Thursday, November 16, 2017

Chabad.org Calendar of New York, New York, United States - TODAY IN JUDAISM: 28 Cheshvan, 5778 - Friday, , November 17, 2017 - - - ב"ה - Today in Judaism - Today is Friday, 28 Cheshvan, 5778 · November 17, 2017 - Candle Lighting - Light Candles before sunset ––:––

Chabad.org Calendar of New York, New York, United States - TODAY IN JUDAISM: 28 Cheshvan, 5778 - Friday, , November 17, 2017 -  -  - ב"ה - Today in Judaism - Today is Friday, 28 Cheshvan, 5778 · November 17, 2017 - Candle Lighting - Light Candles before sunset ––:––
Daily Quote: Prayer is called by [thirteen] names: cry, howl, groan, stricture, song, prostration, encounter, judgment, entreaty, standing, appeal and beseeching ( Midrash Rabbah on Deuteronomy 3:23; Sifri ibid.)
Daily Torah Study:
Chumash: Toldot, 6th Portion Genesis 27:28-28:4 with Rashi
English / Hebrew Linear Translation
Video Class
Daily Wisdom (short insight)
Genesis Chapter 27
28And may the Lord give you of the dew of the heavens and [of] the fatness of the earth and an abundance of grain and wine. כחוְיִתֶּן־לְךָ֙ הָֽאֱלֹהִ֔ים מִטַּ֨ל הַשָּׁמַ֔יִם וּמִשְׁמַנֵּ֖י הָאָ֑רֶץ וְרֹ֥ב דָּגָ֖ן וְתִירֽשׁ:
And may the Lord give you: May He give and repeatedly give (444 Gen. Rabbah 66:3). According to its simple meaning, it refers back to the previous topic: “Look, the fragrance of my son” which God has given him, “is like the fragrance of a field, etc.,” and furthermore,“May He give you of the dew of the heavens, etc.”
ויתן לך: יתן ויחזור ויתן. ולפי פשוטו מוסב לענין הראשון ראה ריח בני, שנתן לו הקב"ה, כריח שדה וגו' ועוד יתן לך מטל השמים וגו':
of the dew of the heavens: [It is to be interpreted] according to its simple meaning, and there are Midrashic interpretations of many kinds. (Another explanation: What is the meaning of הָאֱלֹהִים [I.e., why is the Divine Name which signifies God’s attribute of Justice used here? To teach that He will treat you] with justice. If you deserve it, He will give to you, and if not, He will not give to you. But to Esau he said, “The fat places of the earth shall be your dwelling place.” Whether righteous or wicked, He will give to you. And from him [Isaac], Solomon learned; when he built the Temple, he arranged his prayer, [saying that] an Israelite, who has faith and justifies the Divine decree upon himself, will not complain about You; therefore (I Kings 8:39): “and give to every man [Israelite] according to his ways,” for You know what is in his heart. But a gentile lacks faith; therefore [Solomon] said (ibid. verse 43): “You shall hear in heaven, etc., and do according to all that the stranger calls upon You for,” i.e., whether he is deserving or undeserving, give to him, so that he should not complain about You. [This is found] in an old and correct edition of Rashi .) [From Tanchuma Buber, Toledoth 14]
מטל השמים: כמשמעו, ומדרש אגדה יש להרבה פנים:
29Nations shall serve you and kingdoms shall bow down to you; you shall be a master over your brothers, and your mother's sons shall bow down to you. Those who curse you shall be cursed, and those who bless you shall be blessed." כטיַֽעַבְד֣וּךָ עַמִּ֗ים וְיִשְׁתַּֽחֲו֤וּ (כתיב וישתחו) לְךָ֙ לְאֻמִּ֔ים הֱוֵ֤ה גְבִיר֙ לְאַחֶ֔יךָ וְיִשְׁתַּֽחֲו֥וּ לְ֖ךָ בְּנֵ֣י אִמֶּ֑ךָ אֹֽרֲרֶ֣יךָ אָר֔וּר וּמְבָֽרֲכֶ֖יךָ בָּרֽוּךְ:
your mother’s sons: But Jacob said to Judah, “your father’s sons” because he [Jacob] had sons from many mothers, but here, since he [Isaac] had married only one wife, he said, “your mother’s sons” (Gen. Rabbah 66:4).
בני אמך: ויעקב אמר ליהודה (להלן מט ח) בני אביך, לפי שהיו לו בנים מכמה אמהות, וכאן שלא נשא אלא אשה אחת אמר בני אמך:
Those who curse you shall be cursed, and those who bless you shall be blessed: But concerning Balaam, Scripture says (Num. 24:9):“Those who bless you shall be blessed, and those who curse you shall be cursed” (Gen. Rabbah ibid.). [The reason for this is that, for] the righteous-their beginning is suffering and their end is tranquillity; and thus, those who curse them and cause them pain precede those who bless them. Isaac therefore mentioned the curse of those who curse before the blessing of those who bless. As for the wicked, however, their beginning is tranquillity, and their end is suffering; Balaam, therefore, mentioned the blessing before the curse. [From Gen. Rabbah 66:4]
ארריך ארור ומברכיך ברוך: ובבלעם הוא אומר (במדבר כד ט) מברכיך ברוך ואורריך ארור. הצדיקים תחלתם יסורים וסופן שלוה, ואורריהם ומצעריהם קודמים למברכיהם, לפיכך יצחק הקדים קללת אוררים לברכת מברכים. והרשעים תחלתן שלוה וסופן יסורין, לפיכך בלעם הקדים ברכה לקללה:
30And it came to pass, when Isaac had finished blessing Jacob, and it came to pass Jacob had just left his father Isaac's presence, that his brother Esau came from his hunt. לוַיְהִ֗י כַּֽאֲשֶׁ֨ר כִּלָּ֣ה יִצְחָק֘ לְבָרֵ֣ךְ אֶת־יַֽעֲקֹב֒ וַיְהִ֗י אַ֣ךְ יָצֹ֤א יָצָא֙ יַֽעֲקֹ֔ב מֵאֵ֥ת פְּנֵ֖י יִצְחָ֣ק אָבִ֑יו וְעֵשָׂ֣ו אָחִ֔יו בָּ֖א מִצֵּידֽוֹ:
had just left: Heb. יָצֹא יָצָא, [lit., going out, had gone out.] This one was leaving, and that one was coming in. [From Gen. Rabbah 66:5]
יצא יצא: זה יוצא וזה בא:  
31And he too had made tasty foods, and he brought [them] to his father, and he said to his father, "Let my father arise and eat of the game of his son, so that your soul will bless me. " לאוַיַּ֤עַשׂ גַּם־הוּא֙ מַטְעַמִּ֔ים וַיָּבֵ֖א לְאָבִ֑יו וַיֹּ֣אמֶר לְאָבִ֗יו יָקֻ֤ם אָבִי֙ וְיֹאכַל֙ מִצֵּ֣יד בְּנ֔וֹ בַּֽעֲבֻ֖ר תְּבָֽרֲכַ֥נִּי נַפְשֶֽׁךָ:
32And his father Isaac said to him, "Who are you?" And he said, "I am your son, your firstborn, Esau." לבוַיֹּ֥אמֶר ל֛וֹ יִצְחָ֥ק אָבִ֖יו מִי־אָ֑תָּה וַיֹּ֕אמֶר אֲנִ֛י בִּנְךָ֥ בְכֹֽרְךָ֖ עֵשָֽׂו:
33And Isaac shuddered a great shudder, and he said, "Who then is the one who hunted game and brought it to me, and I ate of everything while you had not yet come, and I blessed him? He, too, shall be blessed." לגוַיֶּֽחֱרַ֨ד יִצְחָ֣ק חֲרָדָה֘ גְּדֹלָ֣ה עַד־מְאֹד֒ וַיֹּ֡אמֶר מִֽי־אֵפ֡וֹא ה֣וּא הַצָּֽד־צַ֩יִד֩ וַיָּ֨בֵא לִ֜י וָֽאֹכַ֥ל מִכֹּ֛ל בְּטֶ֥רֶם תָּב֖וֹא וָֽאֲבָֽרֲכֵ֑הוּ גַּם־בָּר֖וּךְ יִֽהְיֶֽה:
And Isaac shuddered: [וַיֶּחרָד is to be explained] as the Targum, וּתְוָה, an expression of bewilderment. According to the Midrash, however, he [actually shuddered because] he saw Gehinnom open beneath him. [From Tanchuma, Vezoth Haberachah 1]
ויחרד: כתרגומו ותוה לשון תימה. ומדרשו ראה גיהנם פתוחה מתחתיו:
Who then: [the word] אֵפוֹא is an expression by itself, which has many usages. Another explanation: אֵפוֹא is a combination of אַיּה [where] and פֹּה [here], [so that מִי אֵפוֹא means]: Who is he and where is he, who hunted game?
מי אפוא: לשון לעצמו, משמש עם כמה דברים. איפוא, איה פה, מי הוא ואיפוא הוא הצד ציד:
and I ate of everything: Any flavors I wished to taste, I tasted in it (Gen. Rabbah 67:2).
ואכל מכל: מכל טעמים שבקשתי לטעום טעמתי בו:
He, too, shall be blessed: That you should not say that had Jacob not deceived his father, he would not have received the blessings. Therefore, he concurred and blessed him intentionally (Gen. Rabbah 67:2).
גם ברוך יהיה: שלא תאמר אילולי שרימה יעקב לאביו לא נטל את הברכות, לכך הסכים וברכו מדעתו:
34When Esau heard his father's words, he cried out a great and bitter cry, and he said to his father, "Bless me too, O my father!" לדכִּשְׁמֹ֤עַ עֵשָׂו֙ אֶת־דִּבְרֵ֣י אָבִ֔יו וַיִּצְעַ֣ק צְעָקָ֔ה גְּדֹלָ֥ה וּמָרָ֖ה עַד־מְאֹ֑ד וַיֹּ֣אמֶר לְאָבִ֔יו בָּֽרֲכֵ֥נִי גַם־אָ֖נִי אָבִֽי:
35And he said, "Your brother came with cunning and took your blessing." להוַיֹּ֕אמֶר בָּ֥א אָחִ֖יךָ בְּמִרְמָ֑ה וַיִּקַּ֖ח בִּרְכָתֶֽךָ:
with cunning: with cleverness. [From Targumim]
במרמה: בחכמה:
36And he said, "Is it for this reason that he was named Jacob? For he has deceived me twice; he took my birthright, and behold, now he has taken my blessing." And he said, "Have you not reserved a blessing for me?" לווַיֹּ֡אמֶר הֲכִי֩ קָרָ֨א שְׁמ֜וֹ יַֽעֲקֹ֗ב וַיַּעְקְבֵ֨נִי֙ זֶ֣ה פַעֲמַ֔יִם אֶת־בְּכֹֽרָתִ֣י לָקָ֔ח וְהִנֵּ֥ה עַתָּ֖ה לָקַ֣ח בִּרְכָתִ֑י וַיֹּאמַ֕ר הֲלֹֽא־אָצַ֥לְתָּ לִּ֖י בְּרָכָֽה:
And he said,“Is it for this reason that he was named Jacob: הִכִי is an expression denoting the interrogative, as in (below 29:15):”Is it because (הִכִי) you are my kinsman…?“ Was he named Jacob (יַעִקֹב) because of the future, because he was destined to deceive me (לְעָקְבֵנִי) ? Midrash Tanchuma (Buber, Toledoth 23) [asks]: Why did Isaac shudder? He said, ”Perhaps I am guilty of an iniquity, for I have blessed the younger son before the older one, and thus altered the order of the relationship.“ [Thereupon], Esau started crying, ”He has already deceived me twice!“ His father said to him, ”What did he do to you?“ He replied, ”He took my birthright.“ He [Isaac] said,”That is why I was troubled and shuddered, for [I was afraid that] perhaps I [had] transgressed the line of strict justice, [but] now [that I know that] I actually blessed the firstborn, ‘he too shall be blessed’."
הכי קרא שמו: לשון תימה הוא, כמו (לקמן כט טו) הכי אחי אתה, שמא לכך נקרא שמו יעקב על שם סופו שהוא עתיד לעקבני. תנחומא (תנחומא ישן כג) למה חרד יצחק, אמר שמא עון יש בי שברכתי הקטן לפני הגדול, ושניתי סדר היחס. התחיל עשו מצעק ויעקבני זה פעמים, אמר לו אביו מה עשה לך, אמר לו את בכורתי לקח, אמר בכך הייתי מצר וחרד שמא עברתי על שורת הדין, עכשיו לבכור ברכתי, גם ברוך יהיה:
for he has deceived me: Heb. וַיַעְקְבֵנִי. [To be explained] according to the Targum וּכַמַנִי [meaning]: and he lay in wait for me. [The word] וְאָרַב [(Deut. 19:11):“and he lies in wait,”] is translated by the Targum as וּכְמַן Others read in the Targum [not וּכַמַנִי, but] וְחַכְּמַנִי [meaning]: he outwitted me.
ויעקבני: כתרגומו וכמני, ארבני. וארב, וכמן. ויש מתרגמין וחכמני נתחכם לי:
reserved: [אָצַלְתּ] an expression of separation, as in וַיָּאצֶל (“and he separated”) (Num. 11:25). (Other editions read: וַיַּצֵּל (below 31:9). [From Targum Onkelos]
אצלת: לשון הפרשה, כמו (במדבר יא כה) ויאצל:
37And Isaac answered and said to Esau, "Behold, I made him a master over you, and I gave him all his brothers as servants, and I have sustained him with corn and wine; so for you then, what shall I do, my son?" לזוַיַּ֨עַן יִצְחָ֜ק וַיֹּ֣אמֶר לְעֵשָׂ֗ו הֵ֣ן גְּבִ֞יר שַׂמְתִּ֥יו לָךְ֙ וְאֶת־כָּל־אֶחָ֗יו נָתַ֤תִּי לוֹ֙ לַֽעֲבָדִ֔ים וְדָגָ֥ן וְתִיר֖שׁ סְמַכְתִּ֑יו וּלְכָ֣ה אֵפ֔וֹא מָ֥ה אֶֽעֱשֶׂ֖ה בְּנִֽי:
Behold…a master: This is the seventh blessing [given to Jacob] and yet he puts it first? Rather, he said to him, “What use will a blessing be to you? If you acquire property, it will be his, for I have made him a master over you, and whatever a slave acquires, belongs to his master.” [From Gen. 67:5]
הן גביר: ברכה זו שביעית היא והוא עושה אותה ראשונה, אלא אמר לו מה תועלת לך בברכה, אם תקנה נכסים שלו הם, שהרי גביר שמתיו לך ומה שקנה עבד קנה רבו:
so for you then, what shall I do: Where will I seek for something to do for you?
