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- ב"ה - Today in Judaism - Today is Thursday, 15 Tishrei, 5778 · October 5, 2017 - Sukkot - 1st day - Candle Lighting - Light Holiday Candles after nightfall ––:––Torah Reading
Sukkot 1 [and 2]: Leviticus 22:26 - 23:44
Sukkot 1 [and 2]: Numbers 29:12-16
Sukkot Day 1: Zachariah 14:1-21
Sukkot 1 [and 2]: Leviticus 22:26 Adonai said to Moshe, 27 “When a bull, sheep or goat is born, it is to stay with its mother for seven days; but from the eighth day on, it may be accepted for an offering made by fire to Adonai. 28 However, no animal is to be slaughtered together with its young on the same day, neither cow nor ewe.
29 “When you offer a sacrifice of thanksgiving to Adonai, you must do it in a way such that you will be accepted. 30 It must be eaten on the same day it is offered; leave none of it till morning; I am Adonai.
31 “You are to keep my mitzvot and obey them; I am Adonai. 32 You are not to profane my holy name; on the contrary, I am to be regarded as holy among the people of Isra’el; I am Adonai, who makes you holy, 33 who brought you out of the land of Egypt to be your God; I am Adonai.”
23:1 (iv) Adonai said to Moshe, 2 “Tell the people of Isra’el: ‘The designated times of Adonai which you are to proclaim as holy convocations are my designated times.
3 “‘Work is to be done on six days; but the seventh day is a Shabbat of complete rest, a holy convocation; you are not to do any kind of work; it is a Shabbat for Adonai, even in your homes.
4 “‘These are the designated times of Adonai, the holy convocations you are to proclaim at their designated times.
5 “‘In the first month, on the fourteenth day of the month, between sundown and complete darkness, comes Pesach for Adonai. 6 On the fifteenth day of the same month is the festival of matzah; for seven days you are to eat matzah. 7 On the first day you are to have a holy convocation; don’t do any kind of ordinary work. 8 Bring an offering made by fire to Adonai for seven days. On the seventh day is a holy convocation; do not do any kind of ordinary work.’”
9 Adonai said to Moshe, 10 “Tell the people of Isra’el, ‘After you enter the land I am giving you and harvest its ripe crops, you are to bring a sheaf of the firstfruits of your harvest to the cohen. 11 He is to wave the sheaf before Adonai, so that you will be accepted; the cohen is to wave it on the day after the Shabbat. 12 On the day that you wave the sheaf, you are to offer a male lamb without defect, in its first year, as a burnt offering for Adonai. 13 Its grain offering is to be one gallon of fine flour mixed with olive oil, an offering made by fire to Adonai as a fragrant aroma; its drink offering is to be of wine, one quart. 14 You are not to eat bread, dried grain or fresh grain until the day you bring the offering for your God; this is a permanent regulation through all your generations, no matter where you live.
15 “‘From the day after the day of rest — that is, from the day you bring the sheaf for waving — you are to count seven full weeks, 16 until the day after the seventh week; you are to count fifty days; and then you are to present a new grain offering to Adonai. 17 You must bring bread from your homes for waving — two loaves made with one gallon of fine flour, baked with leaven — as firstfruits for Adonai. 18 Along with the bread, present seven lambs without defect one year old, one young bull and two rams; these will be a burnt offering for Adonai, with their grain and drink offerings, an offering made by fire as a fragrant aroma for Adonai. 19 Offer one male goat as a sin offering and two male lambs one year old as a sacrifice of peace offerings. 20 The cohen will wave them with the bread of the firstfruits as a wave offering before Adonai, with the two lambs; these will be holy for Adonai for the cohen. 21 On the same day, you are to call a holy convocation; do not do any kind of ordinary work; this is a permanent regulation through all your generations, no matter where you live.
22 “‘When you harvest the ripe crops produced in your land, don’t harvest all the way to the corners of your field, and don’t gather the ears of grain left by the harvesters; leave them for the poor and the foreigner; I am Adonai your God.’”
(v) 23 Adonai said to Moshe, 24 “Tell the people of Isra’el, ‘In the seventh month, the first of the month is to be for you a day of complete rest for remembering, a holy convocation announced with blasts on the shofar. 25 Do not do any kind of ordinary work, and bring an offering made by fire to Adonai.’”
26 Adonai said to Moshe, 27 “The tenth day of this seventh month is Yom-Kippur; you are to have a holy convocation, you are to deny yourselves, and you are to bring an offering made by fire to Adonai. 28 You are not to do any kind of work on that day, because it is Yom-Kippur, to make atonement for you before Adonai your God. 29 Anyone who does not deny himself on that day is to be cut off from his people; 30 and anyone who does any kind of work on that day, I will destroy from among his people. 31 You are not to do any kind of work; it is a permanent regulation through all your generations, no matter where you live. 32 It will be for you a Shabbat of complete rest, and you are to deny yourselves; you are to rest on your Shabbat from evening the ninth day of the month until the following evening.”
(vi) 33 Adonai said to Moshe, 34 “Tell the people of Isra’el, ‘On the fifteenth day of this seventh month is the feast of Sukkot for seven days to Adonai. 35 On the first day there is to be a holy convocation; do not do any kind of ordinary work. 36 For seven days you are to bring an offering made by fire to Adonai; on the eighth day you are to have a holy convocation and bring an offering made by fire to Adonai ; it is a day of public assembly; do not do any kind of ordinary work.
37 “‘These are the designated times of Adonai that you are to proclaim as holy convocations and bring an offering made by fire to Adonai — a burnt offering, a grain offering, a sacrifice and drink offerings, each on its own day — 38 besides the Shabbats of Adonai, your gifts, all your vows and all your voluntary offerings that you give to Adonai.
39 “‘But on the fifteenth day of the seventh month, when you have gathered the produce of the land, you are to observe the festival of Adonai seven days; the first day is to be a complete rest and the eighth day is to be a complete rest. 40 On the first day you are to take choice fruit, palm fronds, thick branches and river-willows, and celebrate in the presence of Adonai your God for seven days. 41 You are to observe it as a feast to Adonai seven days in the year; it is a permanent regulation, generation after generation; keep it in the seventh month. 42 You are to live in sukkot for seven days; every citizen of Isra’el is to live in a sukkah, 43 so that generation after generation of you will know that I made the people of Isra’el live in sukkot when I brought them out of the land of Egypt; I am Adonai your God.’”
44 Thus Moshe announced to the people of Isra’el the designated times of Adonai.
Sukkot 1 [and 2]: Numbers 29:(vii) 12 “‘On the fifteenth day of the seventh month you are to have a holy convocation. You are not to do any kind of ordinary work, and you are to observe a feast to Adonai seven days. 13 You are to present a burnt offering, an offering made by fire, bringing a fragrant aroma to Adonai. It is to consist of thirteen young bulls, two rams, fourteen male lambs in their first year (they are to be without defect), 14 with their grain offering — fine flour mixed with olive oil, six quarts for each of the thirteen bulls, four quarts for each of the two rams, 15 and two quarts for each of the fourteen lambs; 16 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
Sukkot Day 1: Zachariah 14:1 Look, a day is coming for Adonai
when your plunder, [Yerushalayim], will be divided
right there within you.
2 “For I will gather all the nations
against Yerushalayim for war.
The city will be taken,
the houses will be rifled,
the women will be raped,
and half the city will go into exile;
but the rest of the people
will not be cut off from the city.”
3 Then Adonai will go out
and fight against those nations,
fighting as on a day of battle.
4 On that day his feet will stand
on the Mount of Olives,
which lies to the east of Yerushalayim;
and the Mount of Olives will be split in half
from east to west, to make a huge valley.
Half of the mountain will move toward the north,
and half of it toward the south.
5 You will flee to the valley in the mountains,
for the valley in the mountains will reach to Atzel.
You will flee, just as you fled before the earthquake
in the days of ‘Uziyah king of Y’hudah.
Then Adonai my God will come
to you with all the holy ones.
6 On that day, there will be
neither bright light nor thick darkness;
7 and one day, known to Adonai,
will be neither day nor night,
although by evening there will be light.
8 On that day, fresh water will flow
out from Yerushalayim,
half toward the eastern sea
and half toward the western sea,
both summer and winter.
9 Then Adonai will be king
over the whole world.
On that day Adonai will be the only one,
and his name will be the only name.
10 All the land will be made like the ‘Aravah, from Geva to Rimmon in the Negev. Yerushalayim will be raised up and inhabited where she is, from Binyamin’s Gate to the place where the earlier gate stood, and on to the Corner Gate, and from the Tower of Hanan’el to the king’s winepresses. 11 People will live there, the curse will be broken, and Yerushalayim will live in safety.
12 Adonai will strike all the peoples who made war against Yerushalayim with a plague in which their flesh rots away while they are standing on their feet, their eyes rot away in their sockets, and their tongues rot away in their mouths. 13 When that day comes, there will be among them great panic, sent by Adonai, so that everyone lays hands on his neighbor, who in turn attacks him. 14 Y’hudah too will fight against Yerushalayim; and the wealth of all the nations will be assembled — gold, silver and clothing in great abundance. 15 A plague like this plague will also affect the horses, mules, camels, donkeys and all the other animals in those camps.
16 Finally, everyone remaining from all the nations that came to attack Yerushalayim will go up every year to worship the king, Adonai-Tzva’ot, and to keep the festival of Sukkot. 17 If any of the families of the earth does not go up to Yerushalayim to worship the king, Adonai-Tzva’ot, no rain will fall on them. 18 If the family of Egypt doesn’t go up, if they refuse to come, they will have no [annual] overflow [from the Nile]; moreover, there will be the plague with which Adonai will strike the nations that don’t go up to keep the festival of Sukkot. 19 This will be Egypt’s punishment and the punishment of all the nations that don’t go up to keep the festival of Sukkot.
20 When that day comes, this will be written on the bells worn by the horses: “Consecrated to Adonai”; and the cooking pots in the house of Adonai will be [as holy] as the sprinkling bowls before the altar. 21 Yes, every cooking pot in Yerushalayim and Y’hudah will be consecrated to Adonai-Tzva’ot. Everyone who offers sacrifices will come, take them and use them to stew the meat. When that day comes, there will no longer be merchants in the house of Adonai-Tzva’ot.
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 Ushpizin
According to Kabbalistic tradition, we are visited in the sukkah by seven supernal ushpizin ("guests") -- Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David. On each of the seven days of the festival, another of the seven ushpizin (in the above order) leads the group.
(The sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn (1880-1950) spoke of seven "chassidic ushpizin" as well: the Baal Shem Tov, the Maggid (Rabbi DovBer of Mezeritch), and the first five rebbes of Chabad: Rabbi Schneur Zalman of Liadi, Rabbi DovBer of Lubavitch, Rabbi Menachem Mendel (the "Tzemach Tzeddek"), Rabbi Shmuel, and Rabbi Sholom DovBer. The Lubavitcher Rebbe would speak each night of Sukkot on the special characteristics of both the biblical and the chassidic ushpizin of the day and their connection to each other and their specific day of the festival.)
Link: The Unpopular Tzaddik
• 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
• Links
Links: A Sukkot Anthology; more Laws, Customs & Insights (from JewishNewYear.com)
Daily Torah Study:
Chumash: Vezot Hab'rachah, 5th Portion Deuteronomy 33:22-33:26 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 33
22And of Dan he said: "Dan is a young lion, streaming from Bashan." כבוּלְדָ֣ן אָמַ֔ר דָּ֖ן גּ֣וּר אַרְיֵ֑ה יְזַנֵּ֖ק מִן־הַבָּשָֽׁן:
Dan is a young lion: Dan was also located close to the border, and so [like Gad], he is compared to lions. — [Sifrei 33:22]
דן גור אריה: אף הוא היה סמוך לספר לפיכך מושלו באריות:
streaming from Bashan: [This is to be understood] as the Targum [Onkelos] renders it [“His land drinks from the rivers that flow from Bashan”]. For the Jordan [river] comes out from Dan’s territory, from the Paneas cave, which is [a place called] Leshem, within the territory of Dan. [The children of Dan conquered Leshem and incorporated it into their territory, calling it Dan after their father,] as it is said,“And they called Leshem, Dan” (Joshua 19:47). - [Bech. 55a] And its source (זִנּוּק) and flow is from Bashan. Another explanation [of יְזַנֵּק מִן-הַבָּשָׁן] is: Just as a water flow (זִנּוּק) issues from one place and divides itself [afterwards] into two directions, similarly, the tribe of Dan [started with one territory and ended up] taking a portion in two places. First, they took the northwest [of the Land of Israel], namely, Ekron and its surroundings. But this did not suffice them. So they came and fought against Leshem, which is Paneas, located in the north-east [of the Land of Israel]. [Now Rashi demarcates these two areas geographically:] For the Jordan comes out of the Paneas [or Banias] cave, which is in the east [and at the northern extremity] of the Land of Israel, and then the river flows from the north [straight down] to the south, ending at the edge of the Salt Sea [“Dead Sea”], which in turn, is in the east of Judah’s territory, Judah having taken his territory in the southern part of the Land of Israel, as is delineated in the book of Joshua (19:47). This is the meaning of what is stated there: “And the border of the children of Dan went out from them, so the children of Dan arose and fought against Leshem [and took possession of it].” [So when this verse says“And the border of the children of Dan went out from them,” it means:] Their border was bursting outwards [as it were,] along that whole [eastern flank of the Land] where they originally took their inheritance. [Hence, whereas Dan started out with one territory, he ended up with two, just like a water flow (זִנּוּק) is one, and divides into two]. — [Sifrei 33:22]
יזנק מן הבשן: כתרגומו שהיה הירדן יוצא מחלקו ממערת פמייאס והיא לשם שהיא בחלקו של דן, שנאמר (יהושע יט, מז) ויקראו ללשם דן וזינוקו וקילוחו מן הבשן. דבר אחר מה זינוק זה יוצא ממקום אחד ונחלק לשני מקומות, כך שבטו של דן נטלו חלק בשני מקומות. תחלה נטלו בצפונית מערבית עקרון וסביבותיה, ולא ספקו להם ובאו ונלחמו עם לשם שהיא פמייאס והיא בצפונית מזרחית, שהרי הירדן יוצא ממערת פמייאס והוא במזרחה של ארץ ישראל ובא מהצפון לדרום וכלה בקצה ים המלח, שהוא במזרח יהודה, שנטל בדרומה של ארץ ישראל, כמו שמפורש בספר יהושע, והוא שנאמר (שם יט, מז) ויצא גבול בני דן מהם ויעלו בני דן וילחמו עם לשם וגו', יצא גבולם מכל אותו הרוח שהתחילו לנחול בו:
23And of Naftali he said, "Naftali is favorably satisfied and full of the Lord's blessing. Possess the Sea and the south." כגוּלְנַפְתָּלִ֣י אָמַ֔ר נַפְתָּלִי֙ שְׂבַ֣ע רָצ֔וֹן וּמָלֵ֖א בִּרְכַּ֣ת יְהֹוָ֑ה יָ֥ם וְדָר֖וֹם יְרָֽשָׁה:
favorably satisfied: Naftali’s land would fully satisfy all its inhabitants.
שבע רצון: שהיתה ארצו שבעה כל רצון יושביה:
Possess the sea and the south: The sea of Kinnereth fell within Naftali’s portion; moreover, he took a rope’s length of fishing-coast on its south[ern shore] for spreading out his nets and trawls. — [B.K. 81b]
ים ודרום ירשה: ים כנרת נפלה בחלקו ונטל מלא חבל חרם בדרומה לפרוש חרמים ומכמורות:
Possess: Heb. יְרָשָׁה. This word is in the imperative form and is equivalent to [the simple command רֵשׁ] in“Go up and possess (רֵשׁ) ” (Deut. 1:21). The fact that the accent is placed on next to the last syllable in the word, namely on the reish, proves this point, like the words: יְרַשׁ (possess!), יְדַע (know!), לְקַח (take!) and שְׁמַע (listen!). Now, when one adds a hey at the end of this [simple command] form, the accent is on next to the last syllable of the word to become: לְקָחָה סְלָחָה יְדָעָה שְׁמָעָה Here also, יְרָשָׁה is an imperative form. Accordingly, in the Masoreth Gedolah , we find this in the alphabetically arranged imperative forms of verbs, which have their accents on next to the last syllable.
