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- ב"ה - Today in Judaism - Today is Shabbat, 17 Tishrei, 5778 · October 7, 2017 - Sukkot (Chol Hamoed)Torah Reading
Sukkot, Chol Hamoed, Shabbat: Exodus 33:12 - 34:26
Sukkot, Chol Hamoed, Shabbat - Day 1: Numbers 29:17-22
Sukkot - Shabbat Ch"H: Ezekiel 38:18 - 39:16Sukkot, Chol Hamoed, Shabbat: Exodus 33:(iii) 12 Moshe said to Adonai, “Look, you say to me, ‘Make these people move on!’ But you haven’t let me know whom you will be sending with me. Nevertheless you have said, ‘I know you by name,’ and also, ‘You have found favor in my sight.’ 13 Now, please, if it is really the case that I have found favor in your sight, show me your ways; so that I will understand you and continue finding favor in your sight. Moreover, keep on seeing this nation as your people.” 14 He answered, “Set your mind at rest — my presence will go with you, after all.” 15 Moshe replied, “If your presence doesn’t go with us, don’t make us go on from here. 16 For how else is it to be known that I have found favor in your sight, I and your people, other than by your going with us? That is what distinguishes us, me and your people, from all the other peoples on earth.”
(iv) 17 Adonai said to Moshe, “I will also do what you have asked me to do, because you have found favor in my sight, and I know you by name.” 18 But Moshe said, “I beg you to show me your glory!” 19 He replied, “I will cause all my goodness to pass before you, and in your presence I will pronounce the name of Adonai. Moreover, I show favor to whomever I will, and I display mercy to whomever I will. 20 But my face,” he continued, “you cannot see, because a human being cannot look at me and remain alive. 21 Here,” he said, “is a place near me; stand on the rock. 22 When my glory passes by, I will put you inside a crevice in the rock and cover you with my hand, until I have passed by. 23 Then I will remove my hand, and you will see my back, but my face is not to be seen.”
34:1 (v) Adonai said to Moshe, “Cut yourself two tablets of stone like the first ones; and I will inscribe on the tablets the words that were on the first tablets, which you broke. 2 Be ready by morning; in the morning you are to ascend Mount Sinai and present yourself to me on the top of the mountain. 3 No one is to come up with you, and no one is to be seen anywhere on the mountain; don’t even let the flocks or herds feed in front of this mountain.” 4 Moshe cut two stone tablets like the first. Then he got up early in the morning and, with the two stone tablets in his hands, ascended Mount Sinai, as Adonai had ordered him to do.
5 Adonai descended in the cloud, stood with him there and pronounced the name of Adonai. 6 Adonai passed before him and proclaimed: “YUD-HEH-VAV-HEH!!! Yud-Heh-Vav-Heh [Adonai] is God, merciful and compassionate, slow to anger, rich in grace and truth; 7 showing grace to the thousandth generation, forgiving offenses, crimes and sins; yet not exonerating the guilty, but causing the negative effects of the parents’ offenses to be experienced by their children and grandchildren, and even by the third and fourth generations.” 8 At once Moshe bowed his head to the ground, prostrated himself 9 and said, “If I have now found favor in your view, Adonai, then please let Adonai go with us, even though they are a stiffnecked people; and pardon our offenses and our sin; and take us as your possession.”
(vi) 10 He said, “Here, I am making a covenant; in front of all your people I will do wonders such as have not been created anywhere on earth or in any nation. All the people around you will see the work of Adonai. What I am going to do through you will be awesome! 11 Observe what I am ordering you to do today. Here! I am driving out ahead of you the Emori, Kena‘ani, Hitti, P’rizi, Hivi and Y’vusi. 12 Be careful not to make a covenant with the people living in the land where you are going, so that they won’t become a snare within your own borders. 13 Rather, you are to demolish their altars, smash their standing-stones and cut down their sacred poles; 14 because you are not to bow down to any other god; since Adonai — whose very name is Jealous — is a jealous God. 15 Do not make a covenant with the people living in the land. It will cause you to go astray after their gods and sacrifice to their gods. Then they will invite you to join them in eating their sacrifices, 16 and you will take their daughters as wives for your sons. Their daughters will prostitute themselves to their own gods and make your sons do the same!
17 “Do not cast metal gods for yourselves.
18 “Keep the festival of matzah by eating matzah, as I ordered you, for seven days during the month of Aviv; for it was in the month of Aviv that you came out from Egypt.
19 “Everything that is first from the womb is mine. Of all your livestock, you are to set aside for me the males, the firstborn of cattle and flock. 20 The firstborn of a donkey you must redeem with a lamb; if you won’t redeem it, break its neck. All the firstborn of your sons you are to redeem, and no one is to appear before me empty-handed.
21 “Six days you will work, but on the seventh day you are to rest — even in plowing time and harvest season you are to rest.
22 “Observe the festival of Shavu‘ot with the first-gathered produce of the wheat harvest, and the festival of ingathering at the turn of the year. 23 Three times a year all your men are to appear before the Lord, Adonai, the God of Isra’el. 24 For I am going to expel nations ahead of you and expand your territory, and no one will even covet your land when you go up to appear before Adonai your God three times a year. 25 You are not to offer the blood of my sacrifice with leavened bread, and the sacrifice of the feast of Pesach is not to be left until morning. 26 You are to bring the best firstfruits of your land into the house of Adonai your God.
“You are not to boil a young goat in its mother’s milk.”
Sukkot, Chol Hamoed, Shabbat - Day 1: Numbers 29:17 “‘On the second day you are to present twelve young bulls, two rams, fourteen male lambs in their first year, without defect; 18 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 19 also one male goat as a sin offering; in addition to the regular burnt offering, its grain offering and their drink offerings.
20 “‘On the third day eleven bulls, two rams, fourteen male lambs in their first year, without defect; 21 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 22 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
Sukkot - Shabbat Ch"H: Ezekiel 38:18 When that day comes, when Gog invades the land of Isra’el,’ says Adonai Elohim, ‘my furious anger will boil up. 19 In my jealousy, in my heated fury I speak: when that day comes there will be a great earthquake in the land of Isra’el; 20 so that the fish in the sea, the birds in the air, the wild beasts, all the reptiles creeping on the ground and every human being there in the land will tremble before me. Mountains will fall, cliffs crumble and every wall crash to the ground. 21 I will summon a sword against him throughout all my mountains,’ says Adonai Elohim; ‘every man will wield his sword against his brother. 22 I will judge him with plague and with blood. I will cause torrential rain to fall on him, his troops and the many peoples with him, along with huge hailstones, fire and sulfur. 23 I will show my greatness and holiness, making myself known in the sight of many nations; then they will know that I am Adonai.’
39:1 “So you, human being, prophesy against Gog; say that Adonai Elohim says: ‘I am against you, Gog, chief prince of Meshekh and Tuval. 2 I will turn you around, lead you on and bring you from the far reaches of the north against the mountains of Isra’el. 3 But then I will knock your bow out of your left hand and make your arrows drop from your right hand. 4 You will fall on the mountains of Isra’el, you, your troops and all the peoples with you; I will give you to be eaten up by all kinds of birds of prey and by wild animals. 5 You will fall in the open field, for I have spoken,’ says Adonai Elohim.
6 “‘I will also send fire against Magog and against those living securely in the coastlands; then they will know that I am Adonai. 7 I will make my holy name known among my people Isra’el; I will not allow my holy name to be profaned any longer. Then the Goyim will know that I am Adonai, the Holy One in Isra’el. 8 Yes, this is coming, and it will be done,’ says Adonai Elohim; ‘this is the day about which I have spoken.
9 “‘Those living in Isra’el’s cities will go out and set fire to the weapons, to use as fuel — the shields, breastplates, bows, arrows, clubs and spears; they will use them for fire seven years; 10 so that they will not need to gather wood from the fields or cut down any from the forests; because they will use the weapons for fire. Thus they will plunder those who plundered them and rob those who robbed them,’ says Adonai Elohim.
11 “‘When that day comes, I will give Gog a place there in Isra’el for graves, the Travelers’ Valley, east of the sea; and it will block the travelers’ passage. There they will bury Gog and all his horde, and they will rename it the Valley of Hamon-Gog [horde of Gog]. 12 It will take the house of Isra’el seven months to bury them, in order to cleanse the land. 13 Yes, all the people of the land will be burying them; they will become famous for it. It will be a day for me to be glorified,’ says Adonai Elohim. 14 ‘They will then pick men for the continual duty of going through the land and burying with the travelers the corpses still lying out on the ground, in order to cleanse it; they will begin their search after the seven months. 15 As they go through the land, if anyone sees a human bone, he will put a marker next to it until the gravediggers have buried it in the Valley of Hamon-Gog. 16 Moreover, “Hamonah” [its horde] will be the name of a city. Thus will they cleanse the land.’
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
• "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
Daily Torah Study:
Chumash: Vezot Hab'rachah, 7th Portion Deuteronomy 34:1-34:12 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 34
1And Moses went up from the plains of Moab to Mount Nebo, [to the] top of the summit facing Jericho. And the Lord showed him all the Land: The Gilead until Dan, אוַיַּ֨עַל משֶׁ֜ה מֵֽעַרְבֹ֤ת מוֹאָב֙ אֶל־הַ֣ר נְב֔וֹ רֹ֚אשׁ הַפִּסְגָּ֔ה אֲשֶׁ֖ר עַל־פְּנֵ֣י יְרֵח֑וֹ וַיַּרְאֵ֨הוּ יְהֹוָ֧ה אֶת־כָּל־הָאָ֛רֶץ אֶת־הַגִּלְעָ֖ד עַד־דָּֽן:
from the plains of Moab to Mount Nebo: There were many levels [leading up from the plain to the summit], but Moses covered them with one step. — [Sotah 13b]
מערבות מואב אל הר נבו: כמה מעלות היו ופסען משה בפסיעה אחת:
all the Land: He showed him the entire Land of Israel in its tranquility, and the oppressors who were destined to oppress it. — [Sifrei 33:30]
את כל הארץ: הראהו את כל ארץ ישראל בשלותה והמציקין העתידים להיות מציקין לה:
until Dan: He showed him the children of Dan practicing idolatry, as Scripture states, “And the children of Dan set up for themselves the graven image” (Jud. 18:30), and He showed him Samson, who was destined to issue from him [Dan] as a savior [for Israel]. — [ibid.]
עד דן: הראהו בני דן עובדים עבודה זרה שנאמר (שופטים יח, ל) ויקימו להם בני דן את הפסל, והראהו שמשון שעתיד לצאת ממנו למושיע:
2and all [the land of] Naftali, and the land of Ephraim and Manasseh, and all the land of Judah, until the western sea, בוְאֵת֙ כָּל־נַפְתָּלִ֔י וְאֶת־אֶ֥רֶץ אֶפְרַ֖יִם וּמְנַשֶּׁ֑ה וְאֵת֙ כָּל־אֶ֣רֶץ יְהוּדָ֔ה עַ֖ד הַיָּ֥ם הָאַֽחֲרֽוֹן:
And all [the land of] Naftali: He showed him his land in its tranquility and in its destruction, and He showed him Deborah and Barak of Kedesh-Naftali, waging war against Sisera and his troops. — [Sifrei 33:31]
ואת כל נפתלי: הראהו ארצו בשלותה וחורבנה, והראהו דבורה וברק מקדש נפתלי נלחמים עם סיסרא וחיילותיו:
and the land of Ephraim and Manasseh: He showed him their land in its tranquility and in its destruction; and He showed him Joshua, who was descended from Ephraim, waging war against the kings of Canaan, and Gideon, who was descended from Manasseh, waging war against Midian and Amalek. — [Sifrei 33:31]
ואת ארץ אפרים ומנשה: הראהו ארצם בשלותה ובחורבנה והראהו יהושע נלחם עם מלכי כנען שבא מאפרים, וגדעון שבא ממנשה נלחם עם מדין ועמלק:
and all the land of Judah: in its tranquility and in its destruction, and He showed him the kingdom of the house of David and their victories. — [Sifrei 33:31]
ואת כל ארץ יהודה: בשלותה ובחורבנה והראהו מלכות בית דוד ונצחונם:
until the western sea: Heb. עַד הַיָּם הָאַחֲרוֹן, the land in the west [of Israel], in its tranquillity and in its destruction. [Here, the sea referred to is the Mediterranean Sea, which represents the westernmost flank of the Land of Israel.] Another explanation: Do not understand the verse as stating הַיָּם הָאַחֲרוֹן, but read it as though it had said הַיּוֹם הָאַחֲרוֹן, “until the very last day,” meaning that the Holy One, blessed is He, showed Him all the incidents that were destined to happen to Israel [until “the last day,” namely,] until the time that the dead would return to life. — [Sifrei 33:31]
עד הים האחרון: ארץ המערב בשלותה ובחורבנה. דבר אחר אל תקרי הים האחרון אלא היום האחרון, הראהו הקב"ה כל המאורעות שעתידין לארע לישראל עד שיחיו המתים:
3and the south, and the plain, the valley of Jericho, the city of palm trees, until Zoar. גוְאֶת־הַנֶּ֗גֶב וְאֶת־הַכִּכָּ֞ר בִּקְעַ֧ת יְרֵח֛וֹ עִ֥יר הַתְּמָרִ֖ים עַד־צֹֽעַר:
and the south: Heb. הַנֶּגֶב, the southland [of the Land of Israel]. Another explanation: the Machpelah Cave [which is in Hebron, in the south of Israel], as Scripture states, “And they went up to the south בַנֶּגֶב, and they came to Hebron” (Num. 13:22). - [Sifrei 33:32]
ואת הנגב: ארץ הדרום. דבר אחר מערת המכפלה, שנאמר (במדבר יג, כב) ויעלו בנגב ויבא עד חברון:
and the plain: He showed him Solomon molding the vessels of the Holy Temple, as Scripture states, “In the plain (כִּכָּר) of the Jordan, the king molded them in thick clay” (I Kings 7:46). - [Sifrei 33:31]
ואת הככר: הראהו שלמה יוצק כלי בית המקדש, שנאמר (מ"א א' ז, מו) בככר הירדן יצקם המלך במעבה האדמה:
4And the Lord said to him, "This is the Land I swore to Abraham, to Isaac, and to Jacob, saying, 'I will give it to your offspring.' I have let you see it with your eyes, but you shall not cross over there." דוַיֹּ֨אמֶר יְהֹוָ֜ה אֵלָ֗יו זֹ֤את הָאָ֨רֶץ֙ אֲשֶׁ֣ר נִ֠שְׁבַּ֠עְתִּי לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּלְיַֽעֲקֹב֙ לֵאמֹ֔ר לְזַרְעֲךָ֣ אֶתְּנֶ֑נָּה הֶרְאִיתִ֣יךָ בְעֵינֶ֔יךָ וְשָׁ֖מָּה לֹ֥א תַֽעֲבֹֽר:
saying, ‘I will give it to your offspring,’ I have let you see it: so that you [Moses] can go and say to Abraham, to Isaac, and to Jacob, “The oath that the Holy One, blessed is He, swore to you-He has fulfilled it!” This is what is meant by the word “saying” [i.e., Moses should say this to them] (Ber. 18b).“For this reason,” [God says to Moses,] “I have shown it to you. However, a decree has been made before Me, that you shall not cross over there, for otherwise, I would keep you alive until you would see Israel implanted and settled in the Land, and then you would go and tell them [the forefathers].”