ולכה אפוא מה אעשה: איה פה אבקש מה לעשות לך:
38And Esau said to his father, "Have you [but] one blessing, my father? Bless me too, my father." And Esau raised his voice and wept. לחוַיֹּ֨אמֶר עֵשָׂ֜ו אֶל־אָבִ֗יו הַֽבֲרָכָ֨ה אַחַ֤ת הִֽוא־לְךָ֙ אָבִ֔י בָּֽרֲכֵ֥נִי גַם־אָ֖נִי אָבִ֑י וַיִּשָּׂ֥א עֵשָׂ֛ו קֹל֖וֹ וַיֵּֽבְךְּ:
Have you [but] one blessing: The“hey” [in הַבִרָכָה] indicates an interrogative expression, as in (Num. 13:19):“are they in open cities (הַבְּמַחֲנַיִם) ?” ;“is it fat (הַשְּׁמֵנָה) ?” ; (II Sam. 3:33):“[Should Abner die] like the death of (הַכְּמוֹת) a wicked man?”
הברכה אחת: ה"א זו משמשת לשון תמיה, כמו (במדבר יג יט) הבמחנים, (במדבר יג כ) השמנה היא, (ש"ב ג לג) הכמות נבל:
39And his father Isaac answered and said to him, "Behold, your dwelling place shall be the fat places of the earth and of the dew of the heaven from above. לטוַיַּ֛עַן יִצְחָ֥ק אָבִ֖יו וַיֹּ֣אמֶר אֵלָ֑יו הִנֵּ֞ה מִשְׁמַנֵּ֤י הָאָ֨רֶץ֙ יִֽהְיֶ֣ה מֽוֹשָׁבֶ֔ךָ וּמִטַּ֥ל הַשָּׁמַ֖יִם מֵעָֽל:
Behold…the fat places of the earth: This is the part of Italy belonging to Greece (from Gen. Rabbah 67:6).
משמני הארץ וגו': זו איטליאה של יון:
40And you shall live by your sword, and you shall serve your brother, and it will be, when you grieve, that you will break his yoke off your neck." מוְעַל־חַרְבְּךָ֣ תִֽחְיֶ֔ה וְאֶת־אָחִ֖יךָ תַּֽעֲבֹ֑ד וְהָיָה֙ כַּֽאֲשֶׁ֣ר תָּרִ֔יד וּפָֽרַקְתָּ֥ עֻלּ֖וֹ מֵעַ֥ל צַוָּארֶֽךָ:
And…by your sword: וְעַל חַרְבּ‏ְ is the same as בְּחַרְבּ‏ְ [by your sword]. Sometimes עַל takes the place of the letter “beth,” as in (Ezek. 33:26);“You stood by your sword (עַל חַרְבְּכֶם),” [which is the same as] בְּחַרְבְּכֶם (Exod. 6:26);“by their hosts (עַל צִבְאוֹתָם)” [is the same as] בְּצִבְאוֹתָם.
ועל חרבך: כמו בחרבך, יש על שהוא במקום אות ב', כמו (יחזקאל לג כו) עמדתם על חרבכם בחרבכם, (שמות ו כו) על צבאותם בצבאותם:
and it will be, when you grieve: [תָּרִיד] is an expression of pain, as in (Ps. 55:3):“I will lament (אָרִיד) in my speech” ; i.e., when the Israelites will transgress the Torah, and you will have cause to grieve about the blessings that he took, “you will break his yoke,” etc. [From Targum Onkelos]
והיה כאשר תריד: לשון צער, כמו (תהלים נה ג) אריד בשיחי, כלומר כשיעברו ישראל את התורה, ויהיה לך פתחון פה להצטער על הברכות שנטל, ופרקת עלו וגו':
41And Esau hated Jacob because of the blessing that his father had blessed him, and Esau said to himself, "Let the days of mourning for my father draw near, I will then kill my brother Jacob. " מאוַיִּשְׂטֹ֤ם עֵשָׂו֙ אֶת־יַֽעֲקֹ֔ב עַל־הַ֨בְּרָכָ֔ה אֲשֶׁ֥ר בֵּֽרֲכ֖וֹ אָבִ֑יו וַיֹּ֨אמֶר עֵשָׂ֜ו בְּלִבּ֗וֹ יִקְרְבוּ֙ יְמֵי֙ אֵ֣בֶל אָבִ֔י וְאַֽהַרְגָ֖ה אֶת־יַֽעֲקֹ֥ב אָחִֽי:
Let the days of mourning for my father draw near: As its apparent meaning,“that I should not grieve my father,” and there are various Midrashic explanations.
יקרבו ימי אבל אבי: כמשמעו, שלא אצער את אבא. ומדרש אגדה לכמה פנים יש:
42And Rebecca was told of the words of Esau, her elder son, and she sent and called Jacob, her younger son, and she said to him, "Behold, your brother Esau regrets [his relationship] to you [and wishes] to kill you. מבוַיֻּגַּ֣ד לְרִבְקָ֔ה אֶת־דִּבְרֵ֥י עֵשָׂ֖ו בְּנָ֣הּ הַגָּדֹ֑ל וַתִּשְׁלַ֞ח וַתִּקְרָ֤א לְיַֽעֲקֹב֙ בְּנָ֣הּ הַקָּטָ֔ן וַתֹּ֣אמֶר אֵלָ֔יו הִנֵּה֙ עֵשָׂ֣ו אָחִ֔יךָ מִתְנַחֵ֥ם לְךָ֖ לְהָרְגֶֽךָ:
And Rebecca was told of: She was told by Divine Inspiration what Esau was thinking in his heart. [From Gen. Rabbah 67:9]
ויגד לרבקה: ברוח הקודש הוגד לה מה שעשו מהרהר בלבו:
regrets [his relationship] to you: Heb. מִתְנַחֵם. He regrets the brotherly relationship, to consider other [than brotherly] thoughts, to behave towards you as a stranger and to kill you. The Midrash Aggadah (Gen. Rabbah 67:9), however, explains [it as an expression of consolation]: In his eyes, you are already dead, and he has drunk a cup of consolation [a cup of wine customarily drunk in the house of mourning] over you. But according to its simple meaning, it is an expression of consolation. By killing you he consoles himself about [losing] the blessings (Tanchuam Buber, Vayetzei 1).
מתנחם לך: נחם על האחוה לחשוב מחשבה אחרת להתנכר לך ולהרגך. ומדרש אגדה כבר אתה מת בעיניו ושתה עליך כוס של תנחומים. ולפי פשוטו לשון תנחומים, מתנחם הוא על הברכות בהריגתך:
43And now, my son, hearken to my voice, and arise, flee to my brother Laban, to Haran. מגוְעַתָּ֥ה בְנִ֖י שְׁמַ֣ע בְּקֹלִ֑י וְק֧וּם בְּרַח־לְךָ֛ אֶל־לָבָ֥ן אָחִ֖י חָרָֽנָה:
44And you shall dwell with him for a few days until your brother's wrath has subsided. מדוְיָֽשַׁבְתָּ֥ עִמּ֖וֹ יָמִ֣ים אֲחָדִ֑ים עַ֥ד אֲשֶׁר־תָּשׁ֖וּב חֲמַ֥ת אָחִֽיךָ:
a few days: Heb. אִחָדִים, few.
אחדים: מועטים:
45Until your brother's rage subsides from you, and he forgets what you did to him, and I will send and bring you from there. Why should I be bereft of both of you on one day?" מהעַד־שׁ֨וּב אַף־אָחִ֜יךָ מִמְּךָ֗ וְשָׁכַח֙ אֵ֣ת אֲשֶׁר־עָשִׂ֣יתָ לּ֔וֹ וְשָֽׁלַחְתִּ֖י וּלְקַחְתִּ֣יךָ מִשָּׁ֑ם לָמָ֥ה אֶשְׁכַּ֛ל גַּם־שְׁנֵיכֶ֖ם י֥וֹם אֶחָֽד:
Why should I be bereft: Heb. אֶשְׁכַּל. I will be bereft of both of you. [This teaches that] one who buries his children is called שָׁכוּל, bereft. And so, concerning Jacob, it is said (below 43:14):“As I am bereft (שָׁכֹלְתִּי), I shall be bereft (שָׁכָלְתּי).”
למה אשכל: אהיה שכולה משניכם. הקובר את בניו קרוי שכול. וכן ביעקב אמר (להלן מג יד) כאשר שכלתי שכלתי:
of both of you: If he rises up against you and you kill him, his sons will rise up and kill you. And the Divine Spirit poured itself upon her and she prophesied that they would die on the same day, as is delineated in the chapter entitled הַמְּקַנֵּא לְאִשְׁתּוֹ (Sotah 13a).
גם שניכם: אם יקום עליך ואתה תהרגנו יעמדו בניו ויהרגוך, ורוח הקדש נזרקה בה ונתנבאה שביום אחד ימותו, כמו שמפורש בפרק המקנא לאשתו (סוטה יג א):
46And Rebecca said to Isaac, "I am disgusted with my life because of the daughters of Heth. If Jacob takes a wife of the daughters of Heth like these, from the daughters of the land, of what use is life to me?" מווַתֹּ֤אמֶר רִבְקָה֙ אֶל־יִצְחָ֔ק קַ֣צְתִּי בְחַיַּ֔י מִפְּנֵ֖י בְּנ֣וֹת חֵ֑ת אִם־לֹקֵ֣חַ יַֽ֠עֲקֹ֠ב אִשָּׁ֨ה מִבְּנֽוֹת־חֵ֤ת כָּאֵ֨לֶּה֙ מִבְּנ֣וֹת הָאָ֔רֶץ לָ֥מָּה לִּ֖י חַיִּֽים:
I am disgusted with my life: Heb. קַצְתִּי, I am disgusted with my life.
קצתי בחיי: מאסתי בחיי:
Genesis Chapter 28
1And Isaac called Jacob and blessed him, and he commanded him and said to him, "You shall not take a wife of the daughters of Canaan. אוַיִּקְרָ֥א יִצְחָ֛ק אֶל־יַֽעֲקֹ֖ב וַיְבָ֣רֶךְ אֹת֑וֹ וַיְצַוֵּ֨הוּ֙ וַיֹּ֣אמֶר ל֔וֹ לֹֽא־תִקַּ֥ח אִשָּׁ֖ה מִבְּנ֥וֹת כְּנָֽעַן:
2Arise, go to Padan aram, to the house of Bethuel, your mother's father, and take yourself from there a wife of the daughters of Laban, your mother's brother. בק֥וּם לֵךְ֙ פַּדֶּ֣נָ֥ה אֲרָ֔ם בֵּ֥יתָה בְתוּאֵ֖ל אֲבִ֣י אִמֶּ֑ךָ וְקַח־לְךָ֤ מִשָּׁם֙ אִשָּׁ֔ה מִבְּנ֥וֹת לָבָ֖ן אֲחִ֥י אִמֶּֽךָ:
to Padan: Heb. פַּדֶּנָה like לְפַדָּן. [From Targum Onkelos]
פדנה: כמו לפדן:
to the house of Bethuel: Heb. בֵּיתָה to the house of (לְבֵית) Bethuel [Targum Onkelos]. Any word that requires a “lamed” at the beginning may take a“hey” at the end instead. [From Yev. 13b] 3.
ביתה בתואל: לבית בתואל. כל תיבה שצריכה למ"ד בתחלתה הטיל לה ה"א בסופה:
3And may the Almighty God bless you and make you fruitful and multiply you, and you shall become an assembly of peoples. גוְאֵ֤ל שַׁדַּי֨ יְבָרֵ֣ךְ אֹֽתְךָ֔ וְיַפְרְךָ֖ וְיַרְבֶּ֑ךָ וְהָיִ֖יתָ לִקְהַ֥ל עַמִּֽים:
And…the Almighty God: Heb. שַׁדַּי. May He Who has enough (שֶׁדָּי) blessings for those who are blessed from His mouth, bless you.
ואל שדי: מי שדי בברכותיו למתברכין מפיו יברך אותך:
4And may He give you the blessing of Abraham, to you and to your seed with you, that you may inherit the land of your sojournings, which God gave to Abraham." דוְיִתֶּן־לְךָ֙ אֶת־בִּרְכַּ֣ת אַבְרָהָ֔ם לְךָ֖ וּלְזַרְעֲךָ֣ אִתָּ֑ךְ לְרִשְׁתְּךָ֙ אֶת־אֶ֣רֶץ מְגֻרֶ֔יךָ אֲשֶׁר־נָתַ֥ן אֱלֹהִ֖ים לְאַבְרָהָֽם:
the blessing of Abraham: that He said to him (above 12:2): “And I will make you into a great nation” ; (above 22:18): “[And all the nations of the world] will bless themselves with your seed.” May those aforementioned blessings be for you. May that nation and that blessed seed emanate from you. [From Tanchuma, Vezoth Haberachah 1]
את ברכת אברהם: שאמר לו (לעיל יב ב) ואעשך לגוי גדול, (שם כב יח) והתברכו בזרעך. יהיו אותן ברכות האמורות בשבילך, ממך יצא אותו הגוי ואותו הזרע המבורך:
Tehillim: Psalm Chapters 135 - 139
Hebrew text
English text
Chapter 135
1. Praise the Lord! Praise the Name of the Lord; offer praise, you servants of the Lord-
2. who stand in the House of the Lord, in the courtyards of the House of our God.
3. Praise the Lord, for the Lord is good; sing to His Name, for He is pleasant.
4. For God has chosen Jacob for Himself, Israel as His beloved treasure.
5. For I know that the Lord is great, our Master is greater than all supernal beings.
6. All that the Lord desired He has done, in the heavens and on earth, in the seas and the depths.
7. He causes mists to rise from the ends of the earth; He makes lightning for the rain; He brings forth the wind from His vaults.
