth. For these reasons, when the Torah warned against all these empty matters, it advised [Deuteronomy 18:13]: "Be of perfect faith with God, your Lord."
טז
ודברים האלו כולן דברי שקר וכזב הן והם שהטעו בהן עובדי כוכבים הקדמונים לגויי הארצות כדי שינהגו אחריהן ואין ראוי לישראל שהם חכמים מחוכמים להמשך בהבלים אלו ולא להעלות על לב שיש תועלת בהן שנאמר כי לא נחש ביעקב ולא קסם בישראל ונאמר כי הגוים האלה אשר אתה יורש אותם אל מעוננים ואל קוסמים ישמעו ואתה לא כן וגו' כל המאמין בדברים האלו וכיוצא בהן ומחשב בלבו שהן אמת ודבר חכמה אבל התורה אסרתן אינן אלא מן הסכלים ומחסרי הדעת ובכלל הנשים והקטנים שאין דעתן שלימה אבל בעלי החכמה ותמימי הדעת ידעו בראיות ברורות שכל אלו הדברים שאסרה תורה אינם דברי חכמה אלא תהו והבל שנמשכו בהן חסרי הדעת ונטשו כל דרכי האמת בגללן ומפני זה אמרה תורה כשהזהירה על כל אלו ההבלים תמים תהיה עם ה' אלהיך:
Avodat Kochavim - Chapter Twelve
1
We may not shave the corners of our heads as the idolaters and their priests do, as [Leviticus 19:27] states: "Do not cut off the corners of your heads."
One is liable for each corner. Therefore, a person who shaves both his temples - even if he were to do so simultaneously and had received only a single warning – is [liable for] two measures of lashes.
[This prohibition applies equally to] one who shaves off only the corners of his head and leaves the remainder of his hair, and to one who shaves his entire head at once. Since he has shaved the corners, he is [liable for] lashes.
To whom does the above apply? To the person who shaves. The person [whose head] is shaven is not lashed unless he assists the one who is shaving him. One who shaves [the corners of] a child's [head] should be [liable for] lashes.
א
אין מגלחין פאתי הראש כמו שהיו עושין עובדי כוכבים שנאמר לא תקיפו פאת ראשכם וחייב על כל פאה ופאה לפיכך המגלח שני צדעיו אפילו בבת אחת והתראה אחת לוקה שתים אחד המגלח הפאות בלבד ומניח שיער כל הראש ואחד המגלח כל הראש כאחד לוקה הואיל וגילח הפאות בד"א באיש המגלח אבל איש המתגלח אינו לוקה אא"כ סייע למגלח והמגלח את הקטן לוקה:
Commentary on Halachah 1
2
A woman is exempt if she shaves the head of a man or has her own head shaven. [Since Leviticus 19:27] states: "Do not cut off the corners of your heads and do not destroy the corners of your beards," [an association between the two prohibitions is established]. Whoever is liable for shaving is liable for cutting off the corners. Therefore, because women are not liable for shaving - since they do not have beards - they are not liable for cutting off the corners [of their heads]. Accordingly, slaves are forbidden to cut off the corners of their heads, since they do possess beards.
ב
האשה שגלחה פאת ראש האיש או שנתגלחה פטורה שנאמר לא תקיפו פאת ראשכם ולא תשחית פאת זקנך כל שישנו בבל תשחית ישנו בבל תקיף ואשה שאינה בבל תשחית לפי שאין לה זקן אינה בבל תקיף לפיכך העבדים הואיל ויש להם זקן אסורין בהקפה:
Commentary on Halachah 2
3
All the Torah's prohibitions apply equally to men and women, with the exception of the prohibition against shaving, cutting off the corners of one's head, and the prohibition against priests contracting impurity through contact with a dead body.
Women are not obligated with regard to all positive commandments which apply from time to time and are not constant obligations, with the exception of the sanctification of [the Sabbath] day, eating matzah on Pesach night, eating and offering the Paschal sacrifice, hakhel, and the festive peace-offering for which they are obligated.
ג
כל מצות לא תעשה שבתורה אחד אנשים ואחד נשים חייבים חוץ מבל תשחית ובל תקיף ובל יטמא כהן למתים וכל מצות עשה שהיא מזמן לזמן ואינה תדירה נשים פטורות חוץ מקידוש היום ואכילת מצה בלילי הפסח ואכילת הפסח ושחיטתו והקהל ושמחה שהנשים חייבות:
Commentary on Halachah 3
4
The status of a tumtum and an androgynous is doubtful. Therefore, the stringencies applying to both a man and a woman are applied to them, and they are obligated by all [the mitzvot]. If, however, they transgress, they are not [liable for] lashes.