לאמר לזרעך אתננה הראיתיך: כדי שתלך ותאמר לאברהם ליצחק וליעקב שבועה שנשבע לכם הקב"ה קיימה, וזהו לאמר, לכך הראיתיה לך, אבל גזרה היא מלפני ששמה לא תעבור, שאלולי כך הייתי מקיימך עד שתראה אותם נטועים וקבועים בה ותלך ותגיד להם:
5And Moses, the servant of the Lord, died there, in the land of Moab, by the mouth of the Lord. הוַיָּ֨מָת שָׁ֜ם משֶׁ֧ה עֶֽבֶד־יְהֹוָ֛ה בְּאֶ֥רֶץ מוֹאָ֖ב עַל־פִּ֥י יְהֹוָֽה:
And Moses… died there: Is it possible that Moses died, and [then] wrote, “And Moses… died there”? But [the answer is:] Moses wrote up to that juncture, and Joshua wrote from then on. Says Rabbi Meir: But is it possible that the Torah Scroll would be lacking anything at all, and yet Scripture states (Deut. 31:26),“Take this Torah Scroll” [and Moses commanded this to the Levites; so, according to the above opinion, is it possible that the Torah Scroll referred to there was an incomplete one, up to the juncture of Moses’s death? This cannot be!] Rather, [continues Rabbi Meir, we must say that] The Holy One, blessed is He, dictated this [i.e., the verse “And Moses… died there”], and Moses wrote it in tears. — [B.B. 15b, Sifrei 33:34]
וימת שם משה: אפשר משה מת וכתב וימת שם משה, אלא עד כאן כתב משה, מכאן ואילך כתב יהושע. ר' מאיר אומר אפשר ספר התורה חסר כלום, והוא אומר (לעיל לא, כו) לקוח את ספר התורה הזה, אלא הקב"ה אומר ומשה כותב בדמע:
by the mouth of the Lord: [i.e., Moses died] by a Divine kiss. — [B.B. 17a]
על פי ה': בנשיקה:
6And He buried him in the valley, in the land of Moab, opposite Beth Pe'or. And no person knows the place of his burial, unto this day. ווַיִּקְבֹּ֨ר אֹת֤וֹ בַגַּי֙ בְּאֶ֣רֶץ מוֹאָ֔ב מ֖וּל בֵּ֣ית פְּע֑וֹר וְלֹֽא־יָדַ֥ע אִישׁ֙ אֶת־קְבֻ֣רָת֔וֹ עַ֖ד הַיּ֥וֹם הַזֶּֽה:
And He buried him: i.e., The Holy One, blessed is He, Himself, in His very glory [buried Moses]. — [Sotah 14a] Rabbi Ishmael, however, says that [the words“And he buried him” mean that] Moses buried himself. And this אֶת in the phrase here וַיִּקְבֹּר אוֹתוֹ is one of the three instances of the אֶת in Scripture which Rabbi Ishmael expounded on in this way [i.e., where the suffix attached אֶת is understood to be reflexive, meaning “to himself” , “to themselves” , and so on]. And similar to this case [are the following two instances]:“On the day when his Nazirite vow is completed, he must bring him (אֹתוֹ) ” (Num. 6:13), which means, “he shall bring himself” [i.e., present himself]. And likewise,“And they cause them (אוֹתָם) to bear the sin of their guilt” (Lev. 22:16). Surely does this refer to others causing them to bear that sin? Rather, the verse must mean that they cause themselves to bear the sin. — [Sifrei Nasso 32:124]
ויקבר אותו: הקב"ה בכבודו. רבי ישמעאל אומר הוא קבר את עצמו, וזהו אחד משלשה אתין שהיה רבי ישמעאל דורש כן. כיוצא בו (במדבר ו, יג) ביום מלאת ימי נזרו יביא אותו, הוא מביא את עצמו. כיוצא בו (ויקרא כב, טז) והשיאו אותם עון אשמה, וכי אחרים משיאים אותם, אלא הם משיאים את עצמם:
opposite Beth Pe’or: His burial site was ready there [at Beth Pe’or], since the six days of Creation, to atone for the [sinful] act of Pe’or. — [see Num. 25:1-8; Sotah 14a] This [Moses’s burial site] was one of the things created at twilight, on the eve of [the first] Sabbath. — [Avoth 5:6]
מול בית פעור: קברו היה מוכן שם מששת ימי בראשית לכפר על מעשה פעור, וזה אחד מן הדברים שנבראו בערב שבת בין השמשות:
7Moses was one hundred and twenty years old when he died. His eye had not dimmed, nor had he lost his [natural] freshness. זוּמשֶׁ֗ה בֶּן־מֵאָ֧ה וְעֶשְׂרִ֛ים שָׁנָ֖ה בְּמֹת֑וֹ לֹא־כָֽהֲתָ֥ה עֵינ֖וֹ וְלֹא־נָ֥ס לֵחֹֽה:
His eye had not dimmed: Even after he died. — [see Sifrei 33:36]
לא כהתה עינו: אף משמת:
nor had he lost his [natural] freshness: [The word לֵחֹה refers to his [body’s] moisture. [Thus, the phrase means:] “[Even after his death,] decomposition did not take over his body, nor did the appearance of his face change.”
ולא נס לחה: לחלוחית שבו לא שלט בו רקבון ולא נהפך תואר פניו:
8And the sons of Israel wept for Moses in the plains of Moab for thirty days, and the days of weeping over the mourning for Moses came to an end. חוַיִּבְכּוּ֩ בְנֵ֨י יִשְׂרָאֵ֧ל אֶת־משֶׁ֛ה בְּעַרְבֹ֥ת מוֹאָ֖ב שְׁלשִׁ֣ים י֑וֹם וַיִּתְּמ֔וּ יְמֵ֥י בְכִ֖י אֵ֥בֶל משֶֽׁה:
The sons of Israel: [ordinarily meaning the children of Israel, male and female. But here, it refers only to] the males [who wept for Moses]. However, concerning [the passing of] Aaron, since he used to pursue peace and bring peace between a man and his fellow and between a woman and her husband, it is said [at Aaron’s passing], “The whole house of Israel [wept for him]” (Num. 20:29), meaning both males and females. — [Pirkei d’Rabbi Eliezer 17]
בני ישראל: הזכרים, אבל באהרן מתוך שהיה רודף שלום ונותן שלום בין איש לרעהו ובין אשה לבעלה נאמר (במדבר כ, כט) כל בית ישראל, זכרים ונקבות:
9And Joshua the son of Nun was full of the spirit of wisdom, because Moses had laid his hands upon him. And the children of Israel obeyed him, and they did as the Lord had commanded Moses. טוִֽיהוֹשֻׁ֣עַ בִּן־נ֗וּן מָלֵא֙ ר֣וּחַ חָכְמָ֔ה כִּֽי־סָמַ֥ךְ משֶׁ֛ה אֶת־יָדָ֖יו עָלָ֑יו וַיִּשְׁמְע֨וּ אֵלָ֤יו בְּנֵֽי־יִשְׂרָאֵל֙ וַיַּֽעֲשׂ֔וּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
10And there was no other prophet who arose in Israel like Moses, whom the Lord knew face to face, יוְלֹא־קָ֨ם נָבִ֥יא ע֛וֹד בְּיִשְׂרָאֵ֖ל כְּמשֶׁ֑ה אֲשֶׁר֙ יְדָע֣וֹ יְהֹוָ֔ה פָּנִ֖ים אֶל־פָּנִֽים:
whom the Lord knew face to face: For he was quite familiar with Him, speaking with Him at any time he wished, as it is said, “So now I will go up to the Lord” (Exod. 32:30), and, “You stand still, and I will listen to what the Lord will command concerning you” (Num. 9:8).
אשר ידעו ה' פנים אל פנים: שהיה לבו גס בו ומדבר אליו בכל עת שרוצה, כענין שנאמר (שמות לב, ל) ועתה אעלה אל ה', (במדבר ט, ח) עמדו ואשמעה מה יצוה ה' לכם:
11as manifested by all the signs and wonders, which the Lord had sent him to perform in the land of Egypt, to Pharaoh and all his servants, and to all his land, יאלְכָל־הָֽ֨אֹתֹ֜ת וְהַמּֽוֹפְתִ֗ים אֲשֶׁ֤ר שְׁלָחוֹ֙ יְהֹוָ֔ה לַֽעֲשׂ֖וֹת בְּאֶ֣רֶץ מִצְרָ֑יִם לְפַרְעֹ֥ה וּלְכָל־עֲבָדָ֖יו וּלְכָל־אַרְצֽוֹ:
12and all the strong hand, and all the great awe, which Moses performed before the eyes of all Israel. יבוּלְכֹל֙ הַיָּ֣ד הַֽחֲזָקָ֔ה וּלְכֹ֖ל הַמּוֹרָ֣א הַגָּד֑וֹל אֲשֶׁר֙ עָשָׂ֣ה משֶׁ֔ה לְעֵינֵ֖י כָּל־יִשְׂרָאֵֽל:
and all the strong hand: [This refers to] his receiving the Torah on the Tablets with his hands.
ולכל היד החזקה: שקבל את התורה בלוחות בידיו:
And all the great awe: [This refers to the] miracles and mighty deeds [that were performed for Israel] in the great and awesome wilderness. — [Sifrei 33:41]
ולכל המורא הגדול: נסים וגבורות שבמדבר הגדול והנורא:
before the eyes of all Israel: [This expression alludes to the incident where] his heart stirred him up to smash the tablets before their eyes, as it is said, “and I shattered them before your eyes” (Deut. 9:17). - [Sifrei 33:41] And [regarding Moses shattering the Tablets,] the Holy One Blessed is He gave His approval, as Scripture states, “[the first Tablets] which you shattered” (Exod. 34:1); [God said to Moses:] “Well done for shattering them!” - [Shab. 87a]
לעיני כל ישראל: שנשאו לבו לשבור הלוחות לעיניהם, שנאמר (לעיל ט, יז) ואשברם לעיניכם, והסכימה דעת הקב"ה לדעתו, שנאמר (שמות לד, א) אשר שברת, יישר כחך ששברת:
Tehillim: Psalms Chapters 83 - 87
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• English text
Chapter 83
A prayer regarding the wars against Israel in the days of Jehoshaphat, when the nations plotted against Israel.
1. A song, a psalm by Asaph.
2. O God, do not be silent; do not be quiet and do not be still, O God.
3. For behold, Your enemies are in uproar, and those who hate You have raised their head.
4. They plot deviously against Your nation, and conspire against those sheltered by You.
5. They say, "Come, let us sever them from nationhood, and the name of Israel will be remembered no more.”
6. For they conspire with a unanimous heart, they made a covenant against You-
7. the tents of Edom and the Ishmaelites, Moab and the Hagrites,
8. Geval and Ammon, and Amalek; Philistia with the inhabitants of Tyre.
9. Assyria, too, joined with them, and became the strength of the sons of Lot, Selah.
10. Do to them as to Midian; as to Sisera and Yavin at the brook of Kishon,
11. who were destroyed at Ein Dor, and were as dung for the earth.
12. Make their nobles like Orev and Ze'ev, all their princes like Zevach and Tzalmuna,1
13. who said, "Let us inherit the dwellings of God for ourselves.”
14. My God, make them like whirling chaff, like straw before the wind.
15. As a fire consumes the forest, and a flame sets the mountains ablaze,
16. so pursue them with Your tempest and terrify them with Your storm.
17. Fill their faces with shame, and they will seek Your Name, O Lord.
18. Let them be shamed and terrified forever; let them be disgraced and perish.
19. And they will know that You, Whose Name is the Lord, are alone, Most High over all the earth.
FOOTNOTES
1.These were the Midianite leaders who were captured (see Judges 7:25)
Chapter 84
In this psalm of prayers and entreaties, the psalmist mourns bitterly over the destruction of Temple from the depths of his heart, and speaks of the many blessings that will be realized upon its restoration. Fortunate is the one who trusts it will be rebuilt, and does not despair in the face of this long exile.
1. For the Conductor, on the gittit,1 a psalm by the sons of Korach.
2. How beloved are Your dwellings, O Lord of Hosts!
3. My soul yearns, indeed it pines, for the courtyards of the Lord; my heart and my flesh [long to] sing to the living God.
4. Even the bird has found a home, and the swallow a nest for herself, where she lays her young on the [ruins of] Your altars, O Lord of Hosts, my King and my God.
5. Fortunate are those who dwell in Your House; they will yet praise You forever.
6. Fortunate is the man whose strength is in You; the paths [to the Temple] are in his heart.
7. For those who pass through the Valley of Thorns, He places wellsprings; their guide will be cloaked in blessings.2
8. They go from strength to strength; they will appear before God in Zion.
9. O Lord, God of Hosts, hear my prayer; listen, O God of Jacob, forever.
10. See our shield,3 O God, and look upon the face of Your anointed one.
11. For better one day in Your courtyards than a thousand [elsewhere]. I would rather stand at the threshold of the house of my God, than dwell [in comfort] in the tents of wickedness.
12. For the Lord, God, is a sun and a shield; the Lord bestows favor and glory; He does not withhold goodness from those who walk in innocence.
13. O Lord of Hosts! Fortunate is the man who trusts in You.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.God provides water for the pilgrims to Jerusalem, leading them to bless their guides for choosing a water-laden route (Metzudot)
3.Remember the Temple [and rebuild it](Metzudot).
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
Tanya: Iggeret HaKodesh, middle of Epistle 22
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Shabbat, Tishrei 17, 5778 · October 7, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 22
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ועצה היעוצה לקבל באהבה, היא עצת ה׳ בפי חז״ל: לפשפש במעשיו
The suggested advice to enable one to accept [it] with love, is G‑d’s counsel through the mouth of our Sages, of blessed memory1 — “to examine one’s conduct.”
The Gemara says that “if one sees afflictions befalling him, he should examine his deeds” and repent.
וימצא לו עונות הצריכין מירוק יסורים, ויראה לעין גודל אהבתו אליו, המקלקלת השורה
He will find sins that require scouring by means of suffering. He will then clearly see G‑d’s great love towards him which “upsets the natural order of [Divine] conduct,”
כמשל מלך גדול ונורא, הרוחץ בכבודו ובעצמו צואת בנו יחידו מרוב אהבתו
as in the simile of a great and awesome king who, out of his immense2 love for his only son, personally washes off the filth from him.