ירשה: לשון צווי, כמו (דברים א, כא) עלה רש, והטעם שלמעלה ברי"ש מוכיח, כמו ירש, ידע, לקח, שמע, כשמוסיף בו ה"א יהיה הטעם למעלה שמעה, ידעה, סלחה, לקחה אף כאן ירשה לשון צווי. ובמסורת הגדולה מצינו באלפא ביתא לשון צווי דטעמיהון מלעיל:
24And of Asher he said: "May Asher be blessed with sons. He will be pleasing to his brothers, and immerse his foot in oil. כדוּלְאָשֵׁ֣ר אָמַ֔ר בָּר֥וּךְ מִבָּנִ֖ים אָשֵׁ֑ר יְהִ֤י רְצוּי֙ אֶחָ֔יו וְטֹבֵ֥ל בַּשֶּׁ֖מֶן רַגְלֽוֹ:
May Asher be blessed with sons: I saw in Sifrei the following (33:24): “Among all of the tribes, you will not find one that is blessed with sons as Asher was.” But I do not know in which regard.
ברוך מבנים אשר: ראיתי בספרי אין לך בכל השבטים שנתברך בבנים כאשר, ואיני יודע כיצד:
He will be pleasing to his brothers: Asher pleased his brothers with “Onpakinon oil” [oil of unripe olives, used for anointing one’s skin] and tasty foods (?), and they please him [by repaying him] with grain. Another explanation of “He will be pleasing to his brothers” : Because the women who came from Asher were beautiful [and were sought after for marriage]. This is the meaning of what is stated in Chronicles (I Chron. 7:31). [when it speaks of Malchiel, Asher’s grandson]“he was the father בִּרְזָיִת [literally, olive-child]” that is to say, his daughters were married to Kohanim Gedolim [and kings], who were anointed with olive oil (זַיִת) . - [Gen. Rabbah 71:10]
יהי רצוי אחיו: שהיה מתרצה לאחיו בשמן אנפיקינון ובקפלאות והם מרצין לו בתבואה. דבר אחר יהי רצוי אחיו שהיו בנותיו נאות והוא שנאמר (דברי הימים א' ז, לא) הוא אבי ברזית, שהיו בנותיו נשואות לכהנים גדולים הנמשחים בשמן זית:
and immerse his foot in oil: for his land flowed like a spring with oil. It once happened, that the people of Laodicea were in need of oil, and they appointed an agent [who was sent from place to place, until he found an olive farmer. The latter brought this agent to his home, and there, the olive farmer washed himself and then dipped his hands and feet, thereby fulfilling our verse here: “And dip his foot in oil.” Then, he supplied the agent from Laodicea with one million, one hundred and eighteen thousand maneh worth of olive oil!]. — [Tractate Men. 85b]
וטובל בשמן רגלו: שהיתה ארצו מושכת שמן כמעין. ומעשה שנצטרכו אנשי לודקיא לשמן מנו להם פולמוסטום אחד וכו', כדאיתא במנחות (פה ב):
25Your locks are iron and copper, and the days of your old age will be like the days of your youth. כהבַּרְזֶ֥ל וּנְח֖שֶׁת מִנְעָלֶ֑ךָ וּכְיָמֶ֖יךָ דָּבְאֶֽךָ:
Your locks are iron and copper: Now he [Moses] addresses all Israel, whose strong men dwelled in the border cities and would “lock up” the Land [as it were, with their protection], so that the enemies would be unable to enter. It was as if the Land was closed up with locks and bolts made of iron and copper. Another explanation: Your locks are iron and copper-Your land is “locked in” by mountains, from which iron and copper are mined. [In this respect] Asher’s territory was [considered] the “lock of the Land of Israel.” — [Sifrei 33:25]
ברזל ונחשת מנעלך: עכשיו הוא מדבר נגד כל ישראל, שהיו גבוריהם יושבים בערי הספר ונועלים אותה שלא יוכלו האויבים ליכנס בה כאלו היא סגורה במנעולים ובריחים של ברזל ונחשת. דבר אחר ברזל ונחשת מנעלך ארצכם נעולה בהרים שחוצבין מהם ברזל ונחשת, וארצו של אשר היתה מנעולה של ארץ ישראל:
and the days of your old age will be like the days of your youth: Heb. וּכְיָמֶיךָ דָּבְאֶךָ. Like the days that are your best, namely, your first days, the days of your youth-so will be the days of your old age, days which [ordinarily] flow away (דּוֹאֲבִים), are painful, and decline. Another explanation of וּכְיָמֶיךָ דָּבְאֶךָ is: וּכְיָמֶיךָ - the days which can be enumerated as your good days, namely, all those days on which you fulfilled the will of the Omnipresent - דָּבְאֶךָ, so will be “your flowing,” i.e., all the countries [in the world] will make silver and gold flow into the Land of Israel. For Israel will be blessed with fruits, so that all the countries will be supplied by it, consequently pouring their silver and gold into it, ascorant in Old French. Moreover, the world’s silver and gold will be depleted, because they will pour it into your Land. — [Sifrei 33:25]
וכימיך דבאך: וכימים שהם טובים לך, שהן ימי תחלתך ימי נעוריך כן יהיו ימי זקנתך, שהם דואבים זבים ומתמוטטים. דבר אחר וכימיך דבאך וכימיך שהם טובים לך כמנין ימיך, כל הימים אשר אתם עושים רצונו של מקום, יהיו דבאך שכל הארצות יהיו דובאות כסף וזהב לארץ ישראל, שתהא מבורכת בפירות. וכל הארצות מתפרנסות הימנה וממשיכות לה כספם וזהבם אישקורונ"ט [ישפעו]. הכסף והזהב כלה מהם, שהן מזיבות אותם לארצכם:
26Jeshurun, there is none like God; He Who rides the heavens is at your assistance, and with His majesty, [He rides] the skies, כואֵ֥ין כָּאֵ֖ל יְשֻׁר֑וּן רֹכֵ֤ב שָׁמַ֨יִם֙ בְּעֶזְרֶ֔ךָ וּבְגַֽאֲוָת֖וֹ שְׁחָקִֽים:
Jeshurun: There is none like God - Jeshurun, you should know that there is none like God among all the gods of the peoples, and that their rock is not like your Rock.
אין כאל ישרון: דע לך ישורון שאין כאל בכל אלהי העמים ולא כצורך צורם:
He Who rides the heavens: is the same God Who is at your assistance, and with His majesty, He rides the skies.
רכב שמים: הוא אותו אלוה שבעזרך ובגאותו הוא רוכב שחקים:
Tehillim: Psalms Chapters 77 - 78
• Hebrew text
• English text
Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
FOOTNOTES
1.A musical instrument(Metzudot).
2.Of the Red Sea.
3.The waters returned to cover the trail.
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.The Ephraimites escaped Egypt before the other tribes, but were defeated when trying to enter the land of Canaan.
3.Capital of Egypt (Radak).
4.Progenitor of the Egyptians.
5.They died before being able to weep (Targum).
Tanya: Iggeret HaKodesh, beginning of Epistle 22
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Thursday, Tishrei 15, 5778 · October 5, 2017
Today's Tanya Lesson
Iggeret HaKodesh, beginning of Epistle 22
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Part (a)
In the present letter the Alter Rebbe bemoans the fact that his chassidim trouble him by seeking advice on physical matters, such as their livelihood s. Such advice, he argues, is within the province of prophets, not of Torah scholars. In conclusion he explains how one should accept physical suffering in such a way that it enhances his love and fear of G‑d.
The opening and closing passages of the original letter, which were not reproduced in Tanya,1 throw considerable light on the middle passage, which appears below.
At the beginning of the original letter, the Alter Rebbe defines set times during which he will henceforth receive people for private audience — yechidut. He then protests in strong terms that the many requests for advice on mundane affairs interfere with other areas of his Torah activity. As our Sages ask,2 “Is it conceivable that Moses spent the whole day judging? When would he then find time to study Torah?”
This leads on to the portion of the letter that appears here in Tanya. In the original letter, the Alter Rebbe then concludes by declaring that the appointed times for visits and private audiences must be adhered to. Moreover, he “penalizes” those who will not heed his decree, going so far as to threaten to leave the country if he is not heeded.
As we all know, however, chassidim in every generation have in fact asked their Rebbe for advice in mundane matters and, moreover, each of the Rebbeim has in fact obliged. How is this possible? Elder chassidim of earlier generations used to explain that the Alter Rebbe himself sanctions this conduct — in the letter that he wrote “close to the time of his passing,”3 regarding the value of “fraternity and counsel from afar with regard to all family matters....”
אהוביי אחיי ורעיי
My beloved, my brethren and friends:
מאהבה מסותרת, תוכחת מגולה
Out of [my] hidden love [for you, springs] an overt rebuke.4
לכו נא ונוכחה
“Come now and let us debate”;5
זכרו ימות עולם, בינו שנות דור ודור
remember the days of old, consider the years of every generation.6
ההיתה כזאת מימות עולם, ואיה איפוא מצאתם מנהג זה, באחד מכל ספרי חכמי ישראל הראשונים והאחרונים
Has such a thing ever happened in days past? Where indeed have you found such a custom in any of the books of the early or latter sages of Israel,
להיות מנהג ותיקון לשאול בעצה בגשמיות, כדת מה לעשות בעניני העולם הגשמי
that it should be the custom and established norm to ask for advice in mundane matters, as to what one ought to do in matters of the physical world?
אף לגדולי חכמי ישראל הראשונים, כתנאים ואמוראים, אשר כל רז לא אנס להו, ונהירין להון שבילין דרקיע
[Such questions were not asked] even of the greatest of the former sages of Israel, such as the tannaim and amoraim, the authors of the Mishnah and the Gemara,7 “from whom no secret was hidden,” and8 “for whom all the paths of heaven were clearly illuminated,”
כי אם לנביאים ממש אשר היו לפנים בישראל, כשמואל הרואה, אשר הלך אליו שאול לדרוש ה׳, על דבר האתונות שנאבדו לאביו
but only of actual prophets who used to live among the Jewish people, such as Samuel the Seer to whom Saul went to inquire of G‑d through him about the donkeys that his father had lost.
Why, indeed, were sages of stature such as the tannaim and amoraim not asked about mundane matters?
כי באמת כל עניני אדם, לבד מדברי תורה ויראת שמים, אינם מושגים רק בנבואה
For in fact all matters pertaining to man, except for words of Torah and the fear of heaven, are apprehended only by prophecy.
ולא לחכמים לחם
[As the verse states,9] “there is no bread unto the wise,”
כמאמר רז״ל: הכל בידי שמים, חוץ מיראת שמים
and as our Sages, of blessed memory, said,10 “Everything is in the hands of heaven except for the fear of heaven.”
ושבעה דברים מכוסים כו׳: אין אדם יודע במה משתכר, ומלכות בית דוד מתי תחזור כו׳
Likewise,11 “Seven things are hidden...: no man knows how he will earn his living, nor when the Kingdom of David will be restored...,” i.e., when Mashiach will come.
הנה הושוו זה לזה
Note that these [two questions] are likened to one another. Just as no one knows exactly whenMashiach will come, so, too, no one knows by what means he in fact will obtain his sustenance.
ומה שכתוב בישעיה: יועץ וחכם חרשים
As for the phrase in Isaiah,12 “A counselor and a man whose wisdom silences all,” suggesting that Torah wisdom qualifies one to advise in other fields as well, —
וכן מה שאמרו רז״ל: ונהנין ממנו עצה ותושיה
and also, as for the statement of our Sages,13 of blessed memory, regarding one who studies Torahlishmah, “for its own sake,” that “people derive from him the benefit of etzah (counsel) and tushiyah (wisdom),” —
היינו בדברי תורה, הנקרא תושיה
these teachings refer specifically to [counsel in] matters of the Torah, which is called14tushiyah (assistance).
כמאמר רז״ל: יועץ, זה שיודע לעבר שנים ולקבוע חדשים
Thus the Sages, of blessed memory, said: A counselor is one who knows how to intercalate years, making certain years leap years by interpolating an additional month of Adar, and how to determine the months, establishing what day is Rosh Chodesh, the first day of the lunar month,
שסוד העיבור קרוי עצה וסוד בלשון התורה, כדאיתא בסנהדרין דף פ״ז, עיין שם בפירוש רש״י
for in Torah terminology the principle of intercalation is called “counsel” and “a secret,” as stated in Tractate Sanhedrin, p. 87; see the commentary of Rashi there, which states explicitly that the terms “counselor” and “advice” are related to the principle of intercalation.
* * *
| FOOTNOTES | |
| 1. | They appear in full in Igrot Kodesh (Letters) of the Alter Rebbe (Kehot, N.Y., 5740), sec. 24. |
| 2. | Shabbat 10a. |
| 3. | Igrot Kodesh (op. cit.), sec. 65. |
| 4. | Cf. Mishlei 27:5. |
| 5. | Yeshayahu 1:18. |
| 6. | Cf. Devarim 32:7. |
| 7. | Cf. Chullin 59a. |
| 8. | See Berachot 58b. |
| 9. | Kohelet 9:11. |
| 10. | Berachot 33b. |
| 11. | Pesachim 54b. |
| 12. | 3:3. |
| 13. | Avot, beginning of ch. 6. |
| 14. | Sanhedrin 26b, et al. |
• Sefer Hamitzvot:
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Audio: Listen | Download | Video ClassThursday, Tishrei 15, 5778 · October 5, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work
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Positive Commandment 207
Loving a Convert
"Love the convert"—Deuteronomy 10:19.
Although we are commanded to love every Jew – a commandment that certainly includes the convert – the Torah added a special mitzvah to love an individual who has taken the pain and effort to embrace and adopt the true belief.
Full text of this Mitzvah »
Loving a Convert
Positive Commandment 207
Translated by Berel Bell
The 207th mitzvah is that we are commanded to love converts.
The source of this commandment is G‑d's statement (exalted be He),1 "You must love the convert."
Since the convert spoken of here is a ger tzedek,2 he is included in the commandment for the entire Jewish people,3 "You must love your neighbor." Nevertheless, since he has now4 entered the Jewish religion, G‑d shows him additional love and added an extra commandment [to love him].
This is similar to the prohibition of mistreating5 him, where in addition to the prohibition6 [regarding all Jews], "You shall not mistreat one another," G‑d also said,7 "Do not mistreat a convert." The Gemara8 explains that one who mistreats a convert transgresses both, "You shall not mistreat one another," and, "Do not mistreat a convert."
We are similarly commanded to love him, [both] by the commandment,9 "You must love your neighbor as [you love] yourself," and the commandment,10 "You must love the convert."
This is obvious and not hidden, and I am not aware of anyone among those who have compiled the list of commandments who has failed to realize this.
In many Midrashim11 is it explained that G‑d has commanded us regarding the convert, as He has commanded us regarding Himself (exalted be He). This [is evident] from the verse,12 "Love G‑d your Lord," and the verse,13 "You must love the convert."
FOOTNOTES
1.Deut. 10:19.
2.A righteous convert, who has fully converted to become a Jew, unlike a ger toshav, who has not. See Hilchos Isurei Biah 14:6.
3.Lev.19:18.
4.See Kapach, note 64.
5.Specifically, verbally causing him pain. See N251, N252
6.Lev.25:17. N251
7.Ex. 22:20. N252
8.Bava Metzia 59b.
9.Lev.19:18. P206
10.Deut. 10:19
11.See Kapach, note 69, that he is in doubt as to the Rambam's source.
12.Deut. 6:5.
13.Deut. 10:19.
Negative Commandment 302
Harboring Hate
"You shall not hate your brother in your heart"—Leviticus 19:17.
We are forbidden to harbor hate for a fellow Jew in our heart. Instead, if someone has wronged you, confront him and tell him that you've been hurt, and demand an explanation and/or an apology.
Full text of this Mitzvah »
Harboring Hate
Negative Commandment 302
Translated by Berel Bell
The 302nd prohibition is that we are forbidden from hating one another.
The source of this commandment is G‑d's statement,1 "Do not hate your brother in your heart." In the words of the Sifra, "I have only spoken [in this verse] about hatred, which is in the heart. But if you reveal to him this hatred and he realizes that you hate him, you do not transgress this prohibition.2 But you do transgress the prohibitions,3 'Do not take revenge nor bear a grudge,' and a positive commandment, namely,4 'You must love your neighbor as [you love] yourself.'" However, the sin of hatred in one's heart is most serious of them all.