ד
טומטום ואנדרוגינוס הרי הן ספק נותנין עליהן חומרי האיש וחומרי האשה בכל מקום וחייבים בכל ואם עברו אינם לוקין:
Commentary on Halachah 4
5
Although a woman is permitted to shave the corners of her own head, she is forbidden to shave the corners of a man's head. She is even forbidden to shave the corners of a child's [head].
ה
אע"פ שהאשה מותרת לגלח פאת ראשה הרי היא אסורה לגלח פאת ראש האיש ואפילו קטן אסור לה לגלח לו פאה:
Commentary on Halachah 5
6
The Sages did not determine the amount [of hair] which must be left in the corners of our temples. We have, however, heard from our elders that one must leave at least forty hairs.
One may remove the [hairs from] the corners [of our heads] with scissors. The prohibition applies only to total removal with a razor.
ו
ופאה זו שמניחים בצדעים לא נתנו בו חכמים שיעור ושמענו מזקנינו שאינו מניח פחות מארבעים שערות ומותר ללקט הפאות במספריים לא נאסר אלא השחתה בתער:
Commentary on Halachah 6
7
It is customary for pagan priests to remove their beards. Therefore, the Torah forbade the removal of one's beard.
The beard has five "corners": the upper and lower cheek on both the right and left sides, and the hair on the chin. One is [liable for] lashes for the removal of each "corner." A person who removes them all at the same time is [liable for] five measures of lashes.
One is liable only when one shaves with a razor, as [implied by Leviticus 19:27]: "Do not destroy the corners of your beard." [We can infer that this applies only] to shaving which utterly destroys [one's facial hair]. Therefore, a person who removes his beard with scissors is exempt.
A person who allows himself to be shaved is not [liable for] lashes unless he provides assistance. A woman who has facial hair is allowed to shave it. If she shaves a man's beard, she is exempt.
ז
דרך כהני עובדי כוכבים היה להשחית זקנם לפיכך אסרה תורה להשחית הזקן וחמש פאות יש בו לחי העליון ולחי התחתון מימין וכן משמאל ושבולת הזקן ולוקה על כל פאה ופאה ואם נטלן כולן כאחת לוקה חמש ואינו חייב עד שיגלחנו בתער שנאמר ולא תשחית את פאת זקנך גילוח שיש בו השחתה לפיכך אם גלח זקנו במספריים פטור ואין המתגלח לוקה עד שיסייע ואשה מותרת להשחית זקנה אם יש לה שיער בזקן ואם השחיתה זקן האיש פטורה:
Commentary on Halachah 7
8
It is permitted to shave one's mustache - i.e., the hair on the upper lip, and, similarly, the hair which hangs from the lower lip. Even though the removal [of this hair] is permitted, it is customary for the Jews not to destroy it entirely. Rather, its ends may be removed so that it will not interfere with eating or drinking.
ח
השפה מותר לגלחו בתער והוא השיער שעל גב השפה העליונה וכן השיער המדולדל מן השפה התחתונה ואע"פ שהוא מותר לא נהגו ישראל להשחיתו אלא יגלח קצתו עד שלא יעכב אכילה ושתייה:
Commentary on Halachah 8
9
The Torah does not forbid the removal of hair from other portions of the body - e.g., the armpits or the genitalia. This is, however, prohibited by the Rabbis. A man who removes [such hair] is given stripes for rebelliousness.
Where does the above apply? In places where it is customary only for women to remove such hair, so that one will not beautify himself as women do. In places where it is customary for both men and women to remove such hair, one is not given stripes. It is permitted to remove hair from our other limbs with scissors in all communities.
ט
העברת השיער משאר הגוף כגון בית השחי ובית הערוה אינו אסור מן התורה אלא מדברי סופרים והמעבירו מכין אותו מכת מרדות במה דברים אמורים במקום שאין מעבירין אותו אלא נשים כדי שלא יתקן עצמו תיקון נשים אבל במקום שמעבירין השיער הנשים ואנשים אם העביר אין מכין אותו ומותר להעביר שיער שאר איברים במספריים בכ"מ:
Commentary on Halachah 9
10
A woman should not adorn herself as a man does - e.g., she may not place a turban or a hat on her head or wear armor or the like. She may not cut [the hair of] her head as men do.
A man should not adorn himself as a woman does - e.g., he should not wear colored garments or golden bracelets in a place where such garments and such bracelets are worn only by women. Everything follows local custom.
A man who adorns himself as a woman does, and a woman who adorns herself as a man does, are [liable for] lashes. When a man removes white hairs from among the dark hairs of his head or beard, he should be lashed as soon as he removes a single hair, because he has beautified himself as a woman does. Similarly, if he dyes his hair dark, he is given lashes after dyeing a single hair.