8. It was He who struck down the firstborn of Egypt, of man and beast.
9. He sent signs and wonders into the midst of Egypt, on Pharaoh and on all his servants.
10. It was He who struck down many nations, and slew mighty kings:
11. Sichon, king of the Amorites; Og, king of Bashan; and all the kingdoms of Canaan.
12. And He gave their lands as a heritage, a heritage to His people Israel.
13. Lord, Your Name is forever; Lord, Your remembrance is throughout all generations.
14. Indeed, the Lord will judge on behalf of His people, and have compassion on His servants.
15. The idols of the nations are silver and gold, the product of human hands.
16. They have a mouth, but cannot speak; they have eyes, but cannot see;
17. they have ears, but cannot hear; nor is there breath in their mouth.
18. Like them will their makers become-all who trust in them.
19. House of Israel, bless the Lord; House of Aaron, bless the Lord;
20. House of Levi, bless the Lord; you who fear the Lord, bless the Lord.
21. Blessed is the Lord from Zion, who dwells in Jerusalem. Praise the Lord!
Chapter 136
This psalm contains twenty-six verses, corresponding to the twenty-six generations between the creation of the world and the giving of the Torah.
1. Praise the Lord for He is good, for His kindness is forever.
2. Praise the God of the supernal beings, for His kindness is forever.
3. Praise the Master of the heavenly hosts, for His kindness is forever.
4. Who alone performs great wonders, for His kindness is forever.
5. Who makes the heavens with understanding, for His kindness is forever.
6. Who spreads forth the earth above the waters, for His kindness is forever.
7. Who makes the great lights, for His kindness is forever.
8. The sun to rule by day, for His kindness is forever.
9. The moon and stars to rule by night, for His kindness is forever.
10. Who struck Egypt through its firstborn, for His kindness is forever.
11. And brought Israel out of their midst, for His kindness is forever.
12. With a strong hand and with an outstretched arm, for His kindness is forever.
13. Who split the Sea of Reeds into sections, for His kindness is forever.
14. And brought Israel across it, for His kindness is forever.
15. And cast Pharaoh and his army into the Sea of Reeds, for His kindness is forever.
16. Who led His people through the desert, for His kindness is forever;
17. Who struck down great kings, for His kindness is forever.
18. And slew mighty kings, for His kindness is forever.
19. Sichon, king of the Amorites, for His kindness is forever.
20. And Og, king of Bashan, for His kindness is forever.
21. And gave their land as a heritage, for His kindness is forever.
22. A heritage to Israel His servant, for His kindness is forever.
23. Who remembered us in our humiliation, for His kindness is forever.
24. And redeemed us from our oppressors, for His kindness is forever.
25. Who gives food to all flesh, for His kindness is forever.
26. Praise the God of heaven, for His kindness is forever.
Chapter 137
Referring to the time of the destruction of the Temple, this psalm tells of when Nebuchadnezzar would ask the Levites to sing in captivity as they had in the Temple, to which they would reply, "How can we sing the song of God upon alien soil?" They were then comforted by Divine inspiration.
1. By the rivers of Babylon, there we sat and wept as we remembered Zion.
2. There, upon the willows, we hung our harps.
3. For there our captors demanded of us songs, and those who scorned us-rejoicing, [saying,] "Sing to us of the songs of Zion.”
4. How can we sing the song of the Lord on alien soil?
5. If I forget you, Jerusalem, let my right hand forget [its dexterity].
6. Let my tongue cleave to my palate if I will not remember you, if I will not bring to mind Jerusalem during my greatest joy!
7. Remember, O Lord, against the Edomites the day of [the destruction of] Jerusalem, when they said, "Raze it, raze it to its very foundation!”
8. O Babylon, who is destined to be laid waste, happy is he who will repay you in retribution for what you have inflicted on us.
9. Happy is he who will seize and crush your infants against the rock!
Chapter 138
David offers awesome praises to God for His kindness to him, and for fulfilling His promise to grant him kingship.
1. By David. I will thank You with all my heart, in the presence of princes I shall praise You.
2. I will bow toward Your Holy Sanctuary, and praise Your Name for Your kindness and for Your truth; for You have exalted Your word above all Your Names.
3. On the day that I called out You answered me, You emboldened me, [You put] strength in my soul.
4. Lord, all the kings of the land will give thanks to You when they hear the words of Your mouth.
5. And they will sing of the Lord's ways, for the glory of the Lord is great.
6. For though the Lord is exalted, He sees the lowly; the High One castigates from afar.
7. If I walk in the midst of distress, keep me alive; against the wrath of my enemies stretch out Your hand, and let Your right hand deliver me.
8. Lord, complete [Your kindness] on my behalf. Lord, Your kindness is forever, do not forsake the work of Your hands.
Chapter 139
A most prominent psalm that guides man in the ways of God as no other in all of the five books of Tehillim. Fortunate is he who recites it daily.
1. For the Conductor, by David, a psalm. O Lord, You have probed me, and You know.
2. You know my sitting down and my standing up; You perceive my thought from afar.
3. You encircle my going about and my lying down; You are familiar with all my paths.
4. For there was not yet a word on my tongue-and behold, Lord, You knew it all.
5. You have besieged me front and back, You have laid Your hand upon me.
6. Knowledge [to escape You] is beyond me; it is exalted, I cannot know it.
7. Where can I go [to escape] Your spirit? And where can I flee from Your presence?
8. If I ascend to the heavens, You are there; if I make my bed in the grave, behold, You are there.
9. Were I to take up wings as the dawn and dwell in the furthest part of the sea,
10. there, too, Your hand would guide me; Your right hand would hold me.
11. Were I to say, "Surely the darkness will shadow me," then the night would be as light around me.
12. Even the darkness obscures nothing from You; and the night shines like the day-the darkness is as light.
13. For You created my mind; You covered me in my mother's womb.
14. I will thank You, for I was formed in an awesome and wondrous way; unfathomable are Your works, though my soul perceives much.
15. My essence was not hidden from You even while I was born in concealment, formed in the depths of the earth.
16. Your eyes beheld my raw form; all [happenings] are inscribed in Your book, even those to be formed in future days-to Him they are the same.
17. How precious are Your thoughts to me, O God! How overwhelming, [even] their beginnings!
18. Were I to count them, they would outnumber the sand, even if I were to remain awake and always with You.
19. O that You would slay the wicked, O God, and men of blood [to whom I say], "Depart from me!”
20. They exalt You for wicked schemes, Your enemies raise [You] for falsehood.
21. Indeed, I hate those who hate You, Lord; I contend with those who rise up against You.
22. I hate them with the utmost hatred; I regard them as my own enemies.
23. Search me, Lord, and know my heart; test me and know my thoughts.
24. See if there is a vexing way in me, then lead me in the way of the world.
Tanya: Kuntres Acharon, Essay 2
English Text (Lessons in Tanya)
Hebrew Text
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Friday, Cheshvan 28, 5778 · November 17, 2017
Today's Tanya Lesson
Kuntres Acharon, Essay 2
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עיין עץ חיים, שער הנקודות, שער ה׳, פרק ו׳
Examine the statement in Etz Chayim, Shaar HaNekudot, Shaar 8, ch. 6,
שאין החזרת פנים בפנים, כי אם על ידי מצות מעשיות דוקא
that there can be no “turning of face to face” except through mitzvot requiring action.
The text cited had previously discussed the stage of creation at which (i) the bracket of six Sefirot known collectively as Za (ז״א; Z’eir Anpin), and (ii) the Sefirah of Malchut,1 were first emanated and revealed (in the World of Atzilut) from Chochmah and Binah, their spiritual parents. Adam had not yet been created and hence the avodah of fulfilling mitzvot did not yet exist. At this stage, if Za and Malchut had united “face to face,” there would be an effusion of Divine energy from the innermost aspect of Za to the innermost aspect of Malchut. This, however, would enable the kelipot to receive more than their due share of life-giving influence from the source of holiness. The union was therefore merely “back to back,” i.e., only the external aspect of Za was drawn down to Malchut.
Only after Adam was created and performed mitzvot, effectively “trimming and hacking off the thorns,” i.e., limiting the nurture of kelipot, could Za and Malchut be united “face to face.”
In other words, Divinity can be revealed within this world (without any nurture being illegitimately diverted to the kelipot) only by means of mitzvot whose performance entails an actual deed.
וטעם הדבר
The reason for this, as given there in Etz Chayim,
כי על ידי מעשים טובים גורם זיווג העליון וכו׳
is that by means of good deeds one brings about a Supernal Union, causing Za and Malchut to turn “face to face.”
ולהבין אמאי מעשיות דוקא
Now, why only mitzvot involving action?
Why can the same result not be brought about by mitzvot fulfilled by thought and speech?
יובן ממה שכתוב בשער מ״ן ומ״ד
This may be understood in the light of what is written in [Etz Chayim,] Shaar Ma’n Uma’d,2
כי צריך תחלה להעלות מ״ן דנוקבא דז״א
that first, before the Supernal Union takes place, there must be an elevation of mayin nukvin (i.e., an arousal initiated by the recipient) from the nukva (i.e., the feminine element) of Za, viz., Malchut,
ומ״ן דנוקבא הן בחינת עשיה, כמו שכתוב שם, פרק א׳
and the mayin nukvin of nukva is the state of action, as explained there, in ch. 1.
In other words: The things of this world, whose source is the Sefirah of Malchut (which is the nukva of Za) must be elevated to their source in holiness. This can be accomplished only through mitzvot whose fulfillment requires actions performed with the material components of the world. This alone makes possible the Supernal Union which reveals Divinity within this world.
But how can it be ensured that no part of this revelation will leak to the kelipot (which are also known as chitzonim — lit., “extraneous forces”)?
והנה, המעשים טובים נקראים כסוח וקיצוץ הקוצים הנאחזים באחוריים
Good deeds are described as trimming and hacking off the thistles that attach themselves to the hinderpart,
שהן בחינת עשיה
which is the state of deed,
כמו שכתוב בשער מ״ז, פרק ה׳
as is written in [Etz Chayim,] Shaar 47, ch. 5.
It is the performance of specifically these commandments that hacks away the kelipot which, like the unchecked roots of thistles or weeds in a vineyard, would otherwise encroach on the life-giving waters and divert them from their intended destination.
והיינו, על ידי העלאת הטוב הגנוז בהם, המלובש במצות מעשיות
This [pruning is effected] by elevating the element of good that is concealed in them (i.e., in things of this world that are related to Asiyah) and that is enclothed in mitzvot of action,
למקורו, לקדושת האצילות שכבר הובררה
[elevating this element of good] to its source, to the sanctity of Atzilut that has already been refined.
The performance of practical mitzvot thus makes possible the purification and elevation of those physical things that are in need of this, by extracting the element of good that is within them and elevating it to holiness.
ומה שכתוב שם, שאדם הראשון תיקן גם כן על ידי תפלה
As to the statement there that Adam effected rectification (tikkun) through prayer as well, which would not appear to be a mitzvah requiring action,
היינו, על ידי אותיות הדבור, דעקימת שפתיו הוי מעשה
this means [that he did so] through uttering the letters of speech, i.e., not through the intent of prayer, but by the actual deed involved, for the movement of one’s lips is also deemed a deed.3
כי הן מנפש החיונית שבגוף ודמו, אשר שרשן מנוגה
For they — these utterances — derive from the vivifying soul which is in one’s body and blood, whose root (and life-force) is in [kelipat] nogah.
As the Alter Rebbe explains in ch. 37 of Tanya, one’s G-dly soul is incapable of uttering the words of Torah or prayer (which have to be sounded with the physical mouth, tongue and teeth), except through the agency of the vivifying soul that is invested in the body.
We see from the above that uttering the words of prayer can also elevate Ma’n from the nukva of Asiyah, just as is done by the practical mitzvot.
והנה הבירורים דעשיה עולין ליצירה על ידי שם ב״ן, ומיצירה לבריאה ולאצילות, כמו שכתוב בשער מ״ן, דרוש י״א, סימן ז׳
The acts of refinement of Asiyah that are accomplished through practical mitzvot ascend to Yetzirah by means of the Divine Name Ba’n, and from Yetzirah to Beriah and Atzilut, as noted in Shaar Ma’n, Derush 11, sec. 7.
ובזה יובן דהרהור לא עביד מידי
Thus we can understand why mere thought accomplishes nothing, as Essay 1 of Kuntres Acharonquotes above from the Zohar,
כי בלי העלאת מ״ן מהמלכים שבנוגה, אי אפשר להמשיך טיפין מלמעלה לזווג זו״ן
for unless mayin nukvin is elevated from the “kings of nogah,”4 it is impossible to draw forth drops from above to effect the union of Zu’nan acronym for the above terms Za and nukva.
This elevation can be effected only through activity on the level of Asiyah, as stated above.
Za and Malchut can unite only if a degree of illumination that transcends them both, is drawn down upon them. To use a mortal analogy: Concerning the union of man and woman it is written,5 “Male and female did He create them, and G‑d blessed them and said to them, ‘Be fruitful and multiply.”’ I.e., in order for their union to bear fruit, a blessing must first descend upon the partners from above. And these “drops” of blessing from a source in Divinity that transcends both Za and Malchut cannot be drawn forth unless mayin nukvin is aroused and elevated by the refinement of the materiality of kelipat nogah.
כי רוצה לינק מאמו, ולא להשפיע למטה
For [Za] desires to seek its nurture from its “mother”, i.e., from the Sefirah of Binah, rather than giving forth for the lower realms,
It is only through the elevation of Ma’n of nogah that a higher degree of illumination is drawn down within Za, causing it to desire to unite with the Sefirah beneath it, viz., Malchut.
כמו שכתוב בשער מ״ן, דרוש ב׳
as is written in [Etz Chayim,] Shaar Ma’n, Derush 2.
ועיין זהר, פרשת פקודי, דף רמ״ד, עמוד ב׳, דאית סדורא כו׳ לאסתכלא כו׳
Examine Zohar, Parshat Pekudei, p. 244b, which states that there is a mode...of gazing....
Just as there is a mode of verbalized prayer, there is also a mode of prayer with kavanah by means of which one meditates and attains infinite heights, as one gazes upon the glory of the King.
והן כוונות התפלה ויחודים עליונים, ליודעים ומשיגים לאסתכלא כו׳
This refers to the intentions (kavanot) in worship, and the supernal unions, for those who know and understand how to “gaze....”
Such individuals can have an impact on this world through their unarticulated intentions alone.
כי נפש רוח נשמה שלהם עצמן הן מ״ן, במסירות נפש על התורה
For their Nefesh, Ruach and Neshamah themselves constitute [the arousal initiated by the recipient which is known as] Ma’n, through their self-sacrificing devotion for the Torah,
ובנפילת אפים, כנודע
and during the Tachanun prayer, during which we say “To You, G‑d, I lift my soul,” as is known.