FOOTNOTES
1.Lev.19:17.
2.The expression, "this prohibition," proves that it counts as one of the 613 commandments.
3.Lev.19:18. N304, N305.
4.Lev. Ibid. P206.
Positive Commandment 205
Rebuking
"You shall certainly rebuke your neighbor"—Leviticus 19:17.
We are commanded to verbally rebuke a fellow Jew who has sinned, and to rebuke and attempt to prevent an individual who is about to sin. This commandment applies to everyone, even if the one who has sinned (or is about to sin) is a great individual. To say, "I shall not sin; what another does is G‑d's concern," is contrary to the Torah's viewpoint. And if the first rebuke has not accomplished its goal, we must do so again and again. We must be careful, however, to rebuke in a pleasant manner—not to embarrass our fellow, G‑d forbid.
Included in this commandment is the obligation to rebuke someone who has wronged you, as opposed to silently harboring a grudge against that individual.
Full text of this Mitzvah »
Rebuking
Positive Commandment 205
Translated by Berel Bell
The 205th mitzvah is that we are commanded to admonish a person who is performing a transgression or who is preparing to do so. One must verbally warn him and admonish him. We are not allowed to say, "I will not sin; and if someone else sins, that is between him and G‑d." This [attitude] is contrary to Torah. Rather, we are commanded not to transgress, nor to allow another Jew to transgress. If a person is preparing to transgress, each individual is commanded to admonish him and to prevent him [from transgressing], even if there has not been testimony which would be sufficient for him to be punished.
The source of this commandment is G‑d's statement (exalted be He),1 "You must admonish your neighbor."
Also included in this commandment is that we should complain to a person who has done wrong to us. We should not bear a grudge and consider him to be a sinner. Rather, we are commanded to verbally complain to him in order that nothing should remain in our heart [against him].
In the words of the Sifra, "What is the source of the law that even if you admonish someone four or five times that you should continue to admonish him? From the phrase, 'hochei'ach to'chiach.'2 One might think that one could admonish him to the point that his facial features change3 — the verse therefore continues,4 "And not bear sin because of him."
Our Sages5 explained that this commandment is incumbent on every individual; even a person on a low level to someone on a higher level.6 Even if one is cursed or insulted he should not desist, nor stop admonishing unless he is struck physically, as explained by our Sages from the Oral Torah,7 "[One must reprimand] until one receives physical blows."
This mitzvah has conditions and laws which are explained in various places in the Talmud.
FOOTNOTES
1.Lev. 19:17.
2.The doubled expression for admonishment teaches us that one is commanded to admonish even many times.
3.I.e. to admonish him in the presence of other people, thereby causing him embarrassment See N303, below.
4.Lev. 19:17.
5.Bava Metzia 31a.
6.Compare with Tanya, chapter 32.
7.Arachin 16b.
Negative Commandment 303
Shaming
"And don't bear sin because of him"—Leviticus 19:17.
It is forbidden to shame or embarrass one another. We derive this from the verse: "You shall certainly rebuke your neighbor, and don't bear sin because of him." Even when we rebuke a fellow for a sin he has done, which itself is a Torah command, we must be careful not to embarrass the individual—lest we "bear sin because of him."
Full text of this Mitzvah »
Shaming
Negative Commandment 303
Translated by Berel Bell
The 303rd prohibition is that we are forbidden from embarrassing one another. This transgression is the one referred to as, "publicly humiliating one's fellowman."
The source of this commandment is G‑d's statement,1 "You must admonish your neighbor and not bear sin because of him."
In the words of the Sifra, "From where do we learn that even if you admonish someone four or five times that you should continue to admonish him? From the phrase, 'hochei'ach to'chiach.'2 One might think that one could admonish him to the point that his facial features change3 — the verse therefore continues,4 'And not bear sin because of him.'"
The simple meaning of the verse, however, is to warn that you should not think of him about the sin in your heart and [continue to] remember it.
FOOTNOTES
1.Lev.19:17.
2.The doubled expression for admonishment teaches us that one is commanded to admonish even many times.
3.I.e. to admonish him in the presence of other people, thereby causing him embarrassment .
4.Lev. 19:17.
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245
Not to rob, as [Leviticus 19:13] states: "Do not rob."
רמה
שלא לגזול, שנאמר "לא תגזול" (ויקרא יט,יג).
246
Not to alter land boundaries, as [Deuteronomy 19:14] states: "Do not remove your neighbor's landmark."
רמו
שלא להסיג גבול, שנאמר "לא תסיג גבול ריעך" (דברים יט,יד).
247
Not to wrong [a colleague by withholding his due], as [Leviticus 19:13] states: "Do not wrong your neighbor."
רמז
שלא לעשוק, שנאמר "לא תעשוק את ריעך" (ויקרא יט,יג).
248
Not to deny [a just claim], as [Leviticus 19:11] states: "Do not deny your neighbor's [claim]."
רמח
שלא לכחש בממון חברו, שנאמר "לא תכחשו" (ויקרא יט,יא).
249
Not to swear falsely in denying a monetary [obligation to] a colleague, as [Leviticus, ibid.] states: "Do not swear [falsely]" - i.e., do not swear falsely about money owed to a colleague.
רמט
שלא לישבע על כפירת ממון חברו, שנאמר "לא תשקרו" (ויקרא יט,יא); כלומר, לא תישבע על שקר בממון שיש לחברך בידך.
250
Not to cheat in business, as [Leviticus 25:14] states: "One man should not cheat his brother."
רנ
שלא יונה במקח וממכר, שנאמר "אל תונו, איש את אחיו" (ויקרא כה,יד).
251
Not to hurt someone with words, as [Leviticus 25:17] states: "And one man shall not wrong another." This [prohibition refers to] hurting someone with words.
רנא
שלא יונה בדברים, שנאמר "ולא תונו איש את עמיתו" (ויקרא כה,יז); זו אונאת דברים.
252
Not to hurt a convert with words, as [Exodus 22:20] states: "And do not wrong a convert...."
רנב
שלא להונות את הגר בדברים, שנאמר "וגר לא תונה" (שמות כב,כ).
253
Not to cheat a convert in business, as [Exodus, ibid.] continues: "...nor oppress him."
רנג
שלא להונות את הגר במקח וממכר, שנאמר "ולא תלחצנו" (שמות כב,כ).
254
Not to return a slave who fled to Eretz Yisrael to his master [who lives] in the Diaspora, as [Deuteronomy 23:16] states: "Do not deliver a servant to his master."
רנד
שלא להחזיר עבד שברח לארץ ישראל לאדוניו שבחוצה לארץ, שנאמר "לא תסגיר עבד, אל אדוניו" (דברים כג,טז).
255
Not to wrong such a servant, as [Deuteronomy 23:17] states: "He shall dwell in your midst, in the place which he selects... as he sees fit. Do not wrong him."
רנה
שלא להונות עבד זה, שנאמר "עימך יישב בקרבך . . . בטוב לו; לא, תוננו" (דברים כג,יז).
256
Not to oppress any widow or orphan, as [Exodus 22:21] states: "Do not oppress any widow or orphan."a
רנו
שלא לענות יתום ואלמנה, שנאמר "כל אלמנה ויתום, לא תענון" (שמות כב,כא).
257
Not to have a Hebrew servant perform servile tasks, as [Leviticus 25:39] states: "Do not work him like a slave."
רנז
שלא לעבוד בעבד עברי כעבודת עבד, שנאמר "לא תעבוד בו, עבודת עבד" (ויקרא כה,לט).
258
Not to sell [a Hebrew servant] as slaves are sold, as [Leviticus 25:42] states: "Do not sell him as slaves are sold."
רנח
שלא למכור אותו ממכרת עבד, שנאמר "לא יימכרו, ממכרת עבד" (ויקרא כה,מב).
259
Not to make a Hebrew servant perform rigorous work, as [Leviticus 25:43] states: "Do not rule over him with rigor."
רנט
שלא לעבוד בעבד עברי בפרך, שנאמר "לא תרדה בו, בפרך" (ויקרא כה,מג; ויקרא כה,מו).
260
Not to allow a gentile [who purchased a Hebrew servant] to make him work rigorously, as [Leviticus 25:53] states: "He shall not rule over him with rigor."
רס
שלא להניח הגוי לעבוד בעבד עברי הנמכר לו בפרך, שנאמר "לא ירדנו בפרך, לעיניך" (ויקרא כה,נג).
261
Not to sell a Hebrew maidservant to another person, as [Exodus 21:8] states: "He shall have no power to sell her."
רסא
שלא למכור אמה עברייה לאחר, שנאמר "לא ימשול למוכרה, בבגדו בה" (שמות כא,ח).
262
Not to withhold from a Hebrew maidservant who has been designated as a bride living expenses, clothing, or conjugal rights, as [Exodus 21:10] states: "He may not diminish her living expenses, clothing, or conjugal rights." The above applies also to other wives.
רסב
שלא למנוע מאמה עברייה היעודה שאר כסות ועונה, שנאמר "שארה כסותה ועונתה, לא יגרע" (שמות כא,י); והוא הדין לשאר הנשים.
263
Not to sell a yefat to'ar, as a maidservant as [Deuteronomy 21:14] states: "Do not sell her."
רסג
שלא למכור אשת יפת תואר, שנאמר "ומכור לא תמכרנה" (דברים כא,יד).
264
Not to force a yefat to'ar to serve as a maidservant, as [Deuteronomy, ibid.] continues: "Do not rule over her."
רסד
שלא לכבוש אשת יפת תואר שפחה, שנאמר "לא תתעמר בה" (דברים כא,יד).
265
Not to covet, as [Exodus 20:14] states: "Do not be envious of your neighbor's wife."
רסה
שלא לחמוד, שנאמר "לא תחמוד, אשת ריעך" (שמות כ,יג; דברים ה,יז).
266
Not to desire, as [Deuteronomy 5:18] states: "Do not desire your neighbor's house."
רסו
שלא להתאוות, שנאמר "לא תתאווה בית ריעך" (דברים ה,יז).
267
For a worker who is harvesting crops not to eat from the unpicked produce before he has finished work, as [Deuteronomy 23:26] states: "Do not lift a sickle...."
רסז
שלא יאכל השכיר שלא בשעת גמר מלאכה מן המחובר שהוא עושה בו, שנאמר "וחרמש לא תניף" (דברים כג,כו).
268
For a worker not to take more than what he eats [from the produce he harvests], as [Deuteronomy 23:25] states: "Do not put any into your receptacles."
רסח
שלא ייקח השכיר יתר על אכילתו, שנאמר "ואכלת ענבים כנפשך שובעך" (דברים כג,כה).
269
Not to ignore a lost object, as [Deuteronomy 22:3] states: "You may not ignore it."
רסט
שלא יתעלם מן האבידה, שנאמר "לא תוכל, להתעלם" (דברים כב,ג).
270
Not to leave an animal fallen under its load on the road, as [Deuteronomy 22:4] states: "You may not watch your neighbor's donkey...."
ער
שלא להניח הבהמה רובצת תחת משאה בדרך, שנאמר "לא תראה חמור אחיך" (ראה דברים כב,ד).
271
Not to falsify measurements, as [Leviticus 19:35] states: "Do not act deceitfully in judgment...." According to the oral tradition, we have learned that this verse prohibits acting deceitfully regarding measurements.
רעא
שלא לעשות עוול במידה, שנאמר "לא תעשו עוול, במשפט, במידה" (ויקרא יט,לה); מפי השמועה למדו שהכתוב מזהיר לא תעשו עוול במשפט המידה.
272
Not to possess two sets of weights and measures, as [Deuteronomy 25:13] states: "You may not have in your home...."
ערב
שלא להיות אצלנו איפה ואיפה אבן ואבן, שנאמר "לא יהיה לך בביתך, איפה ואיפה" (דברים כה,יד).
273
Not to act deceitfully in judgment, as [Leviticus 19:15] states: "Do not pervert justice."
רעג
שלא לעוול המשפט, שנאמר "לא תעשו עוול במשפט" (ויקרא יט,טו).
274
Not to accept bribes, as [Exodus 23:8] states: "Do not take a bribe."
רעד
שלא ליקח שוחד, שנאמר "ושוחד, לא תיקח" (שמות כג,ח).
275
Not to honor a man of stature in judgment, as [Leviticus 19:15] states: "Do not show respect to a great man."
רעה
שלא לכבד גדול בדין, שנאמר "ולא תהדר פני גדול" (ויקרא יט,טו).
276
For a judge not to fear rendering [a just] judgment because of a wicked man, as [Deuteronomy 1:17] states: "Do not fear anyone."
רעו
שלא יירא הדיין בדין מאדם רע, שנאמר "לא תגורו מפני איש" (דברים א,יז).
277
Not to have mercy on a poor person in judgment, as [Exodus 23:3] states: "And do not favor a poor man in his cause."
רעז
שלא לרחם על עני בדין, שנאמר "ודל, לא תהדר בריבו" (שמות כג,ג).
278
Not to pervert judgment against a sinner, as [implied by Exodus 23:6, which] states: "Do not pervert the judgment of a poor person." This refers to someone who is poor with regard to [the observance of] the mitzvot.
רעח
שלא להטות משפט אדם חוטא, שנאמר "לא תטה משפט אביונך" (שמות כג,ו); למדו מפי השמועה, שזה אביון במצוות.
279
Not to have pity on a person who has caused damages in judgments concerning fines, as [Deuteronomy 25:12] states: "Let your eye not pity."
רעט
שלא לרחם על המזיק בדיני קנסות, שנאמר "לא תחוס, עינך" (דברים יט,כא).
280
Not to pervert the justice due converts or orphans, as [Deuteronomy 24:17] states: "Do not pervert the judgment of a convert or an orphan."
רפ
שלא להטות משפט גרים ויתומים, שנאמר "לא תטה, משפט גר יתום" (דברים כד,יז).
281
Not to listen to one litigant in the absence of the other, as [Exodus 23:1] states: "Do not hear a false report."
רפא
שלא לשמוע מאחד מבעלי דינין ואין חברו עימו, שנאמר "לא תישא, שמע שוא" (שמות כג,א).
282
Not to render a conviction in a capital case when there is only a majority of one, as [Exodus 23:2] states: "Do not follow the majority to do evil."
רפב
שלא לנטות אחרי רבים בדיני נפשות, אם היו המחייבין יתר על המזכין אחד, שנאמר "לא תהיה אחרי רבים, לרעות" (שמות כג,ב).
283
For a person who argued in favor of acquittal in a capital case not to argue for a conviction, as [Exodus, ibid.] states: "Do not speak up in a trial to influence...."b
רפג
שלא ילמד חובה מי שלימד זכות תחילה בדיני נפשות, שנאמר "לא תענה על ריב, לנטות" (שמות כג,ב).
284
Not to appoint as a judge a man who is unlearned in the Torah, even if he is learned in other disciplines, as [Deuteronomy 1:17] states: "Do not show favoritism regarding judgment."
רפד
שלא למנות בדיינין אדם שאינו חכם בדברי תורה, אף על פי שהוא חכם בחכמות אחרות, שנאמר "לא תכירו פנים במשפט" (דברים א,יז).
285
Not to give false testimony, as [Exodus 20:13] states: "Do not give false testimony against your neighbor."
רפה
שלא להעיד בשקר, שנאמר "לא תענה בריעך עד שקר" (שמות כ,יב).
286
For a sinner not to act as a witness, as [Exodus 23:1] states: "Do not conspire with a wicked person to be a corrupt witness."
רפו
שלא יעיד בעל עבירה, שנאמר "אל תשת ידך עם רשע, להיות עד חמס" (שמות כג,א).
287
For a relative not to act as a witness, as [Deuteronomy 24:16] states: "Fathers shall not die because of children." According to the oral tradition, we have learned [that the verse teaches that] fathers should not die through the testimony of [their] sons. The same law applies regarding other relatives.
רפז
שלא יעיד קרוב, שנאמר "לא יומתו אבות על בנים" (דברים כד,טז); מפי השמועה למדו שלא יומתו אבות בעדות בנים, והוא הדין לשאר הקרובים.
288
Not to render a decision based on the testimony of a single witness, as [Deuteronomy 19:15] states: "A single witness shall not rise up against a person."
