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- ב"ה - Today in Judaism - Today is Monday, 19 Tishrei, 5778 · October 9, 2017 - Sukkot (Chol Hamoed)Torah Reading:
Sukkot Chol Hamoed 3: Numbers 29:23-31; Numbers 29:23-28Sukkot Chol Hamoed 3: Numbers 29:23 “‘On the fourth day ten bulls, two rams, fourteen male lambs in their first year, without defect; 24 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 25 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
26 “‘On the fifth day nine bulls, two rams, fourteen male lambs in their first year, without defect; 27 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 28 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
29 “‘On the sixth day eight bulls, two rams, fourteen male lambs in their first year, without defect; 30 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 31 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.; Numbers 29:23 “‘On the fourth day ten bulls, two rams, fourteen male lambs in their first year, without defect; 24 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 25 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
26 “‘On the fifth day nine bulls, two rams, fourteen male lambs in their first year, without defect; 27 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 28 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
Today's Laws & Customs:
• Eat in Sukkah (7 days)
The festival of Sukkot, commemorating G-d's enveloping protection of the Children of Israel during their 40-year journey through the desert (1313-1273 BCE), is celebrated for seven days, beginning from the eve of Tishrei 15. During this time, we are commanded to "dwell" in a sukkah -- a hut of temporary construction, with a roof covering of raw, unfinished vegetable matter (branches, reeds, bamboo, etc.) -- signifying the temporality and fragily of human habitation and man-made shelter and our utter dependence upon G-d's protection and providence. "How [does one fulfill] the mitzvah of dwelling in the sukkah? One should eat, drink, and live in the sukkah, both day and night, as one lives in one's house on the other days of the year: for seven days a person should make his home his temporary dwelling, and his sukkah his permanent dwelling" (Code of Jewish Law, Orach Chaim 639:1).
At least one k'zayit (approx. 1 oz.) of bread should be eaten in the sukkah on the first evening of the festival, between nightfall and midnight. A special blessing, Leishiv BaSukkah, is recited. For the rest of the festival, all meals must be eaten in the sukkah (see the Code of Jewish Law or consult a Halachic authority as to what constitutes a "meal"). Chabad custom is to refrain from eating or drinking anything outside of the sukkah, even a glass of water.
Also see: the Ushpizin
Links: The Big Sukkah; The Temporary Dwelling; The Easy Mitzvah
• The "Four Kinds" (6 days)"And you shall take for yourself on the first day," instructs the Torah in Leviticus "the splendid fruit of a tree, fronds of dates, the branch of the thick-leafed tree and aravot of the river." Torah SheBaal Peh (the oral tradition given to Moses at Sinai and handed through the generations, and later documented in the Mishnah and Talmud) identifies the four kinds as the etrog (citron), lulav (unopened palm branch), hadass (myrtle twig, of which three are taken) and aravah (willow, two twigs). The palm branch, three myrtle twigs and two willow twigs are bound together (with rings made from palm leaves).
Each day of Sukkot -- except Shabbat -- we take the lulav in hand, recite a blessing over it, take hold of the etrog, hold the "Four Kinds" together, and move them back and forth in all directions (right, left, forward, up, down and back). An additional blessing, shehecheyanu, is recited the first time that the Four Kinds are taken during the festival. We also hold the Four Kinds during the Hallel prayer (moving them as above in specified places in the text) and the Hoshaanot prayers (during which we march around the reading table in the synagogue) which are included in the daily service each day of Sukkot.
Link: The Four Mysteries of King Solomon
• "Water Drawing" Celebrations (7 nights)When the Holy Temple stood in Jerusalem, one of the special Sukkot observances was to pour water on the Altar. The drawing of water for this purpose was preceded by all-night celebrations in the Temple courtyard; on the 15 steps leading to the azarah (inner courtyard) stood Levites while playing a variety of musical instruments, sages danced and juggled burning torches, and huge oil-burning lamps illuminated the entire city. The singing and dancing went on until daybreak, when a procession would make its way to the Shiloach Spring which flowed in a valley below the Temple to "draw water with joy." "One who did not see the joy of the water-drawing celebrations," declared the sages of the Talmud, "has not seen joy in his life."
While water was poured each day of the fetival, the special celebrations were held only on Chol Hamoed since many of the elements of the celebration (e.g., the playing of musical instruments) are forbidden on Yom Tov.
Today, we commemorate these joyous celebrations by holding Simchat Beit HaShoeivah ("joy of the water drawing") events in the streets, with music and dancing. The Lubavitcher Rebbe initiated the custom of holding such celebrations on Shabbat and Yom Tov as well -- without musical instruments of course. The fact that we cannot celebrate as we did in the Temple, said the Rebbe, means that we are free to celebrate the joy of Sukkot with singing and dancing every day of the festival.
Link: The Taste of Water
• Chol HamoedThe seven days of the festival of Sukkot consist of two days of "Yom Tov", followed by five days of "Chol Hamoed" ("weekdays of the festival"; also called "the intermediate days"). In the Land of Israel, there is only one day of Yom Tov, followed by six days of Chol Hamoed.
On Yom Tov all creative work is forbidden as on Shabbat, except for the tasks involved in food preparation (e.g., lighting a fire from a pre-existing flame, cooking, carrying "from domain to domain"); on Chol Hamoed, work whose avoidance would result in "significant loss" is permitted. Otherwise, all the mitzvot and customs of Sukkot apply: eating in the sukkah, taking the "four kinds", etc. The "Yaale V'yavo" prayer is included in all prayers and Grace After Meals. Hallel, Hoshaanot and Musaf are recited following the Shacharit (morning) prayers.
It is the Chabad custom not to put on tefillin during Chol Hamoed, as on Shabbat and the festivals.
Click here for a more detailed treatment of the laws of Chol Hamoed.
Today in Jewish History:
• Passing of Vilna Gaon (1797)
Passing of the famed Talmudist and Kabbalist, Rabbi Eliyahu of Vilna (now Vilinus), Lithuania (1720-1797), known as the "Vilna Gaon." Rabbi Eliyahu was the leading figure in the opposition to the Chassidic movement in its early years.
Daily Quote:
Earning a livelihood is as difficult as splitting the sea (Talmud, Pesachim 118a)
Daily Torah Study:
Chumash: Vezot Hab'rachah, 2nd Portion Deuteronomy 33:8-33:12 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 33
8And of Levi he said: "Your Tummim and Urim belong to Your pious man, whom You tested at Massah and whom You tried at the waters of Meribah, חוּלְלֵוִ֣י אָמַ֔ר תֻּמֶּ֥יךָ וְאוּרֶ֖יךָ לְאִ֣ישׁ חֲסִידֶ֑ךָ אֲשֶׁ֤ר נִסִּיתוֹ֙ בְּמַסָּ֔ה תְּרִיבֵ֖הוּ עַל־מֵ֥י מְרִיבָֽה:
And of Levi he said: Heb. וּלְלֵוִי אָמַר, And of Levi, he said….
וללוי אמר: ועל לוי אמר:
Your Tummim and Urim: Here, Moses is addressing the Shechinah .
תמיך ואוריך: כלפי שכינה הוא מדבר:
whom You tested at Massah: [spoken in praise of the Levites,] for they did not complain with the others who complained.
אשר נסיתו במסה: שלא נתלוננו עם שאר המלינים:
and whom You tried…: [This is to be understood] as the Targum renders it [namely, “You tested him (Levi) at the Waters of Meribah, and he came out faithful”]. Another explanation: “whom you tried at the waters of Meribah” — You made false accusations against him [Levi], for if Moses [was punished with death and not permitted to enter the Land of Israel because he] said to Israel, “Listen now, you rebels!” (see Num. 20:10), then [how do we understand why] Aaron and Miriam [were also punished with death and were not permitted to enter the Land of Israel] — what did they do [to deserve this]?- [Sifrei 33:8]
תריבהו וגו': כתרגומו. דבר אחר תריבהו על מי מריבה נסתקפת לו לבוא בעלילה, אם משה אמר (במדבר כ, י) שמעו נא המורים, אהרן ומרים מה עשו:
9who said of his father and his mother, 'I do not see him'; neither did he recognize his brothers, nor did he know his children, for they observed Your word and kept Your covenant. טהָֽאֹמֵ֞ר לְאָבִ֤יו וּלְאִמּוֹ֙ לֹ֣א רְאִיתִ֔יו וְאֶת־אֶחָיו֙ לֹ֣א הִכִּ֔יר וְאֶת־בָּנָ֖ו לֹ֣א יָדָ֑ע כִּ֤י שָֽׁמְרוּ֙ אִמְרָתֶ֔ךָ וּבְרִֽיתְךָ֖ יִנְצֹֽרוּ:
who said of his father and his mother, 'I do not see him…’: [Moses says:] When they [Israel] sinned with the calf, and I said, “Whoever is for the Lord, come to me!” (Exod. 32:26), all the sons of Levi assembled to me, and I ordered them to kill [those guilty of worshipping the golden calf, even] one’s mother’s father, if he was an [ordinary] Israelite [and not a Levite], or his brother from his mother [if his brother’s father was not a Levite], or the son of his daughter [whose husband was not a Levite], and they did so. It is, however, impossible to explain [that it means literally his father and his brother from his father, and likewise, literally his sons, because all these were Levites, and not one of the tribe of Levi sinned, as it is said, “and all the sons of Levi [gathered to him]” (Exod. 32:26). - [Sifrei 33:9]
האומר לאביו ולאמו לא ראיתיו: כשחטאו בעגל ואמרתי (שמות לב, כו) מי לה' אלי, נאספו אלי כל בני לוי וצויתים להרוג את אבי אמו והוא מישראל, או את אחיו מאמו, או את בן בתו, וכן עשו. ואי אפשר לפרש אביו ממש ואחיו מאביו וכן בניו ממש, שהרי לוים הם ומשבט לוי לא חטא אחד מהם שנאמר כל בני לוי:
for they observed Your word: namely,“You shall have no other gods [before Me]” (Exod. 20:3). - [Sifrei 33:9]
כי שמרו אמרתך: (שמות כ, ב) לא יהיה לך אלהים אחרים:
and kept Your covenant: namely, the covenant of circumcision. — [Sifrei 33:9] For the [ordinary] Israelites who were born in the desert did not circumcise their sons, whereas the Levites were [not only] circumcised themselves, [but they] also circumcised their sons. — [Sifrei Bemidbar 9:18]
ובריתך ינצרו: ברית מילה, שאותם שנולדו במדבר של ישראל לא מלו את בניהם והם היו מולין ומלין את בניהם:
10They shall teach Your ordinances to Jacob, and Your Torah to Israel; they shall place incense before You, and burnt offerings upon Your altar. ייוֹר֤וּ מִשְׁפָּטֶ֨יךָ֙ לְיַֽעֲקֹ֔ב וְתוֹרָֽתְךָ֖ לְיִשְׂרָאֵ֑ל יָשִׂ֤ימוּ קְטוֹרָה֙ בְּאַפֶּ֔ךָ וְכָלִ֖יל עַל־מִזְבְּחֶֽךָ:
They shall teach Your ordinances: [because] they are worthy of doing this.
יורו משפטיך: ראויין אלו לכך:
and burnt-offerings: Heb. וְכָלִיל, a burnt-offering [which is completely (כָּלִיל) consumed on the altar]. — [Yoma 26a]
וכליל: עולה:
11May the Lord bless his army and favorably accept the work of his hands; strike the loins of those who rise up against him and his enemies, so that they will not recover." יאבָּרֵ֤ךְ יְהֹוָה֙ חֵיל֔וֹ וּפֹ֥עַל יָדָ֖יו תִּרְצֶ֑ה מְחַ֨ץ מָתְנַ֧יִם קָמָ֛יו וּמְשַׂנְאָ֖יו מִן־יְקוּמֽוּן:
strike the loins of those who rise up against him: Strike those who rise up against him, in the loins. This is similar to what is said, “Constantly cause their loins to slip” (Ps. 69:24). Here, Moses was referring to those who contested the priesthood. — [Sifrei 33:11] Another explanation: Moses saw [prophetically] that the Hasmonean and his sons were destined to wage war with the Greeks. He therefore prayed for them, because they were few in number, namely, the twelve sons of the Hasmonean and Eleazar, against many myriads [of the enemy]. Hence, Moses said here:“May the Lord bless his army (חֵילוֹ) and favorably accept the work of his hands.” - [See Tanchuma Vayechi 14; Gen. Rabbah 99:2; Otzar Midrashim, Ma’aseh Hanukkah second version, p. 191; Midrash LaHanukkah , p. 193]
מחץ מתנים קמיו: מחץ קמיו מכת מתנים, כענין שנאמר (תהלים סט, כד) ומתניהם תמיד המעד, ועל המעוררין על הכהונה אמר כן. דבר אחר ראה שעתידין חשמונאי ובניו להלחם עם היונים והתפלל עליהם לפי שהיו מועטים י"ב בני חשמונאי ואלעזר כנגד כמה רבבות, לכך נאמר ברך ה' חילו ופועל ידיו תרצה:
and his enemies so that they will not recover: Strike the loins of those who rise up against him and of his enemies, so that they will have no recovery.
ומשנאיו מן יקומון: מחץ קמיו ומשנאיו מהיות להם תקומה:
12And of Benjamin he said, "The Lord's beloved one shall dwell securely beside Him; He protects him all day long, and He dwells between his shoulders." יבלְבִנְיָמִ֣ן אָמַ֔ר יְדִ֣יד יְהֹוָ֔ה יִשְׁכֹּ֥ן לָבֶ֖טַח עָלָ֑יו חֹפֵ֤ף עָלָיו֙ כָּל־הַיּ֔וֹם וּבֵ֥ין כְּתֵפָ֖יו שָׁכֵֽן:
And of Benjamin he said: Since Levi’s blessing pertains to the sacrificial service, and Benjamin’s blessing pertains to building the Holy Temple within his territory, Moses juxtaposed one to the other. He then juxtaposes Joseph immediately after him [Benjamin] because Joseph too [had a sanctuary built within his territory, namely] the Mishkan of Shiloh was erected in his territory, as is said:“He rejected the tent of Joseph” (Ps. 78:67). And because the Holy Temple is dearer [to God] than [the Mishkan of] Shiloh, he mentioned [the blessing of] Benjamin before [that of] Joseph [even though Joseph was older.].
לבנימן אמר: לפי שברכת לוי בעבודת הקרבנות ושל בנימין בבנין בית המקדש בחלקו סמכן זה לזה וסמך יוסף אחריו, שאף הוא משכן שילה היה בנוי בחלקו, שנאמר (שם עח, סז) וימאס באהל יוסף וגו'. ולפי שבית עולמים חביב משילה לכך הקדים בנימין ליוסף:
He protects him: Heb. חֹפֵף, covers him and protects him.
חפף עליו: מכסה אותו ומגין עליו:
all day long: i.e., forever. Since [the time] Jerusalem was chosen [for the building of the Holy Temple], the Divine Presence has never dwelt elsewhere. — [Mechilta 12:4]
כל היום: לעולם משנבחרה ירושלים לא שרתה שכינה במקום אחר:
and dwells between his shoulders: The Holy Temple was built on the highest point of his [Benjamin’s] land, except that it was twenty-three cubits below the Eitam Well (see Yoma 31a). Now, it was David’s intention to build it there [at the level of the Eitam Well], as is taught in Shechitath Kodashim [Zev. 54b]: [However,] they said to David:“Let us build it a little lower, for Scripture states, ‘and He dwells between his shoulders’ [which are lower than the head]-and there is no part of an ox more beautiful than its shoulders.”