כמו שכתוב: אם רחץ ה׳ את צואת בנות ציון כו׳ ברוח משפט כו׳
As it is written,3 “When G‑d will wash off the filth from the daughters of Zion... with a spirit of justice4...”5
When one becomes aware of G‑d’s great love for him, a love that is expressed by scouring him with the cleansing agent of suffering:
וכמים הפנים אל פנים
Then,6 “as in water face reflects face,”
The verse goes on to say, “...so is the heart of man to man.” And the same is true of the heart of mortal man to Supernal Man:
תתעורר האהבה בלב כל משכיל ומבין יקר מהות אהבת ה׳ אל התחתונים
there will be an arousal of love in the heart of everyone who perceives and understands the preciousness of the nature of G‑d’s love for the nether beings, for those who find themselves in this world, the lowest of all worlds.
אשר היא יקרה וטובה מכל חיי העולמים כולם
This [Divine love] is dearer and better than all the [kinds of] life of all the worlds, both spiritual and material;
כמו שכתוב: מה יקר חסדך וכו׳
as it is written,7 “How precious is Your lovingkindness (Chesed)....”
כי טוב חסדך מחיים כו׳
[It is likewise written,8] “For Your Chesed is better than life....”
The motivating nucleus of Chesed is love. Thus it is written,9 “I have loved you with an everlasting love, and have therefore drawn down Chesed upon you.”
כי החסד, שהוא בחינת אהבה
For Chesed, which is a manifestation of love,
הוא חיי החיים שבכל העולמות, כמו שנאמר: מכלכל חיים בחסד
is the Fountainhead of life that is present in all the worlds; as it is said in the Amidah,10 “He sustains life through Chesed.”
Chesed and love are thus the sustaining life-force of all living beings.
ואז
And then, i.e., when one realizes G‑d’s great love for him that finds expression in afflictions, and when this in turn arouses a love within him so that he will better receive G‑d’s love, then:
גם ה׳ יתן הטוב
G‑d, too, will grant goodness, of a kind that the naked eye can clearly and palpably perceive as good,
ויאר פניו אליו
and make His Face (the innermost dimension of Divinity) shine towards him11
בבחינת אהבה מגולה, אשר היתה תחלה מלובשת ומוסתרת בתוכחת מגולה
with a manifest love, which had earlier been garbed and hidden in a manifest rebuke,
The overt admonition that stems from G‑d’s hidden love will then be transformed into a revealed love.
ויתמתקו הגבורות בשרשן
and the expressions of Divine severity (the gevurot) will be sweetened at their source,
Within their source these expressions of Divine severity are ultimately benevolent; as they descend to the world below they become manifest in the form of suffering. The gevurot, then, will be sweetened at their source,
ויתבטלו הדינין, נצח סלה ועד
and thereby these expressions of Divine severity will become nullified forevermore.
| FOOTNOTES | |
| 1. | Berachot 5a. |
| 2. | Note of the Rebbe: “A point awaiting clarification: In the analogue the Alter Rebbe writes ‘great’ (a qualitative term?) while in the analogy he writes ‘immense’ (a quantitative term?).” |
| 3. | Yeshayahu 4:4. The Heb. text above has been corrected in accordance with the Table of Glosses and Emendations. |
| 4. | Note of the Rebbe: “Cf. Shaar HaKollel on the Yehi Ratzon recited at the burning of chametz.” |
| 5. | See Rashi on the verse. |
| 6. | Cf. Mishlei 27:19. |
| 7. | Tehillim 36:8. |
| 8. | Ibid. 63:4. |
| 9. | Yirmeyahu 31:2. |
| 10. | Siddur Tehillat HaShem, p. 51, et al. |
| 11. | Cf. Bamidbar 6:25. |
• Sefer Hamitzvot:
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Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Positive Commandment 11
Studying and Teaching Torah
"And you shall teach them diligently to your children"—Deuteronomy 6:7.
We are commanded to study and teach Torah to our students, whom the Torah refers to as our "children." We are instructed to study Torah to the extent that we are proficient in its teachings, and ready to answer without hesitation questions on that which we studied.
Full text of this Mitzvah »
Studying and Teaching Torah
Positive Commandment 11
Translated by Berel Bell
The 11th mitzvah is that we are commanded to study and to teach the wisdom of Torah. This is called Talmud Torah.
The source of this commandment is G‑d's statement,1 "Teach them to your children."
The Sifri says, "The phrase,2 'Teach them to your children,' refers to your students. One similarly finds all over that students are called children, as it is written,3 'And the children [i.e. the students] of the prophets went out.'"
Our Sages also said there, "The word,4 'Teach them,' signifies that they should be sharp in your mouth5; that when someone asks you something, you should not stammer, but rather answer him immediately."
This commandment is repeated numerous times: "Learn them,"6 "Do them,"7 "So that you will learn them."8 This commandment is stressed and encouraged in various passages spread throughout the Talmud.
Women are exempt from this commandment, since the verse says,9 "Teach your sons." Our Sages explain, "[This obligation applies to teaching] 'your sons,' and not your daughters," as explained in tractate Kidushin.10
FOOTNOTES
1.Deut. 6:7.
2.Ibid.
3.Kings II, 2:3.
4.Deut. 6:7.
5.The Hebrew word, "teach them," [v'shinantam] can also be read, "sharpen them," from the root, l'shanen.
6.Deut. 5:1, 11:19.
7.Numbers 15:. See Kapach, 5731, note 53.
8.Deut. 31:12.
9.Deut. 11:19.
10.30a.
Rambam:• 1 Chapter A Day: Listing of Mitzvos Part 2
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Sefer Kedushah
The Book of Holiness
ספר קדושה
It contains three halachot. They are, in order:
Hilchot Issurei Bi'ah - The Laws of Forbidden Intimate Relations
Hilchot Ma'achalot Asurot - The Laws of Forbidden Foods
Hilchot Shechitah - The Laws of Ritual Slaughter.
הלכותיו שלוש, וזה הוא סידורן: הלכות איסורי ביאה, הלכות מאכלות אסורות, הלכות שחיטה.
Hilchot Issurei Bi'ah
The Laws of Forbidden Intimate Relations
They contain 37 mitzvot: One positive commandment, the remainder being negative commandments.
They are:
1. Not to have intimate relations with one's mother
2. Not to have relations with one's father's wife
3. Not to have relations with one's sister
4. Not to have relations with one's father's wife's daughter
5. Not to have relations with one's son's daughter
6. Not to have relations with one's daughter
7. Not to have relations with one's daughter's daughter
8. Not to marry a woman and her daughter
9. Not to marry a woman and her son's daughter
10. Not to marry a woman and her daughter's daughter
11. Not to have relations with one's father's sister
12. Not to have relations with one's mother's sister
13. Not to have relations with one's father's brother's wife
14. Not to have relations with one's son's wife
15. Not to have relations with one's brother's wife
16. Not to have relations with one's wife's sister
17. Not to have relations with an animal
18. For a woman not to have relations with an animal
19. [For a man] not to have relations with another man
20. Not to have relations with one's father
21. Not to have relations with one's father's brother
22. Not to have relations with a married woman
23. Not to have relations with [a woman in the] niddah state
24. Not to marry a gentile
25. For an Ammonite [convert] or a Moabite [convert not to marry, among the Jewish people
26. Not to prevent a third generation Egyptian [convert] from marrying among the Jewish people
27. Not to prevent a third generation Edomite [convert] from marrying among the Jewish people from marrying among the Jewish people
28. Not to allow a mamzer to marry among the Jewish people
29. Not to allow a castrated man to marry among the Jewish people
30. Not to castrate a male, even an animal, beast, or bird
31. For a High Priest not to marry a widow
32. For a High Priest not to have intimate relations with a widow even outside the context of marriage
33. A positive commandment for a High Priest to marry a virgin maiden
34. For a priest not to marry a divorcee
35. [For a priest] not to marry an immoral woman (a zonah)
36. [For a priest] not to marry a chalalah
37. For a man not to be intimate with a woman with whom sexual relations are forbidden, even when no sex is involved.
הלכות איסורי ביאה. יש בכללן שבע ושלושים מצוות--אחת מצות עשה, ושש ושלושים מצוות לא תעשה; וזה הוא פרטן: (א) שלא לבוא על האם; (ב) שלא לבוא על אשת אב; (ג) שלא לבעול אחות; (ד) שלא לבעול בת אשת אב; (ה) שלא לבעול בת הבן; (ו) שלא לבעול בת; (ז) שלא לבעול בת הבת; (ח) שלא לישא אישה ובתה; (ט) שלא לישא אישה ובת בנה; (י) שלא לישא אישה ובת בתה; (יא) שלא לבעול אחות אב; (יב) שלא לבעול אחות אם; (יג) שלא לבעול אשת אחי האב; (יד) שלא לבעול אשת הבן; (טו) שלא לבעול אשת אח; (טז) שלא לבעול אחות אשתו; (יז) שלא לשכב עם בהמה; (יח) שלא תביא אישה בהמה עליה; (יט) שלא לשכב עם זכר; (כ) שלא לגלות ערוות אב; (כא) שלא לגלות ערוות אחי האב; (כב) שלא לבעול אשת איש; (כג) שלא לבעול נידה; (כד) שלא להתחתן בגויים; (כה) שלא יבוא עמוני ומואבי בקהל; (כו) שלא להרחיק דור שלישי מצרי מלבוא בקהל; (כז) שלא להרחיק דור שלישי אדומי מלבוא בקהל; (כח) שלא יבוא ממזר בקהל; (כט) שלא יבוא סריס בקהל; (ל) שלא לסרס זכר, ואפילו בהמה חיה ועוף; (לא) שלא יישא כוהן גדול אלמנה; (לב) שלא יבעול כוהן גדול אלמנה, אפילו בלא נישואין; (לג) שיישא כוהן גדול בתולה בנערותה; (לד) שלא יישא כוהן גרושה; (לה) שלא יישא זונה; (לו) שלא יישא חללה; (לז) שלא יקרב אדם לאחת מכל העריות, ואפילו שלא בעל.
Hilchot Ma'achalot Asurot
The Laws of Forbidden Foods
They contain 28 mitzvot:
Four positive commandments and 24 negative commandments.
They are:
1. To check the signs [which] differentiate kosher animals and beasts from those which are not kosher
2. To check the signs [which] differentiate kosher fowl from those which are not kosher
3. To check the signs [which] differentiate kosher fish from those which are not kosher
4. To check the signs [which] differentiate kosher locusts from those which are not kosher
5. Not to eat non-kosher animals and beasts
6. Not to eat non-kosher fowl
7. Not to eat non-kosher fish
8. Not to eat flying insects
9. Not to eat insects that breed on land
10. Not to eat anything that creeps on the earth
11. Not to eat worms that breed in produce after they emerge on land
12. Not to eat swarming creatures that breed in water
13. Not to eat carrion
14. Not to derive benefit from an ox that was executed by stoning
15. Not to eat an animal with a mortal affliction (trefah)
16. Not to eat a limb from a living animal
17. Not to consume blood
18. Not to partake of the [hard] fat of a kosher animal
19. Not to eat the displaced sciatic nerve
20. Not to eat meat and milk [together]
21. Not to cook them together
22. Not to eat bread made from newly grown produce [before Pesach]
23. Not to eat roasted grain newly grown produce [before Pesach]
24. Not to eat fresh grain newly grown produce [before Pesach]
25. Not to eat orlah
26. Not to eat mixed species planted in a vineyard
27. Not to eat tevel
28. Not to drink wine used for idolatrous libations.
הלכות מאכלות אסורות. יש בכללן שמונה ועשרים מצוות--ארבע מצוות עשה, וארבע ועשרים מצוות לא תעשה; וזה הוא פרטן: (א) לבדוק בסימני בהמה וחיה להבדיל בין טמאה לטהורה; (ב) לבדוק בסימני העוף להבדיל בין טמא לטהור; (ג) לבדוק בסימני חגבים להבדיל בין טמא לטהור; (ד) לבדוק בסימני דגים להבדיל בין טמא לטהור; (ה) שלא לאכול בהמה וחיה טמאה; (ו) שלא לאכול עוף טמא; (ז) שלא לאכול דגים טמאים; (ח) שלא לאכול שרץ העוף; (ט) שלא לאכול שרץ הארץ; (י) שלא לאכול רמש הארץ; (יא) שלא לאכול תולעת הפירות כשתצא לארץ; (יב) שלא לאכול שרץ המים; (יג) שלא לאכול נבילה; (יד) שלא ליהנות בשור הנסקל; (טו) שלא לאכול טריפה; (טז) שלא לאכול אבר מן החי; (יז) שלא לאכול דם; (יח) שלא לאכול חלב בהמה טהורה; (יט) שלא לאכול גיד הנשה; (כ) שלא לאכול בשר בחלב; (כא) שלא לבשלו; (כב) שלא לאכול לחם תבואה חדשה; (כג) שלא לאכול קלי מן החדש; (כד) שלא לאכול כרמל מן החדש; (כה) שלא לאכול עורלה; (כו) שלא לאכול כלאי הכרם; (כז) שלא לאכול טבל; (כח) שלא לשתות יין נסך.
Hilchot Shechitah
The Laws of Ritual Slaughter
They contain five mitzvot:
Three positive commandments and two negative commandments.
They are:
1. To slaughter an animal, and then to eat it
2. Not to slaughter an animal and its offspring on the same day
3. To cover the blood of [slaughtered] beasts and fowl
4. Not to take a mother [bird] together with its young
5. To send away the mother when taking her with her young.
הלכות שחיטה. יש בכללן חמש מצוות--שלוש מצוות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לשחוט ואחר כך יאכל; (ב) שלא לשחוט אותו ואת בנו ביום אחד; (ג) לכסות דם חיה ועוף; (ד) שלא ליקח האם על הבנים; (ה) לשלח האם, אם לקחה על הבנים.
Thus, this book contains a total of 70 mitzvot: eight positive commandments and 62 negative commandments.
נמצאו כל המצוות הנכללות בספר זה, שבעים--מהם שמונה מצוות עשה, ושתיים ושישים מצוות לא תעשה.
Sefer Hafla'ah
The Book of Utterances
ספר הפלאה
It contains four halachot. They are, in order:
Hilchot Sh'vuot - The Laws of Oaths
Hilchot Nedarim - The Laws of Vows
Hilchot Nazirut - The Laws of Nazarites
Hilchot Arachin V'Charamim - The Laws of Endowment Evaluations and Devotion Offerings.
הלכותיו ארבע, וזה הוא סידורן: הלכות שבועות, הלכות נדרים, הלכות נזירות, הלכות ערכין וחרמים.