This ability, however, remains the province of a select few. The overwhelming majority of Jews accomplish this elevation through mitzvot of action involving an actual deed or speech. And in this manner they are able to bring about a union “face to face” between Za and Malchut — the sublime union of Kudsha Brich Hu and His Shechinah, which draws Divinity down into this world.
FOOTNOTES
1.Za (as the benefactor) is termed “male”, and Malchut (as the recipient) is termed “female”. Their union — (The Rebbe here refers the reader to Tanya, ch. 41) — is called the union of Kudsha Brich Hu (“the Holy One, Blessed be He”) and His Shechinah (“the Divine Presence”), for Za (as implied by the term kadosh) is separatefrom the world, while Malchut is called Shechinah (from the root meaning “to dwell”) because it descends withinthe world. This union results in the revelation of Divinity within the world.
2.The abbreviations מ״ן and מ״ד are the initials (respectively) of two Kabbalistic metaphors in Aramaic: mayin nukvin (lit., “feminine waters”) and mayin d’churin (or: mayin duchrin; lit., “masculine waters”).
3.Sanhedrin 65a.
4.As explained at length in the Kabbalah and in the literature of Chassidut, all things that are to be found in the kelipot “fell” there from the “seven kings” of the World of Tohu. The “kings” that “fell” into kelipat nogah are refined and elevated through man’s spiritual service.
5.Bereishit 5:2.
Rambam:
• Sefer Hamitzvot:
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Friday, Cheshvan 28, 5778 · November 17, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Positive Commandment 162
Resting on Shavuot
"And you shall proclaim on this very day that it be a holy convocation"—Leviticus 23:21.
We are commanded to rest on Shavuot, the fiftieth day following the second day of Passover, by abstaining from any creative work, with the exception of work needed for food purposes.
Full text of this Mitzvah »
Resting on Shavuot
Positive Commandment 162
Translated by Berel Bell
The 162nd mitzvah is that we are commanded to refrain from doing melachah on Shavuos.1
The source of this commandment is G‑d's statement,2 "This very day shall be celebrate as a sacred holiday."
FOOTNOTES
1.Outside of Eretz Yisrael, this mitzvah is for two days. This applies for all other Yomim Tovim as well, except for Rosh HaShanah, which lasts two days even in Eretz Yisrael.
2.Lev. 23:21.
Negative Commandment 325
Working on Shavuot
"You shall do no manner of servile work"—Leviticus 23:21.
It is forbidden to engage in creative work -- with the exception of work needed for food purposes -- on Shavuot, the fiftieth day following the second day of Passover.
Full text of this Mitzvah »
Working on Shavuot
Negative Commandment 325
Translated by Berel Bell
The 325th prohibition is that we are forbidden to perform melachah on Shavuos.
The source of this commandment is G‑d's statement, "No servile1 melachah may be done."
FOOTNOTES
1.This phrase, m'leches avodah, excludes those types of melachah involving food preparation. Nevertheless, there are many laws regarding the conditions necessary in order to be able to perform such a melachah. See the Shulchan Aruch for the relevant details.
Positive Commandment 163
Resting on Rosh Hashanah
"In the seventh month, on the first day of that month, there shall be a day of rest for you"—Leviticus 23:24.
We are commanded to rest on the first of Tishrei, Rosh Hashanah, by abstaining from any creative work, with the exception of work needed for food purposes.
Full text of this Mitzvah »
Resting on Rosh Hashanah
Positive Commandment 163
Translated by Berel Bell
The 163rd mitzvah is that we are commanded to refrain from doing melachah on the first day1 of the month of Tishrei [i.e. Rosh HaShanah].
The source of this commandment is G‑d's statement,2 "The first day of the seventh month shall be for you Shabbason" [a day of rest.]
We have already explained3 the statement of our Sages, "The term Shabbason indicates a positive commandment."
FOOTNOTES
1.Outside of Israel, this mitzvah is for two days.
2.Lev. 23:24.
3.See P165, and footnote there.
Negative Commandment 326
Working on Rosh Hashanah
"You shall do no servile work"—Leviticus 23:25.
It is forbidden to engage in creative work -- with the exception of work needed for food purposes -- on the first of Tishrei, Rosh Hashanah.
Full text of this Mitzvah »
Working on Rosh Hashanah
Negative Commandment 326
Translated by Berel Bell
The 326th prohibition is that we are forbidden to perform melachah on Rosh HaShanah.
The source of this commandment is G‑d's statement1, "No servile melachah may be done [on that day].
FOOTNOTES
1.Lev. 23:25.
Rambam:
• 1 Chapter A Day: Teshuvah Teshuvah - Chapter Four
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Teshuvah - Chapter Four
1
There are 24 deeds which hold back Teshuvah: Four are the commission of severe sins. God will not grant the person who commits such deeds to repent because of the gravity of his transgressions.
They are:
a) One who causes the masses to sin, included in this category is one who holds back the many from performing a positive command;
b) One who leads his colleague astray from the path of good to that of bad; for example, one who proselytizes or serves as a missionary [for idol worship];
c) One who sees his son becoming associated with evil influences and refrains from rebuking him. Since his son is under his authority, were he to rebuke him, he would have separated himself [from these influences]. Hence, [by refraining from admonishing him, it is considered] as if he caused him to sin.
Included in this sin are also all those who have the potential to rebuke others, whether an individual or a group, and refrain from doing so, leaving them to their shortcomings.
d) One who says: "I will sin and then, repent." Included in this category is one who says: "I will sin and Yom Kippur will atone [for me]."
א
ארבעה ועשרים דברים מעכבין את התשובה ארבעה מהן עון גדול והעושה אחד מהן אין הקדוש ברוך הוא מספיק בידו לעשות תשובה לפי גודל חטאו:
ואלו הן:
(א) המחטיא את הרבים ובכלל עון זה המעכב את הרבים מלעשות מצוה (ב) והמטה את חבירו מדרך טובה לרעה כגון מסית ומדיח (ג) הרואה בנו יוצא לתרבות רעה ואינו ממחה בידו הואיל ובנו ברשותו אילו מיחה בו היה פורש ונמצא כמחטיאו ובכלל עון זה כל שאפשר בידו למחות באחרים בין יחיד בין רבים ולא מיחה אלא יניחם בכשלונם (ד) והאומר אחטא ואשוב ובכלל זה האומר אחטא ויום הכפורים מכפר:
2
Among [the 24] are five deeds which cause the paths of Teshuvah to be locked before those who commit them. They are:
a) One who separates himself from the community; when they repent, he will not be together with them and he will not merit to share in their merit.
b) One who contradicts the words of the Sages; the controversy he provokes will cause him to cut himself off from them and, thus, he will never know the ways of repentance.
c) One who scoffs at the mitzvoth; since he considers them as degrading, he will not pursue them or fulfill them. If he does not fulfill mitzvot, how can he merit [to repent]?
d) One who demeans his teachers; this will cause them to reject and dismiss him as [Elishah did to] Gechazi. In this period of rejection, he will not find a teacher or guide to show him the path of truth.
e) One who hates admonishment; this will not leave him a path for repentance. Admonishment leads to Teshuvah. When a person is informed about his sins and shamed because of them, he will repent. Accordingly, [rebukes are] included in the Torah, [for example]:
”Remember, do not forget, that you provoked [God, your Lord, in the desert. From the day you left Egypt until here,] you have been rebelling....”(Deuteronomy 9:7).
”[Until this day,] God did not give you a heart to know....” (Deuteronomy 29:3).
”[Is this the way you repay God,] you ungrateful, unwise nation” (Deuteronomy 2:6).
Similarly, Isaiah rebuked Israel, declaring: “Woe, sinful nation, [people laden with iniquity...]” (Isaiah 1:4),
”The ox knows its owner, [and the ass, his master's crib. Israel does not know...]” (ibid.: 1:3),
I know you are obstinate... (ibid. 48:4).
God also commanded him to admonish the transgressors as [ibid. 58:1] states: "Call out from your throat, do not spare it." Similarly, all the prophets rebuked Israel until she repented. Therefore, it is proper for each and every congregation in Israel to appoint a great sage of venerable age, with [a reputation of] fear of heaven from his youth, beloved by the community, to admonish the masses and motivate them to Teshuvah.
This person who hates admonishment will not come to the preacher's [lecture] or hear his words. Accordingly, he will continue his sinful [paths], which he regards as good.
ב
ומהן חמשה דברים הנועלים דרכי התשובה בפני עושיהן ואלו הן:
(א) הפורש מן הצבור לפי שבזמן שיעשו תשובה לא יהיה עמהן ואינו זוכה עמהן בזכות שעושין (ב) והחולק על דברי חכמים לפי שמחלוקתו גורמת לו לפרוש מהן ואינו יודע דרכי התשובה (ג) והמלעיג על המצות שכיון שנתבזו בעיניו אינו רודף אחריהן ולא עושן ואם לא יעשה במה יזכה (ד) והמבזה רבותיו שדבר זה גורם לו לדחפו ולטרדו כגחזי ובזמן שנטרד לא ימצא מלמד ומורה לו דרך האמת (ה) והשונא את התוכחות שהרי לא הניח לו דרך תשובה שהתוכחה גורמת לתשובה שבזמן שמודיעין לו לאדם חטאיו ומכלימין אותו חוזר בתשובה כמו שכתוב בתורה זכור ואל תשכח ממרים הייתם ולא נתן ה' לכם לב עם נבל ולא חכם וכן ישעיהו הוכיח את ישראל ואמר הוי גוי חוטא ידע שור קונהו מדעתי כי קשה אתה וכן צוהו האל להוכיח לחטאים שנאמר קרא בגרון אל תחשוך וכן כל הנביאים הוכיחו לישראל עד שחזרו בתשובה לפיכך צריך להעמיד בכל קהל וקהל מישראל חכם גדול וזקן וירא שמים מנעוריו ואהוב להם שיהא מוכיח לרבים ומחזירן בתשובה וזה ששונא את התוכחות אינו בא למוכיח ולא שומע דבריו לפיכך יעמוד בחטאתיו שהם בעיניו טובים:
3
Among these [24] are five [transgressions] for which it is impossible for the person who commits them to repent completely. They are sins between man and man, concerning which it is impossible to know the person whom one sinned against in order to return [what is owed him] or ask for his forgiveness. They are:
a) One who curses the many without cursing a specific individual from whom he can request forgiveness;
b) One who takes a share of a thief's [gain], for he does not know to whom the stolen article belongs. The thief steals from many, brings him [his share], and he takes it. Furthermore, he reinforces the thief and causes him to sin;
c) One who finds a lost object and does not announce it [immediately] in order to return it to its owners. Afterwards, when he desires to repent, he will not know to whom to return the article;
d) One who eats an ox belonging to the poor, orphans, or widows. These are unfortunate people, who are not well-known or recognized by the public. They wander from city to city and thus, there is no one who can identify them and know to whom the ox belonged in order that it may be returned to him.
e) One who takes a bribe to pervert judgment. He does not know the extent of the perversion or the power [of its implications] in order to pay the [people whom he wronged], for his judgment had a basis. Furthermore, [by taking a bribe], he reinforces the person [who gave it] and causes him to sin.
ג
ומהם חמשה דברים העושה אותן אי אפשר לו שישוב בתשובה גמורה לפי שהם עונות שבין אדם לחבירו ואינו יודע חבירו שחטא לו כדי שיחזיר לו או ישאל ממנו למחול לו ואלו הן:
(א) המקלל את הרבים ולא קלל אדם ידוע כדי שישאל ממנו כפרה (ב) והחולק עם גנב שלפי שאינו יודע גניבה זו של מי היא אלא הגנב גונב לרבים ומביא לו והוא לוקח ועוד שהוא מחזיק יד הגנב ומחטיאו (ג) והמוצא אבדה ואינו מכריז עליה עד שיחזירה לבעליה לאחר זמן כשיעשה תשובה אינו יודע למי יחזיר (ד) והאוכל שור עניים ויתומים ואלמנות אלו בני אדם אמללין הם ואינן ידועים ומפורסמים וגולים מעיר לעיר ואין להם מכיר כדי שידע שור זה של מי הוא ויחזירנו לו (ה) והמקבל שוחד להטות דין אינו יודע עד היכן הגיע הטייה זו וכמה היא כחה כדי שיחזיר שהדבר יש לו רגלים ועוד שהוא מחזיק יד זה ומחטיאו:
4
Also among the [24] are five [transgressions] for which it is unlikely that the person who commits them will repent. Most people regard these matters lightly. Hence, [by committing such a transgression,] a person will sin without realizing that he has. They are:
a) One who eats from a meal which is not sufficient for its owners. This is a "shade of theft." However, the person who [partook from this meal] will not realize that he has sinned, for he will rationalize: "I only ate with his permission."
b) One who makes use of a pledge taken from a poor person. The pledge taken from a poor person would be his axe or plow. He rationalizes: "Their value will not depreciate and, hence, I haven't stolen anything from him."
c) One who looks at women forbidden to him. He considers the matter of little consequence, rationalizing: "Did I engage in relations with her? Was I intimate with her?" He fails to realize how looking [at such sights] is a great sin, for it motivates a person to actually take part in illicit sexual relations as implied by [Numbers 15:39] "Do not follow after your heart and your eyes."
d) One who takes pride in his colleague's shame. He tells himself that he has not sinned, for his colleague was not present. Thus, no shame came [directly] to his colleague, nor did he humiliate him. He merely contrasted his good deeds and wisdom against the deeds or wisdom of his colleague in order that, out of that comparison, he would appear honorable, and his colleague, shameful.
e) One who suspects worthy people. He will also say to himself "I haven't sinned," for he will rationalize: "What have I done to him? All I did was raise a doubt whether he committed the wrong or not." He does not realize that this is a sin, for he has considered a worthy person as a transgressor.