רפח
שלא לכרות הדין על פי עד אחד, שנאמר "לא יקום עד אחד באיש" (דברים יט,טו).
289
Not to kill an innocent person, as [Exodus 20:13] states: "Do not murder."
רפט
שלא להרוג נקי, שנאמר "לא תרצח" (שמות כ,יב; דברים ה,טז).
290
Not to render a decision on the basis of a presumption, unless two witnesses observe the actual matter, as [Exodus 23:7] states: "Do not slay the innocent and the righteous."a
רצ
שלא לחתוך הדין באומד הדעת, עד שיראו שני עדים גופו של דבר, שנאמר "ונקי וצדיק אל תהרוג" (שמות כג,ז).
291
For a witness not to render a decision in a capital case in which he testified, as [Numbers 35:30] states: "One witness shall not testify in a capital case..."
רצא
שלא יורה העד בדין שהעיד בו בדיני נפשות, שנאמר "ועד אחד, לא יענה בנפש" (במדבר לה,ל).
292
Not to execute a person liable for execution before he stands trial, as [Numbers 35:12] states: "The murderer shall not die [until he stands before the congregation]."
רצב
שלא להרוג מחוייב הריגה קודם שיעמוד בדין, שנאמר "ולא ימות הרוצח, עד עומדו לפני העדה" (במדבר לה,יב).
293
Not to have pity on a pursuer. Rather, he should be killed before he kills or rapes the person he is pursuing, as [Deuteronomy 25:12] states: "And you shall cut off her hand. Show no pity."
רצג
שלא לחוס על הרודף, אלא הורגין אותו קודם שיגיע לנרדף ויהרגנו או יגלה ערוותו, שנאמר "וקצותה, את כפה: .לא תחוס, עינך" (דברים כה,יב).
294
Not to punish a person forced [to commit a sin], as [Deuteronomy 22:26] states: "Do not do anything to the maiden."a
רצד
שלא לענוש האנוס, שנאמר "ולנערה לא תעשה דבר" (דברים כב,כו).
295
Not to take a ransom from a murderer, as [Numbers 35:31] states: "Do not take a ransom for the life of a murderer."
רצה
שלא ליקח כופר מן הרוצח, שנאמר "ולא תקחו כופר לנפש רוצח" (במדבר לה,לא).
296
Not to take a ransom in return for exile for a person who kills accidentally, as [Numbers 35:32] states: "And do not take a ransom [for having] to flee to his refuge city."
רצו
שלא ליקח כופר בגלות רוצח בשגגה, שנאמר "ולא תקחו כופר, לנוס אל עיר מקלטו" (במדבר לה,לב).
297
Not to neglect [a person] in mortal danger, as [Leviticus 19:16] states: "Do not stand still in the face of mortal danger."
רצז
שלא לעמוד על הדם, שנאמר "לא תעמוד על דם ריעך" (ויקרא יט,טז).
298
Not to leave obstacles, as [Deuteronomy 22:8] states: "...lest you bring blood upon your house."
רחצ
שלא להניח מכשול, שנאמר "ולא תשים דמים בביתך" (דברים כב,ח).
299
Not to mislead an unsuspecting person, as [Leviticus 19:14] states: "Do not place a stumbling block before the blind."
רצט
שלא להכשיל תם בדרך, שנאמר "ולפני עיוור, לא תיתן מכשול" (ויקרא יט,יד).
300
Not to add lashes when whipping a person liable for such punishment, as [Deuteronomy 25:3] states: "Do not add [lashes], lest by [giving him] this additional [punishment]...."
ש
שלא להוסיף במלקות המחוייב מלקות, שנאמר "לא יוסיף: .פן יוסיף" (דברים כה,ג).
301
Not to gossip, as [Leviticus 19:16] states: "Do not go around as a gossiper among your people."
שא
שלא לרגל, שנאמר "לא תלך רכיל בעמיך" (ויקרא יט,טז).
302
Not to bear hatred in one's heart, as [Leviticus 19:17] states: "Do not hate your brother in your heart."
שב
שלא לשנוא בלב, שנאמר "לא תשנא את אחיך, בלבבך" (ויקרא יט,יז).
303
Not to embarrass any Jewish person, as [Leviticus, ibid.] states: "You shall surely rebuke your neighbor and not bear a sin because of him."
שג
שלא להלבין פני אדם מישראל, שנאמר "הוכח תוכיח את עמיתך, ולא תישא עליו חטא" (ויקרא יט,יז).
304
Not to take revenge, as [Leviticus 19:18] states: "Do not take revenge."
שד
שלא לנקום, שנאמר "לא תיקום" (ויקרא יט,יח).
305
Not to bear a grudge, as [Leviticus, ibid.] states: "Do not bear a grudge."
שה
שלא לנטור, שנאמר "לא תיטור" (ויקרא יט,יח).
306
Not to take a mother bird together with the young, as [Deuteronomy 22:6] states: "Do not take the mother bird together with the young."
שו
שלא ליקח אם על הבנים, שנאמר "לא תיקח האם, על הבנים" (דברים כב,ו).
307
Not to shave the hair around a bald spot brought about by tzara’at], as [Leviticus 13:33] states: "And he shall not shave the bald spot."a
שז
שלא לגלח שיער הנתק, שנאמר "ואת הנתק, לא יגלח" (ויקרא יג,לג).
308
Not to remove the signs of tzara’at, as [Deuteronomy 24:8] states: "Be very careful concerning signs of tzara’at."
שח
שלא לתלוש סימני צרעת, שנאמר "הישמר בנגע הצרעת" (דברים כד,ח).
309
Not to till or sow the land [around] a powerful river [at which atonement was made for an unsolved murder], as [Deuteronomy 21:4] states: "...which must never be tilled and never be sown."
שט
שלא לעבוד ולזרוע בנחל איתן, שנאמר "אשר לא ייעבד בו, ולא ייזרע" (דברים כא,ד).
310
Not to allow a sorcerer to live, as [Exodus 22:17] states: "Do not allow a witch to live."
שי
שלא יתחייב חתן בדבר מצורכי רבים כל שנתו, כגון צבא ושמירת החומה וכיוצא בהן, שנאמר "לא ייצא בצבא, ולא יעבור עליו לכל דבר" (דברים כד,ה).
311
For a groom not to be held liable for any type of public service - e.g., army, guarding the walls [of a city], and the like - as [Deuteronomy 24:5] states: "He shall not go out to the army, nor be charged with any duties."a
שיא
שלא להחיות מכשף, שנאמר "מכשפה, לא תחייה" (שמות כב,יז).
312
Not to reject the authority of the court, as [Deuteronomy 17:11] states: "Do not swerve from the word which they tell you."
שיב
שלא להמרות על פי בית דין, שנאמר "לא תסור, מכל הדבר" (ראה דברים יז,יא).
313
Not to add to the mitzvot of the Torah. [This applies] both to the Written Law and to its explanation conveyed by the oral tradition, as [Deuteronomy 13:1] states: "Carefully observe everything which I command you to do. Do not add to it."
שיג
שלא להוסיף על מצוות התורה, בין תורה שבכתב בין בפירושה שקיבלו על פה, שנאמר "את כל הדבר, אשר אנוכי מצווה אתכם--אותו תשמרו, לעשות: .לא תוסף עליו" (דברים יג,א).
314
Not to diminish from any of the mitzvot of the Torah, as [Deuteronomy, ibid.] continues: "...and do not diminish from it."
שיד
שלא לגרוע מכל מצוות התורה, שנאמר "ולא תגרע ממנו" (דברים יג,א).
315
Not to curse a judge, as [Exodus 22:27] states: "Do not curse judges."
שטו
שלא לקלל הדיין, שנאמר "אלוהים, לא תקלל" (שמות כב,כז).
316
Not to curse a nasi - i.e., the king or the head of the academy in Eretz Yisrael - as [Exodus, ibid.] continues: "...and do not curse the nasi of your people."
שטז
שלא לקלל הנשיא, והוא המלך או ראש ישיבת ארץ ישראל, שנאמר "ונשיא בעמך, לא תאור" (שמות כב,כז).
317
Not to curse any other Jew, as [Leviticus 19:14] states: "Do not curse [even] a deaf-mute."
שיז
שלא לקלל אחד משאר ישראל, שנאמר "לא תקלל חירש" (ויקרא יט,יד).
318
Not to curse one's father or mother, as [Exodus 21:17] states: "One who curses his father or mother shall surely die."a
שיח
שלא לקלל אב ואם, שנאמר "ומקלל אביו ואימו, מות יומת" (שמות כא,יז).
319
Not to strike one's father or mother, as [Exodus 21:15] states: "One who strikes his father or mother shall surely die."
שיט
שלא להכות אב ואם, שנאמר "ומכה אביו ואימו, מות יומת" (שמות כא,טו).
320
Not to work on the Sabbath, as [Exodus 20:10] states: "Do not do any work."
שכ
שלא לעשות מלאכה בשבת, שנאמר "לא תעשה כל מלאכה" (שמות כ,ט; דברים ה,יג).
321
Not to travel beyond the boundaries of a city on the Sabbath as travelers do, as [Exodus 16:29] states: "A person should not leave his place [on the Sabbath day]."a
שכא
שלא להלך חוץ לתחום מדינה כהולכי דרכים בשבת, שנאמר "אל ייצא איש ממקומו" (שמות טז,כט).
322
[For a court] not to inflict punishment on the Sabbath, as [Exodus 35:3] states: "Do not kindle a fire on the Sabbath day."
שכב
שלא לענוש בשבת, שנאמר "לא תבערו אש, בכול מושבותיכם" (שמות לה,ג).
323
Not to work on the first day of Pesach, as [Leviticus 23:7] states concerning it: "Do not do any servile1 work on these [days]."
שכג
שלא לעשות מלאכה בראשון של פסח, שנאמר "כל מלאכה, לא ייעשה בהם" (שמות יב,טז).
324
Not to work on the seventh day of Pesach, as [Leviticus 23:8] states concerning it: "Do not do any servile work on these [days]."
שכד
שלא לעשות מלאכה בשביעי של פסח, שנאמר "כל מלאכה, לא ייעשה בהם" (שמות יב,טז).
325
Not to work on the holiday of Shavuot, as [Leviticus 23:21] states concerning it: "Do not do any servile work."
שכה
שלא לעשות מלאכה בחג השבועות, שנאמר בו "כל מלאכת עבודה, לא תעשו" (ויקרא כג,כא; במדבר כח,כו).
326
Not to work on the first day of the seventh month [the day of Rosh HaShanah], as [Leviticus 23:25] states concerning it: "Do not do any servile work."
שכו
שלא לעשות מלאכה באחד לחודש השביעי, שנאמר בו "כל מלאכת עבודה, לא תעשו" (ויקרא כג,כה; במדבר כט,א).
327
Not to work on Yom Kippur, as [Leviticus 23:28] states concerning it: "Do not do any servile2 work."
שכז
שלא לעשות מלאכה ביום הכיפורים, שנאמר בו "כל מלאכה, לא תעשו" (ויקרא טז,כט; ויקרא כג,כח; ויקרא כג,לא; במדבר כט,ז).
328
Not to work on the first day of the festival [of Sukkot], as [Leviticus 23:35] states concerning it: "Do not do any servile work."
שכח
שלא לעשות מלאכה בראשון של חג, שנאמר בו "כל מלאכת עבודה, לא תעשו" (ויקרא כג,לה; ויקרא כג,לו; במדבר כט,יב).
329
Not to work on the eighth day of the festival [of Sukkot], as [Leviticus 23:36] states concerning it: "Do not do any servile work."
שכט
שלא לעשות מלאכה ביום שמיני של חג, שנאמר בו "כל מלאכת עבודה, לא תעשו" (ויקרא כג,לו; במדבר כט,לה).
330
Not to have intimate relations with one's mother, as [Leviticus 18:7] states: "She is your mother, do not commit incest with her."
של
שלא לגלות ערוות אם, שנאמר "אימך היא, לא תגלה ערוותה" (ויקרא יח,ז).
331
Not to have intimate relations with one's sister, as [Leviticus 18:9] states: "Do not commit incest with your sister, your father's daughter."
שלא
שלא לגלות ערוות אשת אב, שנאמר "ערוות אשת אביך, לא תגלה" (ויקרא יח,ח).
332
Not to have intimate relations with one's father's wife, as [Leviticus 18:8] states: "Do not commit incest with your father's wife."
שלב
שלא לגלות ערוות אחות, שנאמר "ערוות אחותך . . . לא תגלה" (ויקרא יח,ט).
333
Not to have intimate relations with a sister,3 [the daughter of] either your father or your mother, as [Leviticus 18:11] states: "She is the daughter of your father, your father's progeny, do not commit incest with her."
שלג
שלא לגלות ערוות אחות מן האב ומן האם, שנאמר "ערוות בת אשת אביך מולדת אביך, אחותך היא--לא תגלה, ערוותה" (ויקרא יח,יא).
334
Not to have intimate relations with one's son's daughter, as [Leviticus 18:10] states: "[Do not commit] incest with your son's daughter."
שלד
שלא לגלות ערוות בת הבן, שנאמר "ערוות בת בנך" (ויקרא יח,י).
335
Not to have intimate relations with one's daughter's daughter, as [Leviticus, ibid.] continues: "...and do not commit incest with your daughter's daughter."
שלה
שלא לגלות ערוות בת הבת, שנאמר "או בת בתך, לא תגלה ערוותן" (ויקרא יח,י).
336
Not to have intimate relations with one's daughter. Why was this prohibition not explicitly stated in the Torah? Since the Torah forbade [relations with] one's daughter's daughter, it did not mention [the prohibition against relations with] one's daughter. [Nevertheless, according to the oral tradition, the prohibition against [relations with] one's daughter has the status of a Torah law like the other sexual offences [and is not considered as Rabbinic in origin].4
שלו
שלא לגלות ערוות הבת; ולמה לא נתפרשה בתורה, מפני שאסר בת הבת שתק מן הבת, ומפי השמועה למדו שאיסור הבת מגופי תורה, כשאר עריות.
337
Not to have intimate relations with a woman and her daughter, as [Leviticus 18:17] states: "Do not commit incest [by marrying] a woman and her daughter."
שלז
שלא לגלות ערוות אישה ובתה, שנאמר "ערוות אישה ובתה, לא תגלה" (ויקרא יח,יז).
338
Not to have intimate relations with a woman and her son's daughter, as [Leviticus, ibid.] continues: "...her son's daughter...."
שלח
שלא לגלות ערוות אישה ובת בנה, שנאמר "את בת בנה" (ויקרא יח,יז).
339
Not to have intimate relations with a woman and her daughter's daughter, as [Leviticus, ibid.] continues: "...her daughter's daughter,... you shall not take."
שלט
שלא לגלות ערוות אישה ובת בתה, שנאמר "ואת בת בתה, לא תיקח" (ויקרא יח,יז).
340
Not to have intimate relations with one's mother's sister, as [Leviticus 18:13] states: "Do not commit incest with your mother's sister."
שמ
שלא לגלות ערוות אחות האב, שנאמר "ערוות אחות אביך, לא תגלה" (ויקרא יח,יב).
341
Not to have intimate relations with one's father's sister, as [Leviticus 18:12] states: "Do not commit incest with your father's sister."
שמא
שלא לגלות ערוות אחות האם, שנאמר "ערוות אחות אימך, לא תגלה" (ויקרא יח,יג).
342
Not to have intimate relations with the wife of one's father's brother, as [Leviticus 18:14] states: "Do not commit incest with his wife. [She is your aunt.]"
שמב
שלא לגלות ערוות אשת אחי האב, שנאמר "אל אשתו לא תקרב, דודתך היא" (ויקרא יח,יד).
343
Not to have intimate relations with one's son's wife, as [Leviticus 18:15] states: "Do not commit incest with your daughter-in-law."
שמג
שלא לגלות ערוות אשת הבן, שנאמר "ערוות כלתך, לא תגלה" (ויקרא יח,טו).
344
Not to have intimate relations with one's brother's wife, as [Leviticus 18:16] states: "Do not commit incest with your brother's wife."
שדמ
שלא לגלות ערוות אשת אח, שנאמר "ערוות אשת אחיך, לא תגלה" (ויקרא יח,טז).
345
Not to have intimate relations with one's wife's sister, as [Leviticus 18:18] states: "Do not take a woman as a wife together with her sister."