ובין כתפיו שכן: בגובה ארצו היה, בית המקדש בנוי אלא שנמוך עשרים ושלש אמה מעין עיטם ושם היה דעתו של דוד לבנותו, כדאיתא בשחיטת קדשים (זבחים נד ב) אמרי נחתי ביה פורתא משום דכתיב ובין כתפיו שכן אין לך נאה בשור יותר מכתפיו:
Tehillim: Psalms Chapters 90 - 96
• Hebrew text
• English text
Chapter 90
David found this prayer in its present form-receiving a tradition attributing it to MosesThe Midrash attributes the next eleven psalms to Moses (Rashi).-and incorporated it into the Tehillim. It speaks of the brevity of human life, and inspires man to repent and avoid pride in this world.
1. A prayer by Moses, the man of God. My Lord, You have been a shelter for us in every generation.
2. Before the mountains came into being, before You created the earth and the world-for ever and ever You are Almighty God.
3. You diminish man until he is crushed, and You say, "Return, you children of man.”
4. Indeed, a thousand years are in Your eyes like yesterday that has passed, like a watch of the night.
5. The stream of their life is as but a slumber; in the morning they are like grass that sprouts anew.
6. In the morning it thrives and sprouts anew; in the evening it withers and dries.
7. For we are consumed by Your anger, and destroyed by Your wrath.
8. You have set our wrongdoings before You, our hidden sins before the light of Your countenance.
9. For all our days have vanished in Your wrath; we cause our years to pass like a fleeting sound.
10. The days of our lives number seventy years, and if in great vigor, eighty years; most of them are but travail and futility, passing quickly and flying away.
11. Who can know the intensity of Your anger? Your wrath is commensurate with one's fear of You.
12. Teach us, then, to reckon our days, that we may acquire a wise heart.
13. Relent, O Lord; how long [will Your anger last]? Have compassion upon Your servants.
14. Satiate us in the morning with Your kindness, then we shall sing and rejoice throughout our days.
15. Give us joy corresponding to the days You afflicted us, the years we have seen adversity.
16. Let Your work be revealed to Your servants, and Your splendor be upon their children.
17. May the pleasantness of the Lord our God be upon us; establish for us the work of our hands; establish the work of our hands.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Chapter 94
An awe-inspiring and wondrous prayer with which every individual can pray for the redemption. It is also an important moral teaching.
1. The Lord is a God of retribution; O God of retribution, reveal Yourself!
2. Judge of the earth, arise; render to the arrogant their recompense.
3. How long shall the wicked, O Lord, how long shall the wicked exult?
4. They continuously speak insolently; all the evildoers act arrogantly.
5. They crush Your people, O Lord, and oppress Your heritage.
6. They kill the widow and the stranger, and murder the orphans.
7. And they say, "The Lord does not see, the God of Jacob does not perceive.”
8. Understand, you senseless among the people; you fools, when will you become wise?
9. Shall He who implants the ear not hear? Shall He who forms the eye not see?
10. Shall He who chastises nations not punish? Shall He who imparts knowledge to man [not know]?
11. The Lord knows the thoughts of man, that they are naught.
12. Fortunate is the man whom You chastise, O Lord, and instruct him in Your Torah,
13. bestowing upon him tranquillity in times of adversity, until the pit is dug for the wicked.
14. For the Lord will not abandon His people, nor forsake His heritage.
15. For judgment shall again be consonant with justice, and all the upright in heart will pursue it.
16. Who would rise up for me against the wicked ones; who would stand up for me against the evildoers?
17. Had the Lord not been a help to me, my soul would have soon dwelt in the silence [of the grave].
18. When I thought that my foot was slipping, Your kindness, O Lord, supported me.
19. When my [worrisome] thoughts multiply within me, Your consolation delights my soul.
20. Can one in the seat of evil, one who makes iniquity into law, consort with You?
21. They band together against the life of the righteous, and condemn innocent blood.
22. The Lord has been my stronghold; my God, the strength of my refuge.
23. He will turn their violence against them and destroy them through their own wickedness; the Lord, our God, will destroy them.
Chapter 95
This psalm speaks of the future, when man will say to his fellow, "Come, let us sing and offer praise to God for the miracles He has performed for us!"
1. Come, let us sing to the Lord; let us raise our voices in jubilation to the Rock of our deliverance.
2. Let us approach Him with thanksgiving; let us raise our voices to Him in song.
3. For the Lord is a great God, and a great King over all supernal beings;
4. in His hands are the depths of the earth, and the heights of the mountains are His.
5. Indeed, the sea is His, for He made it; His hands formed the dry land.
6. Come, let us prostrate ourselves and bow down; let us bend the knee before the Lord, our Maker.
7. For He is our God, and we are the people that He tends, the flock under His [guiding] hand-even this very day, if you would but hearken to His voice!
8. Do not harden your heart as at Merivah, as on the day at Massah in the wilderness,
9. where your fathers tested Me; they tried Me, though they had seen My deeds.
10. For forty years I quarreled with that generation; and I said, "They are a people of erring hearts, they do not know My ways.”
11. So I vowed in My anger that they would not enter My resting place.
Chapter 96
The time will yet come when man will say to his fellow: "Come, let us sing to God!"
1. Sing to the Lord a new song; sing to the Lord, all the earth.
2. Sing to the Lord, bless His Name; proclaim His deliverance from day to day.
3. Recount His glory among the nations, His wonders among all the peoples.
4. For the Lord is great and highly praised; He is awesome above all gods.
5. For all the gods of the nations are naught, but the Lord made the heavens.
6. Majesty and splendor are before Him, might and beauty in His Sanctuary.
7. Render to the Lord, O families of nations, render to the Lord honor and might.
8. Render to the Lord honor due to His Name; bring an offering and come to His courtyards.
9. Bow down to the Lord in resplendent holiness; tremble before Him, all the earth.
10. Proclaim among the nations, "The Lord reigns"; indeed, the world is firmly established that it shall not falter; He will judge the peoples with righteousness.
11. The heavens will rejoice, the earth will exult; the sea and its fullness will roar.
12. The fields and everything therein will jubilate; then all the trees of the forest will sing.
13. Before the Lord [they shall rejoice], for He has come, for He has come to judge the earth; He will judge the world with justice, and the nations with His truth.
Tanya: Iggeret HaKodesh, end of Epistle 22
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Iggeret HaKodesh, end of Epistle 22
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ועוד זאת אדרוש ממעלתכם
Furthermore, I earnestly ask of my esteemed listeners
On the above matters between man and G‑d, the Alter Rebbe referred to himself as merely “repeating reminders.” Here, however, as he begins to speak of the relationship between man and man, he uses stronger terms.
שלא להשליך דברי אחריכם, אשר ערכתי שיח להיות כל איש ישר והולך בתומו, כאשר עשה האלקים את האדם ישר
not to cast aside my words, in which I have asked that every man be upright and walk with integrity, just as1 “G‑d made man upright”;
ולא לבקש חשבונות רבים מעלילות מצעדי גבר, ומחשבות אדם ותחבולותיו
nor to seek2 “numerous calculations” regarding3 “the pretexts of man’s steps and a person’s thoughts and devices.”
It is not man’s task to weigh the motives of his fellow.
כי זו מלאכת שמים היא, ולא מלאכת בשר ודם
For that is the work of heaven and not an occupation for flesh and blood.
ולהאמין באמונה שלימה במצות חז״ל: והוי שפל רוח בפני כל אדם, בכלל
Rather, every one should believe with absolute faith in the precept of our Sages,4 of blessed memory: “And be humble of spirit before every man,” without exception.5
כי יציבא מלתא ותקין פתגמא, שכל אחד מתוקן מחבירו
For it is a true statement and a correct proverb that every man becomes better through his fellow.
Since every individual possesses specific qualities that others lack, the realization by disparate people that in essence they comprise one whole, enables them all to be complemented and perfected by each other.
* * *
The above form of address, “Furthermore, I earnestly ask of my exalted listeners...,” is expounded by the Previous Rebbe, the saintly Rabbi Yosef Yitzchak, on the non-literal level of derush. Noting that אדרוש ממעלתכם can also be understood as speaking of “calling forth exalted qualities,” the Previous Rebbe once remarked:6 “This form of address does not mean that the Alter Rebbe was confining his appeal to an exclusive group of exalted individuals; after all, he was addressing this letter to his chassidim at large. Rather, in using this phrase he was implying an underlying plea: Call forth your exalted qualities!”
With regard to the following pair of phrases, “not to cast aside my words, in which I have asked...,” the Previous Rebbe explains that the former phrase refers to the indirect and transcendent (makkif) mode in which the Alter Rebbe influenced his chassidim, while the second phrase refers to his simultaneously direct and internalized (pnimi) mode of influence.
Finally, the Previous Rebbe points out that the Alter Rebbe’s following affirmation that “every man [literally:] is better than his fellow,” really means that one’s fellows enable one to become a better person; i.e., as translated above, “every man becomes better through his fellow.”
* * *
וכתיב: כל איש ישראל כאיש אחד חברים
Thus too it is written,7 “All the men of Israel associated together like one man.”
כמו שאיש אחד מחובר מאברים רבים, ובהפרדם נוגע בלב, כי ממנו תוצאות חיים
Just as one man is composed of many limbs and when they become separated this affects the heart, for from it there issues life,
אם כן אנחנו היות כולנו כאיש אחד ממש, תיכון העבודה בלב
therefore, by our truly being all like one man, the service [of G‑d] in the heart i.e., prayer will be firmly established.
To consider both this divisiveness and this harmony on the cosmic level, in terms of the relation of souls to the Divine Presence: The above sentence means8 that divisiveness among Jews affects, as it were, the Divine Presence, the “heart” of the Jewish people; conversely, since the task of prayer is to connect a soul with its source in the Divine Presence, cultivating one’s sense of unity with one’s fellows — which in turn connects all souls with the Shechinah — enhances the divine service of prayer.
ומכלל הן כו׳
And from the affirmative [you may infer the negative].9
(In keeping with Rabbinic usage, the bracketed clause is euphemistically omitted in the Hebrew original, and merely hinted at by “etc.”) I.e., when unity is lacking, the service of prayer is likewise imperfect.
ועל כן נאמר: לעבדו שכם אחד דוקא
That is why it is said,10 “To serve Him with one purpose” (literally, “with one part” or “with one shoulder”): only when all Jews fully unite in this way can it be said that they “serve Him.”
ועל כן, אהוביי ידידיי, נא ונא לטרוח בכל לב ונפש לתקוע אהבת רעהו בלבו
The Alter Rebbe resumes his plea to his chassidim: Therefore, my beloved and dear ones, I beg again and again that each of you exert himself with all his heart and soul to firmly implant in his heart a love for his fellow Jew,
ואיש את רעת רעהו אל תחשבו בלבבכם, כתיב
and, in the words of Scripture,11 “let none of you consider in your heart what is evil for his fellow.”
ולא תעלה על לב לעולם
Moreover, [such a consideration] should never arise in one’s heart [in the first place];
ואם תעלה
and if it does arise, for even a person who has attained the rank of a Beinoni cannot prevent a thought from presenting itself to his mind,
יהדפנה מלבן כהנדוף עשן, וכמו מחשבת עבודה זרה ממש
one should push it away from his heart12 “as smoke is driven away,” as if it were an actual idolatrous thought.13
כי גדולה לשון הרע כנגד עבודה זרה וגילוי עריות ושפיכות דמים
For to speak evil [of another] is as grave as idolatry and incest and bloodshed.14
ואם בדבור כך כו׳
And if this be so with speech, [then surely thinking evil about another is even worse15];
וכבר נודע לכל חכם לב יתרון הכשר המחשבה על הדבור
for all the wise of heart are aware of the greater impact [on the soul] of thought over speech,
הן לטוב והן למוטב
whether for the good or for the better.
This really means, “whether for good or for bad.” Here, too, however, the Alter Rebbe uses a traditional euphemism (“for the better”), which could be understood to mean, “for that which needs to become better.16
Thought is a soul-garment that is more intimately involved with the soul than speech. For this reason, (a) good thoughts leave a deeper impression on oneself than good speech, and conversely evil thoughts leave a deeper impression than evil speech; (b) thought is a constant, just as the soul itself is a constant, whereas with regard to speech,17 “There is a time to keep silence, and a time to speak.”
וה׳ הטוב, המברך את עמו בשלום, ישים עליכם שלום וחיים עד עולם
May the good L‑rd, Who blesses His people with peace, bestow peace and life upon you forever more,
כנפש אוהב נפשם מלב ונפש
as is the wish of him who loves you deeply from heart and soul.
| FOOTNOTES | |
| 1. | Kohelet 7:29. |
| 2. | Kohelet 7:29. |
| 3. | From the Mussaf prayer of Rosh HaShanah; Machzor for Rosh HaShanah (Kehot, N.Y., 1983; bi-lingual edition), p. 135. |
| 4. | Avot 4:10. |
| 5. |
In Tanya ch. 30, this same teaching of the Sages (a) is not introduced by an injunction that one “believe [in it] with absolute faith”; (b) it is followed by a consideration of the conduct of others.
Concerning these differences the Rebbe notes: “Ch. 30 speaks of man’s service with regard to himself — his battle with the evil inclination and his efforts to refrain from evil and to do good, and so on. This demands the kind of meditation outlined there, that will lead to proper thought, speech and action — a detailed consideration of the conduct of another individual, who is less righteous, [and yet whose divine service one has to learn to regard as being in fact superior to one’s own]. Belief plays no part in this; all that matters there is that one’s mind should compel him to conduct himself as he ought.“
Here, however, in Iggeret HaKodesh, our text speaks of the need to become one with every other Jew — all of us like actually one man. The Alter Rebbe therefore has to make provision for the possibility that if one individual imagines a flaw in another or in a group of people, he should not think about it, etc., as is soon stated; rather, he should believe in this teaching of the Sages. Indeed, in order for it to be truly internalized he should believe in it ‘with absolute faith,’ and certainly not contemplate the details of the conduct of this individual or the other.”
|
| 6. | Sefer HaSichot 5705, p. 51. |
| 7. | Shoftim 20:11. |
| 8. | See below at length in Epistle XXXI. |
| 9. | Sifrei, Eikev 11:19. |
| 10. | Zephaniah 3:9. |
| 11. | Zechariah 8:17. |
| 12. | Tehillim 68:3. |
| 13. | Note of the Rebbe: “This comparison is perhaps explained by the statement of our Sages that one is punished only for idolatrous thoughts (Kiddushin 40a).” |
| 14. | Arachin 15b. |
| 15. | Here, too, the bracketed words are euphemistically omitted in the Hebrew original, and merely hinted at by “etc.” |
| 16. | Note of the Rebbe: “On this meaning of למוטב, see Likkutei Torah (conclusion of Parshas Korach).” |
| 17. | Kohelet 3:7. |
• Sefer Hamitzvot:
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Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 10
Studying Foreign Theologies
"Do not turn to the idols"—Leviticus 19:4.