ד
ומהן חמשה דברים העושה אותן אין חזקתו לשוב מהן לפי שהם דברים קלים בעיני רוב האדם ונמצא חוטא והוא ידמה שאין זה חטא ואלו הן:
(א) האוכל מסעודה שאינה מספקת לבעליה שזה אבק גזל הוא והוא מדמה שלא חטא ויאמר כלום אכלתי אלא ברשותו (ב) המשתמש בעבוטו של עני שהעבוט של עני אינו אלא כגון קורדום ומחרישה ויאמר בלבו אינן חסרים והרי לא גזלתי אותו (ג) המסתכל בעריות מעלה על דעתו שאין בכך כלום שהוא אומר וכי בעלתי או קרבתי אצלה והוא אינו יודע שראיית העינים עון גדול שהיא גורמת לגופן של עריות שנאמר ולא תתורו אחרי לבבכם ואחרי עיניכם (ד) המתכבד בקלון חבירו אומר בלבו שאינו חטא לפי שאין חבירו עומד שם ולא הגיע לו בושת ולא ביישו אלא ערך מעשיו הטובים וחכמתו למול מעשה חבירו או חכמתו כדי שיראה מכללו שהוא מכובד וחבירו בזוי (ה) והחושד כשרים אומר בלבו שאינו חטא לפי שהוא אומר מה עשיתי לו וכי יש שם אלא חשד שמא עשה או לא עשה והוא אינו יודע שזה עון שמשים אדם כשר בדעתו כבעל עבירה:
5
Among the [24] are five [qualities] which have the tendency to lead the transgressor to continue to commit them and which are very difficult to abandon. Therefore, a person should be very careful lest he become attached to them, for they are very bad attributes. They are:
a) gossip;
b) slander;
c) quick-temperedness;
d) a person preoccupied with sinister thoughts;
e) a person who becomes friendly with a wicked person, for he learns from his deeds and they are imprinted on his heart. This was implied by Solomon [Proverbs 13:20]: "A companion of fools will suffer harm."
In Hilchot De'ot, we explained the [character traits] which all people should continually follow. This surely holds true for a Baal-Teshuvah.
ה
ומהן חמשה דברים העושה אותם ימשך אחריהם תמיד וקשים הם לפרוש מהן לפיכך צריך אדם להזהר מהן שמא ידבק בהן והן כולן דעות רעות עד מאד ואלו הן:
רכילות ולשון הרע ובעל חימה ובעל מחשבה רעה והמתחבר לרשע מפני שהוא לומד ממעשיו והן נרשמים בלבו הוא שאמר שלמה ורועה כסילים ירוע וכבר בארנו בהלכות דעות דברים שצריך כל אדם לנהוג בהן תמיד קל וחומר לבעל תשובה:
6
All of the above, and other similar transgressions, though they hold back repentance, they do not prevent it entirely. Should one of these people repent, he is a Baal-Teshuvah and has a portion in the world to come.
ו
כל אלו הדברים וכיוצא בהן אע"פ שמעכבין את התשובה אין מונעין אותה אלא אם עשה אדם תשובה מהן הרי זה בעל תשובה ויש לו חלק לעולם הבא:
Rambam:
• 3 Chapters A Day: Shevitat Yom Tov Shevitat Yom Tov - Chapter Four, Shevitat Yom Tov Shevitat Yom Tov - Chapter Five, Shevitat Yom Tov Shevitat Yom Tov - Chapter Six
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Shevitat Yom Tov - Chapter Four
1
We may not ignite a flame from wood, from stone, or from metal - i.e., by rubbing these surfaces against each other or striking them against each other until a spark is created. Similarly, we may not shake combustible gas which resembles water and can be ignited by shaking it. [Similarly, we may not take] a clear but firm utensil or a glass filled with water and position it in the rays of the sun so that it will radiate light on flax or the like and ignite it. All these and [any] similar activities are forbidden on a holiday.
[Our Sages] permitted kindling a flame only from an existing flame. To ignite a fire is forbidden, because it is possible to ignite the fire before the holiday.1
א
אין מוציאין את האש לא מן העצים ולא מן האבנים ולא מן המתכות. כגון שחוככין אותן זו בזו או מכין זו בזו עד שתצא האש. וכן הנפט החד ביותר שהוא במים שמנידין אותם עד שידלק. או כלי זך קשה או זכוכית מלאה מים שמניחין אותה כנגד עין השמש עד שיחזור נגהה לפשתן וכיוצא בו וידלק. כל זה וכיוצא בו אסור ביום טוב. שלא הותר ביום טוב אלא להבעיר מאש מצויה. אבל להמציא אש אסור שהרי אפשר להמציא אותה מבערב:
2
Although kindling a flame on a holiday is permitted even when there is no necessity,2 it is forbidden to extinguish a fire. [This applies] even to a fire that is necessary to be kindled for the sake of the preparation of food. For extinguishing [a flame] is a [forbidden] labor, and it is not at all necessary for the preparation of food.3
Just as one may not extinguish a fire, one may not extinguish a candle.4 A person who extinguishes [on a holiday] should be [punished by] lashes just like one who weaves or builds.
ב
אף על פי שהותרה הבערה ביום טוב שלא לצורך אסור לכבות את האש אפילו הובערה לצורך אכילה. שהכבוי מלאכה שאין בו צורך אכילה כלל. וכשם שאין מכבים את האש כך אין מכבים את הנר ואם כבה לוקה כמי שארג או בנה:
3
It is forbidden to lift the opening of a lamp upward so that it will be extinguished, nor may one remove oil from it, nor may one cut off the top of the wick with a utensil.5 One may, however, flick the top of the wick with one's hand [to remove the charred portion].6
When a bundle of wood has been lit in a fire, it is permitted to remove any piece of wood that did not catch fire.7 This does not resemble removing oil from a lamp.
ג
אין מסלקין את פי הנר למעלה כדי שתכבה. ואין מסירין את השמן ממנו ואינו חותך את ראש הפתילה בכלי. אבל נופץ את ראשה בידו. אגודה של עצים שהודלקה במדורה כל עץ שלא אחזה בו האש מותר לשמטו ואינו דומה למסיר שמן מן הנר:
4
It is forbidden to extinguish a fire to save one's money on a holiday, just as extinguishing it on the Sabbath is forbidden. Instead, one should abandon [the burning possessions].8
We may not extinguish a candle [so that it will be permitted to engage in] sexual relations.9 Instead, one should cover it with a utensil,10 erect a partition,11 or carry it to another room. If none of these alternatives is feasible, it is forbidden to extinguish the candle and it is forbidden to engage in relations until the candle burns out.12
ד
אין מכבין את הדליקה כדי להציל ממון ביום טוב כדרך שאין מכבין בשבת אלא מניחה ויוצא. ואין מכבין את הנר מפני תשמיש המטה אלא כופה עליו כלי או עושה מחיצה בינו לבין הנר או מוציאו לבית אחר. ואם אינו יכול לעשות אחת מכל אלו הרי זה אסור לכבות ואסור לשמש עד שתכבה מאליה:
5
One may carry a candle while it is burning. [Our Sages] did not impose a decree against this lest it become extinguished. It is forbidden to place a candle on a palm tree or the like on a holiday,13 lest one come to make use of an object that is still [growing in the ground] on a holiday.
ה
מותר לטלטל את הנר והוא דולק ואין גוזרין שמא יכבה. ואסור להניח את הנר על גבי דקל וכיוצא בו ביום טוב שמא יבוא להשתמש במחובר ביום טוב:
6
We may not burn incense on a holiday, for by doing so one extinguishes.14 [This restriction applies even] when one desires to smell [its fragrance]. Surely this is true when one's intent is to impart a fragrance to one's house or one's clothes.
It is permitted to smoke produce so that it will be fit to eat, just as it is permitted to roast meat over a fire. One may sweeten mustard using a glowing piece of metal, but one may not use a piece of charred wood for that purpose, because in the process one extinguishes.15
It is forbidden to extinguish a fire so that one's food or one's house will not become smoky.16
ו
אין מעשנין בקטרת ביום טוב מפני שהוא מכבה. ואפילו להריח בה ואין צריך לומר לגמר את הבית ואת הכלים שהוא אסור. ומותר לעשן תחת הפירות כדי שיוכשרו לאכילה כמו שמותר לצלות בשר על האש. וממתקין את החרדל בגחלת של מתכת אבל לא בגחלת של עץ מפני שהוא מכבה. ואין מכבין את האש כדי שלא תתעשן הקדרה או הבית:
7
We may not blow [on a fire] with a bellows on a holiday, so that we do not follow a craftsman's practice.17 One may, however, blow with a tube.
We may not make charcoal. Nor may we braid wicks, singe them, or cut them in two with a utensil. One may, however, squeeze [a wick until it becomes firmer] by hand. [Similarly, one may] soak it in oil,18 and one may place it between two lamps [with one end in each], and light it in the middle, thus causing the wick to be divided for each of the lamps.
ז
אין נופחין במפוח ביום טוב כדי שלא יעשה כדרך שהאומנין עושין. אבל נופחין בשפופרת. אין עושין פחמין ואין גודלין את הפתילה ולא מהבהבין אותה ולא חותכין אותה לשנים בכלי. אבל ממעכה ביד ושורה אותה בשמן ומניח אותה בין שתי נרות ומדליק באמצע ונמצאת הפתילה נחלקת בפי שתי נרות:
8
It is forbidden to break an earthenware shard or cut a piece of papyrus over which to roast [fish].19 One may not break a reed to use as a spit with which to roast salted [meat or fish]. When a spit has become bent, fixing it is forbidden, even when one can straighten it with one's hands.20
When two utensils have been attached from the time they were originally fashioned - e.g., two lamps or two cups21 - it is forbidden to break them into two, since by doing so one makes a utensil fit for use.
ח
אין שוברין את החרש ואין חותכין את הנייר לצלות עליהם. ואין פוצעין את הקנה לעשותו כמו שפוד לצלות בו מליח. שפוד שנרצף אע"פ שהוא יכול לפושטו בידו אין מתקנין אותו. שני כלים שהן מחוברין בתחלת עשייתן כגון שתי נרות או שני כוסות אין פוחתין אותן לשנים מפני שהוא כמתקן כלי:
9
We may not sharpen a knife with a sharpener.22 One may, however, whet it on wood, on a shard, or on a stone. This law should not be publicized, lest [the indiscriminate] come to sharpen it using a sharpener.23
When does the above apply? When one is able to [use the knife to] cut with difficulty, or if it was nicked. If, however, one is unable to use it to cut at all, one may not even whet it on wood, lest one come to sharpen it using a sharpener.
For this reason, it is forbidden to give a knife to a sage to inspect on a holiday, lest he detect a nick and therefore forbid the use of the knife for slaughtering, and as a result the person will sharpen the knife with a sharpener. If a sage has inspected his own knife, he may lend it to an unlearned person.24
ט
אין משחיזין את הסכין במשחזת שלה אבל מחדדה על גבי העץ או על גבי חרש או אבן ואין מורים דבר זה לרבים כדי שלא יבאו לחדדה במשחזת. במה דברים אמורים בשיכולה לחתוך בדוחק או שנפגמה. אבל אם אינה יכולה לחתוך כלל אין משחיזין אותה אפילו על העץ שמא יבא להשחיזה במשחזת. ומפני זה אסרו להראות סכין לחכם ביום טוב שמא תהיה פגומה ויאמר לו אסור לשחוט בה משום פגימתה וילך ויחדדנה במשחזת. וחכם שראה הסכין לעצמו הרי זה משאילה לעם הארץ:
10
We may not chop trees on a holiday using an axe, a sickle, or a saw. [One may use] only a butcher's mace,25 employing its sharp side. One may not employ its wider side, because that is like an axe.
Why did the Sages forbid using an axe and the like? So that one will not follow one's weekday practice, for it is possible for a person to chop wood on the day prior to the holiday.
Why didn't the Sages forbid chopping wood entirely? Because it is possible that a person will find a particularly thick log that will not catch fire,26 and therefore he will be prevented from cooking. Therefore, they permitted him to chop the wood in an atypical manner. In all similar instances, it was for such reasons that [the Sages] permitted whatever they permitted and forbade whatever they forbade.
י
אין מבקעין עצים ביום טוב לא בקורדום ולא במגל ולא במגירה אלא בקופיץ ובצד החד שלו. אבל לא בצד הרחב מפני שהיא כקורדום. ולמה אסרו בקורדום וכיוצא בו שלא יעשה כדרך שהוא עושה בחול שהרי אפשר היה לו לבקע מערב יום טוב. ולמה לא נאסר הביקוע כלל מפני שאפשר שיפגע בעץ עבה ולא יוכל להבעירו וימנע מלבשל. לפיכך התירו לבקע בשינוי. וכל הדברים הדומין לזה מזה הטעם התירו בהן מה שהתירו ואסרו מה שאסרו:
11
A woman should not walk among piles of wood to look for a branch [appropriate to use as a spit] for roasting.27 One may not support a pot or a door with a block of wood, for carrying wood on a holiday was permitted solely for the purpose of kindling.
יא
לא תכנס אשה בין העצים ליטול מהן אוד לצלות בו. ואין סומכין את הקדרה ולא את הדלת בבקעת של קורה. שלא התירו לטלטל עצים ביום טוב אלא להסקה בלבד:
12
One may remove the shutters of [cabinets28 in] stores and return them on a holiday29 in order to take out spices that one needs from the store, so that one will not be prevented from [experiencing] festive joy.
When does the above apply? When the shutters have a hinge in the middle. If, however, the hinge is on the side, it is forbidden. [This is] a decree, [instituted] lest one attach it [firmly].30 If the shutters do not have hinges at all, it is permitted to return them even at home.31
יב
מסלקין תריסי חנויות ומחזירין אותן ביום טוב כדי שיוציא תבלין שהוא צריך להן מן החנות ולא ימנע משמחת יום טוב. במה דברים אמורים בשיש להן ציר באמצע אבל יש להן ציר מן הצד אסור גזירה שמא יתקע. ושאין להן ציר כל עיקר אפילו בבית מותר להחזיר:
13
Utensils made of detachable parts - e.g., candelabra made up of several pieces or a chair or table made up of pieces - may be constructed on a holiday provided one does not firmly attach the pieces.32 [This is permissible] because the forbidden labor of building does not apply to utensils.
It is permitted to stack stones to use as a toilet. [Stacking them creates] only a temporary structure, and because of respect for human dignity [the Sages] did not institute any restrictions [regarding this matter].
יג
כלים שהן מפוצלין כגון מנורה של חוליות וכסא ושלחן שהן חתיכות חתיכות מעמידין אותה ביום טוב והוא שלא יתקע. לפי שאין בנין בכלים. אבנים של בית הכסא מותר לצדדן ביום טוב. בנין עראי הוא ומשום כבודו לא גזרו:
14
When a person who makes a fire on a holiday sets up the wood, he should not place one log on top of the other in an orderly fashion, for this looks like building. Although this is merely a temporary structure, it is forbidden.33 Instead, he should either unload all the logs in disarray, or arrange them in order using an irregular manner.