Hilchot Sh'vuot
The Laws of Oaths
They contain five mitzvot:
One positive commandment and four negative commandments.
They are:
1. Not to swear in [God's] name falsely
2. Not to take [God's] name in vain
3. Not to deny [having received] an entrusted object
4. Not to swear [falsely] when denying financial obligations
5. To swear truly in [God's] name.
הלכות שבועות. יש בכללן חמש מצוות--אחת מצות עשה, וארבע מצוות לא תעשה; וזה הוא פרטן: (א) שלא לישבע בשמו לשקר; (ב) שלא לישא את שמו לשוא; (ג) שלא לכפור בפיקדון; (ד) שלא לישבע על כפירת ממון; (ה) לישבע בשמו באמת.
Hilchot Nedarim
The Laws of Vows
They contain three mitzvot:
Two positive commandments and one negative commandment.
They are:
1. To fulfill one's word and observe a vow which one takes
2. Not to violate one's word
3. To nullify a vow or an oath. This is the law of nullifications of vows, as explicitly stated in the Torah.
הלכות נדרים. יש בכללן שלוש מצוות--שתיים מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) שישמור מוצא שפתיו ויעשה כמו שנדר; (ב) שלא יחל דברו; (ג) שיופר הנדר או השבועה, וזה הוא דין הפר נדרים המפורש בתורה שבכתב.
Hilchot Nazir
The Laws of Nazarites
They contain ten mitzvot:
Two positive commandments and eight negative commandments.
They are:
1. For a nazir to let his hair grow long
2. For a nazir not cut his hair throughout the duration of his vow
3. [For a nazir] not to drink wine or a mixture of wine even after it has become vinegar
4. [For a nazir] not to eat fresh grapes
5. [For a nazir] not to eat raisins
6. [For a nazir] not to eat grape seeds
7. [For a nazir] not to eat grape peels
8. [For a nazir] not to enter the place of a corpse
9. [For a nazir] not to become impure because of a corpse
10. [For a nazir] to shave [his hair] over his sacrifices when he completes his nazirite [vow] or if he becomes impure.
הלכות נזירות. יש בכללן עשר מצוות--שתיים מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) שיגדל הנזיר פרע; (ב) שלא יגלח שיערו כל ימי נזרו; (ג) שלא ישתה הנזיר יין ולא תערובת יין, ואפילו חומץ שלהן; (ד) שלא יאכל ענבים לחים; (ה) שלא יאכל צימוקין; (ו) שלא יאכל חרצנים; (ז) שלא יאכל זוגים; (ח) שלא ייכנס לאוהל המת; (ט) שלא ייטמא למתים; (י) שיגלח על הקרבנות, כשישלים נזירותו או כשייטמא.
Hilchot Arachin V'Charamim
The Laws of Endowment Valuations and Devo‑
tion Offerings
They contain seven mitzvot:
Five positive commandments and two negative commandments.
They are:
1. To carry out the judgment concerning the endowment valuation of a person, as prescribed by the Torah. These are the laws of the endowment valuations of humans.
2. The laws of the endowment valuations of animals
3. The laws of the endowment valuations of houses
4. The laws of the endowment valuations of fields
5. The laws governing a person who makes a devoted offering of his property
6. For property [given as] a devotion offering not to be sold
7. For property [given as] a devotion offering not to be redeemed.
הלכות ערכין וחרמים. יש בכללן שבע מצוות--חמש מצוות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לדון בערכי אדם כאשר מפורש בתורה, וזה הוא דין ערכי אדם; (ב) דין ערכי בהמה; (ג) דין ערכי בתים; (ד) דין ערכי שדות; (ה) דין מחרים נכסיו; (ו) שלא יימכר חרם; (ז) שלא ייגאל חרם.
Thus, this book contains a total of 25 mitzvot: 10 positive commandments and 15 negative commandments.
נמצאו כל המצוות הנכללות בספר זה, חמש ועשרים--עשר מהן מצוות עשה, וחמש עשרה מצוות לא תעשה.
Sefer Zera'im
The Book of Agricultural [Laws]
ספר זרעים
It contains seven halachot. They are, in order: Hilchot Kilayim - The Laws of Mixing Forbidden Species
Hilchot Matnot Ani'im - The Laws of the Gifts to be Given to the Poor
Hilchot Terumot - The Laws of Terumah
Hilchot Ma'asrot - The Laws of Tithes
Hilchot Ma'aser Sheni V'Neta Reva'i - The Laws of the Second Tithe and the Produce of the Fourth Year
Hilchot Bikkurim - The Laws of the First Fruits Hilchot Shemitah V'Yovel - The Laws of the Sabbatical and Jubilee Years.
הלכותיו שבע, וזה הוא סידורן: הלכות כלאיים, הלכות מתנות עניים, הלכות תרומות, הלכות מעשרות, הלכות מעשר שני ונטע רבעי, הלכות ביכורים ושאר מתנות כהונה שבגבולין, הלכות שמיטה ויובל.
Hilchot Kilayim
The Laws of Mixing Forbidden Species
They contain five negative commandments.
They are:
1. Not to sow different species of produce
2. Not to sow grain or vegetables in a vineyard
3. Not to crossbreed different species of animals
4. Not to work with two different species of animals together
5. Not to wear [a garment made] from a forbidden mixture of fabrics.
הלכות כלאיים. יש בכללן חמש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לזרוע זרעים כלאיים; (ב) שלא לזרוע תבואה או ירק בכרם; (ג) שלא להרביע בהמה כלאיים; (ד) שלא לעשות מלאכה בכלאי בהמה כאחד; (ה) שלא ללבוש כלאיים.
Hilchot Matnot Ani'im
The Laws of the Gifts to be Given to the Poor
They contain thirteen mitzvot:
Seven positive commandments and six negative commandments.
They are:
1. To leave pe'ah [for the poor]
2. Not to gather the pe'ah
3. To leave leket [for the poor]
4. Not to gather the leket
5. To leave the incompletely formed grape clusters [for the poor]
6. Not to gather the incompletely formed grape clusters
7. To leave individual fallen grapes [for the poor]
8. Not to gather the individual fallen grapes
9. To leave a forgotten sheaf [for the poor]
10. Not to return to take a forgotten sheaf
11. To separate the tithe for the poor
12. To give charity according to one's ability
13. Not to harden one's heart [against giving] to the poor.
הלכות מתנות עניים. יש בכללן שלוש עשרה מצוות--שבע מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להניח פיאה; (ב) שלא יכלה הפיאה; (ג) להניח לקט; (ד) שלא ילקט הלקט; (ה) לעזוב עוללות בכרם; (ו) שלא יעולל הכרם; (ז) לעזוב פרט הכרם; (ח) שלא ילקט פרט הכרם; (ט) להניח השכחה; (י) שלא ישוב לקחת השכחה; (יא) להפריש מעשר לעניים; (יב) ליתן צדקה כמיסת יד; (יג) שלא יאמץ לבבו על העני.
Hilchot Terumot
The Laws of Terumah
They contain eight mitzvot:
Two positive commandments and six negative commandments.
They are:
1. To separate the Great Terumah
2. To separate terumah from the tithes
3. Not to separate one of the terumot or tithes before the proper one, but rather to separate all the obligations in order
4. For an unauthorized person not to eat terumah
5. For even a priest's tenant or hired worker not to eat terumah
6. For an uncircumcised person not to eat terumah
7. For a priest who is ritually impure not to eat terumah
8. For a chalalah not to eat terumah or partake of the sacred offerings.
הלכות תרומות. יש בכללן שמונה מצוות--שתיים מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש תרומה גדולה; (ב) להפריש תרומת מעשר; (ג) שלא יקדים תרומות ומעשרות זה לזה, אלא יפריש על הסדר; (ד) שלא יאכל זר תרומה; (ה) שלא יאכל אפילו תושב כוהן או שכירו תרומה; (ו) שלא יאכל ערל תרומה; (ז) שלא יאכל כוהן טמא תרומה; (ח) שלא תאכל חללה תרומה, ולא מורם מן הקודשים.
Hilchot Ma'asrot
The Laws of Tithes
[They contain] one mitzvah, to separate the first tithe each year the land is tilled and give it to the Levites.
הלכות מעשר. מצות עשה אחת, והיא להפריש מעשר ראשון בכל שנה ושנה משני הזריעה וייתנו ללויים.
Hilchot Ma'aser Sheni V'Neta Reva'i
The Laws of the Second Tithe and the Produce
of the Fourth Year
They contain nine mitzvot:
Three positive commandments and six negative commandments.
They are:
1. To separate the second tithe
2. Not to use the proceeds of the second tithe for any human need other than food, drink, or anointing oneself
3. Not to partake of [the second tithe] while ritually impure
4. Not to partake of [the second tithe] while in mourning
5. Not to partake of the second tithe of grain outside of Jerusalem
6. Not to partake of the second tithe of wine outside of Jerusalem
7. Not to partake of the second tithe of olive oil outside of Jerusalem
8. For the entire produce of the fourth year to be consecrated, for it to be eaten in Jerusalem by its owners, conforming in all matters to the laws governing the second tithe
9. To make the declaration associated with the giving of tithes.
הלכות מעשר שני ונטע רבעי. יש בכללן תשע מצוות--שלוש מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש מעשר שני; (ב) שלא להוציא דמיו בשאר צורכי האדם, חוץ מאכילה ושתייה וסיכה; (ג) שלא לאוכלו בטומאה; (ד) שלא לאוכלו באנינות; (ה) שלא לאכול מעשר שני של דגן חוץ לירושלים; (ו) שלא לאכול מעשר תירוש חוץ לירושלים; (ז) שלא לאכול מעשר יצהר חוץ לירושלים; (ח) להיות נטע רבעי כולו קודש, ודינו להיאכל בירושלים לבעליו כמעשר שני לכל דבר; (ט) להתוודות וידוי מעשר.
Hilchot Bikkurim
The Laws of the First Fruits (and also the
Laws Governing the other Presents Given to
the Priests)
They contain nine mitzvot:
Eight positive commandments and one negative commandment.
They are:
1. To separate the first fruits and bring them to the Temple
2. For a priest not to partake of the first fruits outside of Jerusalem
3. To recite the declaration (associated with the first fruits)
4. To separate challah [and give it] to a priest
5. To give the shankbone, jaw, and maw to a priest
6. To give him the first shearings [of our flocks]
8. To redeem a firstling donkey and give the animal [with which it is] redeemed to the priest
9. To decapitate a firstling donkey if one does not
want to redeem it.
הלכות ביכורים עם שאר מתנות כהונה שבגבולין. יש בכללן תשע מצוות--שמונה מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) להפריש ביכורים ולהעלותן למקדש; (ב) שלא יאכל הכוהן ביכורים חוץ לירושלים; (ג) לקרות עליהן; (ד) להפריש חלה לכוהן; (ה) לתת זרוע ולחיים וקיבה לכוהן; (ו) ליתן לו ראשית הגז; (ז) לפדות בכור הבן וליתן פדיונו לכוהן; (ח) לפדות פטר חמור וליתן פדיונו לכוהן; (ט) לערוף פטר חמור, אם לא רצה לפדותו.
Hilchot Shemitah V'Yovel
The Laws of the Sabbatical and Jubilee Years
They contain 22 mitzvot:
Nine positive commandments and 13 negative commandments.
They are:
1. To allow the land to rest from all [agricultural] work in the seventh year
2. Not to do any [agricultural] work on the land during this year
3. Not to do any [agricultural] work with trees during this year
4. Not to harvest produce that grows on its own in the normal manner
5. Not to harvest the vines in the normal manner
6. To renounce ownership over all of the earth's produce
7. To renounce all debts [owed one]
8. Not to demand payment or seek to collect a debt
9. Not to withholding lending money before the shemitah year, lest one's money be lost
10. To count the years [in cycles of] seven
11. To sanctify the fiftieth [Jubilee] year
12. To blow the shofar on the tenth of Tishrei [of the Jubilee], so that so that the [Hebrew] servants will be released
13. Not to work the land in this year
14. Not to harvest produce that grows on its own in the normal manner
15. Not to harvest the vines in the normal manner
16. To release the land in this year. These are the laws of ancestral property and purchased property
17. For the land not to be sold permanently
18. The laws governing houses in a walled city
19. For the tribe of Levi not to be given an inheritance in Eretz Yisrael. Instead, they are given gifts of cities in which to dwell.
20. For the tribe of Levi not to be given a portion of the spoils [of war]
21. To give the Levites cities in which to dwell and [to give them] open land [around these cities]
22. For these open lands never to be sold [in a permanent manner], but rather for them to be able to be redeemed at all times, both before the Jubilee year and afterwards.
הלכות שמיטה ויובל. יש בכללן שתיים ועשרים מצוות--תשע מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) שתשבות הארץ ממלאכתה בשביעית; (ב) שלא יעבוד עבודת הארץ בשנה זו; (ג) שלא יעבוד עבודת האילן בשנה זו; (ד) שלא יקצור הספיח כנגד הקוצרים; (ה) שלא יבצור הנזירים כנגד הבוצרים; (ו) שישמיט מה שתוציא הארץ; (ז) שישמיט כל הלוואתו; (ח) שלא ייגוש ולא יתבע הלוואה; (ט) שלא יימנע מלהלוות קודם השמיטה כדי שלא יאבד ממונו; (י) לספור שנים שבע שבע; (יא) לקדש שנת החמישים; (יב) לתקוע בשופר בעשירי לתשרי כדי לצאת עבדים חופשיים; (יג) שלא תעבוד אדמה בשנה זו; (יד) שלא יקצור ספיחיה כנגד הקוצרים; (טו) שלא יבצור נזיריה כנגד הבוצרים; (טז) ליתן גאולה לארץ בשנה זו, והוא דין שדה אחוזה ושדה מקנה; (יז) שלא תימכר הארץ לצמיתות; (יח) דין בתי ערי חומה; (יט) שלא ינחל כל שבט לוי בארץ ישראל, אלא נותנים להם ערים מתנה לשבת בהם; (כ) שלא ייקח שבט לוי חלק בביזה; (כא) ליתן ללויים ערים לשבת ומגרשיהם; (כב) שלא יימכר מגרש עריהם, אלא גואלים לעולם בין לפני היובל בין לאחר היובל.
Thus, this book contains a total of 67 mitzvot: 30 positive commandments and 37 negative commandments.
נמצאו כל המצוות הנכללות בספר זה, שבע ושישים--מהן שלושים מצוות עשה, ושבע ושלושים מצוות לא תעשה.