We are forbidden to study or even dabble in idolatrous teachings. Such activity can lead an individual without sufficient intelligence or knowledge to stray after these false teachings. Furthermore, it is forbidden to even gaze at an idol or idolatrous icon.
Full text of this Mitzvah »
Studying Foreign Theologies
Negative Commandment 10
Translated by Berel Bell
The 10th prohibition is that we are forbidden from investigating idolatry and looking into its content, i.e. researching and studying the fantasies and foolishness that its founders claim, [for example,] "This spiritual force can be brought down in this way, and then you must do this; this star you must offer incense to, stand before it in this way, and then do this," and so on. Thinking into these matters and investigating these fantasies can cause a foolish person to pursue them and worship them.
The verse which contains this prohibition is G‑d's statement,1 "Do not turn away to false gods." In the words of the Sifra, "If you turn after them, you are making them into gods." There it is written, "Rabbi Yehuda says, 'You must not turn to them [even] to look at them.'" This means that it is prohibited even to gaze at the image's external appearance or to think about how it was made, in order to not spend even a moment of time on them.
In the [Talmudic] chapter "Sho'el adam mei'chavero"2 it is written, "One who walks under an image or statue may not read [their caption] on Shabbat. One may not look at the statue itself even during the week, as the verse says,3 'Do not turn away to false gods.' What does this verse imply? Rabbi Yochanan says [the same words can be read to mean,] 'do not turn away G‑d from your minds.'"4
This same prohibition — to think about idolatry — is repeated in G‑d's statement,5 "Be careful that your heart not be lured away, and you turn astray and worship [them]." This means that if your heart is lured away to think about them, this will cause you to turn away from the straightforward path and become involved in worship. This same concept is repeated,6 "[Be very careful…] lest you raise your eyes to the sky, and see the sun, moon...[and worship them]."This does not prohibit one from lifting up one's head and looking at them with one's eye; rather, it prohibits from pondering in one's mind7 what powers are attributed to them by those who worship them. The same is found in G‑d's statement,8 "[Be careful] lest you try to find out about their gods saying, 'Now, how do these nations worship their gods?'" Even if one does not worship them, it is prohibited to inquire about the nature of their worship since it can cause one to err after them.
You should be aware that one who transgresses this prohibition is punished by lashes.9 It10 has already been explained at the end of the first chapter of Eruvin11 that one is punished by lashes for violating the Biblical prohibition of going beyond the Shabbat limit.12 The Sages prove this by quoting G‑d's statement,13 "A person may not ["al"] leave his place." The Talmud then asks how it is possible to punish with lashes when the prohibition is stated with the word, "al" instead of the word, "lo" ["do not"]. It then answers with the [rhetorical] question, if there are no lashes whenever the word, "al," is used, are there no lashes for the prohibition,14 "Do not ["al"] turn away to false gods?!" This discussion implies that one does receive lashes for this prohibition.
FOOTNOTES
1.Lev. 19:4.
2.Shabbos 149a.
3.Lev. 19:4.
4.The word, "to,' in Hebrew ("el"), can also be read as one of G‑d's names. Accordingly the phrase, "Do not turn away to," (in Hebrew, "al tifnu el") can be read, "Do not turn away G‑d" ("al tifanu E‑l"). (Kapach, 5731, note 58 from Moreh N'vuchim 3:51.)
5.Deut. 11:16.
6.Deut. 4:15,19.
7.Literally, « gazing with your heart's eye. »
8.Deut. 12:30.
9.If an action is performed (Hilchos Avodah Zarah 2:2-3). It is apparent that even taking a book to read would also be considered to be an action according to the Rambam (see Kapach, 5731, note 65).
10.The regular way for the Torah to state a prohibition is to use the Hebrew word, "lo" (which means, "do not"). In some prohibitions, such as this one, the Torah uses the Hebrew word, "al" (which also means, "do not"). The Rambam now proves that even when the word, "al" is used, the prohibition is still punishable by lashes, and therefore is counted among the 613 commandments.
11.17b.
12.See N321.
13.Exodus 16:29.
14.Lev.19:4. Kapach, 5731 (note 64) points out that our version of the Talmud presents a different prohibition, namely Lev. 19:31 (N8, N9). See Zohar HaRakiah, Yad HaLevi.
Negative Commandment 47
Straying After Incorrect Beliefs and Illicit Pleasures
"And that you stray not after your heart and eyes"—Numbers 15:39.
We are to keep our eyes and hearts in check, never succumbing to the allure of beliefs and urges antithetical to Torah values. We are obligated to maintain control over our thoughts—not to allow our hearts to lead us to heretical beliefs, nor our eyes to lead us to indulge in thoughts about illicit pleasures.
Full text of this Mitzvah »
Straying After Incorrect Beliefs and Illicit Pleasures
Negative Commandment 47
Translated by Berel Bell
The 47th prohibition is that we are forbidden from entertaining any thoughts1 which could lead one to accept ideas contrary to those of the Torah. Rather, we must control our thoughts and establish limits to what is acceptable, i.e. the commandments of the Torah and its prohibitions.2
The source of this commandment is G‑d's statement (exalted be He),3 "Do not turn after your heart and after your eyes."
In the words of the Sifri, "The phrase, 'do not turn after your heart,' refers to heresy, as in the verse,4 'I find more bitter than death [the woman5 whose heart is traps].' The phrase, 'and after your eyes,' refers to immoral behavior, as in the verse6 'And Shimshon said to his father [take her for me, for she is fitting in my eyes7].'" The word z'nus [translated above as, "immoral behavior"] includes pursuing physical pleasures and desires, and constantly thinking about them.
FOOTNOTES
1.See Kapach, 5731, note 48)
2."Any thought that might cause one to reject one of the fundamental principles of the Torah — we are prohibited from allowing it to enter our mind. We may not direct our minds towards such thoughts, and not to think about them and be drawn after thoughts which enter our minds. For the human mind is limited, and not everyone is capable of grasping the truth clearly … the universe could be destroyed because of the limitations of human intellect." (Hilchos Avodah Zarah 2:3)
3.Num.15:39.
4.Eccles. 7 :26.
5.Rashi explains that the verse refers to the temptations of heresy.
6.Judges.14:3.
7.Shimshon had asked his parents to arrange for him to marry a certain Philistine girl. His parents objected, saying he should take a wife from among the Jewish people. Shimshon answered them in this verse. The Sifri finds the usage of the phrase, "in my eyes," as support that the "after your eyes," in our verse refers to immorality.
Negative Commandment 60
Cursing G‑d
"Do not curse G‑d"—Exodus 22:27.
We are forbidden to curse G‑d. This prohibition applies whether using one of G‑d's holy names, or even if referring to Him through other monikers.
Full text of this Mitzvah »
Cursing G‑d
Negative Commandment 60
Translated by Berel Bell
The 60th prohibition is that we are forbidden from cursing G‑d's great Name (may He be exalted much, much higher than what the fools1 say). This prohibition is euphemistically called, "blessing the Name."
Scripture explicitly states that the punishment for transgressing this prohibition is death by stoning, in G‑d's statement,2 "Anyone who curses G‑d's Name shall be put to death. The entire community shall stone him." However, there is no verse which states this particular prohibition alone.3 The prohibition which includes this, as well as other acts,4 is G‑d's statement (exalted be He)5 "Do not curse Elokim."
In the words of the Mechilta, "The verse, 'Anyone who curses G‑d's Name shall be put to death,' prescribes the punishment, but not the prohibition itself. [This we learn from what] the Torah says,6 "Do not curse Elokim." The Sifra says, "[For cursing] the Unique Name7 of G‑d one is punished by death. [Cursing] other8 Names of G‑d is a regular prohibition." The Mechilta also says, "The verse, 'Do not curse Elokim,' serves as the prohibition for cursing G‑d's Name."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.
You9 must know that this type of prohibition — which consists of two or three different subjects10 — is not in the category of a "general prohibition." This is because Scripture explains the punishment for each one separately, thereby telling us absolutely that each one is a prohibition and counts as a separate Negative Commandment, as we explained in the Introduction.11 Since the rule is that whenever Scripture indicates a punishment, there must be another source indicating the actual prohibition, we must search for it. Sometimes it is derived from one of the rules of Torah derivation, and sometimes it is included in another prohibition, as we explained in the Introduction.12
A prohibition is considered to be "general" only when there is no previous indication whatsoever that this act is prohibited aside from that [general] prohibition, as we explained in the Ninth Introductory Principle. If, however, we know that this act is prohibited from G‑d's statement that, "One who does this particular action shall be punished in this particular way," it doesn't matter whether the actual prohibition is stated explicitly or [only] derived; or if it is stated separately or included.13 You must understand this well, because you will find its application in many commandments.
FOOTNOTES
1.Or, "the heretics." (Kapach, 5731, note 8*)
2.Lev.24:16.
3.As the Rambam has mentioned many times, a prohibition normally has one verse which states that the act is prohibited, and another verse which states the punishment. In this case, there is a verse indicating the punishment; but there is no verse which serves as the actual prohibition for this commandment alone.
4.Namely, the prohibition of cursing a judge (N315). The Hebrew word Elokim is used both as one of the Names of G‑d, and to refer to judges.
5.Exodus 22:27.
6.Ibid.
7.I.e. the Tetragrammaton, the four-letter Name of G‑d. In his legal code (Hilchos Avodah Zarah 2:7), the Rambam rules that the same punishment applies if a person curses the Name spelled "alef-dalet-nun-yud."
8.In Hilchos Sanhedrin (26:3), the Rambam includes other Names of G‑d — whether in Hebrew or in other languages — as well as descriptive Names such as "the Merciful One."
9.The Rambam now deals with the fact that the same verse is being used for two separate prohibitions. This would seem to put it in the category of a "general prohibition" (lav she'bi'klalot), which is not counted among the 613 commandments, as set forth in the Ninth Introductory Principle.
10.In this case, G‑d's Name and judges.
11.After the Fourteenth Introductory Principle.
12.Ibid.
13.With another prohibition, by virtue of both prohibitions deriving from one verse, as in our case.
Negative Commandment 6
Unique Modes of Idol Worship
"Do not worship them"—Exodus 20:5.
We are forbidden to worship an idol employing any practice unique to that idol. For example, in ancient times there was an idol called Markulis. Its worship called for casting a rock in its direction. Throwing a rock at Markulis would be a violation of this prohibition—while throwing a rock at any other idol would not.
(This is in addition to specific modes of idol worship that are forbidden whether or not they are part of the protocol prescribed for that deity. See Negative Mitzvah 5 for more on this topic.)
Full text of this Mitzvah »
Unique Modes of Idol Worship
Negative Commandment 6
Translated by Berel Bell
The 6th prohibition is that we are forbidden from serving an idol even in a manner other than one of the four types of service which we have mentioned.1 This is upon condition that it is served k'darkah, i.e. in the way this idol is customarily served — such as excreting to [the idol] P'or,2 or throwing a stone at Merkulis.3
The source of this commandment is G‑d's statement (exalted be He),4 "[Do not bow down to them] or serve them."
In the words of the Mechilta, "[The two phrases,]5 'Do not bow down to them or serve them,' constitute two separate prohibitions: to serve is one and to bow down is another."6
Therefore, one who threw a stone at P'or or excreted to Merkulis does not transgress [this prohibition] since it is not the customary manner of service, and G‑d Al‑mighty (exalted be He) stated,7 "[Be careful lest you try to find out about their gods saying,] 'Now, how8 do these nations worship their gods? I would also like to try [such practices].'"
One who transgresses this prohibition intentionally is punished by death by stoning or kares,9 and if unintentionally, he must bring a sacrifice.10
The details of this mitzvah have also11 been explained in the seventh chapter of Sanhedrin.12
There it is it asked why the punishment of kares is mentioned three times in reference to idolatry, and the answer is given: one is for serving k'darkah [in the customary manner], one is for serving lo k'darkah [in an uncustomary way], and one is for serving the idol Molech.13 This means to say that anyone who serves any idol in any manner is punished by kares if it is served k'darkah, i.e. in the customary manner, such as excreting to P'or, throwing a stone at Merkulis, or cutting one's hair to K'mosh.14 Similarly, anyone who serves any idol in one of the four types of service [mentioned in N5] is punished by kares, even if the idol is not customarily served in that manner, such as bringing a sacrifice to P'or or bowing down to Merkulis. This is called lo k'darkah. The third case of kares is one who passes [some of his children] over the fire to Molech, as we will explain.15
FOOTNOTES
1.In N5, i.e. bowing down, slaughtering, burning incense and pouring a wine libation
2.The Moabite idol (see Numbers 25:3).
3.A Roman idol.
4.Exodus 20:5..
5.Ibid.
6.The wording of the Mechilta proves that N5 and N6 are counted as two separate commandments.
7.Deut. 12:30.
8.This verse shows the difference between serving an idol in the customary manner or not. See Hilchos Avodah Zarah 3:2, that in order to be able to recognize the distinction, the Jewish court had to know the manner in which the idol is customarily served.
9.If the court did not execute him.
10.I.e. a sin offering.
11.As with N5.
12.64b.
13.See N7.
14.The Ammonite idol (see Kings I 11:7).
15.In N7.
Negative Commandment 5
Idol Worship
"Do not bow down to them"—Exodus 20:5.
It is forbidden to worship any deity other than the One G‑d in any of the following manners: 1) Bowing. 2) Slaughtering a sacrifice. 3) Pouring a libation. 4) Burning a sacrifice on an altar. These prohibitions apply even if these acts are not the accepted way of worshipping that particular deity.
Aside for these four actions, it is also forbidden to verbally declare belief in a deity other than G‑d.
Full text of this Mitzvah »
Idol Worship
Negative Commandment 5
Translated by Berel Bell
The 5th prohibition is that we are forbidden from bowing down to an idol. Our usage of the term, "idol," of course includes serving anything other than G‑d.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not bow down to them or serve them."2 [The phrase] "do not bow down to them," does not mean that only bowing down is prohibited, and nothing else. Rather, just one of the customary types of worship — namely, bowing down — is mentioned, and the same applies to bringing an offering or incense. One who transgresses any of these by bowing down, bringing a sacrifice, a wine libation, or incense is put to death by stoning.
In the words of the Mechilta, "The verse,3 'Whoever sacrifices to any deity [other than G‑d alone] must be condemned to death,' teaches us the punishment but not the prohibition itself. The Torah therefore says,4 'Do not bow down to their gods or serve them.' Sacrifices are already included [in the more general phrase, 'serve them.' Why is it singled out?] It is singled out to teach us that just as sacrificing is one of the ways of serving G‑d, and one is guilty whether this is the customary way of serving [the idol] or not; so too any similar type of service of G‑d, one is guilty whether it is a customary way or serving [the idol] or not."