What is implied? One should place a log on top and then place another below it, and then another even lower, until one reaches the ground.
יד
העושה מדורה ביום טוב כשהוא עורך את העצים אינו מניח זה על זה עד שיסדיר המערכה מפני שנראה כבונה. ואע"פ שהוא בנין עראי אסור. אלא או שופך העצים בערבוב או עורך בשינוי. כיצד מניח עץ למעלה ומניח אחר תחתיו ואחר תחתיו עד שהוא מגיע לארץ:
15
Similarly, with regard to a pot, one should hold [the pot] and place the stones [to be used as a tripod] beneath it. One may not place the pot on the stones. Similarly, when erecting a bed one should hold the boards above, and place the legs under them. Even when stacking eggs, one should not stack one row above another row until one has erected a tower. Instead, one should depart from one's regular pattern and build from the top downward. Similarly, all other comparable situations require a departure from the norm.34
טו
וכן הקדרה אוחז אותה ומכניס האבנים תחתיה. אבל לא יניחנה על גבי האבנים. וכן המטה אוחז הקרשים למעלה ומכניס הרגלים תחתיהן. אפילו ביצים לא יעמיד אותן שורה על גבי שורה עד שיעמדו כמו מגדל אלא ישנה ויתחיל מלמעלה למטה. וכן כל כיוצא בזה צריך שינוי:
16
We are permitted to remove fleas that attach themselves to the skin of an animal, although this causes a wound.35 We may not, however, deliver an animal on a holiday,36 but we may help [the mother] give birth.
What is implied? We may hold the calf so that it will not fall on the ground, blow into its nostrils,37 and place [its mother's] teat in its mouth. If it is a kosher animal and its mother has rejected it, we may pour her afterbirth over it and place a block of salt in her womb,38 so that she will respond mercifully to it. It is forbidden to do this for a non-kosher animal [that has rejected the animal which it has borne], for the activity is of no avail.39
טז
מסירין זבובין הנתלים בבהמה אע"פ שהן עושין חבורה. ואין מילדין את הבהמה ביום טוב אבל מסעדין. כיצד אוחז בולד שלא יפול לארץ ונופח לו בחוטמו ונותן דד לתוך פיו. היתה בהמה טהורה וריחקה את הולד מותר לזלף משלייתה עליו וליתן בול מלח ברחמה כדי שתרחם עליו. אבל הטמאה אסור לעשות להן כן לפי שאינה צריכה:
17
When a utensil becomes impure on the day prior to the holiday, it is forbidden to immerse it on the holiday, lest [this leniency cause him] to leave it in a state of impurity [until the holiday].40 If, however, it is necessary for the person to immerse the water in [an impure] vessel, he may immerse the vessel together with its water, without any qualms.41
It is permitted to immerse a utensil that was ritually pure with regard to terumah, so that one could use it for sacrificial foods. The same applies with regard to other immersions, which are required to ascend to a higher level of ritual purity.42
יז
כלי שנטמא מערב יום טוב אין מטבילין אותו ביום טוב גזירה שמא ישהה אותו בטומאתו. ואם היה צריך להטביל מים שבו מטביל את הכלי במימיו ואינו חושש. כלי שהיה טהור לתרומה ורצה להטבילו לקדש מותר להטבילו. וכן כל כיוצא בזה מטבילות מעלות שאר הטמאות:
18
When a utensil becomes impure on a holiday, it may be immersed on the holiday.43 When a utensil becomes impure as a result of contact with liquids that are a secondary source of impurity, the utensil may be immersed on the holiday, because according to Scriptural law it is ritually pure, as will be explained in the appropriate place.44
We may draw water [from a well] with a bucket that is ritually impure, although it becomes ritually pure in the process.45
A woman who is impure because of menstrual bleeding and who has no pure clothes [into which] to change [after her immersion] may act with guile and immerse herself in her clothes.46
יח
כלי שנטמא ביום טוב מטבילין אותו ביום טוב. נטמא הכלי במשקין טמאין שהן ולד הטומאה מערב יום טוב מטבילין אותו ביום טוב לפי שהוא טהור מן התורה כמו שיתבאר במקומו. ומדלין בדלי טמא והוא טהור מאליו. נדה שאין לה בגדים להחליף מערמת וטובלת בבגדיה:
19
Our Sages forbade many activities on a holiday as a decree, [instituted] lest people become involved in commercial activity.47
What is implied? At the outset, one should not set a price for an animal on a holiday. Instead, one should bring two animals of equal value, and slaughter one of them and divide the meat among [the interested parties]. On the following day, the price should be established by [evaluating] the second animal. Each of the parties should pay according to the portion they took.
When these parties divide [the meat] among themselves, they should not say, "I will take a sela's worth. Take two selaim worth yourselves," for it is forbidden to mention money at all. Instead, one should take a third of the animal, another a fourth, [dividing it in fractional portions].48
יט
דברים רבים אסרו ביום טוב משום גזירת מקח וממכר. כיצד אין פוסקים דמים לכתחלה על הבהמה ביום טוב אלא מביא שתי בהמות שוות זו לזו ושוחטין אחת מהן ומחלקין ביניהן ולמחר יודעין כמה דמי השנייה וכל אחד ואחד נותן דמי חלקו. כשהן מחלקין ביניהן לא יאמר זה אני בסלע ואתה בשנים שאין מזכירין שום דמים אלא זה נוטל שליש וזה רביע:
20
When they divide [the meat], they should not weigh it on a scale, for a scale should not be used at all [on a holiday].49 Indeed, when a scale is hanging, it is forbidden to place meat on it to protect [the meat] from [being taken by] mice, because it appears as if one were weighing meat on a scale.
An experienced butcher may not weigh meat by hand.50 Nor may one weigh [meat] using a container filled with water.51
We may not cast lots for portions [of meat]. We may, however, cast lots for sacrificial meat on a holiday in order to encourage endearment for the mitzvot.52
כ
כשהן מחלקין לא ישקלו במאזנים שאין משגיחין בכף מאזנים כל עיקר. אפילו ליתן בו בשר לשומרו מן העכברים אסור אם היו המאזנים תלויין מפני שנראה כשוקל בכף מאזנים. טבח אומן אסור לשקול בידו. ואסור לשקול בכלי מלא מים. ואין מטילין חלשים על המנות. אבל מטילין חלשים על בשר הקדשים ביום טוב כדי לחבב את המצוה:
21
A person should not tell a butcher, "Give me a dinar's worth of meat." Instead, he should say, "Give me a portion" or "...half a portion." On the following day, they should reckon its worth.
Similarly, a person should not take a [specific] measure or weight [of goods] from a storekeeper. What should he do instead? He should tell the storekeeper, "Fill this container for me," and on the following day he should pay him for its value. Even if it is a container that is used for measuring, he may fill it, provided he does not mention any [specific] measure.53
כא
לא יאמר אדם לטבח תן לי בדינר בשר אלא תן לי חלק או חצי חלק ולמחר עושין חשבון על שוויו. וכן לא יקח מבעל החנות במדה או במשקל אלא כיצד הוא עושה אומר לחנוני מלא לי כלי זה ולמחר נותן לו שוויו. ואפילו היה כלי המיוחד למדה ימלאנו והוא שלא יזכיר לו שם מדה:
22
A chef54 may measure spices and add them to a dish so that the food will not spoil. A housewife, by contrast, should not measure55 [the quantity of] flour [to use] for dough,56 nor should a man measure the barley groats he places before his animal. Instead, he should approximate [the appropriate amount], and give that to it.
כב
הנחתום מודד תבלין ונותן לקדרה בשביל שלא יפסיד תבשילו. אבל האשה לא תמוד קמח לעיסה וכן לא ימוד אדם שעורים ליתן לפני בהמתו אלא משער ונותן לה:
23
It is permitted to take a specific number of eggs and nuts from a storekeeper.57 The same is true for other similar products, provided one does not mention money or the sum of his account.
What is meant by "the sum of his account"? When a person owes [a storekeeper] for ten pomegranates or ten nuts, he should not tell him on a holiday, "Give me ten more so that I will owe you for twenty." Instead, he should take the [second ten] without any comment and make a reckoning on the following day.
כג
ומותר ליקח מן החנוני ביצים ואגוזים במנין וכן כל כיוצא בהן ובלבד שלא יזכיר לו שום דמים ולא סכום מנין. כיצד סכום המנין הרי שהיה נושה בו עשרה רמונים או עשרה אגוזים לא יאמר לו ביום טוב תן לי עשרה כדי שיהיה לך עשרים אצלי אלא לוקח סתם ולמחר עושה חשבון:
24
A person may approach a storekeeper,58 a shepherd, or a person who raises animals and with whom he frequently does business and take an animal, fowl, or anything else that he requires.59 This is permitted provided one does not mention money or the sum of his account.
כד
הולך אדם אצל חנוני או רועה הרגיל אצלו או אצל הפטם הרגיל אצלו ולוקח ממנו בהמות ועופות וכל מה שירצה והוא שלא יזכיר לו שום דמים ולא סכום מנין:
25
We may sue [for the payment of] a loan60 granted on a holiday in a court of law. For if no suit could be brought, no one would ever give [a borrower] anything, and he would be prevented from celebrating on the holiday.
כה
הלואת יום טוב תובעין אותה בדין שאם תאמר לא ניתנה להתבע אינו נותן לו כלום ונמצא נמנע משמחת יום טוב:
26
Although it is forbidden to separate terumah or the tithes on a holiday,61 if a person has terumah or tithes that he had separated on the previous day, he is permitted to bring them to a priest on the holiday. Needless to say, [it is permitted] to bring challah, and the foreleg, the jaw, and the maw [of an animal that is slaughtered]62 to a priest on a holiday.63
Collectors for a charitable fund may collect [food] from courtyards on holidays. They should not, however, announce [their presence] as they do during the week. Instead, they should make their appeal in a modest manner, [the donations] should be given them, and then they should distribute them to every neighborhood separately.
כו
אע"פ שאין מגביהין תרומה ומעשרות ביום טוב אם היו לו תרומות ומעשרות שהגביהן מאמש הרי זה מוליכן לכהן ביום טוב. ואין צריך לומר חלה וזרוע ולחיים וקיבה שמוליכן לכהן ביום טוב. וגבאי צדקה גובין מן החצרות ביום טוב. ולא יהיו מכריזין כדרך שמכריזין בחול. אלא גובין בצנעה ונותנין לתוך חיקן ומחלקין לכל שכונה ושכונה בפני עצמה
FOOTNOTES
1.See Chapter 1, Halachah 5. The Ra'avad differs with the rationale quoted by the Rambam. He states that a flame ignited on a holiday is forbidden because of the prohibitions of nolad, for there is no way that one could have designated it for use before the holiday.
Although the wording of Beitzah 33b appears to support the Ra'avad, the Maggid Mishneh defends the Rambam's view. He also mentions a practical difference. According to the Rambam, if one erred and ignited a flame on a holiday, it would be permissible to make use of it, while according to the Ra'avad this would be forbidden. Shulchan Aruch HaRav 502:1 and the Mishnah Berurah 502:4 permit the use of a flame that was ignited on a holiday.
2.Chapter 1, Halachah 4.
3.The Ramah follows the opinion of Rabbenu Asher and others, who state that when extinguishing a fire is necessary to provide one with food for the holidays - e.g., one's food has caught on fire - it is permitted. Although the Rambam's wording does not appear to allow for this leniency, the leniency is accepted by the later Ashkenazic authorities.
4.Although one may desire to extinguish a candle to sleep or for the reasons mentioned in Halachah 4, and doing so would thus contribute to one's holiday pleasure, it is nevertheless forbidden.
5.All these activities appear to be considered as commissions of the forbidden labor itself, and not merely Rabbinic safeguards.
6.The Ra'avad and others note that Beitzah 32b appears to indicate that it is permitted to remove the charred portion of the wick with a utensil as well. The wording of the Shulchan Aruch (Orach Chayim 514:10) leaves room for doubt with regard to which view is accepted. In practice, it is customary not to remove the charred portion of any wick - neither by hand nor with a utensil (Mishnah Berurah 514:47).
7.If, however, a piece of wood has already caught fire, it is forbidden to move it if one's intent is to extinguish it (Ramah, Orach Chayim 502:2).
8.The Ramah (Orach Chayim 514:1) allows a leniency: If a person has no other home, and sees his house being consumed by flames, he may put out the fire so that he will have a place to eat his festive meals. As mentioned in the notes on Hilchot Shabbat 12:3, it is customary at present to extinguish raging fires, because there is surely the possibility of a threat to life if they are left unchecked.
9.For it is forbidden to engage in sexual relations by the light of a candle (Hilchot Issurei Bi'ah 21:10).
10.The intent is a utensil that will allow the candle to continue burning. It is forbidden to cover the candle with a utensil that will snuff it out.
11.This refers to an extension of a temporary partition. In such an instance, the prohibition is merely Rabbinic in origin. When the partition was opened at least a handbreadth before the commencement of the festival, there is no restriction at all (see Hilchot Shabbat 22:27).
12.Note the Chatam Sofer (Orach Chayim, Responsum 145), who questions the Rambam's intent in adding the last phrase.
13.For it is forbidden to use a tree on the Sabbath or festivals. See Hilchot Shabbat 21:6-8. From the wording of the Maggid Mishneh, it appears that, for this same reason, it is forbidden to leave a candle on a date palm before the commencement of the holiday, so that it will burn there on the holiday. The Shulchan Aruch (Orach Chayim 514:6) cites this law with that emphasis.
14.Beitzah 22b states that the incense first extinguishes some of the fire onto which it was placed, and then it catches fire itself and begins to burn. One might think that this would be permitted, because it brings pleasure to people. Nevertheless, our Sages ruled that it is only pleasure that is appreciated by all people - e.g., food - for which one is permitted to perform labor on a holiday, but not pleasure appreciated by only a minority, like fragrance.
15.This restriction was instituted because it was possible - and indeed, it was usual - to do this before the holiday. Concerning other produce, one may use charred wood to sweeten it, although one temporarily extinguishes the charred wood in the process (Mishnah Berurah 511:25).
16.The Ramah (Orach Chayim 514:1) allows one to extinguish the fire if there is no other alternative to saving one's food or the place in which one desires to eat one's festive meals.