Sefer Avodah
The Book of [the Temple and its] Service
ספר עבודה
It contains nine halachot. They are, in order:
Hilchot Beit HaBechirah - The Laws of [God's] Chosen House
Hilchot Klei HaMikdash V'HaOvdim Bo - The Laws [Governing] the Temple Utensils and Those who Serve Within
Hilchot Bi'at HaMikdash - The Laws [Governing] Entrance to the Temple
Hilchot Issurei Mizbe'ach - The Laws [Governing Animals] Forbidden [to be Sacrificed on] the Altar
Hilchot Ma'aseh HaKorbanot - The Laws of the Sacrificial Procedures
Hilchot Temidim UMusafim - The Laws of Daily and Special Offerings
Hilchot Pesulei HaMukdashim - The Laws of Offerings that have become Unacceptable [for Sacrifice]
Hilchot Avodat Yom HaKippurim - The Laws of the Yom Kippur Service
Hilchot Me'ilah - The Laws of Misuse of Sacred Property.
הלכותיו תשע, וזה הוא סידורן: הלכות בית הבחירה, הלכות כלי המקדש והעובדים בו, הלכות ביאת המקדש, הלכות איסורי המזבח, הלכות מעשה הקרבנות, הלכות תמידין ומוספין, הלכות פסולי המוקדשין, הלכות עבודת יום הכיפורים, הלכות מעילה.
Hilchot Beit HaBechirah
The Laws of [God's] Chosen House
They contain six mitzvot:
Three positive commandments and three negative commandments.
They are:
1. To build a Temple
2. Not to build the altar with hewn stone
3. Not to ascend [the altar] with steps
4. To fear the Temple
5. To keep watch around the Temple
6. Not to nullify the watch around the Temple.
הלכות בית הבחירה. יש בכללן שש מצוות--שלוש מצוות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) לבנות מקדש; (ב) שלא לבנות המזבח גזית; (ג) שלא לעלות במעלות עליו; (ד) ליראה מן המקדש; (ה) לשמור את המקדש סביב; (ו) שלא להשבית שמירת המקדש.
Hilchot Klei HaMikdash V'HaOvdim Bo
The Laws [Governing] the Temple Utensils and
Those who Serve Within
They contain 14 mitzvot:
Six positive commandments and eight negative commandments.
They are:
1. To make the anointing oil
2. Not to make [other oil] which resembles it
3. Not to pour it on the skin [of an unauthorized person]
4. Not to [mix incense] using the same formula as the incense offering
5. Not to offer anything on the golden altar with the exception of the incense offering
6. To carry the ark on one's shoulders
7. That the ark's staves not be removed from it
8. For the Levites to serve in the Temple
9. That a person appointed to one function in the Temple should not perform a task that was assigned to a different individual
10. To sanctify the priests [in preparation] for [Temple] service
11. For [the members of] all the priestly watches to be given equal opportunity during the festivals
12. To wear the priestly garments when serving [in the Temple]
13. For the [High Priest's] cloak not to be torn
14. For the breastplate not to move from the ephod.
הלכות כלי המקדש והעובדים בו. יש בכללן ארבע עשרה מצוות--שש מצוות עשה, ושמונה מצוות לא תעשה; וזה הוא פרטן: (א) לעשות שמן המשחה; (ב) שלא לעשות כמוהו; (ג) שלא לסוך ממנו; (ד) שלא לעשות כמתכונת הקטורת; (ה) שלא להקטיר על מזבח הזהב חוץ מן הקטורת; (ו) לשאת הארון על הכתף; (ז) שלא יסורו הבדים ממנו; (ח) שיעבוד הלוי במקדש; (ט) שלא יעשה אחד במלאכת חברו במקדש; (י) לקדש הכוהן לעבודה; (יא) שיהיו כל המשמרות שוות ברגלים; (יב) ללבוש בגדי כהונה לעבודה; (יג) שלא ייקרע המעיל; (יד) שלא ייזח החושן מעל האיפוד.
Hilchot Bi'at HaMikdash
The Laws [Governing] Entrance to the Temple
They contain 15 mitzvot:
Two positive commandments and thirteen negative commandments.
They are:
1. For a drunken person not to enter the Temple
2. For a person with overly long hair not to enter [the Temple]
3. For a person with torn garments not to enter [the Temple]
4. For a priest not to enter the Temple building at all times
5. For a priest not to leave the Temple in the midst of service
6. To send away the ritually impure from the Temple
7. For [certain categories of] the ritually impure not to enter the Temple
8. For [certain categories of] the ritually impure not to enter the Temple Mount
9. For one who is ritually impure not to serve [in the Temple]
10. For one who is ritually impure and immersed himself in a mikveh not to serve [in the Temple on the day of his immersion]
11. For a priest serving [in the Temple] to sanctify his hands and feet
12. For a priest with a disqualifying physical blemish not to enter the Temple building or approach the altar
13. For a priest with a disqualifying physical blemish not to serve [in the Temple]
14. For a priest with a disqualifying physical blemish of a temporary nature not to serve [in the Temple]
15. For an unauthorized person not to serve [in the Temple].
הלכות ביאת המקדש. יש בכללן חמש עשרה מצוות--שתי מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) שלא ייכנס כוהן שיכור למקדש; (ב) שלא ייכנס לו כוהן פרוע ראש; (ג) שלא ייכנס לו כוהן קרוע בגדים; (ד) שלא ייכנס כוהן בכל עת אל ההיכל; (ה) שלא ייצא כוהן מן המקדש בשעת העבודה; (ו) לשלח טמאים מן המקדש; (ז) שלא ייכנס טמא למקדש; (ח) שלא ייכנס טמא להר הבית; (ט) שלא ישמש טמא; (י) שלא ישמש טבול יום; (יא) לקדש העובד ידיו ורגליו; (יב) שלא ייכנס בעל מום להיכל ולמזבח; (יג) שלא יעבוד בעל מום; (יד) שלא יעבוד בעל מום עובר; (טו) שלא יעבוד זר.
Hilchot Issurei Mizbe'ach
The Laws [Governing Animals] Forbidden [to be
Sacrificed on] the Altar
They contain 14 mitzvot:
Four positive commandments and ten negative commandments.
They are:
1. To offer all the sacrifices in an unblemished state
2. Not to dedicate an animal with a disqualifying physical blemish for sacrifice
3. Not to slaughter [an animal with a disqualifying physical blemish as a sacrifice]
4. Not to sprinkle the blood of [an animal with a disqualifying physical blemish]
5. Not to burn the fats of [an animal with a disqualifying physical blemish]
6. Not to sacrifice an animal with a disqualifying physical blemish of a temporary nature
7. Not to sacrifice an animal with a disqualifying physical blemish even when offered by gentiles
8. Not to cause a disqualifying physical blemish in an animal that was consecrated for sacrificial use
9. To redeem an animal [that was set aside for sacrificial use] which possesses a disqualifying physical blemish
10. To sacrifice an animal only after the eighth day. Before that time, it is considered as "lacking [sufficient] time" and cannot be sacrificed.
11. Not to offer as a sacrifice [an animal] given as a prostitute's fee or given in exchange for a dog
12. Not to offer [sacrifices] that contain a leavening agent or a sweetener
13. To salt all sacrifices
14. Not to forget to place salt on any sacrifice.
הלכות איסורי מזבח. יש בכללן ארבע עשרה מצוות--ארבע מצוות עשה, ועשר מצוות לא תעשה; וזה הוא פרטן: (א) להקריב כל הקרבנות תמימין; (ב) שלא להקדיש בעל מום למזבח; (ג) שלא ישחוט; (ד) שלא יזרוק דמו; (ה) שלא יקטיר חלבו; (ו) שלא יקריב בעל מום עובר; (ז) שלא יקריב בעל מום, אפילו בקרבנות הגויים; (ח) שלא יטיל מום בקודשים; (ט) לפדות פסולי המוקדשים; (י) להקריב מיום השמיני והלאה, וקודם זמן זה הוא הנקרא מחוסר זמן ואין מקריבין אותו; (יא) שלא להקריב אתנן ומחיר; (יב) שלא להקטיר שאור ודבש; (יג) למלוח כל הקרבנות; (יד) שלא להשבית מלח מעל הקרבנות.
Hilchot Ma'aseh HaKorbanot
The Laws of the Sacrificial Procedures
They contain 23 mitzvot:
Ten positive commandments and thirteen negative commandments.
They are:
I. To offer the burnt offerings in accordance with the procedure stated in the Torah
2. Not to eat the meat of the burnt offerings
3. The procedure for a sin offering
4. Not to eat the meat of those sin offerings [whose blood was brought] inside [the Temple building]
5. Not to cut off the head entirely when slaying a bird brought as a sin offering
6. The procedure for a guilt offering
7. That the priests should eat the meat of the sacrifices of the most sacred order within the Temple
8. That [the meat of these sacrifices] should not be eaten outside the Temple Courtyard
9. That an unauthorized person should not partake of the sacrifices of the most sacred order
10. The procedure for a peace offering
11. Not to eat from the sacrifices of a lesser degree of holiness before the sprinkling of their blood
12. To offer the meal offerings in accordance with the procedure stated in the Torah
13. Not to put oil on a meal offering brought by a sinner
14. Not to put frankincense upon it
15. For a meal offering brought by a priest not to be eaten
16. For a meal offering not to be baked from leaven
17. For the priests to eat the remaining portions of the meal offerings
18. For a person to bring the sacrifices that he pledged to bring and the animals he pledged to offer as sacrifices to be offered, on the first festival that comes
19. Not to delay bringing the sacrifices that one pledged to bring, the animals he pledged to offer as sacrifices, or the other pledges one has taken upon himself
20. To offer all the sacrifices in the Temple
21. To bring sacrifices from the diaspora to the Temple
22. Not to slaughter a sacrifice outside the Temple courtyard
23. Not to offer a sacrifice outside the Temple court-yard.
הלכות מעשה הקרבנות. יש בכללן שלוש ועשרים מצוות--עשר מצוות עשה, ושלוש עשרה מצוות לא תעשה; וזה הוא פרטן: (א) לעשות העולה כמעשיה הכתובים על הסדר; (ב) שלא לאכול בשר העולה; (ג) סדר החטאת; (ד) שלא לאכול מבשר חטאת הפנימית; (ה) שלא יבדיל בחטאת העוף; (ו) סדר האשם; (ז) שיאכלו הכוהנים בשר קודשי קודשים במקדש; (ח) שלא יאכלום חוץ לעזרה; (ט) שלא יאכל זר מקודשי קודשים; (י) סדר השלמים; (יא) שלא לאכול בשר קודשים קלים קודם זריקת דמים; (יב) לעשות כל מנחה כסדר מעשיה הכתובים בתורה; (יג) שלא ישים שמן על מנחת חוטא; (יד) שלא ייתן עליה לבונה; (טו) שלא תיאכל מנחת כוהן; (טז) שלא תיאפה מנחת חמץ; (יז) שיאכלו הכוהנים שיירי מנחות; (יח) שיביא כל נדריו ונדבותיו ברגל שפגע בו ראשון; (יט) שלא יאחר נדרו ונדבתו ושאר דברים שהוא חייב בהן; (כ) להקריב כל הקרבנות בבית הבחירה; (כא) להביא קודשי חוצה לארץ לבית הבחירה; (כב) שלא לשחוט קרבנות חוץ לעזרה; (כג) שלא להקריב קרבן חוץ לעזרה.
Hilchot Temidim UMusafim
The Laws of Daily and Special Offerings
They contain 19 mitzvot:
Eighteen positive commandments and one negative commandment.
They are:
1. Two offer two Iambs every day
2. To kindle the fire of the altar every day
3. Not to extinguish [the fire of the altar]
4. To remove the ashes [from the altar] every day
5. To offer the incense offering every day
6. To light the candles [of the Menorah] every day
7. For the High Priest to offer a meal offering every day. It is called Minchat Chavitin.
8. To sacrifice an additional two lambs [as a musaf offering] on the Sabbath
9. To offer the showbread
10. To bring a musaf offering on Rosh Chodesh
11. To bring a musaf offering on Pesach
12. To bring the omer offering which is waved]
13. For every individual to count seven weeks from the day the omer was offered
14. To bring a musaf offering on Shavuot
15. To bring the two loaves [of bread] and the sacrifices which accompany the loaves on Shavuot
16. To bring a musaf offering on Rosh HaShanah
17. To bring a musaf offering on the fast [of Yom Kippur]
18. To bring a musaf offering on the holiday [of Sukkot]
19. To bring a musaf offering on Shemini Atzeret
הלכות תמידין ומוספין. יש בכללן תשע עשרה מצוות--שמונה עשרה מצוות עשה, ואחת מצות לא תעשה; וזה הוא פרטן: (א) להקריב שני כבשים בכל יום עולות; (ב) להדליק אש על המזבח בכל יום; (ג) שלא לכבותה; (ד) להרים את הדשן בכל יום; (ה) להקטיר קטורת בכל יום; (ו) להדליק נרות בכל יום; (ז) שיקריב כוהן גדול מנחה בכל יום, והיא הנקראת חביתין; (ח) להוסיף שני כבשים עולות בשבת; (ט) לעשות לחם הפנים; (י) מוסף ראשי חודשים; (יא) מוסף הפסח; (יב) להקריב עומר התנופה; (יג) לספור כל איש ואיש שבעה שבועות מיום הקרבת העומר; (יד) מוסף עצרת; (טו) להביא שתי הלחם עם הקרבנות הבאות בגלל הלחם ביום עצרת; (טז) מוסף ראש השנה; (יז) מוסף יום צום; (יח) מוסף החג; (יט) מוסף שמיני עצרת.
Hilchot Pesulei HaMukdashim
The Laws of Offerings that have become Unac‑
ceptable [for Sacrifice]
They contain eight mitzvot:
Two positive commandments and six negative commandments.
They are:
1. Not to partake of sacred foods that have become disqualified because of blemishes or due to other reasons
2. Not to eat piggul
3. Not to partake of sacred foods after the time prescribed for their consumption
4. Not to partake of notar [meat from the sacrifices which remains after the time prescribed for their consumption]
5. Not to partake of sacred foods that have become impure
6. For a person who becomes impure not to partake of sacred foods
7. To burn notar
8. To burn sacrificial offerings that have become impure.
הלכות פסולי המוקדשין. יש בכללן שמונה מצוות--שתי מצוות עשה, ושש מצוות לא תעשה; וזה הוא פרטן: (א) שלא לאכול קודשים שנפסלו ושהוטל בהם מום; (ב) שלא לאכול פיגול; (ג) שלא יותיר קודשים לאחר זמנן; (ד) שלא יאכל נותר; (ה) שלא יאכל קודשים שנטמאו; (ו) שלא יאכל אדם שנטמא את הקודשים; (ז) לשרוף את הנותר; (ח) לשרוף את הטמא.
Hilchot Avodat Yom HaKippurim
The Laws of the Yom Kippur Service
[They contain] one mitzvah, to perform the service of Yom Kippur, the sacrifices, the confessions, the sending away of the goat, and the other aspects of the service, in accordance with the order prescribed in the parashah of Acharei Mot.