שמה
שלא לגלות ערוות אחות אישה, שנאמר "ואישה אל אחותה, לא תיקח" (ויקרא יח,יח).
346
Not to have intimate relations with a woman in the niddah state, as [Leviticus 18:19] states: "Do not come close to a woman in the niddah state of impurity."
שמו
שלא לגלות ערוות נידה, שנאמר "ואל אישה, בנידת טומאתה--לא תקרב" (ויקרא יח,יט).
347
Not to have intimate relations with a married woman, as [Leviticus 18:20] states: "Do not lie carnally with your neighbor's wife."
שמז
שלא לגלות ערוות אשת איש, שנאמר "ואל אשת, עמיתך--לא תיתן שכובתך" (ויקרא יח,כ).
348
Not to perform a sexual act with an animal, as [Leviticus 18:23] states: "And do not lie carnally with any animal."
שמח
שלא לשכב עם בהמה, שנאמר "ובכל בהמה לא תיתן שכובתך, לזרע" (ראה ויקרא יח,כ; ויקרא יח,כג).
349
For a woman not to perform a sexual act with an animal, as [Leviticus 18:23] continues: "...and a woman should not present herself to an animal for sexual purposes."
שמט
שלא תביא אישה בהמה עליה, שנאמר "ואישה, לא תעמוד לפני בהמה לרבעה" (ויקרא יח,כג).
350
Not to commit sodomy, as [Leviticus 18:22] states: "And do not lie with a male...."
שנ
שלא לשכב עם זכר, שנאמר "ואת זכר--לא תשכב" (ויקרא יח,כב).
351
Not to commit sodomy with one's father, as [Leviticus 18:7] states: "Do not commit a sexual offense with your father."
שנא
שלא לגלות ערוות האב עצמו, שנאמר "ערוות אביך . . . לא תגלה" (ויקרא יח,ז).
352
Not to commit sodomy with one's father's brother, as [Leviticus 18:14] states: "Do not commit a sexual offense with your father's brother."
שנב
שלא לגלות ערוות אחי האב עצמו, שנאמר "ערוות אחי אביך, לא תגלה" (ויקרא יח,יד).
353
Not to be intimate with a woman with whom sexual relations are forbidden in matters that might lead to intercourse - e.g., embracing, kissing, winks, or signs - as [Leviticus 18:6] states: "No person shall approach a close relative to commit a sexual offense.” Based on the oral tradition, we have learned that this prohibits intimacy that might lead to sexual relations .a
שנג
שלא ליקרב לעריות בדברים המביאין לידי גילוי ערווה, כגון חיבוק ונישוק ורמיזה וקפיצה, שנאמר "אל כל שאר בשרו, לא תקרבו לגלות ערווה" (ויקרא יח,ו); מפי השמועה למדו שזו אזהרה לקריבה המביאה לידי גילוי ערווה.
354
For a mamzer not to marry a natural born Jewess, as [Deuteronomy 23:31 states: "A mamzer may not enter God's congregation."
שנד
שלא יישא ממזר בת ישראל, שנאמר "לא יבוא ממזר, בקהל ה'" (דברים כג,ג).
355
For there not to be a kedeishah - i.e., a woman who engages in intimate relations without a marriage contract and a marriage ceremony - [among the Jewish people], as [Deuteronomy 23:18] states: "There shall not be akedeishah...."a
שנה
שלא תהיה קדשה, והיא הנבעלת בלא כתובה וקידושין, שנאמר "לא תהיה קדשה" (דברים כג,יח).
356
For a man who is divorced not to remarry his divorcee after she marries anyone else, as [Deuteronomy 24:4] states: "Her first husband who divorced her may not take her as a wife again."
שנו
שלא יחזיר המגרש גרושתו אחר שנישאת לאחר, שנאמר "לא יוכל בעלה הראשון אשר שילחה לשוב לקחתה" (דברים כד,ד).
357
For a yevamah not to marry anyone other than her yavam, as [Deuteronomy 25:5] states: "The wife of the deceased shall not...."
שנז
שלא תינשא היבמה לאחר חוץ מיבמה, שנאמר "לא תהיה אשת המת" (דברים כה,ה).
358
For a rapist not to divorce the woman he raped, as [Deuteronomy 22:29] states: "He may not send her away for his entire life."
שנח
שלא יגרש האונס אנוסתו, שנאמר "לא יוכל שלחה, כל ימיו" (דברים כב,כט).
359
For a person who defamed his wife's character not to divorce her, as [Deuteronomy 22:19] states: "He may not send her away for his entire life."
שנט
שלא יגרש מוציא שם רע את אשתו, שנאמר בו "לא יוכל לשלחה כל ימיו" (דברים כב,יט).
360
For a man incapable of procreation not to marry a natural born Jewess, as [Deuteronomy 23:2] states: "A man with crushed testicles... may not enter [God's congregation]."
שס
שלא ייקח סריס בת ישראל, שנאמר "לא יבוא פצוע דכא" (דברים כג,ב).
361
Not to castrate a male from any species - neither a human, a domestic animal, a wild beast, nor a bird, as [Leviticus 22:24] states: "You shall not do this in your land."
שסא
שלא לסרס זכר מכל המינין, לא אדם ולא בהמה חיה ועוף, שנאמר "ובארצכם, לא תעשו" (ויקרא כב,כד).
362
Not to appoint a convert [to a position of authority] over the Jewish people, as [Deuteronomy 17:15] states: "You may not appoint a foreigner over you."
שסב
שלא למנות על ישראל איש מקהל גרים, שנאמר "לא תוכל לתת עליך איש נוכרי" (דברים יז,טו).
363
For a king not to accumulate many horses, as [Deuteronomy 17:16] states: "And he may not accumulate many horses."
שסג
שלא ירבה המלך סוסים, שנאמר "לא ירבה לו סוסים" (דברים יז,טז).
364
For a king not to accumulate many wives, as [Deuteronomy 17:17] states: "And he may not accumulate many wives."
שסד
שלא ירבה המלך נשים, שנאמר "לא ירבה לו נשים" (דברים יז,יז).
365
For a king not to accumulate much silver and gold, as [Deuteronomy, ibid.] continues: "And he may not accumulate very much silver and gold."
שסה
שלא ירבה לו המלך כסף וזהב, שנאמר "וכסף וזהב, לא ירבה לו מאוד" (דברים יז,יז).
These 613 mitzvot were given to Moses on Mount Sinai together with their general principles, particular points, and details. These general principles, particular points, and details represent the Oral Law, which each court received from the previous court.
אלו הם שש מאות ושלוש עשרה מצוות שנאמרו לו למשה בסיניי, הן וכללותיהן ופרטותיהן ודקדוקיהן; וכל אותן הכללות והפרטות והדקדוקין והביאורין של כל מצוה ומצוה, היא תורה שבעל פה שקיבלו בית דין מפי בית דין.
There are [also] other commandments that were instituted after the giving of the Torah. They were established by the Prophets and Sages and spread throughout Israel, for example, the reading of the Megillah, [lighting] a Chanukah candle, fasting on Tish'ah b'Av, [setting up] eruvim, and [washing one's] hands [in preparation for prayer and eating]. Each of these commandments also possesses explanatory aspects and details. All of this will be explained in this text.
ויש מצוות אחרות שנתחדשו אחר מתן תורה, וקבעו אותן נביאים וחכמים ופשטו בכל ישראל--כגון מקרא מגילה, ונר חנוכה, ותענית תשעה באב, וידיים, ועירובין. .ויש לכל מצוה ומצוה מאלו פירושין ודקדוקין; והכול יתבאר בחיבור זה.
We are obligated to accept and observe all these commandments which [the Rabbis] instituted, as [implied by Deuteronomy 17:11]: "Do not deviate from the instructions that they will give you, left or right."
They are not considered to be additions to the commandments of the Torah. [If so,] what was the intention of the Torah's warning (Deuteronomy 13:11): "Do not add to it and do not detract from it"? That a prophet is not permitted to introduce a new measure and say that the Holy One, blessed be He, commanded this mitzvah to us and that it should be added to the Torah's mitzvot, or [say that He commanded that we] eliminate one of the 613 mitzvot mentioned above.
כל אלו המצוות שנתחדשו--חייבין אנו לקבלם ולשומרם, שנאמר "לא תסור, מכל הדבר . . ." (ראה דברים יז,יא); ואינם תוספת על מצוות התורה. .ועל מה הזהירה תורה "לא תוסף עליו, ולא תגרע ממנו" (דברים יג,א)--שלא יהיה נביא רשאי לחדש דבר ולומר שהקדוש ברוך הוא ציווהו במצוה זו להוסיפה למצוות התורה, או לחסר אחת מאלו השש מאות ושלוש עשרה מצוות.
However, if a court, together with the prophet of that age, adds a commandment as an ordinance, a lesson, or as a decree, this is not considered as an addition. He is not saying that the Holy One, blessed be He, commanded us to make an eruv or read the Megillah at its [appointed] time. Were he to say so, he would be adding to the Torah.
Instead, we are saying that the prophets and the courts ordained and commanded that the Megillah be read at its [appointed] time in order to recall the praise of the Holy One, blessed be He, the salvation He wrought for us, and His response to our cries, so that we will bless Him, extol Him, and inform the future generations of the truth of the Torah's promise (Deuteronomy 4:7): "What nation is so great that it has God [close to it....]"
Similar principles apply with regard to all the other Rabbinic commandments, be they positive commandments or negative commandments.
FOOTNOTES
1.. The term "servile work" refers to any of the labors forbidden on the Sabbath which are not associated with the preparation of food.
2.. The verse is quoted in the above manner in the published texts of the Mishneh Torah. There is, however, a printing error, for on Yom Kippur the Torah forbids all work, even those labors involved in the preparation of food.
3.. Sefer HaMitzvot notes that this prohibition is almost identical with Negative Mitzvah 331, and explains that the Torah forbids such relations with two separate commands so that a person who commits such a sin will be held liable on two counts.
4.. As mentioned in note 15, in Sefer HaMitzvot (General Principle 2), the Rambam states that all of the 613 mitzvot are explicitly mentioned in the Torah and are not dependent on the exegesis of a verse according to the oral tradition. Therefore, in Sefer HaMitzvot, he elaborates in the explanation why this prohibition can be considered a negative commandment of the Torah even though the Torah does not explicitly mention it.
Rambam:
• 3 Chapters A Day: De'ot De'ot - Chapter Three, De'ot De'ot - Chapter Four, De'ot De'ot - Chapter Five
English Text | Hebrew Text
Audio: Listen | Download | Video ClassDe'ot - Chapter Three
1
A person might say, "Since envy, desire, [the pursuit] of honor, and the like, are a wrong path and drive a person from the world, I shall separate from them to a very great degree and move away from them to the opposite extreme." For example, he will not eat meat, nor drink wine, nor live in a pleasant home, nor wear fine clothing, but, rather, [wear] sackcloth and coarse wool and the like - just as the pagan priests do.
This, too, is a bad path and it is forbidden to walk upon it. Whoever follows this path is called a sinner [as implied by Numbers 6:11's] statement concerning a nazarite: "and he [the priest] shall make an atonement for him, for his having sinned regarding [his] soul." Our sages declared: If the nazarite who abstained only from wine requires atonement, how much more so does one who abstains from everything.
Therefore, our Sages directed man to abstain only from those things which the Torah denies him and not to forbid himself permitted things by vows and oaths [of abstention]. Thus, our Sages stated: Are not those things which the Torah has prohibited sufficient for you that you must forbid additional things to yourself?
This general statement also refers to those who fast constantly. They are not following a good path, [for] our Sages have forbidden a man to mortify himself by fasting. Of all the above, and their like, Solomon directed and said: "Do not be overly righteous and do not be overly clever; why make yourself desolate?" (Ecclesiastes 7:16).
א
שמא יאמר אדם הואיל והקנאה והתאוה והכבוד וכיוצא בהם דרך רעה הן ומוציאין את האדם מן העולם אפרוש מהן ביותר ואתרחק לצד האחרון עד שלא יאכל בשר ולא ישתה יין ולא ישא אשה ולא ישב בדירה נאה ולא ילבש מלבוש נאה אלא השק והצמר הקשה וכיוצא בהן כגון כהני העובדי כוכבים גם זה דרך רעה היא ואסור לילך בה המהלך בדרך זו נקרא חוטא שהרי הוא אומר בנזיר וכפר עליו מאשר חטא על הנפש אמרו חכמים ומה אם נזיר שלא פירש אלא מן היין צריך כפרה המונע עצמו מכל דבר ודבר על אחת כמה וכמה לפיכך צוו חכמים שלא ימנע אדם עצמו אלא מדברים שמנעתו התורה בלבד ולא יהא אוסר עצמו בנדרים ובשבועות על דברים המותרים כך אמרו חכמים לא דייך מה שאסרה תורה אלא שאתה אוסר עליך דברים אחרים ובכלל הזה אלו שמתענין תמיד אינן בדרך טובה ואסרו חכמים שיהא אדם מסגף עצמו בתענית ועל כל הדברים האלו וכיוצא בהן צוה שלמה ואמר אל תהי צדיק הרבה ואל תתחכם יותר למה תשומם:
Commentary on Halachah 1
2
A person should direct his heart and the totality of his behavior to one goal, becoming aware of God, blessed be He. The [way] he rests, rises, and speaks should all be directed to this end.
For example: when involved in business dealings or while working for a wage, he should not think solely of gathering money. Rather, he should do these things, so that he will be able to obtain that which the body needs - food, drink, a home and a wife.
Similarly, when he eats, drinks and engages in intimate relations, he should not intend to do these things solely for pleasure to the point where he will eat and drink only that which is sweet to the palate and engage in intercourse for pleasure. Rather, he should take care to eat and drink only in order to be healthy in body and limb.
Therefore, he should not eat all that the palate desires like a dog or a donkey. Rather, he should eat what is beneficial for the body, be it bitter or sweet. Conversely, he should not eat what is harmful to the body, even though it is sweet to the palate. For example: a person with a warm constitution should not eat meat or honey, nor drink wine, as Solomon has stated in a parable: The eating of much honey is not good (Proverbs 25:27). One should drink endive juice, even though it it bitter, for then, he will be eating and drinking for medical reasons only, in order to become healthy and be whole - for a man cannot exist without eating and drinking.
Similarly, he should not have intercourse except to keep his body healthy and to preserve the [human] race. Therefore, he should not engage in intercourse whenever he feels desire, but when he knows that he requires a seminal emission for medical reasons or in order to preserve the [human] race.
ב
צריך האדם שיכוון לבו וכל מעשיו כולם לידע את השם ברוך הוא בלבד ויהיה שבתו וקומו ודבורו הכל לעומת זה הדבר כיצד כשישא ויתן או יעשה מלאכה ליטול שכר לא יהיה בלבו לקבוץ ממון בלבד אלא יעשה דברים האלו כדי שימצא דברים שהגוף צריך להם מאכילה ושתיה וישיבת בית ונשיאת אשה וכן כשיאכל וישתה ויבעול לא ישים בלבו לעשות דברים האלו כדי ליהנות בלבד עד שנמצא שאינו אוכל ושותה אלא המתוק לחיך ויבעול כדי ליהנות אלא ישים על לבו שיאכל וישתה כדי להברות גופו ואיבריו בלבד לפיכך לא יאכל כל שהחיך מתאוה ככלב וחמור אלא יאכל דברים המועילים לגוף אם מרים אם מתוקים ולא יאכל דברים הרעים לגוף אע"פ שהן מתוקים לחיך כיצד מי שהיה בשרו חם לא יאכל בשר ולא דבש ולא ישתה יין כענין שאמר שלמה דרך משל אכול דבש וגו' ושותה מי העולשין אף על פי שהוא מר שנמצא שותה ואוכל דרך רפואה בלבד כדי שיבריא ויעמוד שלם הואיל ואי אפשר לאדם לחיות אלא באכילה ושתיה וכן כשיבעול לא יבעול אלא כדי להברות גופו וכדי לקיים את הזרע לפיכך אינו בועל כל זמן שיתאוה אלא כל עת שידע שהוא צריך להוציא שכבת זרע כמו דרך הרפואה או לקיים את הזרע:
Commentary on Halachah 2
3
A person who accustoms himself to live by [the rules of] medicine does not follow a proper path if his sole intention is that his entire body and limbs be healthy and that he have children who will do his work and toil for him. Rather, he should have the intent that his body be whole and strong, in order for his inner soul to be upright so that [it will be able] to know God. For it is impossible to understand and become knowledgeable in the wisdoms when one is starving or sick, or when one of his limbs pains him. [Similarly,] one should intend to have a son [with the hope that] perhaps he will be a wise and great man in Israel.