The explanation of this is that there are four ways in which we are required to serve the exalted G‑d — i.e. bowing down, slaughtering, burning incense and pouring a wine libation. Anyone who serves an idol in one of [these four ways] is punished with death by stoning, even if that idol is not customarily served in one of these ways.5 This is called, lo k'darkah ["not in its way"], i.e. even though one did not serve the idol in a way in which it is customarily served, since one served in one of these [four] ways, he is punished by stoning if he did so intentionally, and kares if [the court6] was unaware or he wasn't punished.7 If he did so unintentionally, he must bring a sin offering. One who accepts anything as a god8 is also guilty.9
This prohibition — against performing one of these four types of service even if it is not the customary manner — has been repeated in G‑d's statement (exalted be He),10 "The Israelites shall no longer sacrifice to the s'irim." In the words of the Sifra, "The term s'irim refers to demons." Tractate Zevachim11 explains that this prohibition refers to one who slaughters [an animal] to an idol, even if the idol is not customarily served by slaughtering. Our Sages said, "What is the source of the law that one who slaughters an animal to Merkulis12 is guilty? From the verse,13 'The Israelites shall no longer sacrifice to the s'irim.' If this verse is not needed to teach us the prohibition of serving the idol in the customary fashion — [because we already know this] from the verse,14 'Now how did these nations worship their gods?' — it must teach us about serving it in a way which is not customary.15"
One who transgresses this prohibition intentionally is punished by kares or death by stoning, as we have explained; if he did so unintentionally, he must bring a sacrifice.16 In the words of Scripture,17"Whoever sacrifices to any deity [other than G‑d alone] must be condemned to death."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.18
FOOTNOTES
1.Exodus 20:5.
2.This verse actually contains two commandments: "Do not bow down to them" is this commandment, and "[do not] worship them," is N6.
3.Exodus 22:19.
4.Exodus 23:24. As Kapach (note 16*) points out, our text of the Mechilta quotes Ex. 20:5, the same verse quoted earlier in this commandment.
5.The idol "Merkulis," for example, was customarily served by throwing rocks at it. If one slaughtered a sacrifice to serve Merkulis, he transgresses this prohibition. If he threw rocks at it, however, he would transgress N6.
6.Kapach, 5731, note 19.
7.Due to the testimony being unacceptable, for example.
8.Even if he lifts up a brick and says, "You are my god." (Hilchos Avodah Zarah, 3:4)
9.Kapach, 5731, (note 21) points out that the Rambam writes the case where the person verbally accepts a god after mentioning the sin offering, because although he is punished by stoning if he acted with intention, he does not bring a sin offering if he acted unintentionally. In Hilchos Avodah Zarah (3:4), the Rambam indeed mentions only stoning. Kapach suggests that the reason for this is because a sin offering is brought only when an action was done; speech is insufficient.
10.Lev.17:7.
11.106a.
12.Which is customarily served by throwing rocks at it.
13.Lev.17:7.
14.Deut. 12:30.
15.I.e. it was not customary to bring sacrifices to the 's'irim' referred to in the verse.
16.I.e. a sin offering, as mentioned above.
17.Exodus 22:19.
18.60b.
Negative Commandment 2
Manufacturing Idols
"Do not make any carved idols for yourself"—Exodus 20:4.
It is forbidden to make, or to commission the making of, a graven image for the sake of worshipping it.
Full text of this Mitzvah »
Manufacturing Idols
Negative Commandment 2
Translated by Berel Bell
The 2nd prohibition is that we are forbidden from making statues for worship, regardless of whether they are made by the person himself or he asks someone else to make them for him.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not make for yourselves any statue or image."
One who transgresses this prohibition, i.e. who makes an idol or asks someone else to make an idol for him is punished with lashes, even if he did not serve it.
FOOTNOTES
1.Exodus 20:4. Deut. 5:8.
Negative Commandment 3
Making Idols for Others
"Do not make gods out of metal for yourselves"—Leviticus 19:4.
It is forbidden to create a graven image for another, even for a non-Jew.
Full text of this Mitzvah »
Making Idols for Others
Negative Commandment 3
Translated by Berel Bell
The 3rd prohibition is that we are forbidden from making an idol, even for others to serve, and even at the request of a non-Jew.
The source of this commandment is G‑d's statement (exalted be He),1 "And do not make gods for yourselves."
In the words of the Sifra, "[The verse,2] 'And do not make gods,' means that you may not even make them for others." [In Sifra] our Sages said, "One who makes an idol for himself transgresses two prohibitions," i.e. the prohibition of making an idol with his own hand, even for others, as explained in this Third prohibition; and also the prohibition of acquiring an idol and having it made with his permission — even if someone else made it for him — as we explained previously in the Second prohibition. Therefore he is punished with two sets of lashes.3
The details of this mitzvah, as well as the previous one, have been explained in tractate Avodah Zarah.
FOOTNOTES
1.Lev.19:4.
2.Ibid.
3.From this we see that the two prohibitions count separately.
Negative Commandment 4
Ornamental Statuettes
"Do not make with Me gods of silver or gold; you shall not make for yourselves"—Exodus 20:20.
We are not allowed to create the graven image of a human being, even if only for ornamental or decorative purposes.
Full text of this Mitzvah »
Ornamental Statuettes
Negative Commandment 4
Translated by Berel Bell
The 4th prohibition is that we are forbidden from making an image of a human being from metal, stone, wood or anything similar,1 even though it was not made in order to be worshipped.2 The reason for this is to keep us from making any images whatsoever, so that we should not entertain the false belief held by the masses — i.e. the idol worshippers — that these images have supernatural powers.
The source of this commandment is G‑d's statement (exalted be He),3 "Do not make a representation of anything that is with me. Do not make for yourselves silver or gold gods."
The Mechilta explains the prohibition conveyed in the verse, "Do not make for yourselves silver or gold gods," as follows: "A person may not say, 'I will make them for ornamentation, as others do in their lands.' The Torah therefore says, 'Do not make for yourselves.'"
One who transgresses this prohibition is punished by lashes.
The details of this mitzvah — which images are permissible to create and which are forbidden,4 and in which manner5 — are explained in the third chapter of Avodah Zarah.
It is explained in Sanhedrin6 that this prohibition, "Do not make a representation of anything is with me. [Do not make for yourselves] silver gods [or gold gods]," includes other matters as well,7 but the literal meaning of the verse is as we have explained, from the Mechilta.
FOOTNOTES
1.I.e. any three-dimensional material. If it is merely painting on a surface, however, it is permitted (Hilchos Avodah Zarah, 3:10).
2.Rather, even to make it for beauty or ornamentation is prohibited.
3.Exodus 20:20..
4.The Rambam rules (Hilchos Avodah Zarah, 3:10-11) that images of human beings, angels, the sun, moon, etc. are prohibited, but trees, birds, etc. are permitted.
5.I.e. three-dimensional or two-dimensional.
6.7b.
7.The Talmud explains why the verse singles out gods of silver and gold — aren't wooden gods also prohibited?! It answers that the expression," gods of silver," can also be explained, "judges of silver," i.e. judges who got their position through bribery.
Negative Commandment 15
Inciting a Group to Idol Worship
"Neither let [idolatry] be heard from your mouth"—Exodus 23:13.
It is forbidden to incite a populace to idolatry.
Full text of this Mitzvah »
Inciting a Group to Idol Worship
Negative Commandment 15
Translated by Berel Bell
The 15th prohibition is that we are forbidden from leading people to idolatry by speaking to them and encouraging them to serve an idol — even if the person himself did not serve the idol or do anything other than leading [others] to it. If he misleads the many people1 he is called a madi'ach.
The source of this prohibition is G‑d's statement (exalted be He),2 "Wicked men among you have lead the city's inhabitants astray saying ['Let us go and serve false gods.']" If he leads an individual person astray, then he is termed a meisis,3 the source being G‑d's statement (exalted be He),4 "If your maternal brother tries to lead you astray […secretly, saying, 'Let us go and serve false gods…']."
But in this prohibition we are speaking exclusively about a madi'ach, and the source of this commandment is G‑d's statement (exalted be He),5 "[You may not mention the name of a false gods;]You must not let it be heard through your mouth."
Our Sages said in tractate Sanhedrin,6 "The verse, 'You must not let it be heard through your mouth,' is the prohibition of meisis.7 [The Talmud then challenges,] But the prohibition of meisis is already written explicitly: '[If your maternal brother tries to lead you astray…secretly, saying, 'Let us go and serve false gods…You shall put him to death…] and they will no longer do [this wicked act in your midst]'! Rather, the verse ['You must not let it be heard through your mouth'] is the prohibition of madi'ach." The Mechilta of Rabbi Yishmael similarly says, "The verse, 'You must not let it be heard through your mouth,' is the prohibition of madi'ach."
One who transgresses this prohibition is punished to death by stoning. In the words of tractate Sanhedrin,8 "Those who lead a city to idolatry9 are punished by stoning.
The details of this mitzvah have been explained in the tenth chapter of Sanhedrin.10
FOOTNOTES
1.I.e. the majority of the city (Hilchos Avodah Zarah 5:2)
2.Deut. 13:14.
3.See N16.
4.Deut. 13:7.
5.Exodus 23:13.
6.63b.
7.Our text of the Talmud reads, "meisis and madi'ach."
8.Chapter 7, Mishnah 4.
9.The city is called an "ir ha'nidachas."
10.111a.
Positive Commandment 186
City of Idol Worshipers
"And burn the city with fire"—Deuteronomy 13:17.
If the citizenry of a city has been influenced to worship idols, we are commanded to destroy the city, kill its inhabitants, and burn all its property.
Full text of this Mitzvah »
City of Idol Worshipers
Positive Commandment 186
Translated by Berel Bell
The 186th mitzvah is that we are commanded to execute every last inhabitant of a city which has been led to worship idols,1 and to burn the city and everything in it. This is the law of an "ir ha'nidachas."
The source of this commandment is G‑d's statement (exalted be He),2 "And you shall burn the city along with all its goods with fire."
The details of this mitzvah have been explained in tractate Sanhedrin.3
FOOTNOTES
1.This applies when all of the inhabitants have served idolatry. If only the majority (not everyone) in the city worshipped idols, the city is still ruled to be an "ir ha'nidachas," but only those who transgressed and their families are executed (Hilchos Avodah Zarah 4:6).
2.Deut. 13:17.
3.111b.
Negative Commandment 23
Rebuilding the "Apostate City"
"It shall remain a ruin forever; it shall never be rebuilt"—Deuteronomy 13:17.
A city that has been destroyed because its citizens were persuaded to worship idols (see Positive Commandment 186) may never be rebuilt.
Full text of this Mitzvah »
Rebuilding the "Apostate City"
Negative Commandment 23
Translated by Berel Bell
The 23rd prohibition is that we are forbidden from rebuilding an ir ha'nidachas.1
The source of this commandment is G‑d's statement (exalted be He),2 "[The city] shall then remain an eternal ruin; do not ever have it rebuilt."
Anyone who builds any part of it, i.e. [helps] make it into the same city it was before,3 is punished by lashes.
The details of this mitzvah have been explained in the tenth chapter of Sanhedrin.
FOOTNOTES
1.See P186 above.
2.Deut. 13:17.
3.In Sanhedrin 111a, there is a disagreement regarding rebuilding this city. Rabbi Yossi Ha'Glili holds that you may not even build gardens and orchards there. Rabbi Akiva holds that it is only prohibited to bring the city back to its previous state. The Rambam (Hilchos Avodah Zarah 4:8) rules like Rabbi Akiva. There is some controversy, however, as to what the Rambam (and Rabbi Akiva) would say regarding one who builds a few houses (not just gardens and orchards), but does not bring the city back to its original state.
Kapach, 5731, (note 17) insists that one receives lashes only by completely rebuilding the city, and points out that the previous printing of his translation was faulty (see Translator's Introduction). According to this, the phrase, "Anyone who builds any part of it" (v'chol ha'boneh mimenah davar), must refer to anyone who participates in rebuilding it to its former state. If the city is only partially rebuilt, however, lashes are not given.
Negative Commandment 24
Benefiting from the "Apostate City"
"Let nothing that has been condemned to destruction remain in your hand"—Deuteronomy 13:18.
contained within the "Apostate City" (see Positive Commandment 186) must be burned. It is forbidden to use, or derive any benefit from, any object from such a city.
text of this Mitzvah »
Benefiting from the "Apostate City"
Negative Commandment 24
Translated by Berel Bell
The 24th prohibition is that we are forbidden from gaining benefit or having in our possession anything from an ir ha'nidachas.1
The source of this commandment is G‑d's statement (exalted be He),2 "Do not allow anything that has been declared taboo to remain in your hands."
Whoever takes3 even the tiniest amount is punished by lashes.
The details of this mitzvah have been explained in the tenth chapter of Sanhedrin.4
FOOTNOTES
1.See P186 above.
2.Ibid.
3.And gains benefit from (Hilchos Avodah Zarah 4:7).
4.111a.
Rambam:
• 1 Chapter A Day: Yesodei haTorah Yesodei haTorah - Chapter One
English Text | Hebrew Text
Audio: Listen | Download | Video ClassYesodei haTorah - Chapter One
"Extend Your kindness to those who know You and Your righteousness to the upright of heart” (Psalms 36:11) 1
The first book
Sefer Mada - The Book of Knowledge
It contains five halachot. They are, in order:
FOOTNOTES
1.The Rambam begins every one of the fourteen books of the Mishneh Torah within a relevant verse from the Prophets or the Holy Scriptures.
Introduction to Hilchos Yesodei HaTorah
They contain ten mitzvot: six positive commandments and four negative commandments. They are:1
1. To know2 that there is a God
2. Not to consider the thought that there is another divinity aside from God
3. To unify Him
4. To love Him
5. To fear Him
6. To sanctify His name
7. Not to profane God's name
8. Not to destroy those things associated with His name
9. To listen to a prophet who speaks in [God's] name
10. Not to test God.
The explanation of these mitzvot is found in the following chapters.
רמב"ם הלכות יסודי התורה – הקדמה
;הלכות יסודי התורה. יש בכללן עשר מצות, שש מצות עשה, וארבע מצות לא תעשה. וזהו פרטן:
(א) לידע שיש שם אלוה.
(ב) שלא יעלה במחשבה שיש שם אלוה אחר זולתי ה'.
(ג) ליחדו.
(ד) לאהבו.
(ה) ליראה ממנו.
(ו) לקדש שמו.
(ז) שלא לחלל שמו.
(ח) שלא לאבד דברים שנקרא שמו עליהם.
(ט) לשמוע מן הנביא המדבר בשמו.
(י) שלא לנסותו.
וביאור כל המצות האלו בפרקים אלו
1
The foundation of all foundations and the pillar of wisdom is to know that there is a Primary Being who brought into being all existence. All the beings of the heavens, the earth, and what is between them came into existence only from the truth of His being.
א
.יסוד היסודות ועמוד החכמות לידע שיש שם מצוי ראשון והוא ממציא כל נמצא וכל הנמצאים משמים וארץ ומה שביניהם לא נמצאו אלא מאמתת המצאו:
2
If one would imagine that He does not exist, no other being could possibly exist.
ב
.ואם יעלה על הדעת שהוא אינו מצוי אין דבר אחר יכול להמצאות:
3
If one would imagine that none of the entities aside from Him exist, He alone would continue to exist, and the nullification of their [existence] would not nullify His existence, because all the [other] entities require Him and He, blessed be He, does not require them nor any one of them. Therefore, the truth of His [being] does not resemble the truth of any of their [beings].
ג
ואם יעלה על הדעת שאין כל הנמצאים מלבדו מצויים הוא לבדו יהיה מצוי ולא יבטל הוא לבטולם שכל הנמצאים צריכין לו והוא ברוך הוא אינו צריך להם ולא לאחד מהם לפיכך אין אמתתו כאמתת אחד מהם:
4
This is implied by the prophet's statement [Jeremiah 10:10]: "And God, your Lord, is true" - i.e., He alone is true and no other entity possesses truth that compares to His truth. This is what [is meant by] the Torah's statement [Deuteronomy 4:35]: "There is nothing else aside from Him" - i.e., aside from Him, there is no true existence like His.