הלכות עבודת יום הכיפורים. מצות עשה אחת--והיא שיעשה מעשה יום הכיפורים כולו על הסדר כמו שכתוב בפרשת אחרי מות, הקרבנות והווידויין ושילוח השעיר ושאר העבודה.
Hilchot Me'ilah
The Laws of Misuse of Sacred Property.
They contain three mitzvot:
One positive commandment and two negative commandments.
They are:
1. For a person who sins by misusing sacred property to make recompense, adding a fifth [of the article's value] and offering a sacrifice. This is the law pertaining to a mo'il.
2. Not to work with animals which were consecrated
3. Not to shear animals which were consecrated.
הלכות מעילה. יש בכללן שלוש מצוות--אחת מצות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) לשלם המועל אשר חטא בתוספת חומש וקרבן, וזה הוא דין המועל; (ב) שלא לעבוד בקודשים; (ג) שלא לגוז קודשים.
Thus, this book contains a total of 103 mitzvot: 47 positive commandments and 56 negative commandments.
נמצאו כל המצוות הנכללות בספר זה, מאה ושלוש--מהם שבע וארבעים מצוות עשה, ושש וחמישים מצוות לא תעשה.
Sefer Korbanot
The Book of Sacrifices
ספר קרבנות
It contains six halachot. They are, in order: Hilchot Korban Pesach - The Laws of the Paschal Offering
Hilchot Chaggigah - The Laws of the Festive Offering
Hilchot Bechorot - The Laws of the Firstling Animals
Hilchot Shegagot - The Laws of the Offerings [to Atone for] Unintentional Transgression
Hilchot Mechusarei Kapparah - The Laws of [the Offerings brought by] those whose Process of Atonement is Incomplete
Hilchot Temurah - The Laws of [Offerings which were] Substituted [One for Another]
הלכותיו שש, וזה הוא סידורן: הלכות קרבן פסח, הלכות חגיגה, הלכות בכורות, הלכות שגגות, הלכות מחוסרי כפרה, הלכות תמורה.
Hilchot Korban Pesach
The Laws of the Paschal Offering
They contain 16 mitzvot:
Four positive commandments and twelve negative commandments.
They are:
1. To slaughter the Paschal sacrifice at its appropriate time
2. Not to slaughter it while in possession of chametz
3. Not to allow the portions burned on the altar to remain overnight
4. To slaughter the second Paschal sacrifice
5. To eat the meat of the Paschal sacrifice together with matzot and bitter herbs on the night of the fifteenth [of Nisan]
6. To eat the meat of the second Paschal sacrifice on the night of the fifteenth of the second month
7. Not to partake [of the Paschal sacrifice] is raw or boiled
8. Not to take the meat of the Paschal sacrifice out of the group [in which it is eaten]
9. Not to allow an apostate to eat from it
10. For a resident alien or a [Jew's] hired worker not to partake of it
11. For an uncircumcised person not to partake of it
12. Not to break a bone of it
13. Not to break a bone in the second Paschal sacrifice
14. Not to allow [the Paschal sacrifice] to remain until the morning
15. Not to allow the second Paschal sacrifice to remain until the morning
16. Not to allow the meat from the festive offering [brought on] the fourteenth [of Nisan] to remain until the morning of the third day.
הלכות קרבן פסח. יש בכללן שש עשרה מצוות--ארבע מצוות עשה, ושתים עשרה מצוות לא תעשה; וזה הוא פרטן: (א) לשחוט הפסח בזמנו; (ב) שלא לזבוח אותו על החמץ; (ג) שלא תלין אימוריו; (ד) לשחוט פסח שני; (ה) לאכול בשר הפסח על מצה ומרור בלילי חמישה עשר; (ו) לאכול בשר פסח שני על מצה ומרור בלילי חמישה עשר לחודש השני; (ז) שלא יאכל נא ומבושל; (ח) שלא יוציא מבשר הפסח חוץ לחבורה; (ט) שלא יאכל ממנו משומד; (י) שלא יאכיל ממנו לתושב או שכיר; (יא) שלא יאכל ממנו ערל; (יב) שלא ישבור בו עצם; (יג) שלא ישבור עצם בפסח שני; (יד) שלא ישאיר ממנו לבוקר; (טו) שלא ישאיר מפסח שני לבוקר; (טז) שלא ישאיר מבשר חגיגת ארבעה עשר עד יום שלישי.
Hilchot Chaggigah
The Laws of the Festive Offering
contain six mitzvot:
Four positive commandments and two negative commandments.
They are:
1. To present oneself before God
2. To celebrate on the three pilgrimage festivals
3. To rejoice on the festivals
4. Not to appear [before God] empty-handed
5. Not to abandon the Levi, but rather to have him rejoice and give him the presents due him on the festivals
6. To gather together the people during the Sukkot festival during the year following the shemitah year.
הלכות חגיגה. יש בכללן שש מצוות--ארבע מצוות עשה, ושתי מצוות לא תעשה; וזה הוא פרטן: (א) להיראות פני ה'; (ב) לחוג בשלושה רגלים; (ג) לשמוח ברגלים; (ד) שלא ייראה ריקם; (ה) שלא יעזוב לוי מלשמחו וליתן לו מתנותיו ברגלים; (ו) להקהיל את העם בחג הסוכות במוצאי שמיטה.
Hilchot Bechorot
The Laws of the Firstling Animals
They contain five mitzvot:
Two positive commandments and three negative commandments.
They are:
1. To separate the firstling animals [as a sacrifice]
2. Not to partake of an unblemished firstling animal outside of Jerusalem
3. Not to redeem a firstling animal
4. To separate the tithes of one's herds
5. Not to redeem the tithes of one's herds
I have included the laws of the tithes of one's herds together with the laws of the firstling animals, because the same procedure is followed with regard to both of them. The Torah also groups the two together in the verse (Numbers 18:17): "And you shall dash their blood...." According to the oral tradition, we learn that this refers to the blood of the tithes and the blood of the firstling animals.
הלכות בכורות. יש בכללן חמש מצוות--שתי מצוות עשה, ושלוש מצוות לא תעשה; וזה הוא פרטן: (א) להפריש בכורות; (ב) שלא ייאכל בכור תמים חוץ לירושלים; (ג) שלא ייפדה הבכור; (ד) להפריש מעשר בהמה; (ה) שלא ייגאל מעשר בהמה. וכללתי המעשר עם הבכור--לפי שמעשה שניהם אחד, והכתוב כללו עימו: שנאמר "ואת דמם תזרוק" (ראה במדבר יח,יז)--כך למדו מפי השמועה, שזה דם מעשר ודם בכור.
Hilchot Shegagot
The Laws of the Offerings [to Atone for] Unintentional Transgression
They contain five positive commandments. They are:
1. That a person who inadvertently violates a transgression should bring a fixed sin offering
2. That a person who does not know whether or not he violated a transgression should bring a guilt offering unless he discovers that he definitely transgressed, at which time he must bring a sin offering. This [guilt offering] is referred to as "the conditional guilt offering."
3. That a person who commits certain sins should bring a guilt offering [to atone] for their violation. This is referred to as "the definite guilt offering."
4. For a person who commits certain sins to offer [a sacrifice in] atonement. If he is rich, he should offer an animal, if he is poor, a fowl or the tenth of an ephah [of meal]. This is referred to as "the adjustable guilt offering."
5. For the Sanhedrin to offer a sacrifice if they render an erroneous decision regarding one of the serious matters [of Torah law].
הלכות שגגות. יש בכללן חמש מצוות עשה; וזה הוא פרטן: (א) שיקריב היחיד קרבן חטאת קבוע על שגגתו; (ב) שיקריב אשם מי שלא נודע לו אם חטא אם לא חטא עד שייוודע לו ויביא חטאתו, וזה הוא הנקרא אשם תלוי; (ג) שיקריב החוטא אשם על עבירות ידועות, וזה הוא הנקרא אשם ודאי; (ד) שיקריב החוטא קרבן על עבירות ידועות, אם היה עשיר בהמה ואם היה עני עוף או עשירית האיפה, וזה הוא הנקרא קרבן עולה ויורד; (ה) שיקריבו הסנהדרין קרבן, אם טעו והורו שלא כהלכה באחת מן החמורות.
Hilchot Mechusarei Kapparah
The Laws of [the Offerings brought by] those
whose Process of Atonement is Incomplete
They contain four positive commandments. They are:
1. For a zavah to offer a sacrifice when she becomes ritually pure
2. For a woman who gives birth to offer a sacrifice when she becomes ritually pure
3. For a zav to offer a sacrifice when he becomes ritually pure
4. For a person afflicted by tzara’at to offer a sacrifice when he becomes ritually pure. :
After the offering of these sacrifices, the process of purification of these individuals is completed.
הלכות מחוסרי כפרה. יש בכללן ארבע מצוות עשה; וזה הוא פרטן: (א) שתקריב הזבה כשתטהר קרבן; (ב) שתקריב היולדת כשתטהר קרבן; (ג) שיקריב הזב כשיטהר קרבן; (ד) שיקריב המצורע כשיטהר קרבן. ואחר שיקריבו קרבנותיהן, תיגמר טהרתן.
Hilchot Temurah
The Laws of [Offerings which were] Substituted
[One for Another]
They contain three mitzvot:
One positive commandment and two negative commandments.
They are:
1. Not to substitute [another animal for one designated as a sacrifice]
2. For an animal that was substituted [for one designated as a sacrifice] to be considered consecrated
3. Not to change animals that were consecrated from one category of holiness to another.
הלכות תמורה. יש בכללן שלוש מצוות--אחת מצות עשה, ושתיים מצוות לא תעשה; וזה הוא פרטן: (א) שלא ימיר; (ב) שתהיה התמורה קודש, אם המיר; (ג) שלא ישנה הקודשים מקדושה לקדושה.
Thus, this book contains a total of 39 mitzvot: 20 positive commandments and 19 negative commandments.
נמצאו כל המצוות הנכללות בספר זה, תשע ושלושים--מהן עשרים מצוות עשה, ותשע עשרה מצוות לא תעשה.
Rambam:• 3 Chapters A Day: Talmud Torah Talmud Torah - Chapter Two, Talmud Torah Talmud Torah - Chapter Three, Talmud Torah Talmud Torah - Chapter Four
English Text | Hebrew Text
Audio: Listen | Download | Video ClassTalmud Torah - Chapter Two
1
Teachers of small children should be appointed in each and every land, in each and every region, and in each and every village.
If a village does not have children who study Torah, its populace is placed under a ban of ostracism until they employ teachers for the children. If they do not employ teachers, the village [deserves to be] destroyed, since the world exists only by virtue of the breath coming from the mouths of children who study Torah.
א
מושיבין מלמדי תינוקות בכל מדינה ומדינה ובכל פלך ופלך ובכל עיר ועיר וכל עיר שאין בה תינוקות של בית רבן מחרימין את אנשי העיר עד שמושיבין מלמדי תינוקות ואם לא הושיבו מחרימין את העיר שאין העולם מתקיים אלא בהבל פיהם של תינוקות של בית רבן:
Commentary on Halachah 1
2
Children should be brought to study [under a teacher's instruction] at the age of six or seven, according to the child's health and build. Below the age of six, he should not be brought [to a teacher].
A teacher may employ corporal punishment to cast fear upon [the students]. However, he should not beat them cruelly, like an enemy. Therefore, he should not beat them with a rod or a staff, but rather with a small strap.
[The teacher] should sit and instruct them the entire day and for a portion of the night, to train them to study during the day and night. The children should not neglect [their studies] at all, except at the end of the day on the eve of the Sabbaths and festivals and on the festivals themselves. On the Sabbath, they should not begin new material. However, they should review what was learned already.
The children should never be interrupted from their studies, even for the building of the Temple.
ב
מכניסין את התינוקות להתלמד כבן שש כבן שבע לפי כח הבן ובנין גופו ופחות מבן שש אין מכניסים אותו ומכה אותן המלמד להטיל עליהם אימה ואינו מכה אותם מכת אויב מכת אכזרי לפיכך לא יכה אותם בשוטים ולא במקלות אלא ברצועה קטנה ויושב ומלמדן כל היום כולו ומקצת מן הלילה כדי לחנכן ללמוד ביום ובלילה ולא יבטלו התינוקות כלל חוץ מערבי שבתות וימים טובים בסוף הימים ובימים טובים אבל בשבת אין קורין בתחלה אבל שונין בראשון ואין מבטלין התינוקות ואפילו לבנין בית המקדש:
Commentary on Halachah 2
3
A teacher of children who leaves the children and goes out, or [remains] with them but performs other work, or is lazy in their instruction, is included in [the admonition (Jeremiah 48:10)]: "Cursed be he who performs God's work deceitfully.” Therefore, it is only proper to select a teacher who is God-fearing, teaches them at a fast pace, and instructs them carefully.
ג
מלמד התינוקות שהוא מניח התינוקות ויוצא או שהוא עושה מלאכה אחרת עמהן או שהוא מתרשל בלימודן הרי זה בכלל ארור עושה מלאכת ה' רמיה לפיכך אין ראוי להושיב מלמד אלא בעל יראה מהיר לקרות ולדקדק:
Commentary on Halachah 3
4
A man who is unmarried should not teach children, because of the mothers who visit the children. No woman should teach children, because of the fathers who visit the children.
ד
ומי שאין לו אשה לא ילמד תינוקות מפני אמותיהם הבאות אצל בניהם וכל אשה לא תלמד תינוקות מפני אבותיהם שהם באים אצל הבנים:
Commentary on Halachah 4
5
[A maximum of] 25 students should study under one teacher. If there are more than 25, but fewer than 40, an assistant should be appointed to help him in their instruction. If there are more than forty students, two teachers should be appointed.
ה
עשרים וחמשה תינוקות למדים אצל מלמד אחד היו יותר על עשרים וחמשה עד ארבעים מושיבין עמו אחר לסייעו בלימודם היו יותר על ארבעים מעמידין להם שני מלמדי תינוקות:
Commentary on Halachah 5
6
A child may be transferred from one teacher to another teacher, who is capable of teaching him at a faster pace, whether with regard to the Written Law itself or grammar. This applies when both are located in the same city and there is not a river between them. However, a child should not be forced to travel from city to city, or even from one side of the river to the other in the same city, unless there is a strong bridge, which is not likely to fall readily, over the river.
ו
מוליכין את הקטן ממלמד למלמד אחר שהוא מהיר ממנו בין במקרא בין בדקדוק במה דברים אמורים כשהיו שניהם בעיר אחת ולא היה הנהר מפסיק ביניהם אבל מעיר לעיר או מצד הנהר לצדו אפילו באותה העיר אין מוליכין את הקטן אלא אם כן היה בנין בריא על גבי הנהר בנין שאינו ראוי ליפול במהרה:
Commentary on Halachah 6
7
If a person [whose house opens] to an alleyway [to which other houses open] - or even one [whose house opens] to a courtyard [to which other houses open] - desires to become a teacher of children, his neighbors may not protest against his decision.