17.This is one of the restrictions instituted so that one would not follow one's ordinary weekday practice.
18.Provided the oil is not in a lamp that is lit at that time (Ramah, Orach Chayim 514:9). If this were the case, one would be removing the lamp's fuel, and that is considered to be extinguishing.
19.In Talmudic times, it was common to soak a shard or papyrus in oil and then put it under the fish as a makeshift roasting pan, to prevent the fish from becoming charred (Rambam's Commentary on the Mishnah, Beitzah 4:5).
20.The Maggid Mishneh explains the Rambam's ruling as follows: There is a difference of opinion (Beitzah 28b) between the Sages and Rabbi Yehudah whether one is allowed to perform a forbidden labor to prepare articles that are auxiliaries to cooking on a holiday. When it is possible to prepare these auxiliaries before the holiday, all opinions agree that it is forbidden to do so on the holiday. When, as in the instance of the spit that became askew on the holiday itself, and it is only on the holiday that the auxiliary can be made fit for use, the Sages forbid doing so; Rabbi Yehudah maintains that this is permitted.
The Maggid Mishneh maintains that the Rambam rules according to the Sages' position. Others maintain that he accepts Rabbi Yehudah's view, but rules stringently because the Talmud states that one should not publicize the fact that the halachah follows Rabbi Yehudah.
The Shulchan Aruch (Orach Chayim 509:1) quotes the Rambam's ruling verbatim. The Ramah states that if it is impossible to use the spit at all while it is crooked, it may be straightened. He states, however, that this ruling should not publicized.
21.Potters would usually fashion cups and lamps in pairs and then break them in half before using them (Rambam's Commentary on the Mishnah, loc. cit.:4).
22.In his Commentary on the Mishnah (Beitzah 3:7), the Rambam defines a sharpener as a grinding stone.
23.Beitzah 28a associates this law with the difference of opinion between Rabbi Yehudah and the Sages mentioned in the notes on the previous halachah. There is, however, a difference of interpretation among the commentaries regarding the definition of these respective positions.
The Maggid Mishneh, who maintains that the Rambam does not accept Rabbi Yehudah's position at all, explains that this ruling follows the Sages' view. The Kessef Mishneh clarifies that according to this position, whetting the knife on wood or a shard is not considered grinding at all, and it is therefore permitted.
Others, however, explain that the Rambam is quoting the Talmud's view that accepts Rabbi Yehudah's position, but that the Rambam does not desire that the ruling be publicized. According to this view, even Rabbi Yehudah would not allow a knife to be sharpened using a sharpener, because this is a mundane activity, or for other similar reasons. The Shulchan Aruch (Orach Chayim 509:2) quotes the Rambam's ruling verbatim.
24.Needless to say, he himself may use it to slaughter. In Talmudic times, it was customary for a slaughterer to have a sage inspect his knife before using it. At present, the practice is that every slaughterer inspects his own knife. The inspection should be carried out before the holiday. If, however, this was not done, a slaughterer may inspect his knife on a holiday (Ramah, Orach Chayim 498:1).
25.Our translation is based on the Rambam's Commentary on the Mishnah (Beitzah 4:3). The Shulchan Aruch (Orach Chayim 501:1) states that at present, we are not certain what is meant by a butcher's mace. Hence, it is forbidden to chop wood with anything other than a knife.
26.The Maggid Mishneh states that one might infer from the Rambam's wording that it is forbidden to chop any wood that would burn without being chopped. This law is quoted by the Shulchan Aruch (loc. cit.:2).
27.Since it was not designated for that purpose on the previous day, its use is forbidden on the holiday (Maggid Mishneh, quoting the Rashba). Although our Sages allowed wood to be carried for the purpose of kindling without being designated before the holiday, this leniency was applied for that reason alone. When one desires to use wood for another purpose, one must designate it before the commencement of the holiday (Rabbenu Nissim, Shulchan Aruch HaRav 502:8).
28.This addition is made according to the interpretation of the Rashba (Beitzah 11b). Rashi interprets the term to be referring to the shutters of storefronts. Even according to his interpretation, this does not refer to a building attached to the ground.
29.Even though returning the shutter to its place is not for the sake of festive joy, our Sages permitted this, because otherwise the storekeepers would not desire to open their shops and run the risk of their wares being stolen (Beitzah 11b).
30.This would make one liable for building (Hilchot Shabbat 10:13). Most commentaries explain that the hinges cannot fit tightly. Rav Kapach, noting the Arabic wording used by the Rambam in his Commentary on the Mishnah (Beitzah 1:5), interprets this as referring to nailing the two entities together permanently.
31.See Hilchot Shabbat 22:25, which states that the doors of cabinets, chests, and the like, which are on hinges, may be removed on the Sabbath but may not be put back in place.
32.On the Sabbath, our Sages imposed a decree on this activity (ibid.:26), but not on the holidays.
33.Lest one come to erect a permanent structure on a holiday.
34.The Maggid Mishneh permits placing a board over the legs of the table. Although Rav Yosef Karo takes issue regarding this matter in the Kessef Mishneh, in the Shulchan Aruch (Orach Chayim 315:3) he permits erecting a table in this manner on the Sabbath.
35.Since the person has no intention of causing a wound (his intent is merely to remove the fleas), this is not prohibited [Beitzah 23a; Rambam's Commentary on the Mishnah (Beitzah 2:7)]. It is, however, forbidden to comb an animal with an iron comb, for this will surely remove its hair, and is hence forbidden (Shulchan Aruch, Orach Chayim 523:2).
36.In his Commentary on the Mishnah (Shabbat 18:3), the Rambam explains that this refers to pulling the calf out from the mother, for this involves extra effort.
37.To remove the fluids clogging them.
38.Shabbat 128b states that the pain that the mother will suffer will cause her to react mercifully to her young.
39.Once a non-kosher animal has rejected her young, she will never accept it again (ibid.).
40.It is possible that a person will be very involved with festive preparations before the holiday, and desire to leave the immersion of the vessel for the holiday, when he will be less pressured.
This reason is mentioned by Rav Bibi (Beitzah 18a). Significantly, another rationale for this prohibition is given there - that of Ravva, who explains the reason is that one appears to be making a utensil fit for use on the holiday. The commentaries note that in Hilchot Shabbat 23:8, the Rambam quotes Ravva's view and question why he offers a different rationale here.
Among the resolutions offered is that on the holidays there is no prohibition against preparing a utensil for use if it is necessary for the preparation of food. On the Sabbath, by contrast, this is forbidden.
41.Although this immersion also purifies the vessel in which the water is contained, there is no difficulty.
42.See Hilchot Sha'ar Avot HaTum'ah 13:2, which explains that although a person immersed himself with the intent of partaking of terumah, he is considered impure and is required to immerse himself again if he desires to partake of meat from the sacrificial offerings. In particular, there are five levels of purity: a person who desires to partake of unconsecrated articles in a state of ritual purity, a person who desires to partake of ma'aser sheni, a person who desires to partake of terumah, a person who desires to partake of sacrificial foods, and one who desires to take part in the burning of the red heifer.
43.For there was no opportunity to immerse it before the holiday.
44.As explained in Hilchot Sha'ar Avot Hatum'ah 7:1-2, when a liquid comes in contact with a primary source of impurity, it becomes impure. According to Scriptural law, contact with this impure liquid does not cause an object to contract ritual impurity. Nevertheless, our Sages decreed that foods and utensils that come in contact with this impure liquid should be considered impure.
The Rambam explains that since the impurity is Rabbinic in origin, our Sages did not forbid immersing this utensil on a holiday so that it could be used in a state of purity. Rabbi Mordechai HaCohen and the Rashba note that Beitzah, loc. cit., offers a different rationale, and they question why the Rambam deviates from the source. The later commentaries, however, justify the Rambam's position.
45.When the bucket is immersed in the well, the bucket becomes ritually pure. This is permitted, because it is not obvious to an observer that the person is immersing the utensil.
46.To emerge from the state of impurity, the woman must immerse herself; this is permitted on a holiday. She is, however, forbidden to immerse her clothes. Nevertheless, if she has no other pure clothes to wear, our Sages offered her an alternative. She can immerse herself while wearing her clothes, thus causing them to become ritually pure.
For her immersion to be acceptable, her clothes must be loose fitting, so that they will not prevent the water from penetrating to her skin.
47.As the Rambam explains (Hilchot Shabbat 23:12), the Sages forbade commercial activity on the Sabbath lest one write. The rulings regarding the holidays are somewhat more lenient than on the Sabbath, in order to allow one to purchase food for the holiday, but as a whole the prohibition remains in force.
48.The Ramah (Orach Chayim 500:1) states that it is permitted to enter into such a partnership agreement on a holiday only with a Jew, but not with a gentile.
49.The Shulchan Aruch (Orach Chayim 500:2) states that it is forbidden to weigh meat even to know how much to use when cooking.
50.I.e., an experienced butcher is able to approximate the weight of a portion of meat by holding it in his hands.
51.By measuring the amount of water the piece of meat displaces, one will be able to determine its weight.
52.Shabbat 149b, the source for this halachah, states that one should not cast lots "for portions of חול." Rashi, the Ra'avad, and others interpret this to refer to portions of sacrificial meat that were offered during the week. The Rambam, by contrast, interprets this to refer to non-sacrificial meat.
53.This represents a reversal of the Rambam's ruling in his Commentary on the Mishnah (Beitzah 3:8). This change in thinking appears to result from the Rambam's understanding of Rav Yitzchak Alfasi's rulings with regard to Beitzah 29a, the Talmudic passage on which this halachah is based (Rav Kapach). (See also the gloss of the Kessef Mishneh.)
54.The Maggid Mishneh states that this does not apply only to a chef, but to anyone. Why does Beitzah 29a, the source for this halachah, mention a chef? Because "the Sages spoke about commonplace events."
Why is a person granted this leniency? Because if he does not use the proper amount of spices, he will spoil the flavor of the food he is preparing. In the other instances mentioned in this halachah, the person will not suffer a loss from making an approximation.
Rav David Arameah differs, and explains that this law applies only to a chef, for his professional reputation depends on even a slight deviation from the desired flavor. An ordinary person, by contrast, will not be inordinately upset if the flavor is affected slightly, because he uses a slightly larger or smaller amount of spices.
Although the Tur follows Rav David Arameah's view, when quoting this law the Shulchan Aruch (Orach Chayim 504:4) mentions "a person," rather than a chef.
55.The reason for this and the following prohibition is that it appears that the person is measuring the flour or the barley for the purpose of selling it.
56.For the dough will not spoil if one errs in his approximation of the proper amount to use.
57.This is permitted because even at home a person will ask for a specific number of eggs or nuts, so that he will not have more or fewer than he requires.
58.Although these laws would also apply to a storekeeper, many suggest that this word should be omitted from the text, because it is not found in Beitzah 29b, the source for this halachah. Authoritative manuscripts and early printings of the Mishneh Torah do not contain this word.
59.The Shulchan Aruch (Orach Chayim 517:1) states that this applies only when the storekeeper is Jewish. If he is non-Jewish, we may not take anything that might have been harvested or snared on the holiday.
60.We are not speaking about a loan of money, but rather food that was given in lieu of payment.
61.See Hilchot Shabbat 23:15.
62.These portions must be given to a priest whenever an animal is slaughtered. (See Deuteronomy 18:3; Hilchot Bikkurim 9:1.)
63.Indeed, there is no prohibition against separating these portions on a festival itself, since they are not forbidden to common people, nor is it necessary to immerse oneself before partaking of them (Maggid Mishneh). (See also Chapter 3, Halachah 8 and notes.)
Shevitat Yom Tov - Chapter Five
1
Although the Torah allowed carrying on a holiday even when it is not necessary [for the preparation of food], one should not carry heavy loads as he is accustomed to do on a weekday; instead, he must depart [from his regular practice].1 If, however, making such a departure is impossible, it is permitted.
What is implied? A person who brings jugs of wine from one place to another place should not bring them in a basket or in a container. Instead, he should carry them on his shoulder or in front of him. A person who is carrying hay should not sling the bale over his shoulder. Instead, he should carry it in his hands.
א
אף על פי שהותרה הוצאה ביום טוב אפילו שלא לצורך לא ישא משאות גדולות כדרך שהוא עושה בחול אלא צריך לשנות. ואם אי אפשר לשנות מותר. כיצד המביא כדי יין ממקום למקום לא יביאם בסל ובקופה אבל מביא הוא על כתיפו או לפניו. המוליך את התבן לא יפשיל את הקופה לאחריו אבל מוליכה בידו:
2
Similarly, loads that a person might ordinarily carry with a pole should be carried on his back. Those that are ordinarily carried on one's back should be carried on one's shoulder. And those that one usually carries on one's shoulder should be carried in one's hands before him, or a cloth should be spread over them. Similarly, one should depart from one's ordinary practice with regard to carrying loads. If it is impossible to depart from one's ordinary practice,2 one may bring the load in the ordinary manner.
When does the above apply? When a person is carrying the burden. If, however, an animal is carrying the burden, one should not bring them at all, so that one does not follow one's weekday practice.3
ב
וכן משואות שדרכן לישא אותן במוט ישא אותן על גבו מאחריו. ושדרכן לישא אותן מאחוריו ישא אותן על כתפו. ושדרכן להנשא על הכתף ישא אותן בידו לפניו או יפרוש עליהן בגד וכל כיוצא בזה משינוי המשא. ואם אי אפשר לשנות נושא ומביא כדרכו. במה דברים אמורים בנושא על האדם אבל על גבי בהמה לא יביא כלל שלא יעשה כדרך שהוא עושה בחול:
3
We may not direct an animal with a staff, nor may a blind man go out with a cane,4 nor may a shepherd carry his pack.5
Neither a man nor a woman may be carried out in a chair, so that the ordinary weekday practice will not be followed. A person whose presence is required by many6 may be carried out on a chair on another person's back. Similarly, he may be carried out in a litter, even on people's shoulders.
ג
אין מנהיגין את הבהמה במקל. ואין הסומא יוצא במקלו ולא הרועה בתרמילו. ואין יוצאין בכסא אחד האיש ואחד האשה שלא יעשה כדרך שהוא עושה בחול. ואיש שהיו רבים צריכין לו יוצאין בכסא אחריו ומוציאין אותו על הכתף אפילו באפריון:
4
We may not move a ladder used for a dovecote7 from one dovecote to another in the public domain, lest [an observer] say, "He is moving [the ladder] to fix his roof."