A tumtum and an androgynous may not wrap their heads [in a veil] as women do, or cut [the hair of] their head as men do. If they do [either of the above], they are not [liable for] lashes.
י
לא תעדה אשה עדי האיש כגון שתשים בראשה מצנפת או כובע או תלבש שריון וכיוצא בו או שתגלח ראשה כאיש ולא יעדה איש עדי אשה כגון שילבש בגדי צבעונין וחלי זהב במקום שאין לובשין אותן הכלים ואין משימים אותו החלי אלא נשים הכל כמנהג המדינה איש שעדה עדי אשה ואשה שעדתה עדי איש לוקין המלקט שערות לבנות מתוך השחורות מראשו או מזקנו משילקט שערה אחת לוקה מפני שעדה עדי אשה וכן אם צבע שערו שחור משיצבע שיער לבנה אחת לוקה טומטום ואנדרוגינוס אינו עוטף כאשה ולא מגלח ראשו כאיש ואם עשה כן אינו לוקה:
Commentary on Halachah 10
11
The tattooing which the Torah forbids involves making a cut in one's flesh and filling the slit with eye-color, ink, or with any other dye that leaves an imprint. This was the custom of the idolaters, who would make marks on their bodies for the sake of their idols, as if to say that they are like servants sold to the idol and designated for its service.
When a person makes a mark with one of the substances that leave an imprint after making a slit in any place on his body, he is [liable for] lashes. [This prohibition is binding on] both men and women.
If a person wrote and did not dye, or dyed without writing by cutting [into his flesh], he is not liable. [Punishment is administered] only when he writes and dyes, as [Leviticus 19:28] states: "[Do not make] a dyed inscription [on yourselves]."
To whom does this apply? To the person doing the tattooing. A person who is tattooed [by others], however, is not liable unless he assisted the tattooer to the extent that it is considered that he performed a deed. If he did not perform a deed, he is not lashed.
יא
כתובת קעקע האמורה בתורה הוא שישרט על בשרו וימלא מקום השריטה כחול או דיו או שאר צבעונים הרושמים וזה היה מנהג העכו"ם שרושמין עצמן לעבודת כוכבים כלומר שהוא עבד מכור לה ומורשם לעבודתה ומעת שירשום באחד מדברים הרושמין אחר שישרוט באי זה מקום מן הגוף בין איש בין אשה לוקה כתב ולא רשם בצבע או שרשם בצבע ולא כתב בשריטה פטור עד שיכתוב ויקעקע שנאמר וכתובת קעקע בד"א בכותב אבל זה שכתבו בבשרו וקעקעו בו אינו חייב אלא אם כן סייע כדי שיעשה מעשה אבל אם לא עשה כלום אינו לוקה:
Commentary on Halachah 11
12
A person who gouges himself for the dead is lashed, as [Leviticus 19:28] states: "Do not gouge your flesh for the dead." This [prohibition] applies both to priests and to Israelites.
A person who makes a single gouge for five dead people or five gouges for a single dead person is [liable for] five measures of lashes, provided he is given a warning for each individual matter.
יב
השורט שריטה אחת על המת לוקה שנאמר ושרט לנפש לא תתנו בבשרכם אחד כהן ואחד ישראל שרט שריטה אחת על חמש מתים או חמש שריטות על מת אחד לוקה חמש והוא שהתרו בו על כל אחת ואחת:
Commentary on Halachah 12
13
Gashing and gouging oneself are [governed by] a single [prohibition]. Just as the pagans would gouge their flesh in grief over their dead, they would mutilate themselves for their idols, as [I Kings 18:28] states: "And they mutilated themselves according to their custom."
This is also forbidden by the Torah, as [Deuteronomy 14:1] states: "Do not mutilate yourselves." [The difference between the two is that if one gouges himself in grief over] the dead, whether he did so with his bare hands or with an instrument, he is [liable for] lashes; for the sake of idols, if one uses an instrument, one is liable for lashes. If one does so with one's bare hands, one is exempt.
יג
גדידה ושריטה אחת היא וכשם שהיו העכו"ם שורטים בבשרם על מתיהם מפני הצער כך היו חובלין בעצמם לעבודת כוכבים שנאמר ויתגודדו כמשפטם גם זה אסרה תורה שנאמר לא תתגודדו אלא שעל מת בין שרט בידו בין שרט בכלי לוקה לעבודת כוכבים בכלי חייב מלקות בידו פטור:
Commentary on Halachah 13
14
This commandment also includes [a prohibition] against there being two courts which follow different customs in a single city, since this can cause great strife. [Because of the similarity in the Hebrew roots,] the prohibition against gashing ourselves [can be interpreted] to mean: "Do not separate into various different groupings."