Similarly, should one teacher of children come and open a schoolroom next to the place [where] a colleague [was teaching], so that other children will come to him or so that the children [studying under his] colleague shall come to him, his colleague may not lodge a protest against him, as [Isaiah 42:21 states]: "God desired, for the sake of His righteousness, to make the Torah great and glorious."
ז
אחד מבני מבוי שביקש להעשות מלמד אפילו אחד מבני החצר אין יכולין שכניו למחות בידו וכן מלמד תינוקות שבא חבירו ופתח בית ללמד תינוקות בצדו כדי שיבואו תינוקות אחרים לו או כדי שיבואו מתינוקות של זה אצל זה אינו יכול למחות בידו שנאמר ה' חפץ למען צדקו יגדיל תורה ויאדיר:
Commentary on Halachah 7
Talmud Torah - Chapter Three
1
Three crowns were conferred upon Israel: the crown of Torah, the crown of priesthood, and the crown of royalty. Aaron merited the crown of priesthood, as [Numbers 25:13] states: "And it will be an eternal covenant of priesthood for him and his descendants after him."
David merited the crown of royalty, as [Psalms 89:37] states: "His seed will continue forever, and his throne will be as the sun before Me."
The crown of Torah is set aside, waiting, and ready for each Jew, as [implied by Deuteronomy 33:4]: "The Torah which Moses commanded us is the inheritance of the congregation of Jacob." Whoever desires may come and take it.
Lest you say that the other crowns surpass the crown of Torah, [Proverbs 8:15-16] states: "By me, kings reign, princes decree justice, and nobles rule." Thus, you have learned that the crown of Torah is greater than the other two.
א
בשלשה כתרים נכתרו ישראל כתר תורה וכתר כהונה וכתר מלכות כתר כהונה זכה בו אהרן שנאמר והיתה לו ולזרעו אחריו ברית כהנת עולם כתר מלכות זכה בו דוד שנאמר זרעו לעולם יהיה וכסאו כשמש נגדי כתר תורה הרי מונח ועומד ומוכן לכל ישראל שנאמר תורה צוה לנו משה מורשה קהלת יעקב כל מי שירצה יבא ויטול שמא תאמר שאותם הכתרים גדולים מכתר תורה הרי הוא אומר בי מלכים ימלוכו ורוזנים יחוקקו צדק בי שרים ישורו הא למדת שכתר תורה גדול משניהם:
Commentary on Halachah 1
2
Our Sages declared that even a Torah Sage who is a mamzer deserves precedence over a high priest who is unlearned, as [implied by Proverbs 3:15]: "It is more precious than pearls." [That verse can be interpreted:] more precious than the High Priest who enters the innermost chambers.
ב
אמרו חכמים ממזר ת"ח קודם לכהן גדול עם הארץ שנאמר יקרה היא מפנינים מכהן גדול שנכנס לפני ולפנים:
Commentary on Halachah 2
3
None of the other mitzvot can be equated to the study of Torah. Rather, the study of Torah can be equated to all the mitzvot, because study leads to deed. Therefore, study takes precedence over deed in all cases.
ג
אין לך מצוה בכל המצות כולן שהיא שקולה כנגד תלמוד תורה אלא תלמוד תורה כנגד כל המצות כולן שהתלמוד מביא לידי מעשה לפיכך התלמוד קודם למעשה בכל מקום:
Commentary on Halachah 3
4
[The following rules apply] when a person is confronted with the performance of a mitzvah and the study of Torah: If the mitzvah can be performed by another individual, he should not interrupt his studies. If not, he should perform the mitzvah, and then return to his studies.
ד
היה לפניו עשיית מצוה ותלמוד תורה אם אפשר למצוה להעשות ע"י אחרים לא יפסיק תלמודו ואם לאו יעשה המצוה ויחזור לתלמודו:
Commentary on Halachah 4
5
The first aspect of a person's judgement [in the world to come] will center on Torah study. Only afterwards will his other deeds [be considered].
Accordingly, our Sages would say: "A person should always occupy himself in Torah study, whether for God's sake or even if not for God's sake, for from [the study of Torah which] is not carried out for God's sake will come [the study of Torah which] is carried out for God's sake.
ה
תחלת דינו של אדם אינו נידון אלא על התלמוד ואחר כך על שאר מעשיו לפיכך אמרו חכמים לעולם יעסוק אדם בתורה בין לשמה בין שלא לשמה שמתוך שלא לשמה בא לשמה:
Commentary on Halachah 5
6
A person whose heart inspires him to fulfill this mitzvah in a fitting manner and to become crowned with the crown of Torah should not divert his attention to other matters. He should not set his intent on acquiring Torah together with wealth and honor simultaneously.
[Rather,] this is the path of Torah: Eat bread with salt, drink water in small measure, sleep on the ground, live a life of difficulty, and toil in Torah.
The task is not incumbent upon you to complete, nor are you free to desist from it. If you have acquired much Torah, you have acquired much reward, and that reward is commensurate with the difficulty [invested].
ו
מי שנשאו לבו לקיים מצוה זו כראוי ולהיות מוכתר בכתר תורה לא יסיח דעתו לדברים אחרים ולא ישים על לבו שיקנה תורה עם העושר והכבוד כאחת כך היא דרכה של תורה פת במלח תאכל ומים במשורה תשתה ועל הארץ תישן וחיי צער תחיה ובתורה אתה עמל ולא עליך הדבר לגמור ולא אתה בן חורין ליבטל ממנה ואם הרבית תורה הרבית שכר והשכר לפי הצער:
Commentary on Halachah 6
7
Perhaps, one will say: "[I will interrupt my studies] until after I gather money, and then I will return and study, [I will interrupt my studies] until after I buy what I need, and then, when I can divert my attention from my business, I will return and study." If you consider such thoughts, you will never merit the crown of Torah.
Rather, make your work secondary, and your Torah study a fixed matter. Do not say: "When I have free time, I will study," for perhaps you will never have free time.
ז
שמא תאמר עד שאקבץ ממון אחזור ואקרא עד שאקנה מה שאני צריך ואפנה מעסקי ואחזור ואקרא אם תעלה מחשבה זו על לבך אין אתה זוכה לכתרה של תורה לעולם אלא עשה תורתך קבע ומלאכתך עראי ולא תאמר לכשאפנה אשנה שמא לא תפנה:
Commentary on Halachah 7
8
It is written in the Torah [Deuteronomy 30:12, 13]: "It is not in the heavens....It is not across the sea...." [This implies:] "It is not in the heavens" - i.e., it is not found in the proud spirited. "It is not across the sea" - i.e., it is not found in those who travel across the sea.
Therefore, our Sages said: "Not everyone who is involved in business will become wise." Our Sages also commanded: "Minimize your business activities and occupy yourself with Torah."
ח
כתוב בתורה לא בשמים היא ולא מעבר לים היא לא בשמים היא לא בגסי הרוח היא מצויה ולא במהלכי מעבר לים היא לפיכך אמרו חכמים לא כל המרבה בסחורה מחכים וצוו חכמים הוי ממעט בעסק ועסוק בתורה:
Commentary on Halachah 8
9
The words of Torah can be compared to water, as [Isaiah 55:1] states: "Behold, all who are thirsty, come to the water." This teaches you that just as water does not collect on an incline, but rather flows from it and collects in a low place, similarly, the words of Torah will not be found in the arrogant or in the hearts of any of the haughty, but rather in the humble and lowly, who sit in the dust at the feet of the Sages and remove the desires and pleasures of the times from their hearts. They do only a minimal amount of work each day [to earn] their livelihood if they have nothing else to eat. The rest of their days and nights are involved with Torah study.
ט
דברי תורה נמשלו כמים שנאמר הוי כל צמא לכו למים לומר לך מה מים אינם מתכנסין במקום מדרון אלא נזחלין מעליו ומתקבצים במקום אשבורן כך דברי תורה אינם נמצאים בגסי הרוח ולא בלב כל גבה לב אלא בדכא ושפל רוח שמתאבק בעפר רגלי החכמים ומסיר התאוות ותענוגי הזמן מלבו ועושה מלאכה בכל יום מעט כדי חייו אם לא היה לו מה יאכל ושאר יומו ולילו עוסק בתורה:
Commentary on Halachah 9
10
Anyone who comes to the conclusion that he should involve himself in Torah study without doing work and derive his livelihood from charity, desecrates [God's] name, dishonors the Torah, extinguishes the light of faith, brings evil upon himself, and forfeits the life of the world to come, for it is forbidden to derive benefit from the words of Torah in this world.
Our Sages declared: "Whoever benefits from the words of Torah forfeits his life in the world." Also, they commanded and declared: "Do not make them a crown to magnify oneself, nor an axe to chop with." Also, they commanded and declared: "Love work and despise Rabbinic positions." All Torah that is not accompanied by work will eventually be negated and lead to sin. Ultimately, such a person will steal from others.
י
כל המשים על לבו שיעסוק בתורה ולא יעשה מלאכה ויתפרנס מן הצדקה הרי זה חלל את השם ובזה את התורה וכבה מאור הדת וגרם רעה לעצמו ונטל חייו מן העולם הבא לפי שאסור ליהנות מדברי תורה בעולם הזה אמרו חכמים כל הנהנה מדברי תורה נטל חייו מן העולם ועוד צוו ואמרו אל תעשם עטרה להתגדל בהן ולא קרדום לחפור בהן ועוד צוו ואמרו אהוב את המלאכה ושנא את הרבנות וכל תורה שאין עמה מלאכה סופה בטילה וגוררת עון וסוף אדם זה שיהא מלסטם את הבריות:
Commentary on Halachah 10
11
It is a tremendous advantage for a person to derive his livelihood from his own efforts. This attribute was possessed by the pious of the early generations. In this manner, one will merit all [types of] honor and benefit in this world and in the world to come, as [Psalms 128:2] states: "If you eat the toil of your hands, you will be happy and it will be good for you."
"You will be happy" - in this world. "It will be good for you" - in the world to come, which is entirely good.
יא
מעלה גדולה היא למי שהוא מתפרנס ממעשה ידיו ומדת חסידים הראשונים היא ובזה זוכה לכל כבוד וטובה שבעולם הזה ולעולם הבא שנאמר יגיע כפיך כי תאכל אשריך וטוב לך אשריך בעולם הזה וטוב לך לעולם הבא שכולו טוב:
Commentary on Halachah 11
12
The words of Torah will not be permanently acquired by a person who applies himself feebly [to obtain] them, and not by those who study amid pleasure and [an abundance] of food and drink. Rather, one must give up his life for them, constantly straining his body to the point of discomfort, without granting sleep to his eyes or slumber to his eyelids.
The Sages alluded to this concept, [interpreting Numbers 19:14:] "This is the Torah, a man should he die in a tent..." [to mean that] the Torah cannot be permanently acquired except by a person who gives up his life in the tents of wisdom.
Similarly, Solomon said in his wisdom [Proverbs 24:10]: "If you faint in the day of adversity, your strength is small." He also said [Ecclesiastes 2:9]: "Also, my wisdom remained with me." [This can be interpreted to mean:] The wisdom which I learned in anger, this is what remained with me.
Our Sages declared: A covenant has been established that anyone who wearies himself in Torah study in a house of study will not forget it quickly. Anyone who wearies himself in Torah study in private will become wise, as [Proverbs 11:2] states: "To the modest will come wisdom."
Whoever raises his voice during his studies will permanently acquire the subject matter. In contrast, one who reads silently will forget quickly.
יב
אין דברי תורה מתקיימין במי שמרפה עצמו עליהן ולא באלו שלומדין מתוך עידון ומתוך אכילה ושתיה אלא במי שממית עצמו עליהן ומצער גופו תמיד ולא יתן שינה לעיניו ולעפעפיו תנומה אמרו חכמים דרך רמז זאת התורה אדם כי ימות באהל אין התורה מתקיימת אלא במי שממית עצמו באהלי החכמים וכן אמר שלמה בחכמתו התרפית ביום צרה צר כחכה ועוד אמר אף חכמתי עמדה לי חכמה שלמדתי באף היא עמדה לי אמרו חכמים ברית כרותה שכל היגע בתורתו בבית המדרש לא במהרה הוא משכח וכל היגע בתלמודו בצנעה מחכים שנאמר ואת צנועים חכמה וכל המשמיע קולו בשעת תלמודו תלמודו מתקיים בידו אבל הקורא בלחש במהרה הוא שוכח:
Commentary on Halachah 12
13
Even though it is a mitzvah to study during the day and at night, it is only at night that a person acquires most of his wisdom. Therefore, a person who desires to merit the crown of Torah should be careful with all his nights, not giving up even one to sleep, eating, drinking, talk, or the like. Rather, [they should be devoted to] the study of Torah and the words of wisdom.
Our Sages declared: "The song of Torah can [be heard] only at night, as [Eichah 2:19] states: 'Arise, sing out at night...’“
Whoever occupies himself with Torah study at night will have a strand of [Divine] favor extended over him during the day, as [implied by Psalms 42:9]: "During the day, God ordains His kindness and, at night, His song is with me, a prayer to the living God."
[In contrast], any house in which the words of Torah cannot be heard at night will be consumed by fire, as [implied by Job 20:26]: "All the darkness is hidden away from His treasures; a fire that need not be blown will consume him."
[The verse, Numbers 16:31,] "He scorned the word of God," applies to someone who pays no attention to Torah at all. Similarly, anyone who has the potential to occupy himself with Torah study and does not, or who has studied both the Written and Oral Law and turned away to the vanities of the world, leaving behind his study and ignoring it, is included in the category of "those who scorn the word of God."
Our Sages declared: "Whoever neglects Torah study when wealthy will ultimately neglect it amidst poverty. Whoever maintains the Torah in poverty will ultimately maintain it amidst prosperity." This concept is explicitly mentioned in the Torah [Deuteronomy 28:47-48], which states: "Because you did not serve God, your Lord, with happiness and good feeling when there was an abundance of everything, you shall serve your enemies," and [Deuteronomy 8:16] states: "so that you shall suffer...so that ultimately He will make you prosper."