Thus, whoever walks in such a path all his days will be serving God constantly; even in the midst of his business dealings, even during intercourse for his intent in all matters is to fulfill his needs so that his body be whole to serve God.
Even when he sleeps, if he retires with the intention that his mind and body rest, lest he take ill and be unable to serve God because he is sick, then his sleep is service to the Omnipresent, blessed be He.
On this matter, our Sages have directed and said: "And all your deeds should be for the sake of Heaven." This is what Solomon declared in his wisdom: "Know Him in all your ways and He will straighten your paths" (Proverbs 3:6).
ג
המנהיג עצמו על פי הרפואה אם שם על לבו שיהיה כל גופו ואבריו שלמים בלבד ושיהיו לו בנים עושין מלאכתו ועמלין לצורכו אין זו דרך טובה אלא ישים על לבו שיהא גופו שלם וחזק כדי שתהיה נפשו ישרה לדעת את ה' שאי אפשר שיבין וישתכל בחכמות והוא רעב וחולה או אחד מאיבריו כואב וישים על לבו שיהיה לו בן אולי יהיה חכם וגדול בישראל נמצא המהלך בדרך זו כל ימיו עובד את ה' תמיד אפילו בשעה שנושא ונותן ואפילו בשעה שבועל מפני שמחשבתו בכל כדי שימצא צרכיו עד שיהיה גופו שלם לעבוד את ה' ואפילו בשעה שהוא ישן אם ישן לדעת כדי שתנוח דעתו עליו וינוח גופו כדי שלא יחלה ולא יוכל לעבוד את ה' והוא חולה נמצאת שינה שלו עבודה למקום ברוך הוא ועל ענין זה צוו חכמים ואמרו וכל מעשיך יהיו לשם שמים והוא שאמר שלמה בחכמתו בכל דרכיך דעהו והוא יישר אורחותיך:
Commentary on Halachah 3
De'ot - Chapter Four
1
Since maintaining a healthy and sound body is among the ways of God - for one cannot understand or have any knowledge of the Creator, if he is ill - therefore, he must avoid that which harms the body and accustom himself to that which is healthful and helps the body become stronger.
They are as follows: a person should never eat unless he is hungry, nor drink unless thirsty. He should never put off relieving himself, even for an instant. Rather, whenever he [feels the] need to urinate or move his bowels, he should do so immediately.
א
הואיל והיות הגוף בריא ושלם מדרכי השם הוא שהרי אי אפשר שיבין או ידע דבר מידיעת הבורא והוא חולה לפיכך צריך להרחיק אדם עצמו מדברים המאבדין את הגוף ולהנהיג עצמו בדברים המברין והמחלימים ואלו הן:
לעולם לא יאכל אדם אלא כשהוא רעב ולא ישתה אלא כשהוא צמא ואל ישהא נקביו אפילו רגע אחד אלא כל זמן שצריך להשתין או להסך את רגליו יעמוד מיד:
2
One should not eat until his stomach is full. Rather, [he should stop when] he has eaten to close to three quarter's of full satisfaction.
One should drink only a small amount of water during the meal, and mix that with wine. When the food begins to be digested in his intestines, he may drink what is necessary. However, he should not drink much water, even when the food has been digested.
One should not eat until he has checked himself thoroughly that he does not need to relieve himself. He should not eat until he has taken a stroll which is sufficient to raise his body temperature.
Alternatively, he should work or exert himself in some other way. The rule is that he should engage his body and exert himself in a sweat-producing task each morning. Afterwards, he should rest slightly until he regains composure and [then, he should] eat. If he were to bathe in hot water after exerting himself, it would be beneficial. Afterwards, he should wait a short while and eat.
ב
לא יאכל אדם עד שתתמלא כריסו אלא יפחות כמו רביע משבעתו ולא ישתה מים בתוך המזון אלא מעט ומזוג ביין וכשיתחיל המזון להתעכל במעיו שותה מה שהוא צריך לשתות ולא ירבה לשתות מים ואפילו כשיתעכל המזון ולא יאכל עד שיבדוק עצמו יפה יפה שמא יהיה צריך לנקביו לא יאכל אדם עד שילך קודם אכילה עד שיתחיל גופו לחום או יעשה מלאכתו או יתיגע ביגע אחר כללו של דבר יענה גופו וייגע כל יום בבקר עד שיתחיל גופו לחום וישקוט מעט עד שתתישב נפשו ואוכל ואם רחץ בחמין אחר שיגע הרי זה טוב ואחר כך שוהה מעט ואוכל:
3
One should always eat while seated or reclining on his left side. He should not walk about, ride, exert himself, subject his body to startling influence, nor take a stroll until the food has been digested in his intestines. Anyone who takes a stroll or exerts himself after eating brings serious and harmful illnesses upon himself.
ג
לעולם כשיאכל אדם ישב במקומו או יטה על שמאל ולא יהלך ולא ירכב ולא ייגע ולא יזעזע גופו ולא יטייל עד שיתעכל המזון שבמעיו וכל המטייל אחר אכילתו או שיגע הרי זה מביא על עצמו חלאים רעים וקשים:
4
Together, day and night make up [a period of] twenty four hours. It is sufficient for a man to sleep a third of this period; i.e., eight hours. These should be towards the end of the night, so that there be eight hours from the beginning of his sleep until sunrise. Thus, he should rise from his bed before sunrise.
ד
היום והלילה כ"ד שעות די לו לאדם לישן שלישן שהוא שמונה שעות ויהיו בסוף הלילה כדי שתהיה מתחלת שנתו עד שתעלה השמש שמונה שעות ונמצא עומד ממטתו קודם שתעלה השמש:
5
One should not sleep face down or on his back, but on his side - on his left side at the beginning of the night and on the right side at the end of the night. He should not retire shortly after eating, but should wait some three or four hours.
One should not sleep during the day.
ה
לא יישן אדם לא על פניו ולא על ערפו אלא על צדו בתחלת הלילה על צד שמאל ובסוף הלילה על צד ימין ולא יישן סמוך לאכילה אלא ימתין אחר אכילה כמו שלש או ארבע שעות ולא יישן ביום:
6
Laxative foods such as grapes, figs, mulberries, pears, melons, certain types of cucumbers and certain types of zucchini should be eaten first, before the meal. One should not eat them together with his main meal. Rather, he should wait until they have descended from the upper stomach and [then] eat his meal.
Foods which are constipating, such as pomegranates, quinces, apples, and crustumenian pears should be eaten immediately after the meal and not in quantity.
ו
דברים המשלשלין את בני מעים כגון ענבים ותאנים ותותים ואגסים ואבטיחים ומיני הקשואים ומיני מלפפונות אוכל אותם האדם בתחלה קודם אכילה ולא יערבם עם המזון אלא שוהה מעט עד שיצאו מבטן העליון ואוכל מזונו ודברים שמאמצין את בני מעים כגון רמונים ופרישים ותפוחים וקרוסטומולין אוכל אותן תיכף למזונו ולא ירבה לאכול מהן:
7
A person who desires to eat poultry and meat in one sitting, should eat the poultry first. Similarly, if he desires to eat both eggs and poultry, he should eat the eggs first. If [he desires to eat] both meat of large cattle and that of small cattle, he should eat the meat of small cattle first; [i.e.,] he should always eat the lighter fare first and the heavier fare afterwards.
ז
כשירצה אדם לאכול בשר עוף ובשר בהמה כאחד אוכל בתחלה בשר העוף וכן ביצים ובשר עוף אוכל בתחלה ביצים בשר בהמה דקה ובשר בהמה גסה אוכל בתחלה בשר דקה לעולם יקדים אדם דבר הקל ומאחר הכבד:
8
In the summer, one should eat unseasoned foods without many spices and use vinegar. In the rainy season, one should eat seasoned foods, use many spices, and eat some mustard and chiltit.
One should follow these principles in regard to cold climates and hot climates, [choosing the food] appropriate to each and every one of them.
ח
בימות החמה אוכל מאכלים הקרים ולא ירבה בתבלים ואוכל את החומץ ובימות הגשמים אוכל מאכלים החמים ומרבה בתבלים ואוכל מעט מן החרדל ומן החלתית ועל דרך זו הולך ועושה במקומות הקרים ובמקומות החמים בכ"מ ומקום הראוי לו:
9
There are foods which are extremely harmful and it is proper that one should never eat them, for example: large fish that are aged and salted, cheese which is aged and salted, truffles and mushrooms, meat which is aged and salted, wine from the press, cooked food which has been left over until it produces an odor, and any food with a bad smell or a very bitter taste. These are like poison to the body.
There are [other] foods which are harmful, but their harmful effects do not compare to those first [mentioned]. Therefore, a person ought to eat them only sparingly and after intervals of many days. He should not eat them regularly as his main fare or constantly as a sidedish with his food.
[They are] large fish, cheese and milk which has been left over for more than twenty-four hours after the milking, the meat of large oxen or he-goats, horse-beans, lentils, chickpeas, barley bread, matzot, cabbage, leeks, onions, garlic, mustard and radishes. All of these are harmful foods. It is fitting that he should eat them very sparingly and only in the rainy season, abstaining entirely in the summer. [Of these], horse-beans and lentils alone, should not be eaten either in the summer or winter. Squash may be eaten in the summer season.
ט
יש מאכלות שהם רעים ביותר עד מאד וראוי לאדם שלא לאוכלן לעולם כגון הדגים הגדולים המלוחים הישנים והגבינה המלוחה הישנה והכמהין ופטריות והבשר המליח הישן ויין מגתו ותבשיל ששהא עד שנדף ריחו וכן כל מאכל שריחו רע או מר ביותר הרי אלו לגוף כמו סם המות ויש מאכלות שהן רעים אבל אינן כמו הראשונים לרוע לפיכך ראוי לאדם שלא לאכול מהן אלא מעט ואחר ימים הרבה ולא ירגיל עצמו להיות מזונו מהם או לאוכלן עם מזונו תמיד כגון דגים גדולים וגבינה וחלב ששהא אחר שנחלב כ"ד שעות ובשר שורים גדולים ותישים גדולים והפול והעדשים והספיר ולחם שעורים ולחם מצות והכרוב והחציר והבצלים והשומים והחרדל והצנון כל אלו מאכלים רעים הם אין ראוי לאדם לאכול מאלו אלא מעט עד מאד ובימות הגשמים אבל בימות החמה לא יאכל מהן כלל והפול והעדשים בלבד אין ראוי לאוכלן לא בימות החמה ולא בימות הגשמים והדלועין אוכלין מהן בימות החמה:
10
There are foods which are harmful, but less so than these. They are water fowl, young pigeons, dates, bread roasted in oil or kneaded in oil, flour which has been sifted so well that no bran is left, fish brine and pickled fish oil. They ought not to be eaten in quantity.
A man who is wise, overcomes his desires, is not drawn by his appetites and eats nothing of the aforementioned unless he needs them for a medical reason, is [indeed] heroic.
י
ויש מאכלות שהם רעים ואינן כמו אלו והם עוף המים ובני יונה הקטנים והתמרים ולחם קלוי בשמן או לחם שנילוש בשמן והסולת שנפו אותה כל צרכה עד שלא נשארה בה ריח מורסן והציר והמורייס אין ראוי להרבות מאכלות אלו ואדם שהוא חכם וכובש את יצרו ולא ימשך אחר תאותו ולא יאכל מן הנזכרים כלום אלא אם נצרך להם לרפואה הרי זה גבור:
11
One should always avoid fruits. He should not eat of them in quantity even [when] dried and, it goes without saying [when they are] fresh. When they are not sufficiently ripe, they are like swords to the body. Carobs, too, are always harmful.
All pickled fruits are harmful and should be eaten only sparingly in summer weather and in hot climates. Figs, grapes and almonds are always beneficial, both fresh and dried. One may eat of them as much as he requires. However, he should not eat them constantly even though they are the most beneficial of fruits.
יא
לעולם ימנע אדם עצמו מפירות האילנות ולא ירבה מהן ואפילו יבשין ואין צריך לומר רטובים אבל קודם שיתבשלו כל צרכן הרי הן כחרבות לגוף וכן החרובים רעים לעולם וכל הפירות החמוצין רעים ואין אוכלין מהן אלא מעט בימות החמה ובמקומות החמים והתאנים והענבים והשקדים לעולם טובים בין רטובין בין יבשין ואוכל אדם מהם כל צורכו ולא יתמיד אכילתם אע"פ שהן טובים מכל פרי האילנות:
12
Honey and wine are harmful to the young and wholesome for the old. Certainly, this applies in the rainy season. In summer, one should eat two-thirds of what he eats in the winter.
יב
הדבש והיין רע לקטנים ויפה לזקנים וכל שכן בימות הגשמים וצריך אדם לאכול בימות החמה שני שלישים מה שהוא אוכל בימות הגשמים:
13
A person should always try to have loose movements throughout his life, tending slightly towards diarrhea. This is a cardinal principle in medicine: Whenever one suffers from constipation or has difficulty moving his bowels, serious diseases will beset him.
How can he induce loose movements if he has mild constipation? If he is a young man, each morning, he should eat well-cooked halimi which have been seasoned in olive-oil, pickled fish oil, and salt without bread daily; or drink the boiled water of [cooked] spinach or cabbage, [seasoned] with olive oil, pickled fish oil and salt.
If he is an old man, he should drink honey diluted with hot water, in the morning, wait approximately four hours and then eat his meal.
He should do this for one day, or three, or four, if necessary, until he has loose bowels.
יג
לעולם ישתדל אדם שיהיו מעיו רפין כל ימיו ויהיה קרוב לשלשול מעט וזה כלל גדול ברפואה כל זמן שהרעי נמנע או יוצא בקושי חלאים רעים באים ובמה ירפה אדם מעיו אם יתאמצו מעט אם היה בחור יאכל בבקר בבקר מלוחים שלוקים מתובלין בשמן זית ובמורייס ובמלח בלא פת או ישתה מי שלק של תרדין או כרוב בשמן זית ומורייס ומלח ואם היה זקן ישתה דבש מזוג במים חמים בבקר וישהא כמו ארבע שעות ואח"כ יאכל סעודתו ויעשה כן יום אחד או שלשה או ארבעה ימים אם צריך לכך עד שירפו מעיו:
14
They have given another principle with regard to physical well-being: As long as one exercises, exerts himself greatly, does not eat to the point of satiation and has loose bowels, he will not suffer sickness and he will grow in strength. [This applies] even if he eats harmful foods.
יד
וועד כלל אחר אמרו בבריאות הגוף כל זמן שאדם מתעמל ויגע הרבה ואינו שבע ומעיו רפין אין חולי בא עליו וכחו מתחזק ואפילו אוכל מאכלות הרעים:
15
[Conversely,] whoever is idle and does not exercise, or does not move his bowels when he has the need, or is constipated, even if he eats the proper foods and takes care to follow the rules of medicine, will be full of pain for all his days and his strength will fade away.
Overeating is like poison to anyone's body. It is the main source of all illness. Most illnesses which afflict a man are caused by harmful foods or by his filling his belly and overeating, even of healthful foods.
This was implied by Solomon in his wisdom: "Whoever guards his mouth and his tongue, guards his soul from distress" (Proverbs 21:23); i.e., "guards his mouth" from eating harmful food or eating his fill and "his tongue" from speaking [about things] other than his needs.
טו
וכל מי שהוא יושב לבטח ואינו מתעמל או מי שמשהא נקביו או מי שמעיו קשין אפילו אכל מאכלות טובים ושמר עצמו על פי הרפואה כל ימיו יהיו מכאובים וכחו תשש ואכילה גסה לגוף כל אדם כמו סם המות והוא עיקר לכל החלאים ורוב החלאים שבאים על האדם אינם אלא או מפני מאכלים רעים או מפני שהוא ממלא בטנו ואוכל אכילה גסה אפילו ממאכלים טובים הוא ששלמה אמר בחכמתו שומר פיו ולשונו שומר מצרות נפשו כלומר שומר פיו מלאכול מאכל רע או מלשבוע ולשונו מלדבר אלא בצרכיו:
16
The [proper] manner of bathing is that a person should go to the baths once every seven days. He should not enter [the bath soon after mealtime; nor when he is hungry, but when his food has begun to be digested.