ד
.הוא שהנביא אומר וה' אלהים אמת הוא לבדו האמת ואין לאחר אמת כאמתתו והוא שהתורה אומרת אין עוד מלבדו כלומר אין שם מצוי אמת מלבדו כמותו:
5
This entity is the God of the world and the Lord of the entire earth. He controls the sphere with infinite and unbounded power. This power [continues] without interruption, because the sphere is constantly revolving, and it is impossible for it to revolve without someone causing it to revolve. [That one is] He, blessed be He, who causes it to revolve without a hand or any [other] corporeal dimension.
ה
המצוי הזה הוא אלהי העולם אדון כל הארץ והוא המנהיג הגלגל בכח שאין לו קץ ותכלית בכח שאין לו הפסק שהגלגל סובב תמיד ואי אפשר שיסוב בלא מסבב והוא ברוך הוא המסבב אותו בלא יד ובלא גוף:
6
The knowledge of this concept is a positive commandment, as [implied by Exodus 20:2]: "I am God, your Lord...."
Anyone who presumes that there is another god transgresses a negative commandment, as [Exodus 20:3] states: "You shall have no other gods before Me" and denies a fundamental principle [of faith], because this is the great principle [of faith] upon which all depends.
ו
וידיעת דבר זה מצות עשה שנאמר אנכי ה' אלהיך וכל המעלה על דעתו שיש שם אלוה אחר חוץ מזה עובר בלא תעשה שנאמר לא יהיה לך אלהים אחרים על פני וכופר בעיקר שזהו העיקר הגדול שהכל תלוי בו:
7
This God is one. He is not two or more, but one, unified in a manner which [surpasses] any unity that is found in the world; i.e., He is not one in the manner of a general category which includes many individual entities, nor one in the way that the body is divided into different portions and dimensions. Rather, He is unified, and there exists no unity similar to His in this world.
If there were many gods, they would have body and form, because like entities are separated from each other only through the circumstances associated with body and form.
Were the Creator to have body and form, He would have limitation and definition, because it is impossible for a body not to be limited. And any entity which itself is limited and defined [possesses] only limited and defined power. Since our God, blessed be His name, possesses unlimited power, as evidenced by the continuous revolution of the sphere, we see that His power is not the power of a body. Since He is not a body, the circumstances associated with bodies that produce division and separation are not relevant to Him. Therefore, it is impossible for Him to be anything other than one.
The knowledge of this concept fulfills a positive commandment, as [implied by Deuteronomy 6:4]: "[Hear, Israel,] God is our Lord, God is one."
ז
אלוה זה אחד הוא ואינו שנים ולא יתר על שנים אלא אחד שאין כיחודו אחד מן האחדים הנמצאים בעולם לא אחד כמין שהוא כולל אחדים הרבה ולא אחד כגוף שהוא נחלק למחלקות ולקצוות אלא יחוד שאין יחוד אחר כמותו בעולם אילו היו אלוהות הרבה היו גופין וגויות מפני שאין הנמנים השוין במציאותן נפרדין זה מזה אלא במאורעין שיארעו בגופות והגויות ואילו היה היוצר גוף וגוייה היה לו קץ ותכלית שאי אפשר להיות גוף שאין לו קץ וכל שיש לגופו קץ ותכלית יש לכחו קץ וסוף ואלהינו ברוך שמו הואיל וכחו אין לו קץ ואינו פוסק שהרי הגלגל סובב תמיד אין כחו כח גוף והואיל ואינו גוף לא יארעו לו מאורעות הגופות כדי שיהא נחלק ונפרד מאחר לפיכך אי אפשר שיהיה אלא אחד וידיעת דבר זה מצות עשה שנאמר ה' אלהינו ה' אחד:
8
Behold, it is explicitly stated in the Torah and [the works of] the prophets that the Holy One, blessed be He, is not [confined to] a body or physical form, as [Deuteronomy 4:39] states: "Because God, your Lord, is the Lord in the heavens above and the earth below," and a body cannot exist in two places [simultaneously].
Also, [Deuteronomy 4:15] states: "For you did not see any image," and [Isaiah 40:25] states: "To whom can you liken Me, with whom I will be equal." Were He [confined to] a body, He would resemble other bodies.
ח
הרי מפורש בתורה ובנביאים שאין הקב"ה גוף וגוייה שנאמר כי ה' אלהיכם הוא אלהים בשמים ממעל ועל הארץ מתחת והגוף לא יהיה בשני מקומות ונאמר כי לא ראיתם כל תמונה ונאמר ואל מי תדמיוני ואשוה ואילו היה גוף היה דומה לשאר גופים:
9
If so, what is the meaning of the expressions employed by the Torah: "Below His feet" [Exodus 24:10], "Written by the finger of God" [ibid. 31:18], "God's hand" [ibid. 9:3], "God's eyes" [Genesis 38:7], "God's ears" [Numbers 11:1], and the like?
All these [expressions were used] to relate to human thought processes which know only corporeal imagery, for the Torah speaks in the language of man. They are only descriptive terms, as [apparent from Deuteronomy 32:41]: "I will whet My lightning sword." Does He have a sword? Does He need a sword to kill? Rather, this is metaphoric imagery. [Similarly,] all [such expressions] are metaphoric imagery.
A proof of this concept: One prophet says that he saw the Holy One, blessed be He, "clothed in snow white" [Daniel 7:9], and another envisioned Him [coming] "with crimson garments from Batzra" [Isaiah 63:1]. Moses, our teacher, himself envisioned Him at the [Red] Sea as a mighty man, waging war, and, at Mount Sinai, [saw Him] as the leader of a congregation, wrapped [in a tallit].
This shows that He has no image or form. All these are merely expressions of prophetic vision and imagery and the truth of this concept cannot be grasped or comprehended by human thought. This is what the verse [Job 11:7] states: "Can you find the comprehension of God? Can you find the ultimate bounds of the Almighty?"
ט
אם כן מהו זה שכתוב בתורה ותחת רגליו כתובים באצבע אלהים יד ה' עיני ה' אזני ה' וכיוצא בדברים האלו הכל לפי דעתן של בני אדם הוא שאינן מכירין אלא הגופות ודברה תורה כלשון בני אדם והכל כנויים הן שנאמר אם שנותי ברק חרבי וכי חרב יש לו ובחרב הוא הורג אלא משל והכל משל ראיה לדבר שנביא אחד אומר שראה הקדוש ברוך הוא לבושיה כתלג חיור ואחד ראהו חמוץ בגדים מבצרה משה רבינו עצמו ראהו על הים כגבור עושה מלחמה ובסיני כשליח צבור עטוף לומר שאין לו דמות וצורה אלא הכל במראה הנבואה ובמחזה ואמתת הדבר אין דעתו של אדם מבין ולא יכולה להשיגו ולחקרו וזה שאמר הכתוב החקר אלוה תמצא אם עד תכלית שדי תמצא:
10
[If so,] what did Moses, our teacher, want to comprehend when he requested: "Please show me Your glory" [Exodus 33:18]?
He asked to know the truth of the existence of the Holy One, blessed be He, to the extent that it could be internalized within his mind, as one knows a particular person whose face he saw and whose image has been engraved within one's heart. Thus, this person's [identity] is distinguished within one's mind from [that of] other men. Similarly, Moses, our teacher, asked that the existence of the Holy One, blessed be He, be distinguished in his mind from the existence of other entities, to the extent that he would know the truth of His existence as it is [in its own right].
He, blessed be He, replied to him that it is not within the potential of a living man, [a creature of] body and soul, to comprehend this matter in its entirety. [Nevertheless,] He, blessed be He, revealed to [Moses] matters which no other man had known before him - nor would ever know afterward - until he was able to comprehend [enough] from the truth of His existence, for the Holy One, blessed be He, to be distinguished in his mind from other entities, as a person is distinguished from other men when one sees his back and knows the structure of his body and [the manner in which] he is clothed.
This is alluded to by the verse [Exodus 33:23]: "You shall see My back, but you shall not see My face."
י
מהו זה שביקש משה רבינו להשיג כשאמר הראני נא את כבודך ביקש לידע אמיתת המצאו של הקדוש ב"ה עד שיהיה ידוע בלבו כמו ידיעת אחד מן האנשים שראה פניו ונחקקה צורתו בלבו שנמצא אותו האיש נפרד בדעתו משאר האנשים כך ביקש משה רבינו להיות מציאות הקב"ה נפרדת בלבו משאר הנמצאים עד שידע אמתת המצאו כאשר היא והשיבו ברוך הוא שאין כח בדעת האדם החי שהוא מחובר מגוף ונפש להשיג אמיתת דבר זה על בוריו והודיעו ברוך הוא מה שלא ידע אדם לפניו ולא ידע לאחריו עד שהשיג מאמיתת המצאו דבר שנפרד הקדוש ברוך הוא בדעתו משאר הנמצאים כמו שיפרד אחד מן האנשים שראה אחוריו והשיג כל גופו ומלבושו בדעתו משאר גופי האנשים ועל דבר זה רמז הכתוב ואמר וראית את אחורי ופני לא יראו:
11
Since it has been clarified that He does not have a body or corporeal form, it is also clear that none of the functions of the body are appropriate to Him: neither connection nor separation, neither place nor measure, neither ascent nor descent, neither right nor left, neither front nor back, neither standing nor sitting.
He is not found within time, so that He would possess a beginning, an end, or age. He does not change, for there is nothing that can cause Him to change.
[The concept of] death is not applicable to Him, nor is [that of] life within the context of physical life. [The concept of] foolishness is not applicable to Him, nor is [that of] wisdom in terms of human wisdom.
Neither sleep nor waking, neither anger nor laughter, neither joy nor sadness, neither silence nor speech in the human understanding of speech [are appropriate terms with which to describe Him]. Our Sages declared: "Above, there is no sitting or standing, separation or connection."
יא
וכיון שנתברר שאינו גוף וגוייה יתברר שלא יארע לו אחד ממאורעות הגופות לא חיבור ולא פירוד לא מקום ולא מדה לא עליה ולא ירידה ולא ימין ולא שמאל ולא פנים ולא אחור ולא ישיבה ולא עמידה ואינו מצוי בזמן עד שיהיה לו ראשית ואחרית ומנין שנים ואינו משתנה שאין לו דבר שיגרום לו שינוי ואין לו לא מות ולא חיים כחיי הגוף החי ולא סכלות ולא חכמה כחכמת האיש החכם לא שינה ולא הקיצה ולא כעס ולא שחוק ולא שמחה ולא עצבות ולא שתיקה ולא דבור כדבור בני אדם וכך אמרו חכמים אין למעלה לא ישיבה ולא עמידה ולא עורף ולא עיפוי:
12
Since this is so, all such [descriptions] and the like which are related in the Torah and the words of the Prophets - all these are metaphors and imagery. [For example,] "He who sits in the heavens shall laugh" [Psalms 2:4], "They angered Me with their emptiness" [Deuteronomy 32:21], and "As God rejoiced" [ibid. 28:63]. With regard to all such statements, our Sages said: "The Torah speaks in the language of man."
This is [borne out by the rhetorical question (Jeremiah 7:19):] "Are they enraging Me?" Behold, [Malachi 3:6] states: "I, God, have not changed." Now were He to at times be enraged and at times be happy, He would change. Rather, all these matters are found only with regard to the dark and low bodies, those who dwell in houses of clay, whose foundation is dust. In contrast, He, blessed be He, is elevated and exalted above all this.
יב
והואיל והדבר כן הוא כל הדברים הללו וכיוצא בהן שנאמרו בתורה ובדברי נביאים הכל משל ומליצה הן כמו שנאמר יושב בשמים ישחק כעסוני בהבליהם כאשר שש ה' וכיוצא בהן על הכל אמרו חכמים דברה תורה כלשון בני אדם וכן הוא אומר האותי הם מכעיסים הרי הוא אומר אני ה' לא שניתי ואילו היה פעמים כועס ופעמים שמח היה משתנה וכל הדברים האלו אינן מצויין אלא לגופים האפלים השפלים שוכני בתי חומר אשר בעפר יסודם אבל הוא ברוך הוא יתברך ויתרומם על כל זה:
FOOTNOTES
1.As he states in his introduction, the Rambam intended the Mishneh Torah to explain all the various mitzvot which we are obligated to perform. Nevertheless, rather than discuss each mitzvah individually, he has grouped several mitzvot together and explains them in the same halachah. In order to clarify which mitzvot are discussed in each of the halachot, he lists them at the very beginning.
2.1. Note that the Rambam uses the word "to know", and not "to believe". The popular translation of Sefer HaMitzvot (the Rambam himself composed the text in Arabic, the Mishneh Torah being the only text he wrote in Hebrew) begins: “The first mitzvah is the commandment... to believe in God.”
Many other Sages have objected to the latter definition of the commandment. For example, in his text Rosh Amanah, Rav Yitzchak Abarbanel mentions two frequently asked questions:
a) How can the first commandment be to believe in God? He is the one who issued the commandments. Without belief in Him, there can be no concept of serving Him by carrying out His will.
b) How can one command belief? Belief is a state of mind and not an action that is dependent on a person's will.
By stating that the command is "to know" - i.e., to develop one's knowledge and awareness of God - both of these questions are answered: Though one believes in God, he must work to internalize that belief and make it part of his conscious processes. Furthermore, the intellectual activity necessary for this process of internalization is an act which can be required of a person. See Derech Mitzvosecha, mitzvas HaAmanat Elokut.
[Note also the Hasagot of the Ramban to Sefer HaMitzvot and the response of the Megillat Esther. Also, it is worthy to mention that Rav Kapach and other modern translators of Sefer HaMitzvot also translate the command there as "to know."'
Rambam:
• 3 Chapters A Day: Avodat Kochavim Avodat Kochavim - Chapter One, Avodat Kochavim Avodat Kochavim - Chapter Two, Avodat Kochavim Avodat Kochavim - Chapter Three
English Text | Hebrew Text
Audio: Listen | Download | Video ClassAvodat Kochavim - Chapter One
Introduction to Hilchos Avodat Kochavim
They contain 51 mitzvot: two positive commandments and 49 negative commandments. They are:
1. Not to show interest in the worship of false gods
2. Not to stray after the thoughts of one's heart or the sights one's eyes behold
3. Not to curse [God]
4. Not to worship [false gods] with the types of service with which they are customarily served
5. Not to bow down to [false gods]
6. Not to make an idol for oneself
7. Not to make an idol even for others
8. Not to make images even for decoration
9. Not to persuade others to [worship false gods]
10. To burn an apostate city
11. Never to rebuild it
12. Not to derive benefit from any of its property
13. Not to persuade a single individual to worship [false gods]
14. Not to love a mesit
15. Not to reduce one's hatred for him
16. Not to save his life
17. Not to advance any arguments on his behalf
18. Not to withhold information that will lead to his conviction
19. Not to prophesy in the name of [false gods]
20. Not to listen to anyone who prophesies in the name of [false gods]
21. Not to give false prophecy even in the name of God
22. Not to fear executing a false prophet
23. Not to swear in the name of a false god
24. Not to perform the deeds associated with an ov
25. Not to perform the deeds associated with a yid'oni
26. Not to offer to Molech
27. Not to erect a pillar [for purposes of worship]
28. Not to prostrate oneself on hewn stones
29. Not to plant an asherah
30. To destroy false gods and all their objects of worship
31. Not to benefit from false gods and all their objects of worship
32. Not to benefit from ornaments that have adorned false gods
33. Not to establish a covenant with nations who worship false gods
34. Not to show them favor
35. Not to allow them to settle in our land
36. Not to follow their customs or manner of dress
37. Not to act as a soothsayer
38. Not to practice black magic
39. Not to practice divination
40. Not to cast spells
41. Not to seek information from the dead
42. Not to consult an ov
43. Not to consult a yid'oni
44. Not to practice sorcery;
45. Not to shave the temples of our heads
46. Not to shave off the corners of our beards
47. For a man not to wear a woman's apparel
48. For a woman not to wear armament or a man's apparel
49. Not to tattoo [one's body]
50. Not to make cuts in one's flesh
51. Not to tear out hair [in mourning] for the dead
The explanation of these mitzvot is found in the following chapters.