יג
אע"פשמצוה ללמוד ביום ובלילה אין אדם למד רוב חכמתו אלא בלילה לפיכך מי שרצה לזכות בכתר התורה יזהר בכל לילותיו ולא יאבד אפילו אחד מהן בשינה ואכילה ושתיה ושיחה וכיוצא בהן אלא בתלמוד תורה ודברי חכמה אמרו חכמים אין רנה של תורה אלא בלילה שנאמר קומי רוני בלילה וכל העוסק בתורה בלילה חוט של חסד נמשך עליו ביום שנאמר יומם יצוה ה' חסדו ובלילה שירה עמי תפלה לאל חיי וכל בית שאין נשמעים בו דברי תורה בלילה אש אוכלתו שנאמר כל חשך טמון לצפוניו תאכלהו אש לא נופח כי דבר ה' בזה זה שלא השגיח על דברי תורה כל עיקר וכן כל שאפשר לו לעסוק בתורה ואינו עוסק או שקרא ושנה ופירש להבלי עולם והניח תלמודו וזנחו הרי זה בכלל בוזה דבר ה' אמרו חכמים כל המבטל את התורה מעושר סופו לבטלה מעוני וכל המקיים את התורה מעוני סופו לקיימה מעושר וענין זה מפורש הוא בתורה הרי הוא אומר תחת אשר לא עבדת את ה' אלהיך בשמחה ובטוב לבב מרוב כל ועבדת את אויביך ואומר למען ענותך להטיבך באחריתך:
Commentary on Halachah 13
Talmud Torah - Chapter Four
1
Torah should be taught only to a proper student - one whose deeds are attractive - or to a person whose behavior is unknown. However, [a potential student] who follows bad ways should be influenced to correct his behavior and trained to follow a straight path. [After he repents, his deeds] are examined and he is allowed to enter the house of study to be instructed.
Our Sages said: Whoever teaches an improper student is considered as if he throws a stone to Mercury, as [Proverbs 26:8] states: "As one who winds a stone in a sling, so is he who gives honor to a fool." There is no "honor" other than Torah, as [Proverbs 3:35] states: "The wise shall inherit honor."
Similarly, one should not study from a teacher who does not follow a proper path, even though he is a very wise man and his [instruction] is required by the entire nation, until he returns to a good path, as [implied by Malachi 2:7]: "For the priest's lips shall keep knowledge, and they shall seek Torah from his mouth, because he is a messenger from the Lord of Hosts."
Our Sages said: If a teacher resembles "a messenger of the Lord of Hosts," seek Torah from his mouth. If he does not, do not seek Torah from his mouth.
א
אין מלמדין תורה אלא לתלמיד הגון נאה במעשיו או לתם אבל אם היה הולך בדרך לא טובה מחזירין אותו למוטב ומנהיגין אותו בדרך ישרה ובודקין אותו ואח"כ מכניסין אותו לבית המדרש ומלמדין אותו אמרו חכמים כל השונה לתלמיד שאינו הגון כאילו זרק אבן למרקוליס שנאמר כצרור אבן במרגמה כן נותן לכסיל כבוד אין כבוד אלא תורה שנאמר כבוד חכמים ינחלו וכן הרב שאינו הולך בדרך טובה אף על פי שחכם גדול הוא וכל העם צריכין לו אין מתלמדין ממנו עד שובו למוטב שנאמר כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו כי מלאך ה' צבאות הוא אמרו חכמים אם הרב דומה למלאך ה' צבאות תורה יבקשו מפיהו אם לאו אל יבקשו תורה מפיהו:
Commentary on Halachah 1
2
How is [Torah] taught? The teacher sits at the head and the students sit around him, so that all can see the teacher and hear his words.
The teacher should not sit on a chair, [while] his students [sit] on the ground. Rather, either everyone should sit on the ground or everyone should sit on chairs.
Originally, the teacher would sit and the students would stand. [However,] before the destruction of the Second Temple, everyone followed the practice of teaching while both they and the students were seated.
ב
כיצד מלמדים הרב יושב בראש והתלמידים מוקפים לפניו כעטרה כדי שיהו כלם רואים הרב ושומעים דבריו ולא ישב הרב על הכסא ותלמידיו על הקרקע אלא או הכל על הארץ או הכל על הכסאות ובראשונה היה הרב יושב והתלמידים עומדים ומקודם חורבן בית שני נהגו הכל ללמד לתלמידים והם יושבים:
Commentary on Halachah 2
3
If the teacher [desires] to instruct the students personally, he is entitled to do so. If he [desires to] teach through the medium of a spokesman, the spokesman should stand between him and the students. The teacher speaks to the spokesman and he announces the teaching to all the students.
When they ask the spokesman a question, he asks the teacher. The teacher, [in turn,] replies to the spokesman and the spokesman replies to the questioner.
The teacher should not raise his voice above that of the spokesman. Similarly, when the spokesman asks a question of the teacher, he should not raise his voice above that of the teacher.
The spokesman is not allowed to detract from, add to, or change [the teacher's words], unless he is the teacher's father or teacher. If the teacher tells the spokesman: "My teacher told me the following..." or "My father and teacher told me the following...," when the spokesman relates the teaching to the people, he should quote the statement in the name of the sage [who authored it], mentioning the name of the teacher's father or teacher, saying: "So and so, the sage, said the following..." [This is allowed] despite the fact the teacher did not mention the sage's name, because it is forbidden to refer to one's teacher or father by name.
ג
אם היה מלמד מפיו לתלמידים מלמד ואם היה מלמד על פי מתרגם [המתרגם] עומד בינו ובין התלמידים והרב אומר למתרגם והמתרגם משמיע לכל התלמידים וכשהם שואלין למתרגם הוא שואל לרב והרב משיב למתרגם והמתרגם משיב לשואל ולא יגביה הרב קולו יותר מקול המתרגם ולא יגביה המתרגם קולו בעת ששואל את הרב יותר מקול הרב אין המתרגם רשאי לא לפחות ולא להוסיף ולא לשנות אלא אם כן היה המתורגמן אביו של חכם או רבו אומר הרב למתורגמן כך אמר לי רבי או כך אמר לי אבא מרי וכשאומר המתורגמן הדברים לעם אומר בשם החכם ומזכיר שמו של אבי הרב או של רבו ואומר כך אמר רבנא פלוני אע"פ שלא הזכיר הרב שמו של חכם שאסור לקרות לרבו או לאביו בשמו:
Commentary on Halachah 3
4
If the teacher taught [a concept] and it was not grasped by the students, he should not become upset with them and display anger. Rather, he should repeat and review the matter, even if he must do so many times, until they appreciate the depth of the halachah.
Similarly, the student should not say "I understood" when he did not understand. Rather, he should ask again and again, even if he requires several repetitions. If his teacher becomes upset with him and displays anger, he should tell him: "My teacher, this is Torah. It is necessary that I study, and my powers of comprehension are weak."
ד
הרב שלמד ולא הבינו התלמידים לא יכעוס עליהם וירגז אלא חוזר ושונה הדבר אפילו כמה פעמים עד שיבינו עומק ההלכה וכן לא יאמר התלמיד הבנתי והוא לא הבין אלא חוזר ושואל אפילו כמה פעמים ואם כעס עליו רבו ורגז יאמר לו רבי תורה היא וללמוד אני צריך ודעתי קצרה:
Commentary on Halachah 4
5
A student should not be embarrassed because his colleagues grasped the subject matter the first or second time, while he did not understand it until it was repeated a number of times. If he becomes embarrassed because of such matters, he will find himself going in and out of the house of study without learning anything.
Accordingly, the Sages of the previous generations stated: "A bashful person will not learn, nor should the short-tempered teach."
When does the above apply? When the students did not understand the subject matter because of its depth or because of their limited powers of comprehension. However, if it appears to the teacher that they are not applying themselves to the words of Torah and are lax about them, and, therefore, do not understand, he is obligated to display anger towards them and shame them with his words, to sharpen their powers of concentration. In this context, our Sages said: "Cast fear into the students."
Therefore, it is not fitting for a teacher to act frivolously in the presence of his students. He should not amuse himself in their presence, nor should he eat and drink with them. [These restrictions are intended] so that they fear him and study under him at a fast pace.
ה
לא יהיה התלמיד בוש מחביריו שלמדו מפעם ראשונה או שניה והוא לא למד אלא אחר כמה פעמים שאם נתבייש מדבר זה נמצא נכנס ויוצא לבית המדרש והוא אינו למד כלום לפיכך אמרו חכמים הראשונים אין הביישן למד ולא הקפדן מלמד במה דברים אמורים בזמן שלא הבינו התלמידים הדבר מפני עומקו או מפני דעתן שהיא קצרה אבל אם ניכר לרב שהם מתרשלין בדברי תורה ומתרפין עליהן ולפיכך לא הבינו חייב לרגוז עליהן ולהכלימן בדברים כדי לחדדם וכענין זה אמרו חכמים זרוק מרה בתלמידים לפיכך אין ראוי לרב לנהוג קלות ראש לפני התלמידים ולא לשחוק בפניהם ולא לאכול ולשתות עמהם כדי שתהא אימתו עליהן וילמדו ממנו במהרה:
Commentary on Halachah 5
6
When the teacher enters the house of study, questions should not be posed to him until he gathers his powers of concentration. [Thus,] a student should not ask until he sits and rests.
Two should not ask at once. A teacher should not be asked about an outside matter, but rather, [only] regarding the subject which they are involved with, lest he become embarrassed.
The teacher may [deliberately] lead the students astray with his questions and the deeds he carries out in their presence to sharpen their powers of concentration and to test whether they remember what he taught them or not. Needless to say, he may ask them regarding another matter, which they are not presently involved with, to spur them on.
ו
אין שואלין את הרב כשיכנס למדרש עד שתתישב דעתו עליו ואין התלמיד שואל כשיכנס עד שיתישב וינוח ואין שואלין שנים כאחד ואין שואלין את הרב מענין אחר אלא מאותו הענין שהן עסוקין בו כדי שלא יתבייש ויש לרב להטעות את התלמידים בשאלותיו ובמעשים שעושה בפניהם כדי לחדדן וכדי שידע אם זוכרים הם מה שלמדם או אינם זוכרים ואין צריך לומר שיש לו רשות לשאול אותם בענין אחר שאין עוסקין בו כדי לזרזם:
Commentary on Halachah 6
7
A person should not ask a question while standing, nor should a person respond while standing. One should not ask from a high place, from far away, or from behind the elders.
A question should be asked of the teacher regarding only the subject which they are reading. A question should be asked only with an attitude of awe. A person should ask concerning only three halachot [while studying] the same subject.
ז
אין שואלין מעומד ואין משיבין מעומד ולא מגבוה ולא מרחוק ולא מאחורי הזקנים ואין שואלין הרב אלא בענין שהן קורין בו ואין שואלין אלא מיראה ולא ישאל בענין יותר משלש הלכות:
Commentary on Halachah 7
8
[The following rules apply when] two people ask questions simultaneously: If one question is to the point and the other is not to the point, attention is paid to the question which is to the point. [If one question concerns] a matter to be applied in practice, and the other is an abstract question, attention is paid to the question which concerns the matter to be applied.
[If one question concerns] Torah law, and the other the interpretation of the verses of the Torah, attention is paid to the question which concerns Torah law. [If one question concerns] the interpretation of the verses of the Torah, and the other aggadah, attention is paid to the question which concerns the interpretation of the verses of the Torah.
[If one question concerns] aggadah, and the other the inference drawn from a minor premise to a major one, attention is paid to the question which concerns the inference drawn from a minor premise to a major one. [If one question concerns] the inference drawn from a minor premise to a major one, and the other an analogy established on the basis of similar words, attention is paid to the question which concerns the analogy established on the basis of similar words.
If of the two questioners, one was a sage and one was a commoner, attention is paid to the sage; one a student and one a commoner, attention is paid to the student. However, if they are both sages, both students, or both commoners - similarly, if two people both ask questions concerning Torah law, or they both wish to reply to what has been previously stated, or both questions concern actual deeds - from this point on, the spokesman has the option [of giving precedence to whichever question he desires].
ח
שנים ששאלו שאל אחד כענין ושאל אחד שלא כענין נזקקין לענין מעשה ושאינו מעשה נזקקין למעשה הלכה ומדרש נזקקין להלכה מדרש ואגדה נזקקין למדרש אגדה וקל וחומר נזקקין לקל וחומר קל וחומר וגזירה שוה נזקקין לקל וחומר היו השואלין שנים אחד חכם ואחד תלמיד נזקקין לחכם תלמיד ועם הארץ נזקקין לתלמיד שניהם חכמים שניהם תלמידים שניהם עמי הארץ שאלו שניהם בשתי הלכות או בשתי תשובות או בשתי שאלות שני מעשים הרשות ביד המתרגם מעתה:
Commentary on Halachah 8
9
One should not sleep in a house of study. When any person dozes in the house of study, his Torah will be torn in shreds. This is alluded to in Solomon's words of wisdom [Proverbs 23:21]: "Drowsiness will clothe a man in rags."
Conversation in the house of study should concern only the words of Torah. Even if someone sneezes, one should not wish him: "[To your] recovery" in the house of study. Needless to say, the discussion of other matters is prohibited.
The sanctity of a house of study exceeds that of a synagogue.
ט
אין ישינים בבית המדרש וכל המתנמנם בבית המדרש חכמתו נעשית קרעים קרעים וכן אמר שלמה בחכמתו וקרעים תלביש נומה ואין משיחין בבית המדרש אלא בדברי תורה בלבד אפילו מי שנתעטש אין אומרים לו רפואה בבית המדרש ואין צריך לומר שאר הדברים וקדושת בית המדרש חמורה מקדושת בתי כנסיות:
Hayom Yom:
• English Text | Video Class
Shabbat, Tishrei 17, 5778 · 07 October 2017
"Today's Day"
Shabbat, Tishrei 17, Shabbat Chol Hamoed Sukot, 5704
In Kabalat Shabbat we say: gam b'simcha uv'tzahala. (p. 132).
Shalom aleichem, Eishet Chayil, Mizmor L'David, Da hee s'udata (pp. 144-6) and V'yitein l'cha (p. 235) are said in an undertone.
At Musaf - uminchatam v'nisskeihem (p. 260) is said after each verse recounting that day's offering. On Shabbat do not say Hosha'anot (p. 326).
Torah lessons: Chumash: B'racha, Shevi'i with Rashi.
Tehillim: 83-87.
Tanya: XXIII. "The matter is (p. 523) ...multitude) at all. (p. 525).
The soul-aspect of yechida emerges through the avoda of being tested. As is written (in the Hosha'anot service, p. 327):
"She clings and cleaves to you" - the binding of the soul to G-d. This leads to...
"She bears your yoke," observing Torah and mitzvot with self-sacrifice; and then...
"She, the One People (yechida), affirms Your Oneness" - yechida of the soul is revealed. Through this revelation the yechida of the animal soul is transformed into G-dliness.1 This finds expression in the intensity with which one fulfills Torah and mitzvot, with an inner enthusiasm, with a sense of great delight and tremendous pleasure in serving G-d. (To a person on that lofty level) there is total equanimity to all worldy matters; "yes" and "no" have become absolutely equal to him, for he is now divested of the sense of delight in and appetite for material things.
FOOTNOTES
1.The animal soul is not committed to evil, or even to self-indulgence. Its primary desire is pleasure; but its concept of pleasure can be modified, so that it need not seek physical delights.
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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