He should bathe the entire body in hot - but not scalding water - and his head, only, in scalding water. Then, he should bathe his body in tepid water, followed by bathings in successively cooler water, until he has bathed in cold water. [However,] he should not use tepid or cold water for his head, nor should he bathe in cold water in the winter.
He should not bathe until after he is in a sweat and his whole body has been massaged. He should not linger in the bath. Rather, as soon as he is in a sweat and been massaged, he should rinse off and leave.
He should examine himself to see if he needs to move his bowels before entering the bath and after leaving it. Similarly, he should always examine himself before and after eating, before and after sexual intercourse, before and after exertion and exercise, before and after sleeping, all in all, on ten [different occasions].
טז
דרך הרחיצה שיכנס אדם למרחץ משבעה ימים לשבעה ימים ולא יכנס סמוך לאכילה ולא כשהוא רעב אלא כשיתחיל המזון להתעכל ורוחץ כל גופו בחמין שאין הגוף נכוה בהן וראשו בלבד בחמין שהגוף נכוה בהן ואחר כך ירחץ גופו בפושרין ואח"כ בפושרין מן הפושרין עד שירחץ בצונן ולא יעבור על ראשו מים לא פושרין ולא צונן ולא ירחץ בצונן בימות הגשמים ולא ירחץ עד שיזיע ויפרך כל גופו ולא יאריך במרחץ אלא כשיזיע ויפרך גופו ישתטף ויצא ובודק עצמו קודם שיכנס למרחץ ואחר שיצא שמא יהא צריך לנקביו וכן בודק אדם עצמו תמיד קודם אכילה ואחר אכילה וקודם בעילה ואחר בעילה וקודם שייגע ויתעמל ואחר שייגע ויתעמל וקודם שיישן ואחר שיישן ובשיעור הכל עשרה:
17
When one leaves the bath, he should dress and cover his head in the outer room [of the bathhouse], so that he not catch a chill. He should take this precaution even in the summer.
After leaving [the baths], he should wait until he regains his composure, and the warmth [from bathing] has receded, and then eat.
A nap before eating, after the bath, is very beneficial. One should not drink cold water on leaving the baths and it goes without saying, that he should not drink while bathing. If he should be thirsty upon leaving the bath and cannot refrain, he should mix the water with wine or honey, and drink.
It is beneficial for one to rub himself with oil at the baths, during the winter, after he has rinsed off.
יז
כשיצא אדם מן המרחץ ילבש בגדיו ויכסה ראשו בבית החיצון כדי שלא תשלוט בו רוח קרה ואפילו בימות החמה צריך להזהר וישהא אחר שיצא עד שתתישב נפשו וינוח גופו ותסור החמימות ואחר כך יאכל ואם ישן מעט כשיצא מן המרחץ קודם אכילה הרי זה יפה מאד ולא ישתה מים קרים בצאתו מן המרחץ ואין צריך לומר שלא ישתה במרחץ ואם צמא כשיצא מן המרחץ ואינו יכול למנוע עצמו יערב המים ביין או בדבש וישתה ואם סך בשמן במרחץ בימות הגשמים אחר שישתטף הרי זה טוב:
18
One should not accustom himself to constant bloodletting. He should not be bled unless there is an extreme necessity. He should not be bled in the summer or winter, but slightly in Nisan and slightly in Tishrei.
After the age of fifty, he should not be bled at all. He should not be bled and go to the baths on the same day, or leave on a journey after being bled; nor should he be bled on the day on which he returns from a trip.
He should eat less than usual on the day of a bloodletting. He should rest on that day, not exert himself, nor exercise, nor stroll.
יח
לא ירגיל אדם להקיז דם תמיד ולא יקיז אלא אם יהיה צריך לו ביותר ולא יקיז לא בימות החמה ולא בימות הגשמים אלא מעט בימי ניסן ומעט בימי תשרי ומאחר חמשים שנה לא יקיז כלל ולא יקיז אדם דם ויכנס למרחץ בו ביום ולא יקיז ויצא לדרך ולא ביום שיבא מן הדרך ויאכל וישתה ביום ההקזה פחות ממה שהוא רגיל וינוח ביום ההקזה ולא ייגע ולא יתעמל ולא יטייל:
19
Semen is the strength of the body, its life [force], and the light of the eyes; the greater the emission [of sperm], [the greater] the damage to the body, to its strength and the greater the loss to one's life [span]. This was implied by Solomon in his wisdom: "Do not give your strength to women" (Proverbs 31:3).
Whoever is steeped in sexual relations, old age springs upon him [before its time], his strength is depleted, his eyes become dim, a foul odor emanates from his mouth and his armpits, the hair of his head, his eyebrows, and eyelashes fall out, the hair of his beard, armpits, and legs grows in abundance, his teeth fall out and he suffers many pains beyond these. The wise of the doctors have said: One of a thousand dies from other illnesses and a thousand from excessive intercourse.
Therefore, a person must take care in this matter if he wishes to live in good [health]. He should not engage in intercourse except when the body is healthy and particularly strong, when he has many involuntary erections, the erection is still present even when he makes an effort to think of something else, he finds a heaviness from the loins and below, the tendons of the testicles seem to be stretched, and his flesh is warm. Such a person needs to engage in intercourse and it is medically advisable.
He should not engage in intercourse on a full or empty stomach, but after the food has been digested. He should examine himself to see if he needs to move his bowels before and after intercourse. He should not engage in intercourse while standing or sitting, nor in the bathhouse, nor on a day on which he goes to the bathhouse, nor on a day on which he lets blood, nor on the day he departs on a journey or arrives from a journey, nor [on the day] before or afterwards.
יט
שכבת זרע היא כח הגוף וחייו ומאור העינים וכל שתצא ביותר הגוף כלה וכחו כלה וחייו אובדים הוא שאמר שלמה בחכמתו אל תתן לנשים חילך כל השטוף בבעילה זקנה קופצת עליו וכחו תשש ועיניו כהות וריח רע נודף מפיו ומשחיו ושער ראשו וגבות עיניו וריסי עיניו נושרות ושער זקנו ושחיו ושער רגליו רבה שיניו נופלות והרבה כאבים חוץ מאלו באים עליו אמרו חכמי הרופאים אחד מאלף מת בשאר חלאים והאלף מרוב התשמיש לפיכך צריך אדם להזהר בדבר זה אם רצה לחיות בטובה ולא יבעול אלא כשימצא גופו בריא וחזק ביותר והוא מתקשה הרבה שלא לדעתו ומסיח עצמו לדבר אחר והקישוי בו כשהיה וימצא כובד ממתניו ולמטה וכאלו חוטי הביצים נמשכים ובשרו חם זה צריך לבעול ורפואה לו שיבעול לא יבעול אדם והוא שבע ולא רעב אלא אחר שיתעכל המזון שבמעיו ויבדוק נקביו קודם בעילה ולאחר בעילה ולא יבעול מעומד ולא מיושב ולא בבית המרחץ ולא ביום שיכנס למרחץ ולא ביום הקזה ולא ביום יציאה לדרך או ביאה מן הדרך לא לפניהם ולא לאחריהם:
20
Whoever conducts himself in the ways which we have drawn up, I will guarantee that he will not become ill throughout his life, until he reaches advanced age and dies. He will not need a doctor. His body will remain intact and healthy throughout his life.
One may rely on this guarantee] unless [his body] was impaired from the birth, he was accustomed to one of the harmful habits from birth, or should there be a plague or a drought in the world.
כ
כל המנהיג עצמו בדרכים אלו שהורינו אני ערב לו שאינו בא לידי חולי כל ימיו עד שיזקין הרבה וימות ואינו צריך לרופא ויהיה גופו שלם ועומד על בוריו כל ימיו אלא אם כן היה גופו רע מתחילת ברייתו או אם היה רגיל במנהג מן המנהגות הרעים מתחילת מולדתו או אם תבא מכת דבר או מכת בצורת לעולם:
21
All of these beneficial habits which we have stated apply only to a healthy man. In contrast, a sick person, or one who has a single organ which is not healthy, or one who has followed a harmful way of life for many years, each of these must choose different patterns of behavior in accordance with his [particular] illness as it is explained in the medical literature.
Any change from the conduct which one normally follows is the beginning of sickness.
כא
וכל המנהגות הטובים האלו שאמרנו אין ראוי לנהוג בהן אלא הבריא אבל החולה או מי שאחד מאיבריו חולה או מי שנהג מנהג רע שנים רבות יש לכל אחד מהם דרכים אחרים והנהגות כפי חליו כמו שיתבאר בספר הרפואות ושינוי וסת תחילת חולי:
22
Where there is no doctor available, neither the healthy nor the sick man should budge from all the directions given in this chapter for each of them ultimately brings to a beneficial result.
כב
כל מקום שאין בו רופא אחד הבריא ואחד החולה אין ראוי לו לזוז מכל הדרכים האלו שנאמרו בפרק זה שכל אחד מהן לאחרית טובה מביא:
23
A Torah Sage is not permitted to live in a community which does not have the following: a doctor, a bloodletter, a bathhouse, a latrine, an available source of water such as a river or a spring, a synagogue, a teacher of children, a scribe, a charity supervisor, a rabbinical court empowered to impose corporal punishment and jail sentences.
כג
כל עיר שאין בה עשרה דברים האלו אין תלמיד חכם רשאי לדור בתוכה ואלו הן:
רופא ואומן ובית המרחץ ובית הכסא ומים מצויין כגון נהר ומעין ובית הכנסת ומלמד תינוקות ולבלר וגבאי צדקה ובית דין מכים וחובשים:
De'ot - Chapter Five
1
Just as the wise man is recognized through his wisdom and his temperaments and in these, he stands apart from the rest of the people, so, too, he should be recognized through his actions - in his eating, drinking, intimate relations, in relieving himself, in his speech, manner of walking and dress, in the management of his finances, and in his business dealings. All of these actions should be exceptionally becoming and befitting.
What is implied? A Torah Sage should not be a glutton. Rather, he should eat food which will keep his body healthy, without overeating. He should not seek to fill his stomach, like those who stuff themselves with food and drink until their bellies burst. They are alluded to by [the statement of] the prophet [Malachi 2:3]: "I will spread dung on your faces, the dung of your feasts." Our Sages explain: These are the people who eat and drink and make all their days like feast days. They say, "Eat and drink, for tomorrow, we will die."
This is the food of the wicked. It is these tables which the verse censures, saying: "For all tables are full of vomit and excrement; there is no room" (Isaiah 28:8).
In contrast, a wise man eats only one dish or two, eating only enough to sustain him. That is sufficient for him. This is alluded to by Solomon's statement: "The righteous man eats to satisfy his soul" (Proverbs 13:25).
א
כשם שהחכם ניכר בחכמתו ובדעותיו והוא מובדל בהם משאר העם כך צריך שיהיה ניכר במעשיו במאכלו ובמשקהו ובבעילתו ובעשיית צרכיו ובדבורו ובהילוכו ובמלבושו ובכלכול דבריו ובמשאו ובמתנו ויהיו כל המעשים האלו נאים ומתוקנים ביותר כיצד תלמיד חכם לא יהיה גרגרן אלא אוכל מאכל הראוי להברות גופו ולא יאכל ממנו אכילה גסה ולא יהא רודף למלאת בטנו כאלו שמתמלאין ממאכל ומשתה עד שתיפח כריסם ועליהם מפורש בקבלה וזריתי פרש על פניכם אמרו חכמים אלו בני אדם שאוכלין ושותין ועושין כל ימיהם כחגים והם האומרים אכול ושתה כי מחר נמות וזהו מאכל הרשעים ושלחנות אלו הם שגינה הכתוב ואמר כי כל שלחנות מלאו קיא צואה בלי מקום אבל החכם אינו אוכל אלא תבשיל אחד או שנים ואוכל ממנו כדי חייו ודיו הוא שאמר שלמה צדיק אוכל לשובע נפשו:
Commentary on Halachah 1
2
When the wise man eats the little which is fitting for him, he should eat it only in his own home, at his table. He should not eat in a store or in the marketplace, unless there is a very pressing need, lest he be viewed without respect by others.
He should not eat together with the unlearned, nor at those tables that are "filled with vomit and excrement." He should not eat frequently in other places, even in the company of wise men, nor should he eat where there is a large gathering.
It is not fitting for him to eat at another person's [table] except at a feast associated with a mitzvah, e.g., a betrothal or wedding feast - and then, [only] when a scholar is marrying the daughter of a scholar.
The righteous and the pious of old never partook of a meal that was not their own.
ב
כשהחכם אוכל מעט זה הראוי לו לא יאכלנו אלא בביתו על שולחנו ולא יאכל בחנות ולא בשוק אלא מפני צורך גדול כדי שלא יתגנה בפני הבריות ולא יאכל אצל עמי הארץ ולא על אותן השלחנות המלאים קיא צואה ולא ירבה סעודותיו בכל מקום ואפילו עם החכמים ולא יאכל בסעודות שיש בהן קיבוץ הרבה ואין ראוי לו לאכול אלא בסעודה של מצוה בלבד כגון סעודת אירוסין ונישואין והוא שיהיה תלמיד חכם שנשא בת תלמיד חכם והצדיקים והחסידים הראשונים לא אכלו מסעודה שאינה שלהן:
Commentary on Halachah 2
3
When a wise man drinks wine, he drinks only enough to soften the food in his stomach.
Whoever becomes drunk is a sinner, is shameful, and will lose his wisdom. If he becomes drunk before the common people, he desecrates God's Name.
It is forbidden to drink even a small quantity of wine in the afternoon hours, unless it is taken together with food. Drink that is taken together with food is not intoxicating. Only wine that is taken after the meal is to be avoided.
ג
כשהחכם שותה יין אינו שותה אלא כדי לשרות אכילה שבמעיו וכל המשתכר הרי זה חוטא ומגונה ומפסיד חכמתו ואם נשתכר בפני עמי הארץ הרי זה חילל את השם ואסור לשתות יין בצהרים ואפילו מעט אלא אם היה בכלל האכילה שהשתיה שהיא בכלל האכילה אינה משכרת ואין נזהרין אלא מיין שלאחר המזון:
Commentary on Halachah 3
4
Although a man's wife is permitted to him at all times, it is fitting that a wise man behave with holiness. He should not frequent his wife like a rooster. Rather, [he should limit his relations to once a week] from Sabbath evening to Sabbath evening, if he has the physical stamina.
When he speaks with her, he should not do so at the beginning of the night, when he is sated and his belly [is] full, nor at the end of the night, when he is hungry; rather, in the middle of the night, when his food has been digested.
He should not be excessively lightheaded, nor should he talk obscene nonsense even in intimate conversation with his wife. Behold, the prophet has stated (Amos 4:13): "And He repeats to a man what he has spoken." [On this verse,] our Sages commented: A person will have to account for even the light conversation that he has with his wife.
[At the time of relations,] they should not be drunk, nor lackadaisical, nor tense - [neither both of them,] or [even] one of them. She should not be asleep, nor should the man take her by force, against her will. Rather, [the relations should take place] amidst their mutual consent and joy. He should converse and dally with her somewhat, so that she be relaxed. He should be intimate [with her] modestly and not boldly, and withdraw [from her] immediately.
ד
אף על פי שאשתו של אדם מותרת לו תמיד ראוי לו לתלמיד חכם שינהיג עצמו בקדושה ולא יהא מצוי אצל אשתו כתרנגול אלא מלילי שבת ללילי שבת אם יש בו כח וכשהוא מספר עמה לא יספר בתחלת הלילה כשהוא שבע ובטנו מלא ולא בסוף הלילה כשהוא רעב אלא באמצע הלילה כשיתעכל המזון שבמעיו ולא יקל בראשו ביותר ולא ינבל את פיו בדברי הבאי ואפילו בינו לבינה הרי הוא אומר בקבלה מגיד לאדם מה שיחו אמרו חכמים אפילו שיחה קלה שבין אדם לאשתו עתיד ליתן עליה את הדין ולא יהיו שניהם לא שכורים ולא עצלנים ולא עצבנים ולא אחד מהן ולא תהיה ישינה ולא יאנוס אותה והיא אינה רוצה אלא ברצון שניהם ובשמחתם יספר וישחק מעט עמה כדי שתתישב נפשה ויבעול בבושה ולא בעזות ויפרוש מיד:
Commentary on Halachah 4
5
Whoever conducts himself in this manner [may be assured that] not only does he sanctify his soul, purify himself, and refine his character, but, furthermore, if he has children, they will be handsome and modest, worthy of wisdom and piety.