רמב"ם הלכות עבודת כוכבים - הקדמה
הלכות עבודת כוכבים וחקותיהם. יש בכללן נ"א מצות, שתי מצות עשה, ומ"ט מצות לא תעשה. וזהו פרטן:
(א) שלא לפנות אחר עבודת כוכבים.
(ב) שלא לתור אחר הרהור הלב וראית העינים.
(ג) שלא לגדף.
(ד) שלא יעבוד אותה כדרך עבודתה.
(ה) שלא ישתחוה לה.
(ו) שלא לעשות פסל לעצמו.
(ז) שלא לעשות פסל אפילו לאחרים.
(ה) שלא לעשות צורות אפילו לנוי.
(ט) שלא להדיח אחרים אחריה.
(י) לשרוף עיר הנדחת.
(יא) שלא לבנותה.
(יב) שלא ליהנות מכל ממונה.
(יג) שלא להסית יחיד לעבודת כוכבים לעובדה.
(יד) שלא לאהוב המסית.
(טו) שלא לעזוב שנאתו.
(טז) שלא להצילו.
(יז) שלא ללמד עליו זכות.
(יח) שלא ימנע מללמד עליו חובה.
(יט) שלא להתנבא בשמה.
(כ) שלא לשמוע מן המתנבא בשמה.
(כא) שלא להתנבא בשקר ואפילו בשם השם.
(כב) שלא לגור מהריגת נביא שקר.
(כג) שלא לישבע בשם עבודת כוכבים.
(כד) שלא לעשות אוב.
(כה) שלא לעשות ידעוני.
(כו) שלא להעביר למולך.
(כז) שלא להקים מצבה.
(כח) שלא להשתחוות על אבן משכית.
(כט) שלא ליטע אשרה.
(ל) לאבד עבודת כוכבים וכל הנעשה בשבילה.
(לא) שלא ליהנות בעבודת כוכבים ובכל משמשיה.
(לב) שלא ליהנות בציפוי נעבד.
(לג) שלא לכרות ברית לעובדי כוכבים.
(לד) שלא לחון עליהן.
(לה) שלא ישבו בארצנו.
(לו) שלא להדמות במנהגותם ובמלבושם.
(לז) שלא לנחש.
(לח) שלא לקסום.
(לט) שלא לעונן.
(מ) שלא לחבור חבר.
(מא) שלא לדרוש אל המתים.
(מב) שלא לשאול באוב.
(מג) שלא לשאול בידעוני.
(מד) שלא לכשף.
(מה) שלא להקיף פאת ראש.
(מו) שלא להשחית פאת זקן.
(מז) שלא יעדה איש עדי אשה.
(מח) שלא תעדה אשה כלי זיין ועדי איש.
(מט) שלא לכתוב קעקע.
(נ) שלא להתגודד.
(נא) שלא לעשות קרחה על מת.
וביאור כל המצות האלו בפרקים אלו.
1
During the times of Enosh, mankind made a great mistake, and the wise men of that generation gave thoughtless counsel. Enosh himself was one of those who erred.
Their mistake was as follows: They said God created stars and spheres with which to control the world. He placed them on high and treated them with honor, making them servants who minister before Him. Accordingly, it is fitting to praise and glorify them and to treat them with honor. [They perceived] this to be the will of God, blessed be He, that they magnify and honor those whom He magnified and honored, just as a king desires that the servants who stand before him be honored. Indeed, doing so is an expression of honor to the king.
After conceiving of this notion, they began to construct temples to the stars and offer sacrifices to them. They would praise and glorify them with words, and prostrate themselves before them, because by doing so, they would - according to their false conception - be fulfilling the will of God.
This was the essence of the worship of false gods, and this was the rationale of those who worshiped them. They would not say that there is no other god except for this star.
This message was conveyed by Jeremiah, who declared (10:7-8): "Who will not fear You, King of the nations, for to You it is fitting. Among all the wise men of the nations and in all their kingdoms, there is none like You. They have one foolish and senseless [notion. They conceive of their] empty teachings as wood;" i.e., all know that You alone are God. Their foolish error consists of conceiving of this emptiness as Your will.
א
בימי אנוש טעו בני האדם טעות גדול ונבערה עצת חכמי אותו הדור ואנוש עצמו מן הטועים היה וזו היתה טעותם אמרו הואיל והאלהים ברא כוכבים אלו וגלגלים להנהיג את העולם ונתנם במרום וחלק להם כבוד והם שמשים המשמשים לפניו ראויין הם לשבחם ולפארם ולחלוק להם כבוד וזהו רצון האל ברוך הוא לגדל ולכבד מי שגדלו וכבדו כמו שהמלך רוצה לכבד העומדים לפניו וזהו כבודו של מלך כיון שעלה דבר זה על לבם התחילו לבנות לכוכבים היכלות ולהקריב להן קרבנות ולשבחם ולפארם בדברים ולהשתחוות למולם כדי להשיג רצון הבורא בדעתם הרעה וזה היה עיקר עבודת כוכבים וכך היו אומרים עובדיה היודעים עיקרה לא שהן אומרים שאין שם אלוה אלא כוכב זה הוא שירמיהו אומר מי לא ייראך מלך הגוים כי לך יאתה כי בכל חכמי הגוים ובכל מלכותם מאין כמוך ובאחת יבערו ויכסלו מוסר הבלים עץ הוא כלומר הכל יודעים שאתה הוא לבדך אבל טעותם וכסילותם שמדמים שזה ההבל רצונך הוא:
Commentary on Halachah 1
2
After many years passed, there arose people - false prophets - who told [their nations] that God had commanded them to say: Serve this star - or all the stars - sacrifice to it, offer libations to it, build a temple for it and make an image of it so that all people - including the women, the children, and the common people - could bow to it.
He would inform them of a form that he had conceived, and tell them that this is the image of the particular star, claiming that this was revealed to him in a prophetic vision. In this manner, the people began to make images in temples, under trees, and on the tops of mountains and hills.
People would gather together and bow down to them and the [false prophets] would say: This image is the source of benefit or harm. It is appropriate to serve it and fear it. Their priests would tell them: This service will enable you to multiply and be successful. Do this and this, or do not do this or this.
Subsequently, other deceivers arose and declared that a specific star, sphere, or angel had spoken to them and commanded them: Serve me in this manner. He would then relate a mode of service [telling them:] Do this, do not do this.
Thus, these practices spread throughout the world. People would serve images with strange practices - one more distorted than the other - offer sacrifices to them, and bow down to them. As the years passed, [God's] glorious and awesome name was forgotten by the entire population. [It was no longer part of] their speech or thought, and they no longer knew Him. Thus, all the common people, the women, and the children would know only the image of wood or stone and the temples of stone to which they were trained from their childhood to bow down and serve, and in whose name they swore.
The wise men among them would think that there is no God other than the stars and spheres for whose sake, and in resemblance of which, they had made these images. The Eternal Rock was not recognized or known by anyone in the world, with the exception of a [few] individuals: for example, Chanoch, Metushelach, Noach, Shem, and Ever. The world continued in this fashion until the pillar of the world - the Patriarch Abraham - was born.
ב
ואחר שארכו הימים עמדו בבני האדם נביאי שקר ואמרו שהאל צוה ואמר להם עבדו כוכב פלוני או כל הכוכבים והקריבו לו ונסכו לו כך וכך ובנו לו היכל ועשו צורתו כדי להשתחוות לו כל העם הנשים והקטנים ושאר עמי הארץ ומודיע להם צורה שבדה מלבו ואומר זו היא צורת הכוכב פלוני שהודיעוהו בנבואתו והתחילו על דרך זו לעשות צורות בהיכלות ותחת האילנות ובראשי ההרים ועל הגבעות ומתקבצין ומשתחוים להם ואומרים לכל העם שזו הצורה מטיבה ומריעה וראוי לעובדה וליראה ממנה וכהניהם אומרים להם שבעבודה זו תרבו ותצליחו ועשו כך כך ואל תעשו כך וכך והתחילו כוזבים אחרים לעמוד ולומר שהכוכב עצמו או הגלגל או המלאך דבר עמהם ואמר להם עבדוני בכך וכך והודיע להם דרך עבודתו ועשו כך ואל תעשו כך ופשט דבר זה בכל העולם לעבוד את הצורות בעבודות משונות זו מזו ולהקריב להם ולהשתחוות וכיון שארכו הימים נשתכח השם הנכבד והנורא מפי כל היקום ומדעתם ולא הכירוהו ונמצאו כל עם הארץ הנשים והקטנים אינם יודעים אלא הצורה של עץ ושל אבן וההיכל של אבנים שנתחנכו מקטנותם להשתחוות לה ולעבדה ולהשבע בשמה והחכמים שהיו בהם כגון כהניהם וכיוצא בהן מדמין שאין שם אלוה אלא הכוכבים והגלגלים שנעשו הצורות האלו בגללם ולדמותן אבל צור העולמים לא היה שום אדם שהיה מכירו ולא יודעו אלא יחידים בעולם כגון חנוך ומתושלח נח שם ועבר ועל דרך זה היה העולם הולך ומתגלגל עד שנולד עמודו של עולם והוא אברהם אבינו:
Commentary on Halachah 2
3
After this mighty man was weaned, he began to explore and think. Though he was a child, he began to think [incessantly] throughout the day and night, wondering: How is it possible for the sphere to continue to revolve without having anyone controlling it? Who is causing it to revolve? Surely, it does not cause itself to revolve.
He had no teacher, nor was there anyone to inform him. Rather, he was mired in Ur Kasdim among the foolish idolaters. His father, mother, and all the people [around him] were idol worshipers, and he would worship with them. [However,] his heart was exploring and [gaining] understanding.
Ultimately, he appreciated the way of truth and understood the path of righteousness through his accurate comprehension. He realized that there was one God who controlled the sphere, that He created everything, and that there is no other God among all the other entities. He knew that the entire world was making a mistake. What caused them to err was their service of the stars and images, which made them lose awareness of the truth.
Abraham was forty years old when he became aware of his Creator. When he recognized and knew Him, he began to formulate replies to the inhabitants of Ur Kasdim and debate with them, telling them that they were not following a proper path.
He broke their idols and began to teach the people that it is fitting to serve only the God of the world. To Him [alone] is it fitting to bow down, sacrifice, and offer libations, so that the people of future [generations] would recognize Him. [Conversely,] it is fitting to destroy and break all the images, lest all the people err concerning them, like those people who thought that there are no other gods besides these [images].
When he overcame them through the strength of his arguments, the king desired to kill him. He was [saved through] a miracle and left for Charan. [There,] he began to call in a loud voice to all people and inform them that there is one God in the entire world and it is proper to serve Him. He would go out and call to the people, gathering them in city after city and country after country, until he came to the land of Canaan - proclaiming [God's existence the entire time] - as [Genesis 21:33] states: "And He called there in the name of the Lord, the eternal God."
When the people would gather around him and ask him about his statements, he would explain [them] to each one of them according to their understanding, until they turned to the path of truth. Ultimately, thousands and myriads gathered around him. These are the men of the house of Abraham.
He planted in their hearts this great fundamental principle, composed texts about it, and taught it to Isaac, his son. Isaac also taught others and turned [their hearts to God]. He also taught Jacob and appointed him as a teacher.
[Jacob] taught others and turned [the hearts] of all those who gathered around him [to God]. He also taught all of his children. He selected Levi and appointed him as the leader. He established him [as the head of] the academy to teach them the way of God and observe the mitzvot of Abraham.
[Jacob] commanded his sons that the leadership should not depart from the descendants of Levi, so that the teachings would not be forgotten. This concept proceeded and gathered strength among the descendants of Jacob and those who collected around them, until there became a nation within the world which knew God.
When the Jews extended their stay in Egypt, however, they learned from the [Egyptians'] deeds and began worshiping the stars as they did, with the exception of the tribe of Levi, who clung to the mitzvot of the patriarchs - the tribe of Levi never served false gods.
Within a short time, the fundamental principle that Abraham had planted would have been uprooted, and the descendants of Jacob would have returned to the errors of the world and their crookedness. Because of God's love for us, and to uphold the oath He made to Abraham, our patriarch, He brought forth Moses, our teacher, the master of all prophets, and sent him [to redeem the Jews]. After Moses, our teacher, prophesied, and God chose Israel as His inheritance, He crowned them with mitzvot and informed them of the path to serve Him, [teaching them] the judgement prescribed for idol worshiper and all those who stray after it.