יד
ובכלל אזהרה זה שלא יהיו שני בתי דינין בעיר אחת זה נוהג כמנהג זה וזה נוהג כמנהג אחר שדבר זה גורם למחלוקות גדולות שנאמר לא תתגודדו לא תעשו אגודות אגודות:
Commentary on Halachah 14
15
A person who creates a bald spot [on his head] for a dead person is [liable for] lashes, as [Deuteronomy 14:1] states: "Do not make a bald spot between your eyes for a dead person." When either a priest or an Israelite makes a bald spot [on his head] for a dead person, he is [liable for] only a single measure of lashes.
A person who makes four or five bald spots for a single dead person is [liable for] a measure of lashes equivalent to the number of bald spots he made, provided he received a separate warning for each bald spot. There is no difference whether one created the bald spot with his hands or with a potion. If a person dipped his fingers into a potion and positioned them in five places on his head at the same time, since he created five bald spots, he is [liable for] five measures of lashes even though only a single warning was given, for they were all created at the same time.
One is liable [for creating a bald spot] on any part of the head, [not only] "between the eyes" [as is inferred from Leviticus 21:5]: "Do not make a bald spot on your heads."
What is the measure of a bald spot? An area on one's head the size of a gris which is free of hair.
טו
הקורח קרחה על המת לוקה שנאמר ולא תשימו קרחה בין עיניכם למת אחד ישראל ואחד כהן ששרט על המת אינו לוקה אלא אחת הקורח ארבע או חמש קרחות על מת אחד לוקה כמנין הקרחות והוא שהתרו בו על כל קרחה וקרחה אחד הקורח בידו או בסם או הטביל אצבעותיו בסם והניחם בחמשה מקומות בראשו בבת אחת הואיל וקרח חמש קרחות אף על פי שהיא התראה אחת לוקה חמש שהרי כולן באין כאחת וחייב על כל הראש כבין העינים שנאמר לא יקרחו קרחה בראשם וכמה שיעור הקרחה כדי שיראה מראשו כגריס פנוי בלי שיער:
Commentary on Halachah 15
16
16. A person who makes a bald spot on his head or gouges his flesh because his house falls or because his ship sinks at sea is exempt. One is lashed only [if he carries out these acts] for the sake of a deceased person or if he gashes his flesh for the sake of an idol.
[The following laws apply] when a person creates a bald spot on a colleague's head, makes a gash on a colleague's flesh, or tattoos his colleague's flesh while his colleague assists him. If they both intended to violate the prohibition, both receive lashes. If one violated the prohibition inadvertently and the other did so intentionally, the one who performed the act intentionally is [liable for] lashes, and his colleague is exempt.
טז
הקורח ראשו או השורט בבשרו על ביתו שנפל ועל ספינתו שנטבעה בים פטור ואינו לוקה אלא על המת בלבד או השורט לעבודת כוכבים הקורח קרחה בראשו של חבירו והשורט שריטה בבשר חבירו והכותב כתובת קעקע בבשרו של חבירו והיה חבירו מסייע בזמן ששניהן מזידין שניהן לוקין אחד שוגג ואחד מזיד המזיד משניהם לוקה והשוגג פטור:
Commentary on Halachah 16
Hayom Yom:
• English Text | Video Class
Tishrei 22, 5778 · 10/12/2017
"Today's Day"
Thursday, Tishrei 22, Sh'mini Atzeret, 5704
Torah lessons: Chumash: B'racha, Chamishi with Rashi.
Tehillim: 106-107.
Tanya: On the holy Sabbath (p. 529) ...be (His) will. (p. 529).
One makes kiddush and eats and drinks in the suka, both by night and during the (following) day.
Hakafot on Sh'mini Atzeret night. Haftora: Vay'hi k'chalot until ul'yisrael amo.
We do not say the (specially designated prayer) Yehi ratzon upon leaving the suka.
Sh'mini Atzeret and Rosh Hashana are parallel in many of the kavanot1 and higher yichudim.2 On Rosh Hashana, though, these are in a mode of elevation and on Sh'mini Atzeret in a mode of elicitation from On High downward. On Rosh Hashana man's avoda is with supplication, submission and intense bitterness; on Sh'mini Atzeret it is with joy.
FOOTNOTES
1.Mystic devotions.
2."Unification" of different supernal elements attained by the individual during (and by) his mystical devotions.
Daily Thought:
The Highest Happiness
True happiness is the highest form of self-sacrifice.
There, in that state, there is no sense of self
—not even awareness that you are happy.
True happiness is somewhere beyond “knowing.”
Beyond self.
All the more so when you bring joy to others. (Likutei Sichot vol. 16, pp. 365–372.)
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