[In contrast,] whoever conducts himself in the ways of the rest of the people who walk in darkness, will have children like those people.
ה
כל הנוהג מנהג זה לא די לו שקדש נפשו וטהר עצמו ותקן דעותיו אלא שאם היו לו בנים יהיו נאים וביישנים ראוין לחכמה ולחסידות וכל הנוהג במנהגות שאר העם ההולכים בחשך יהיו לו בנים כמו אותם העם:
Commentary on Halachah 5
6
Torah Sages conduct themselves with exceptional modesty. They do not demean themselves and do not bare their heads or their bodies.
Even when one enters a latrine, he should be modest and not uncover himself until he is seated. He should not wipe himself clean with the right hand. He should stay away from all others and enter a chamber beyond a chamber, a cave within a cave, and relieve himself. If he [must] relieve himself behind a fence, he should move far enough away that no one can hear the sound if he breaks wind. If he [must] relieve himself in an open area, he should be far enough off so that no one can see him baring himself.
One should not speak while relieving himself, even if there is great need. Just as he conducts himself with modesty while in the latrine by day, he should [also] do so at night.
One should always train himself to relieve himself in the early morning and after dark only, so that he [need] not go far off.
ו
צניעות גדולה נוהגים תלמידי חכמים בעצמן לא יתבזו ולא יתגלו ראשן ולא גופן ואפילו בשעה שיכנס לבית הכסא יהא צנוע ולא יגלה בגדיו עד שישב ולא יקנח בימין ויתרחק מכל אדם ויכנס חדר לפנים מחדר מערה לפנים מן המערה ונפנה ואם נפנה אחורי הגדר יתרחק כדי שלא ישמע חבירו קולו אם נתעטש ואם נפנה בבקעה ירחיק כדי שלא יראה חבירו פירועו ולא ידבר כשהוא נפנה אפילו לצורך גדול וכדרך שנוהג צניעות ביום בבית הכסא כך נוהג בלילה ולעולם ילמד אדם עצמו להפנות שחרית וערבית בלבד כדי שלא יתרחק:
Commentary on Halachah 6
7
A Torah Sage should not shout or shriek while speaking, like the cattle and wild beasts, nor should he raise his voice overly much. Instead, he should speak gently to all people. [In addition to] speaking gently, he should take care not to stand at a distance, lest [his speech] appear like the speech of the haughty.
He should greet all men [before they greet him], so that they be pleased with him. He should judge every one in a good light, speak favorably of his fellow man, [never mentioning] anything that is shameful to him, love peace and pursue it.
If he sees that his words will be effective, and will be given attention, he should speak; if not, he should keep silent. What is implied? He should not try to placate a man in the moment of his anger. He should not question a man about his vow at the time he is making his vow, [but wait] until he is tranquil of mind and calm. He should not comfort a man while his dead is lying before him because [the bereaved] is unsettled until he has buried [his dead]. The same applies in other similar cases. He should not look at his fellow man at the moment of his humiliation, but turn his attention away.
He should not distort facts, exaggerate a situation, or minimize it, except in the interests of peace and the like.
The guiding rule is that he should speak only words of wisdom or in connection with acts of kindness and the like. He should not speak to a woman in the marketplace, even if she be his wife, or his sister, or his daughter.
ז
תלמיד חכם לא יהא צועק וצווח בשעת דבורו כבהמות וחיות ולא יגביה קולו ביותר אלא דבורו בנחת עם כל הבריות וכשידבר בנחת יזהר שלא יתרחק עד שיראה כדברי גסי הרוח ומקדים שלום לכל האדם כדי שתהא רוחן נוחה הימנו ודן את כל האדם לכף זכות מספר בשבח חבירו ולא בגנותו כלל אוהב שלום ורודף שלום אם רואה שדבריו מועילים ונשמעים אומר ואם לאו שותק כיצד לא ירצה חבירו בשעת כעסו ולא ישאל לו על נדרו בשעה שנדר עד שתתקרר דעתו וינוח ולא ינחמנו בשעה שמתו מוטל לפניו מפני שהוא בהול עד שיקברהו וכן כל כיוצא באלו ולא יראה לחבירו בשעת קלקלתו אלא יעלים עיניו ממנו ולא ישנה בדבורו ולא יוסיף ולא יגרע אלא בדברי שלום וכיוצא בהן כללו של דבר אינו מדבר אלא בדברי חכמה או בגמילות חסדים וכיוצא בהן ולא יספר עם אשה בשוק ואפילו היא אשתו או אחותו או בתו:
8
A Torah Sage should not walk erect, with his head held high, as [Isaiah 3:16] states: "And they walked with necks outstretched and flashing eyes." He should not walk with a [short-stepped,] toe-to-heel, stately [gait] like [that of] women and the proud, as [Isaiah, ibid.] states: "walking and mincing as they go, tinkling with their feet."
Nor should he run in public like a madman, nor bend over like a hunchback. Rather, he should cast his eyes downward as he [does when he] stands during prayer. He should walk in the market-place like a person preoccupied with his business affairs.
From a man's carriage, too, one can recognize whether he is wise and a thoughtful person or mindless and a fool. Thus, Solomon said in his wisdom (Ecclesiastes 10:3): "On the road, too, when the fool walks, his mind is empty and he proclaims to all that he is a fool" - he informs everyone about himself, that he is a fool.
ח
לא ילך תלמיד חכם בקומה זקופה וגרון נטוי כענין שנאמר ותלכנה נטויות גרון ומשקרות עינים ולא יהלך עקב בצד גודל בנחת כמו הנשים וגסי הרוח כענין שנאמר הלוך וטפוף תלכנה וברגליהם תעכסנה ולא ירוץ ברשות הרבים כמנהג משוגעים ולא יכפוף קומתו כבעלי חטוטרת אלא מסתכל למטה כמו שהוא עומד בתפלה ומהלך בשוק כאדם שהוא טרוד בעסקיו גם ממהלכו של אדם ניכר אם חכם ובעל דעה הוא או שוטה וסכל וכן אמר שלמה בחכמתו וגם בדרך כשהסכל הולך לבו חסר ואמר לכל סכל הוא הוא מודיע לכל על עצמו שהוא סכל:
9
A Torah Sage's clothing should be attractive and clean. It is forbidden that [a] blood or fat [stain] or the like be found on his garment.
He should not wear regal garb, e.g., clothes of gold and purple, which draw everyone's attention, nor the dress of the poor which shames its wearers, but attractive garments of the middle range.
His flesh should not be visible under his clothing as [is the case when one wears] the exceptionally sheer linen garments produced in Egypt. His clothes should not drag on the ground like the dress of the haughty, but [should extend] to the heel and his sleeves [should extend] to his fingers.
He should not let his cloak hang down, for that creates an impression of haughtiness, except on the Sabbath if he has no change [of cloak].
In the summer, he should not wear shoes that have often been mended and have many patches. He may do so in the rainy season, if he is poor.
He should not go out in the marketplace perfumed, or with perfumed clothes, nor should he put perfume on his hair. However, he is permitted to rub perfume on his body if he does so in order to remove filth. Similarly, he should not go out alone at night, unless he has a set time to go out for his studies. All of these [restrictions are instituted] because of [possible] suspicion [of immorality].
ט
מלבוש תלמיד חכם מלבוש נאה ונקי ואסור לו שימצא בבגדו כתם או שמנונית וכיוצא בהן ולא ילבש לא מלבוש מלכים כגון בגדי זהב וארגמן שהכל מסתכלין בהן ולא מלבוש עניים שהוא מבזה את לובשיו אלא בגדים בינונים נאים ולא יהא בשרו נראה מתחת מדיו כמו בגדי הפשתן הקלים ביותר שעושים במצרים ולא יהיו בגדיו סחובין על הארץ כמו בגדי גסי הרוח אלא עד עקבו ובית יד שלו עד ראשי אצבעותיו ולא ישלשל טליתו מפני שנראה כגסות הרוח אלא בשבת בלבד אם אין לו להחליף ולא ינעל מנעלים מטולאים טלאי על גבי טלאי בימות החמה אבל בימות הגשמים מותר אם היה עני לא יצא מבושם לשוק ולא בבגדים מבושמים ולא ישים בושם בשערו אבל אם משח בשרו בבושם כדי להעביר את הזוהמא מותר וכן לא יצא יחידי בלילה אלא א"כ היה לו זמן קבוע לצאת בו לתלמודו כל אלו מפני החשד:
10
A Torah Sage manages his financial affairs judiciously. He eats, drinks, and provides for his household in accordance with his funds and [degree of] success without overtaxing himself.
The Sages have directed [us] regarding the ways of the world: A person should eat meat only with appetite as [Deuteronomy 12:20] states: "If your soul should crave to eat meat..." It is sufficient for the healthy to eat meat [once weekly,] from Sabbath eve to Sabbath eve. If he is wealthy enough to eat meat every day, he may.
The Sages have [also] directed us, saying: One should always eat less than befits his income, dress as befits [his income], and provide for his wife and children beyond what befits [his income].
י
תלמיד חכם מכלכל דבריו במשפט אוכל ושותה וזן את אנשי ביתו כפי ממונו והצלחתו ולא יטריח על עצמו יותר מדאי צוו חכמים בדרך ארץ שלא יאכל אדם בשר אלא תיאבון שנאמר כי תאוה נפשך לאכול בשר דיו לבריא לאכול בשר מערב שבת לערב שבת ואם היה עשיר כדי לאכול בשר בכל יום אוכל צוו חכמים ואמרו לעולם יאכל אדם פחות מן הראוי לו לפי ממונו וילבש כראוי לו ויכבד אשתו ובניו יותר מן הראוי לו:
11
The way of sensible men is that first, one should establish an occupation by which he can support himself. Then, he should purchase a house to live in and then, marry a wife. [This order of priorities may be inferred from Deuteronomy 20:5-7], which states: "Who is the man who has planted a vineyard, but not redeemed it...;" "who is the man who has built a house, but not dedicated it...;" "who is the man who has betrothed a woman, but not taken her [to wife]..."
In contrast, a fool begins by marrying a wife. Then, if he can find the means, he purchases a house. Finally, towards the end of his life, he will search about for a trade or support himself from charity.
[This is also implied by the order of] the curses mentioned [in Deuteronomy 28:30]: "You shall betroth a woman..., you shall build a house..., you shall plant a vineyard;" i.e., your behavior will be disordered so that you will not succeed in your ways. However, in regard to blessing [I Samuel 18:14] states: "And David was thoughtful in all his undertakings and God was with him."
יא
דרך בעלי דעה שיקבע לו אדם מלאכה המפרנסת אותו תחילה ואח"כ יקנה בית דירה ואחר כך ישא אשה שנאמר מי האיש אשר נטע כרם ולא חללו מי האיש אשר בנה בית חדש ולא חנכו מי האיש אשר ארש אשה ולא לקחה אבל הטפשין מתחילין לישא אשה ואח"כ אם תמצא ידו יקנה בית ואחר כך בסוף ימיו יחזור לבקש אומנות או יתפרנס מן הצדקה וכן הוא אומר בקללות אשה תארש בית תבנה כרם תטע כלומר יהיו מעשיך הפוכין כדי שלא תצליח את דרכיך ובברכה הוא אומר ויהי דוד לכל דרכיו משכיל וה' עמו:
12
One is forbidden to renounce ownership of, or consecrate, all of his possessions and [thereby,] become a burden to society.
He should not sell a field and buy a house, [sell] a house and buy chattels, or use money [acquired] by [selling] his house for trade. Conversely, he should sell chattels to buy a field. The rule is that he should aim to improve his [financial position] and to exchange the impermanent for the permanent.
His intention should not be to enjoy slight momentary pleasure, or to enjoy some slight pleasure [for which he] incurs a great loss.
יב
ואסור לו לאדם להפקיר או להקדיש כל נכסיו ויטריח על הבריות ולא ימכור שדה ויקנה בית ולא בית ויקנה מטלטלין או יעשה סחורה בדמי ביתו אבל מוכר הוא מטלטלין וקונה שדה כללו של דבר ישים מגמתו להצליח נכסיו ולהחליף הכלה בקיים ולא תהיה כוונתו ליהנות מעט לפי שעה או ליהנות מעט ויפסיד הרבה:
13
A Torah Sage [should conduct] his business dealings with honesty and good faith. When [his] answer is "no," he says, "no;" when [his answer] is "yes," he says, "yes."
He is stringent with himself in his accounting, gives and yields to others when he buys from them, but is not demanding [about what they owe him].
He pays for his purchases immediately. He does not act as a guarantor, or accept objects for deposit, or act as a debt collector for a lender.
He accepts obligations in matters of buying and selling for which the Torah does not hold him liable, in order to uphold and not go back on his verbal commitments. If others have obligations to him by law, he grants them an extension and pardons them. He lends and bestows gifts.
He does not encroach upon another's occupation, nor does he ever cause someone discomfort. The rule is that he should be among the pursued and not the pursuers, among those who accept humiliation but not among those who humiliate [others]. Whoever does all the above and their like, of him [Isaiah 49:3] states: "And He said to me, 'You are My servant, Israel, through whom I will be glorified.'”
יג
משאו ומתנו של תלמיד חכם באמת ובאמונה אומר על לאו לאו ועל הן הן מדקדק על עצמו בחשבון ונותן ומוותר לאחרים כשיקח מהן ולא ידקדק עליהן ונותן דמי המקח לאלתר ואינו נעשה לא ערב ולא קבלן ולא יבא בהרשאה (אינו) מחייב עצמו בדברי מקח וממכר במקום שלא חייבה אותו תורה כדי שיעמוד בדבורו ולא ישנהו ואם נתחייבו לו אחרים בדין מאריך ומוחל להן ומלוה וחונן ולא ירד לתוך אומנות חבירו ולא יצר לאדם לעולם בחייו כללו של דבר יהיה מן הנרדפים ולא מן הרודפים מן הנעלבים ולא מן העולבים ואדם שעושה כל המעשים האלו וכיוצא בהן עליו הכתוב אומר ויאמר לי עבדי אתה ישראל אשר בך אתפאר:
Hayom Yom:
• English Text | Video Class
Thursday, Tishrei 15, 5778 · 05 October 2017
"Today's Day"
Thursday, Tishrei 15, 1st Day of Sukot, 5704
Torah lessons: Chumash: B'racha, Chamishi with Rashi.
Tehillim: 77-78.
Tanya: It is analogous (p. 519) ...nullified, forevermore. (p. 521).
When giving the etrog-lulav set to another for him to pronounce the b'racha, say explicitly that this is a gift conditional on its return, particularly on the first day. This is of value for the giver1 and the recipient.2 My father instructed that one should start saying shehecheyanu with the lulav in one hand and etrog in the other.3
The verses Ki amarti, etc. (p. 326) are said only on Hosha'ana Raba.
During the day, the b'racha of leisheiv ba'suka (p. 251) is also said after kiddush (p. 250), not after hamotzi.
We know the procedure (for the congregant) during the blessing of the kohanim4 because the Alter Rebbe would take the Tzemach Tzedek, before the latter's marriage, under his tallit during the blessing5 of the kohanim.
FOOTNOTES
1.The owner of the etrog-lulav set.
2.The user.
3.At the close of the b'racha, he is to hold them together.
4.See above, second day of Shavuot, p. 60.
5.Often referred to colloquially as duchening (Yiddish).
Daily Thought:
Seasons of Essence
There is the body, the soul, and then there is the essence. If the soul is light, then the essence is the source of light. If the soul is energy, then the essence is the generator. It is not something you have. It is who and what you are.
Whatever we do, we dance around that essence-core, like an orbiting spacecraft unable to land. We can meditate, we can be inspired—but to touch our inner core, the place from whence all this comes, that takes a power from beyond.
That is why there are seasons in life empowered from beyond. Special days and special nights, times of crisis and times of joy that touch the core. At other times, you can step forward. At those times, you can leap into a new form of being. (Motzei Chanuka 5735:7, and on many other occasions.)
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