ג
כיון שנגמל איתן זה התחיל לשוטט בדעתו והוא קטן והתחיל לחשוב ביום ובלילה והיה תמיה היאך אפשר שיהיה הגלגל הזה נוהג תמיד ולא יהיה לו מנהיג ומי יסבב אותו כי אי אפשר שיסבב את עצמו ולא היה לו מלמד ולא מודיע דבר אלא מושקע באור כשדים בין עובדי כוכבים הטפשים ואביו ואמו וכל העם עובדי כוכבים והוא עובד עמהם ולבו משוטט ומבין עד שהשיג דרך האמת והבין קו הצדק מתבונתו הנכונה וידע שיש שם אלוה אחד והוא מנהיג הגלגל והוא ברא הכל ואין בכל הנמצא אלוה חוץ ממנו וידע שכל העולם טועים ודבר שגרם להם לטעות זה שעובדים את הכוכבים ואת הצורות עד שאבד האמת מדעתם ובן ארבעים שנה הכיר אברהם את בוראו כיון שהכיר וידע התחיל להשיב תשובות על בני אור כשדים ולערוך דין עמהם ולומר שאין זו דרך האמת שאתם הולכים בה ושיבר הצלמים והתחיל להודיע לעם שאין ראוי לעבוד אלא לאלוה העולם ולו ראוי להשתחוות ולהקריב ולנסך כדי שיכירוהו כל הברואים הבאים וראוי לאבד ולשבר כל הצורות כדי שלא יטעו בהן כל העם כמו אלו שהם מדמים שאין שם אלוה אלא אלו:
כיון שגבר עליהם בראיותיו בקש המלך להורגו ונעשה לו נס ויצא לחרן והתחיל לעמוד ולקרוא בקול גדול לכל העולם ולהודיעם שיש שם אלוה אחד לכל העולם ולו ראוי לעבוד והיה מהלך וקורא ומקבץ העם מעיר לעיר ומממלכה לממלכה עד שהגיע לארץ כנען והוא קורא שנאמר ויקרא שם בשם ה' אל עולם וכיון שהיו העם מתקבצין אליו ושואלין לו על דבריו היה מודיע לכל אחד ואחד כפי דעתו עד שיחזירהו לדרך האמת עד שנתקבצו אליו אלפים ורבבות והם אנשי בית אברהם ושתל בלבם העיקר הגדול הזה וחבר בו ספרים והודיעו ליצחק בנו וישב יצחק מלמד ומזהיר ויצחק הודיע ליעקב ומינהו ללמד וישב מלמד ומחזיק כל הנלוים אליו ויעקב אבינו למד בניו כולם והבדיל לוי ומינהו ראש והושיבו בישבה ללמד דרך השם ולשמור מצות אברהם וצוה את בניו שלא יפסיקו מבני לוי ממונה אחר ממונה כדי שלא תשכח הלמוד והיה הדבר הולך ומתגבר בבני יעקב ובנלוים עליהם ונעשית בעולם אומה שהיא יודעת את ה' עד שארכו הימים לישראל במצרים וחזרו ללמוד מעשיהן ולעבוד כוכבים כמותן חוץ משבט לוי שעמד במצות אבות ומעולם לא עבד שבט לוי עבודת כוכבים וכמעט קט היה העיקר ששתל אברהם נעקר וחוזרין בני יעקב לטעות העולם ותעיותן ומאהבת ה' אותנו ומשמרו את השבועה לאברהם אבינו עשה משה רבינו רבן של כל הנביאים ושלחו כיון שנתנבא משה רבינו ובחר ה' ישראל לנחלה הכתירן במצות והודיעם דרך עבודתו ומה יהיה משפט עבודת כוכבים וכל הטועים אחריה:
Commentary on Halachah 3
Avodat Kochavim - Chapter Two
1
The essence of the commandment [forbidding] the worship of false gods is not to serve any of the creations, not an angel, a sphere, or a star, none of the four fundamental elements, nor any entity created from them. Even if the person worshiping knows that ‘ה is the [true] God and serves the creation in the manner in which Enosh and the people of his generation worshiped [the stars] originally, he is considered to be an idol worshiper.
The Torah warns us about this, saying [Deuteronomy 4:19]: "Lest you lift your eyes heavenward and see the sun, the moon, and the stars... [and bow down and worship them], the entities which God apportioned to all the nations." This implies that you might inquire with "the eye of the heart" and it might appear to you that these entities control the world, having been apportioned by God to all the nations to be alive, to exist, and not to cease existence, as is the pattern of [the other creations with] the world. Therefore, you might say that it is worthy to bow down to them and worship them.
For this reason, [Deuteronomy 11:16] commands: "Be very careful that your heart not be tempted [to go astray and worship other gods]." This implies that the thoughts of your heart should not lead you astray to worship these and make them an intermediary between you and the Creator.
א
עיקר הצווי בעבודת כוכבים שלא לעבוד אחד מכל הברואים לא מלאך ולא גלגל ולא כוכב ולא אחד מארבעה היסודות ולא אחד מכל הנבראים מהן ואע"פ שהעובד יודע שה' הוא האלהים והוא עובד הנברא הזה על דרך שעבד אנוש ואנשי דורו תחלה הרי זה עובד כוכבים וענין זה הוא שהזהירה תורה עליו ואמרה ופן תשא עיניך השמימה וראית את השמש וגו' אשר חלק ה' אלהיך אותם לכל העמים כלומר שמא תשוט בעין לבך תראה שאלו הן המנהיגים את העולם והם שחלק ה' אותם לכל העולם להיות חיים והווים ואינם נפסדים כמנהגו של עולם ותאמר שראוי להשתחוות להם ולעובדן ובענין הזה צוה ואמר השמרו לכם פן יפתה לבבכם כלומר שלא תטעו בהרהור הלב לעבוד אלו להיות סרסור ביניכם ובין הבורא:
Commentary on Halachah 1
2
The worshipers of false gods have composed many texts concerning their service, [describing] what is the essence of their service, what practices are involved, and what are its statutes. The Holy One, blessed be He, has commanded us not to read those books at all, nor to think about them or any matters involved with them.
It is even forbidden to look at the image of an idol, as [Leviticus 19:4] states: "Do not turn to the idols." In this regard, [Deuteronomy 12:30] states: "[Be careful]... lest you seek to find out about their gods, saying, 'How did they serve them.' This prohibits inquiring about the nature of their service even if you, yourself, do not serve them. This matter will ultimately cause you to turn to [the false god] and worship it as they do, as [the above verse continues]: "so that I will do the same."
ב
ספרים רבים חברו עובדי כוכבים בעבודתה היאך עיקר עבודתה ומה מעשיה ומשפטיה צונו הקדוש ברוך הוא שלא לקרות באותן הספרים כלל ולא נהרהר בה ולא בדבר מדבריה ואפילו להסתכל בדמות הצורה אסור שנאמר אל תפנו אל האלילים ובענין הזה נאמר ופן תדרוש לאלהיהם לאמר איכה יעבדו שלא תשאל על דרך עבודתה היאך היא אף על פי שאין אתה עובדה שדבר זה גורם להפנות אחריה ולעשות כמה שהן עושין שנאמר ואעשה כן גם אני:
Commentary on Halachah 2
3
All these prohibitions have one common thrust: that one should not pay attention to idol worship. Whoever performs a deed that reflects his concern with [idol worship] receives lashes [as punishment].
The worship of false gods is not the only subject to which we are forbidden to pay attention; rather, we are warned not to consider any thought which will cause us to uproot one of the fundamentals of the Torah. We should not turn our minds to these matters, think about them, or be drawn after the thoughts of our hearts.
In general, people have limited powers of understanding, and not all minds are capable of appreciating the truth in its fullness. [Accordingly,] were a person to follow the thoughts of his heart, it is possible that he would destroy the world because of his limited understanding.
What is implied? There are times when a person will stray after star worship, and times when he will wonder about God's oneness: Perhaps He is one, perhaps He is not? [He might also wonder:] What exists above, [in the heavenly realms]? What exists below [them]? What was before time? What will be after time? Similarly, [one might wonder about] prophecy: Perhaps it is true, perhaps it is not? And [one may also wonder] about the Torah: Perhaps it emanates from God, perhaps it does not?
Since he may not know the guidelines with which to evaluate [ideas that will lead him] to the truth in its fullness, he may come to heresy. The Torah has warned about this matter, saying [Numbers 15:39]: "Do not stray after your hearts and eyes, which have led you to immorality" - i.e., each one of you should not follow his limited powers of understanding and think that he has comprehended the truth.
Our Sages [interpreted this warning]: "After your hearts," this refers to heresy; "after your eyes," this refers to immorality. This prohibition - though [severe,] causing a person to be prevented [from attaining a portion] in the world to come - is not punishable by lashes.
ג
וכל הלאוין האלו בענין אחד הן והוא שלא יפנה אחר עבודת כוכבים וכל הנפנה אחריה בדרך שהוא עושה בו מעשה הרי זה לוקה ולא עבודת כוכבים בלבד הוא שאסור להפנות אחריה במחשבה אלא כל מחשבה שהוא גורם לו לאדם לעקור עיקר מעיקרי התורה מוזהרין אנו שלא להעלותה על לבנו ולא נסיח דעתנו לכך ונחשוב ונמשך אחר הרהורי הלב מפני שדעתו של אדם קצרה ולא כל הדעות יכולין להשיג האמת על בוריו ואם ימשך כל אדם אחר מחשבות לבו נמצא מחריב את העולם לפי קוצר דעתו כיצד פעמים יתור אחר עבודת כוכבים ופעמים יחשוב ביחוד הבורא שמא הוא שמא אינו מה למעלה ומה למטה מה לפנים ומה לאחור ופעמים בנבואה שמא היא אמת שמא היא אינה ופעמים בתורה שמא היא מן השמים שמא אינה ואינו יודע המדות שידין בהן עד שידע האמת על בוריו ונמצא יוצא לידי מינות ועל ענין זה הזהירה תורה ונאמר בה ולא תתורו אחרי לבבכם ואחרי עיניכם אשר אתם זונים כלומר לא ימשך כל אחד מכם אחר דעתו הקצרה וידמה שמחשבתו משגת האמת כך אמרו חכמים אחרי לבבכם זו מינות ואחרי עיניכם זו זנות ולאו זה אע"פ שהוא גורם לאדם לטרדו מן העולם הבא אין בו מלקות:
Commentary on Halachah 3
4
The commandment [forbidding] the worship of false gods is equivalent to all the mitzvot, as [implied by Numbers 15:22]: "Lest you err and not perform all the mitzvot...." The oral tradition teaches that the verse refers to the worship of false gods. Thus, we learn that anyone who acknowledges a false god denies the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity, as [Numbers 15:23] continues: "...from the day God issued His commandments and afterwards, for your future generations."
[Conversely,] anyone who denies the worship of false gods acknowledges the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity. [This acknowledgement] is fundamental to all of the mitzvot.
ד
מצות עבודת כוכבים כנגד המצות כולן היא שנאמר וכי תשגו ולא תעשו את כל המצות וגו' ומפי השמועה למדו שבעבודת כוכבים הכתוב מדבר הא למדת שכל המודה בעבודת כוכבים כופר בכל התורה כולה ובכל הנביאים ובכל מה שנצטוו הנביאים מאדם ועד סוף העולם שנאמר מן היום אשר צוה ה' והלאה לדורותיכם וכל הכופר בעבודת כוכבים מודה בכל התורה כולה ובכל הנביאים ובכל מה שנצטוו הנביאים מאדם ועד סוף העולם והוא עיקר כל המצות כולן:
Commentary on Halachah 4
5
A Jew who serves false gods is considered like a gentile in all regards and is not comparable to a Jew who violated another transgression punishable by being stoned to death. An apostate who worships false gods is considered to be an apostate with regard to the entire Torah.
Similarly, Jewish minnim are not considered to be Jews with regard to any matter. Their repentance should never be accepted, as [implied by Proverbs 2:19]: "None that go to her repent, nor will they regain the paths of life."
The minnim are those who stray after the thoughts of their hearts, concerning themselves with the foolish matters mentioned above, until they ultimately transgress against the body of Torah [law] arrogantly, with scorn, with the intent of provoking God's anger, and yet say that there is no sin involved.
It is forbidden to talk to them or to reply to them at all, as [Proverbs 5:8] states: "Do not come close to her door." [It can be assumed that] a min's thoughts are concerned with false gods.
ה
ישראל שעבד עבודת כוכבים הרי הוא כעובד כוכבים לכל דבריו ואינו כישראל שעובר עבירה שיש בה סקילה מומר לעבודת כוכבים הרי הוא מומר לכל התורה כולה וכן האפיקורסים מישראל אינן כישראל לדבר מן הדברים ואין מקבלים אותם בתשובה לעולם שנאמר כל באיה לא ישובון ולא ישיגו ארחות חיים והאפיקורסים הם התרים אחר מחשבות לבם בסכלות דברים שאמרנו עד שנמצאו עוברים על גופי תורה להכעיס בשאט בנפש ביד רמה ואומרים שאין בזה עון ואסור לספר עמהן ולהשיב עליהן תשובה כלל שנאמר ואל תקרב אל פתח ביתה ומחשבה של אפיקורוס לעבודת כוכבים:
6
Whoever accepts a false god as true, even when he does not actually worship it, disgraces and blasphemes [God's] glorious and awesome name. This applies both to one who worships false gods and to one who curses God's name [as is obvious from Numbers 15:30]: "If a person commits [an act of idolatry] highhandedly, whether he be a native born [Jew] or a convert, he is blaspheming God."
Therefore, a person who worships false gods is to be hanged, just as one who blasphemes against God is hanged. Both are executed by being stoned to death. Therefore, I have included the laws applying to a blasphemer in Hilchot Avodat Kochavim. Both deny the fundamental principle [of Jewish faith].
ו
כל המודה בעבודת כוכבים שהיא אמת אף על פי שלא עבדה הרי זה מחרף ומגדף את השם הנכבד והנורא ואחד העובד עבודת כוכבים ואחד המגדף את ה' שנאמר והנפש אשר תעשה ביד רמה מן האזרח ומן הגר את ה' הוא מגדף לפיכך תולין עובד עבודת כוכבים כמו שתולין את המגדף ושניהם נסקלין ומפני זה כללתי דין המגדף בהלכות עבודת כוכבים ששניהם כופרים בעיקר הם:
7
These are the laws which govern a blasphemer: A blasphemer is not liable to be stoned to death until he states God's unique name, which possesses four letters: א-ד-נ-י, and curses that name with one of the names of God which are forbidden to be erased, as [Leviticus 24:16] states: "One who blasphemes God's name...."
One is obligated to be stoned to death for blaspheming God's unique name. [Should he blaspheme] the other names for God, he [transgresses] a prohibition.
There are those who state that one is liable [for execution] only when one blasphemes the name י-ה-ו-ה. I, however, maintain that one should be stoned to death in both instances.
ז
ואלו הן דיני המגדף אין המגדף חייב סקילה עד שיפרש את השם המיוחד של ארבע אותיות שהוא אל"ף דל"ת נו"ן יו"ד ויברך אותו בשם מן השמות שאינם נמחקים שנאמר ונוקב שם ה' על השם המיוחד חייב סקילה ועל שאר הכינוים באזהרה ויש מי שמפרש שאינו חייב אלא על שם יו"ד ה"א וא"ו ה"א ואני אומר שעל שניהם הוא נסקל:
8
Which verse serves as the warning prohibiting blasphemy? [Exodus 22:27]: "Do not curse God."
[The procedure for the trial of a blasphemer is as follows:] Each day [when] the witnesses are questioned, [they use] other terms for God's name, [stating,] "May Yosse strike Yosse." At the conclusion of the judgment, all bystanders are removed [from the courtroom]. The judges question the witness of greatest stature and tell him, "Tell us what you heard explicitly." He relates [the curse]. The judges stand upright and rend their garments. They may not mend them [afterwards].
The second witness states: "I also heard as he did." If there are many witnesses, they must all say, "I heard the same."
ח
אזהרה של מגדף מנין שנאמר אלהים לא תקלל בכל יום ויום בודקין את העדים בכינוים יכה יוסי את יוסי נגמר הדין מוציאין את כל אדם לחוץ ושואלים את הגדול שבעדים ואומרים לו אמור מה ששמעת בפירוש והוא אומר והדיינים עומדים על רגליהם וקורעין ולא מאחין והעד השני אומר אף אני כמותו שמעתי ואם היו עדים רבים צריך כל אחד ואחד מהן לומר כזה שמעתי:
9
[The fact that] a blasphemer retracts his statements in the midst of speaking is of no consequence. Rather, once he utters blasphemy in the presence of witnesses, he is [liable for execution by] stoning.
Should a person curse God's name with the name of a false god, the zealous may strike him and slay him. If the zealous do not slay him and he is brought to court, he is not [condemned to] be stoned. [That punishment is administered] only when one curses God's name with another one of His unique names.
ט
מגדף שחזר בו בתוך כדי דיבור אינו כלום אלא כיון שגידף בעדים נסקל מי שגידף את השם בשם עבודת כוכבים קנאים פוגעים בו והורגים אותו ואם לא הרגוהו קנאים ובא לבית דין אינו נסקל עד שיברך בשם מן השמות המיוחדים:
10
Whoever hears the blasphemy of God's name is obligated to rend his garments. Even [when one hears] the blasphemy of other terms used to describe God, one is obligated to rend his garments.
The above applies when one hears [the blasphemy] from a fellow Jew. [In that instance,] both one who hears the actual blasphemy and one who hears it from the witnesses is obligated to rend his garments. In contrast, one who hears a gentile [blaspheme God's name] is not obligated to rend his garments. Elyakim and Shevna rent their garments [as described in Isaiah 36:22] only because Ravshakeh was an apostate Jew.
[Before his execution,] all the witnesses and the judges place their hands on the head of the blasphemer and tell him: "You are responsible for your death. You brought it upon yourself." Only a blasphemer - and none of the other offenders executed by the court - has [the judges and witnesses] place their hands upon his head, as [Leviticus 24:14] states: "And all those who hear shall place their hands on his head."
י
כל השומע ברכת השם חייב לקרוע ואפילו על ברכת הכינויין חייב לקרוע והוא שישמענה מישראל אחד השומע ואחד השומע מפי השומע חייב לקרוע אבל השומע מפי העובד כוכבים אינו חייב לקרוע ולא קרעו אליקים ושבנא אלא מפני שרבשקה היה ישראל מומר כל העדים והדיינים סומכים את ידיהם אחד אחד על ראש המגדף ואומר לו דמך בראשך שאתה גרמת לך ואין בכל הרוגי בית דין מי שסומכים עליו אלא מגדף בלבד שנאמר וסמכו כל השומעים את ידיהם:
Avodat Kochavim - Chapter Three
1
Whoever serves false gods willingly, as a conscious act of defiance, is liable for כרת. If witnesses who warned him were present, he is [punished by being] stoned to death. If he served [such gods] inadvertently, he must bring a fixed sin offering.
א
כל העובד כוכבים ברצונו בזדון חייב כרת ואם היו שם עדים והתראה נסקל ואם עבד בשגגה מביא קרבן חטאת קבועה:
Commentary on Halachah 1
2
The gentiles established various different services for each particular idol and image. These services do not [necessarily] resemble each other. For example, Pe'or is served by defecating before it. Marculis is served by throwing stones at it or clearing stones away from it. Similarly, other services were instituted for other idols.
One who defecates before Marculis or throws a stone at Pe'or is free of liability until he serves it according to the accepted modes of service, as [implied by Deuteronomy 12:30]: "[Lest one inquire about their gods, saying,] 'How did these nations serve their gods? I will do the same.'"
For this reason, a court must know the types of worship [practiced by gentiles], because an idolater is stoned to death only when we know that [he has worshiped a false god] in the mode in which it is traditionally worshiped.
ב
עבודות הרבה קבעו עובדי כוכבים לכל צלם וצלם ולכל צורה וצורה ועבודת זה אינה כעבודת זה כגון פעור שעבודתו שפוער אדם עצמו לו ומרקוליס שעבודתו שיזרוק לו אבנים או יסקל מלפניו אבנים והרבה עבודות כגון אלו תקנו לשאר צלמים לפיכך הפוער עצמו למרקוליס או שזרק אבן לפעור פטור עד שיעבוד אותו דרך עבודתו שנאמר איכה יעבדו הגוים האלה את אלהיהם ואעשה כן גם אני ומפני זה הענין צריכין בית דין לידע דרכי העבודות שאין סוקלין עובד כוכבים עד שידעו שזו היא דרך עבודתו:
Commentary on Halachah 2
3
The warning [forbidding] such worship and the like is the verse [Exodus 20:5] which states: "Do not serve them."
When does the above apply? with regard to services other than bowing, slaughtering [an animal], bringing a burnt offering, and offering a libation. A person who performs one of these four services to any one of the types of false gods is liable, even though this is not its accepted mode of service.
How is this exemplified? A person who offers a libation to Pe'or or slaughters [an animal] to Marculis is liable, as [implied by Exodus 22:19]: "Whoever slaughters [an animal] to any deity other than God alone must be condemned to death."
[Liability for performing the other services can be derived as follows:] Slaughter was included in the general category of services [forbidden to be performed to false gods]. Why was it mentioned explicitly? To teach [the following]: Slaughter is distinct as one of the services of God, and one who slaughters to false gods is liable to be executed by stoning. Similarly, with regard to any service which is distinct as one of the services of God, if a person performs it in worship of other gods, he is liable.
For [a similar reason, Exodus 34:14] states: "Do not bow down to another god," to teach that one is liable for bowing down [to another god] even when this is not its accepted mode of service. The same applies to one who brings a burnt offering or pours a libation. Sprinkling [blood] is considered the same as pouring a libation.
ג
ואזהרה של עבודות אלו וכיוצא בהן הוא מה שכתוב ולא תעבדם בד"א בשאר עבודות חוץ ממשתחוה וזובח ומקטיר ומנסך אבל העובד באחת מעבודות אלו לאחד מכל מיני עבודת כוכבים חייב ואע"פ שאין דרך עבודתו בכך כיצד הרי שניסך לפעור או שזבח למרקוליס חייב שנאמר זובח לאלהים יחרם בלתי לה' לבדו זביחה בכלל עבודה היתה ולמה יצאת לומר לך מה זביחה מיוחדת שעובדין בה לשם וחייב הזובח לאל אחר סקילה עליה בין היתה דרך עבודתו בזביחה או אינה בזביחה אף כל עבודה שהיא מיוחדת לשם אם עבד בה לאל אחר בין שהיתה דרך עבודתו בכך בין שאינה בכך חייב עליה לכך נאמר לא תשתחוה לאל אחר לחייב על ההשתחויה אפילו אין דרך עבודתו בכך והוא הדין למקטר ומנסך וזורק ומנסך אחד הוא:
Commentary on Halachah 3
4
[Even if] one pours feces before it or pours a libation of urine from a chamber pot before it, one is liable. If one slaughters a locust before it, one is not liable, unless this is the mode of service of that deity. Similarly, if one slaughters an animal lacking a limb for it, one is not liable, unless this is the manner of service of this deity.
[The following rules apply when] a false god is worshiped by [beating with] a staff [before it]: If one breaks a staff before it, one is liable [for the worship of false gods], and [the deity] is forbidden. If one threw a staff before it, one is held liable, but [the deity] is not forbidden, because throwing a staff is not considered equivalent to sprinkling blood. The staff remains as it was, while the blood spatters [in different directions].
A person who accepts any one of the various false gods as a deity is liable for [execution by] stoning. Even one who lifted up a brick and said, "You are my god," or the like, is liable. Even if he retracted his statements in the midst of speaking and said, "This is not my God," his retraction is not significant and he should be stoned [to death].
ד
ספת לה צואה או שניסך לה עביט של מי רגלים חייב שחט לה חגב פטור אלא א"כ היתה עבודתה בכך וכן אם שחט לה בהמה מחוסרת אבר פטור אלא אם כן היתה דרך עבודתה בכך עבודת כוכבים שעובדין אותה במקל שבר מקל בפניה חייב ונאסרת זרק מקל בפניה חייב ואינה נאסרת שאין זריקת המקל כעין זריקת הדם שהרי המקל כמו שהוא והדם מתפזר המקבל עליו אחד מכל מיני עבודת כוכבים באלוה חייב סקילה ואפילו הגביה לבנה ואמר לה אלי אתה וכן כל כיוצא בדבור זה חייב ואפילו חזר בו בתוך כדי דיבור ואמר אין זה אלי אין חזרתו כלום אלא נסקל:
Commentary on Halachah 4
5
Anyone who serves a false god through its accepted mode of service - even if he does so in a derisive manner - is liable. What is implied? When a person defecates before Pe'or to repudiate it, or throws a stone at Marculis to repudiate it - since this is the manner of serving them - the person is liable and must bring a sacrifice [to atone for] his inadvertent transgression.
ה
העובד עבודת כוכבים כדרכה ואפילו עשה דרך בזיון חייב כיצד הפוער עצמו לפעור כדי לבזותו או זרק אבן למרקוליס כדי לבזותו הואיל ועבודתו בכך חייב ומביא קרבן על ששגתו:
Commentary on Halachah 5
6
[The following rules apply when] a person serves a false deity out of love - i.e., he desires an image because its service is very attractive - or when one serves it out of his fear of it - i.e., he fears that it will harm him - as the [idol] worshipers fear [their deities as sources of] benefit and harm: If he accepts it as a god, he is liable to be stoned to death. If he serves it out of love or fear through its accepted mode of service or through one of the four services [mentioned above], he is not held liable.
One who embraces a false deity, kisses it, sweeps before it, mops before it, washes it, anoints it, dresses it, places shoes upon it, or performs any similar act of deference violates a negative commandment, as [implied by Exodus 20:5]: "Do not serve them." Such acts are also "service." The offender is, nevertheless, not liable for lashes, because [these services] are not [mentioned] explicitly [by the Torah].
If one of the above services was the accepted mode of worship [of a particular deity] and a person performed this service as an act of worship, he is liable [for execution].
ו
העובד עבודת כוכבים מאהבה כגון שחשק בצורה זו מפני מלאכתה שהיתה נאה ביותר או שעבדה מיראתו לה שמא תריע לו כמו שהן מדמים עובדיה שהיא מטיבה ומריעה אם קבלה עליו באלוה חייב סקילה ואם עבדה דרך עבודתה או באחת מארבע עבודות מאהבה או מיראה פטור המגפף עבודת כוכבים והמנשק לה והמכבד והמרבץ לפניה והמרחיץ לה והסך והמלביש והמנעיל וכל כיוצא בדברי כבוד האלו עובר בלא תעשה שנאמר ולא תעבדם ודברים אלו בכלל עבודה הן ואע"פכן אינו לוקה על אחת מהן לפי שאינן בפירוש ואם היתה דרך עבודתה באחד מכל הדברים האלו ועשהו לעבדה חייב:
Commentary on Halachah 6
7
If a splinter becomes stuck in a person's foot before an idol, he should not bend down to remove it, because it appears that he is bowing down to the idol.
If money belonging to a person becomes scattered before an idol, he should not bow down and pick it up, because it appears that he is bowing down to the idol. Instead, he should sit down, and then pick it up.
ז
ישב לו קוץ ברגלו לפני עבודת כוכבים לא ישוח ויטלנו מפני שנראה כמשתחוה לה נתפזרו לו מעות בפניה לא ישוח ויטלם מפני שנראה כמשתחוה לה אלא ישב ואחר כך יטול:
Commentary on Halachah 7
8
A person should not place his mouth over the mouths of statues which serve as fountains that are located before false deities in order to drink, because it appears that he is kissing the false deity.
ח
פרצופות המקלחות מים בפני עבודת כוכבים לא יניח פיו על פיהם וישתה מפני שנראה כמנשק לעבודת כוכבים:
Commentary on Halachah 8
9
A person who has a false god made for himself - even though he, himself, did not actually fashion it, nor worship it - is [punished by] lashing, as [Exodus 20:5] states: "Do not make for yourself an idol or any representation."
Similarly, a person who actually fashions a false god for others, even for idolaters, is [punished by] lashing, as [Leviticus 19:4] states: "Do not make molten gods for yourselves." Accordingly, a person who actually fashions a false god1for himself receives two measures of lashes.
ט
העושה עבודת כוכבים לעצמו אף על פי שלא עשאה בידו ולא עבדה לוקה שנא' לא תעשה לך פסל וכל תמונה וכן העושה עבודת כוכבים בידו לאחרים אפילו עשאה לעובד כוכבים לוקה שנאמר ואלהי מסכה לא תעשו לכם לפיכך העושה עבודת כוכבים בידו לעצמו לוקה שתים:
Commentary on Halachah 9
10
It is prohibited to make images for decorative purposes, even though they do not represent false deities, as [implied by Exodus 20:23]: "Do not make with Me [gods of silver and gods of gold]." This refers even to images of gold and silver which are intended only for decorative purposes, lest others err and view them as deities.
It is forbidden to make decorative images of the human form alone. Therefore, it is forbidden to make human images with wood, cement, or stone. This [prohibition] applies when the image is protruding - for example, images and sculptures made in a hallway and the like. A person who makes such an image is [liable for] lashes.
In contrast, it is permitted to make human images that are engraved or painted - e.g., portraits, whether on wood or on stone - or that are part of a tapestry.
י
אסור לעשות צורות לנוי ואע"פ שאינה עבודת כוכבים שנאמר לא תעשון אתי כלומר צורות של כסף וזהב שאינם אלא לנוי כדי שלא יטעו בהן הטועים וידמו שהם לעבודת כוכבים ואין אסור לצור לנוי אלא צורת האדם בלבד לפיכך אין מציירים לא בעץ ולא בסיד ולא באבן צורת האדם והוא שתהיה הצורה בולטת כגון הציור והכיור שבטרקלין וכיוצא בהן ואם צר לוקה אבל אם היתה הצורה מושקעת או צורה של סמנין כגון הצורות שעל גבי הלוחות והטבליות או צורות שרוקמין באריג הרי אלו מותרות:
Commentary on Halachah 10
11
[The following rules apply regarding] a signet ring which bears a human image: If the image is protruding, it is forbidden to wear it, but it is permitted to use it as a seal. If the image is an impression, it is permitted to wear it, but it is forbidden to use it as a seal, because it will create an image which protrudes.
Similarly, it is forbidden to make an image of the sun, the moon, the stars, the constellations, or the angels, as [implied by Exodus, ibid.]: "Do not make with Me [gods of silver...]" - i.e., do not make images of My servants, those who serve before Me on high. This [prohibition] applies even [to pictures] on tablets.
The images of animals and other living beings - with the exception of men - and similarly, the images of trees, grasses, and the like may be fashioned. This applies even to images which protrude.
יא
טבעת שיש עליה חותם שהוא צורת אדם אם היתה הצורה בולטת אסור להניחה ומותר לחתום בה ואם היתה הצורה שוקעת מותר להניחה ואסור לחתום בה מפני שהנחתם תעשה בו הצורה בולטת וכן אסור לצור דמות חמה ולבנה כוכבים מזלות ומלאכים שנאמר לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני במרום ואפילו על הלוח צורות הבהמות ושאר נפש חיה חוץ מן האדם וצורות האילנות ודשאים וכיוצא בהן מותר לצור אותם ואפילו היתה הצורה בולטת:
Commentary on Halachah 11
Hayom Yom:
• English Text | Video Class
Monday, Tishrei 19, 5778 · 09 October 2017
"Today's Day"
Monday, Tishrei 19, 3rd Day of Chol Hamoed Sukot, 5704
Torah lessons: Chumash: B'racha, Sheini with Rashi.
Tehillim: 90-96.
Tanya: The indwelling (p. 525) ...totally nullified. (p. 527).
It is written that all through the year, when saying in sh'mona essrei "and all the varieties of its produce for good" (p. 54), one should have in mind wheat for matza and the etrog (elsewhere, wine for kiddush is also mentioned); then naturally all the produce will be for good.
Daily Thought:
Joy Unleashed
There are many kinds of barriers:
Barriers between people.
Barriers that prevent you from doing good things.
Barriers of your own mind and your own hesitations.
Barriers from within and barriers from without.
There are barriers that exist simply because you are a limited being.
Joy breaks down all barriers.
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