It is, however, permitted to move such a ladder in a private domain. Although all the restrictions instituted by the Sages because of the impression that might be made on an onlooker normally apply even in the most private places, leniency was granted in this instance [to increase] rejoicing on the holiday.8
ד
אין מוליכין את הסולם של שובך משובך לשובך ברשות הרבים שמא יאמרו לתקן גגו הוא מוליכו. אבל ברשות היחיד מוליכו. אע"פ שכל מקום שאסרו חכמים מפני מראית העין אפילו בחדרי חדרים אסור כאן התירו מפני שמחת יום טוב:
5
A person who has [left] produce [to dry] on his roof and who must move it from one place to another9 should not pass it from one roof to another roof - even if both roofs are of the same height - nor should he lower it by a rope from a window or carry it down a ladder. [These restrictions were instituted] so that he will not follow his ordinary practice. He may, however, throw it down through an aperture, [thus moving it] from place to place on one roof.10
If one slaughters an animal in a field,11 one should not carry it to the city [hanging from] a small or large pole. Instead, one should carry [its meat] limb by limb.12
ה
מי שהיו לו פירות על גגו וצריך לפנותם למקום אחר לא יושיטם מגג לגג ואפילו בגגין השוין. ולא ישלשלם בחבל מן החלונות ולא יורידם בסולמות שלא יעשה כדרך שהוא עושה בחול. אבל משילן אפילו דרך ארובה ממקום למקום באותו הגג. שחט בהמה בשדה לא יביאנה במוט לעיר או במוטה אלא מביאה אברים אברים:
6
On a holiday it is permitted to send a colleague13 any article from which one could benefit on a weekday, even though one cannot benefit from it on a holiday - e.g., tefillin. Needless to say, one may send [a colleague] articles from which one may benefit on the holiday itself - e.g., wine, oil, and fine flour.14
When, however, one could not derive benefit from an article on a weekday unless one performed a task whose performance is forbidden on a holiday, one may not send that article to a colleague on a holiday.15
ו
כל שנאותין בו אפילו בחול אע"פ שאין נאותין בו ביום טוב כגון תפילין מותר לשלחן לחבירו ביום טוב. ואין צריך לומר דבר שנאותין בו ביום טוב כגון יינות שמנים וסלתות שמותר לשלחן. וכל דבר שאין נאותין בו בחול עד שיעשה בו מעשה שאסור לעשותו ביום טוב אין משלחין אותו ביום טוב:
7
What is implied? One may not send grain, because one does not benefit from it on a weekday unless one grinds it,16 and it is forbidden to grind on a holiday. We may, by contrast, send legumes, since one may cook them on a holiday or roast them, and eat them.
We may send a beast, a domestic animal, or a fowl on a holiday even when alive, because it is permitted to slaughter them on a holiday.17 The same rules apply in other similar situations.
ז
כיצד אין משלחין ביום טוב תבואה לפי שאין נאותין בה בחול אלא אם כן טחן ואסור לטחון ביום טוב. אבל משלחין קטניות מפני שמבשלן ביום טוב או קולה אותן ואוכלן. ומשלחין חיה בהמה ועופות אפילו חיים מפני שמותר לשחוט ביום טוב וכן כל כיוצא בזה:
8
When one sends a colleague as a present any article that is permitted to be sent on a holiday, one should not send it with a delegation.18 A delegation includes at least three people.
What is implied? When one sends a colleague animals or wines with a group of three people who walk together, or four who walk one after the other, and they all walk in a single line,19 this is forbidden, so that one does not follow one's weekday procedure.20It is permitted, however, to send three different types [of articles] with three people who walk together.
ח
כל דבר שמותר לשלחו ביום טוב כשישלחנו לחבירו תשורה לא ישלחנו בשורה ואין שורה פחותה משלשה בני אדם. כיצד הרי ששלח לחבירו בהמות או יינות ביד שלשה בני אדם כאחד או ארבעה זה אחר זה וכולן הולכין בשורה אחת הרי זה אסור שלא יעשה כדרך שהוא עושה בחול. שלח שלשה מינין ביד שלשה בני אדם כאחד הרי זה מותר:
9
When a person establishes an eruv t'chumim for a holiday, his animal, his articles, and his produce are bound by the same restrictions as he is.21 They also may not be taken beyond two thousand cubits in all directions from the place where the person established his eruv.
ט
המערב עירובי תחומין ליום טוב הרי בהמתו וכליו ופירותיו כמוהו. ואין מוליכין אותן אלא בתוך אלפים אמה לכל רוח ממקום עירובו:
10
[The holiday limits] of ownerless articles follow the limits of those who acquire them.22 [The holiday limits] of articles belonging to a gentile are determined by their place [at the commencement of the holiday]. They are granted [only] two thousand cubits in all directions from this place.23 This is a decree. [Our Sages placed restrictions on articles] belonging to gentiles, because of articles belonging to Jews.
When produce was taken beyond [the holiday limits] and returned - even if this was done with a conscious intent to violate the prohibitions involved - there is no prohibition against moving it throughout [the holiday limits]. It is considered analogous to a person who was forcibly taken beyond [the holiday limits] and forcibly returned.24
י
חפצי הפקר הרי הן כרגלי מי שזכה בהן. וחפצי הכותים קונין שביתה במקומן ויש להן אלפים אמה לכל רוח ממקומן גזירה בעלים כותים משום בעלים ישראל. פירות שיצאו חוץ למקומן וחזרו אפילו במזיד לא הפסידו את מקומן מפני שהן כאדם שיצא באונס וחזר באונס:
11
When a person entrusts an animal to his son, [the holiday limits] of the animal follow those of the father.25 If he entrusts [an animal] to a shepherd, even if he gives it to him on a holiday,26 its [holiday limits] follow those of the shepherd. If he entrusts it to two shepherds, its [holiday limits] follow those of the owner, since neither acquired [responsibility for it beforehand].27
יא
המוסר בהמתו לבנו הרי היא כרגלי האב. מסרה לרועה ואפילו נתנה לו ביום טוב הרי היא כרגלי הרועה. מסרה לשני רועים הרי היא כרגלי בעליה מפני שלא קנה אחד מהן:
12
When a person invites guests on a holiday, [the guests] should not carry the portions [of food they were given] to a place where their host may not go himself. For the [holiday limits] of [the food served at] the feast depend on those of the host, and not on those of the guests.28 [These restrictions apply] unless [the host] granted [the guests] their portions [as presents via] another individual29 before the commencement of the holiday.
יב
מי שזימן אצלו אורחים ביום טוב לא יוליכו בידם מנות למקום שאין בעל הסעודה יכול לילך בו. שכל הסעודה כרגלי בעל הסעודה לא כרגלי האורחין. אלא אם כן זכה להן אחר במנות אלו מערב יום טוב:
13
Similarly, when produce belonging to a person was left in another city for safekeeping, and the inhabitants of that city established an eruv [t'chumim] so that they could visit [the owner], they should not bring him his produce. For his produce [is governed by the same laws] as he is,30 even though it was [entrusted] to people who established an eruv [t'chumim].
When does the above apply? When the people to whom the produce was entrusted have designated a corner of their property for it.31 If, however, they did not designate [a place for the produce], its [holiday limits] follow those of the people to whom it was entrusted.32
יג
וכן מי שהיו פירותיו מופקדין בעיר אחרת ועירבו בני אותה העיר לבא אצלו לא יביאו לו מפירותיו שפירותיו כמוהו אף על פי שהן ביד אלו שעירבו. במה דברים אמורים בשייחד להן קרן זוית אבל אם לא ייחד להן הרי הן כרגלי זה שהן מופקדין אצלו:
14
[The holiday limits of the water in] a cistern belonging to one person follow those of the owner.33 If a cistern is owned by a city, [the holiday limits of its water] follow those of the inhabitants of the city.34 [The holiday limits of the water in a cistern made] for the festive pilgrims coming from Babylon, which is donated to the public at large, follow those of the person who draws the water.35 Whoever draws water may carry it wherever he is allowed to proceed.
[The holiday limits of the water in] springs that flow freely follow those of all people.36 Even if [the water] flows from outside the [holiday] limits within those limits, we may draw water from [such springs] on the Sabbath.37 Needless to say, this is permitted on a holiday.
יד
בור של יחיד כרגלי בעליו. ושל אותה העיר כרגלי אנשי אותה העיר. ושל עולי בבל שהן מסורין לכל כרגלי הממלא מהן שכל מי שמילא מהן מוליכן למקום שהוא מהלך. נהרות המושכין ומעיינות הנובעין כרגלי כל אדם ואם היו באין מחוץ לתחום לתוך התחום ממלאין מהן בשבת ואין צריך לומר ביום טוב:
15
[The holiday limits of] an ox belonging to a herder follow those of the inhabitants of his city.38 [The holiday limits of] an ox fattened for slaughter follow those of the person who purchased it with the intention of slaughtering it on the holiday [even if he lives outside the city]. [This leniency was granted] because the fact that it was fattened for slaughter makes its reputation well known, and many come to purchase it [even from afar].
Similarly, if the owner slaughtered [such an ox] on a holiday and sold its meat [to many different people], each of the purchasers may bring the meat to any place where he is allowed to proceed himself. [The reason for this leniency is] that on the day before the holiday, [the ox's] owner had the intent that people from [surrounding] villages would purchase [its meat]. Therefore, this ox is comparable to a well designated for festive pilgrims, [the water of] which is provided to the public at large.
טו
שור של רועה כרגלי אנשי אותה העיר. ושור של פטם כרגלי מי שלקחו לשחטו ביום טוב. מפני שדעת בעליו למכרו לאנשים אחרים חוץ מאנשי אותה העיר מפני שהוא מפוטם והכל שומעין שמעו ובאין לקנותו. וכן אם שחטו בעליו ביום טוב ומכר בשרו. כל אחד ואחד מן הלוקחים מוליך מנתו למקום שהוא הולך מפני שדעת בעליו מערב יום טוב כך הוא שיקחו ממנו אנשי עיירות אחרות ונמצא שור זה כבור של עולי בבל שהוא מסור לכל:
16
[The holiday limits of] a coal follow those of its owners,39 and not those of a person who borrows it. [Those of] a flame, by contrast, follow those of the person carrying it.40 Therefore, a person who lights a lamp or a piece of wood [from] a colleague's [flame] may carry it to any place where he is permitted to proceed himself.
טז
הגחלת כרגלי בעליה לא כרגלי שואלה והשלהבת כרגלי מי שהיא בידו. לפיכך המדליק נר או עץ מחבירו מוליכו לכל מקום שהוא הולך:
17
When on the day prior to a holiday, a person [secures] a colleague's [consent] to lend him a utensil, [on the holiday, the holiday limits of] the utensil follow those of the borrower, even when [the owner] did not give him the utensil until [after the commencement of] the holiday.41
When a person borrows a utensil on the holiday, even if he always borrows this utensil from [its owner] on a holiday, [the holiday limits of the utensil] follow those of the owner.42
יז
השואל כלי מחבירו מערב יום טוב אף על פי שלא נתנו לו אלא ביום טוב הרי הוא כרגלי השואל. שאלו ממנו ביום טוב אף על פי שדרכו תמיד לשאול ממנו כלי זה בכל יום טוב הרי הוא כרגלי המשאיל:
18
When [before a holiday commences] two people both [arrange to] borrow the same cloak [from a person on the holiday], one [asks] to borrow it on the morning and the other [asks] to borrow it towards evening, [the holiday limits] of this [cloak] are dependent on those of both borrowers.43 They may not bring it to a place other than one to which they both may proceed.
יח
שנים ששאלו חלוק אחד האחד שאלו ממנו שיתנו לו שחרית והשני שאלו ממנו שיתנו לו ערבית הרי כלי זה כרגלי שני השואלים ואינם מוליכים אותו אלא במקום ששניהם יכולין להלך בו:
19
What is implied? If the first established an eruv [t'chumim] that was one thousand cubits to the east of the cloak, and the other established an eruv that was five hundred cubits to the west of the cloak, when the first person takes the cloak he may move it no more than one thousand five hundred cubits to the east of the cloak's present location. For this is the end of the holiday limits to which the person who established his eruv to the west may proceed.
When the second person takes the cloak, he may move it no more than one thousand cubits to the east of the cloak's present location. For this is the end of the holiday limits to which the person who established his eruv to the east may proceed.
Based on the above, if one person established his eruv two thousand cubits to the east of the cloak and the other established his eruv two thousand cubits to the west [of the cloak], they may not move it from its place.44
יט
כיצד הרי שעירב הראשון ברחוק אלף אמה ממקום החלוק למזרח ועירב השני ברחוק חמש מאות אמה ממקום החלוק למערב. כשלוקח הראשון החלוק אינו מוליכו למזרח אלא עד אלף אמה וחמש מאות אמה ממקום החלוק שהוא סוף התחום שיכול זה שעירב במערב להלך בו. וכשיקח השני כלי זה אינו מוליכו במערב אלא עד אלף אמה ממקום הכלי שהוא סוף התחום שיכול זה שעירב במזרח להלך בו. לפיכך אם עירב זה ברחוק אלפים אמה מן החלוק למזרח וזה ברחוק אלפים אמה למערב הרי אלו לא יזיזוהו ממקומו:
20
Similarly, when a woman borrows water or salt from a friend to use in the kneading of dough or in the preparation of food, [the holiday limits of] the dough or the food are dependent on those of both women.45
By the same token, if two people purchased an animal in partnership and slaughtered it on a holiday, [the holiday limits of] the meat are dependent on those of both [partners]. If, by contrast, they purchased a jug [of wine] in partnership, and divided it on the holiday, [the holiday limits of] each partner's portion follow those of [its owner].
[What is the difference between these two laws? In the latter instance,] since the [prohibition against going beyond the holiday] limits is Rabbinic in origin,46 the principle of b'reirah applies. Thus, it is considered as if the portion that is given to [either partner] were distinct and separated as his in the jug before the holiday; [i.e.,] it is as if [the two portions of wine] were not mixed with [the other].47
This cannot be said with regard to an animal. Even if the portion that was given to [either partner] were considered to be separated within the animal, and it is as if it were distinct [leniency cannot be shown in this instance]. For the portion derived nurture from the portion belonging to the other colleague while the animal was alive, since all of an animal's limbs derive nurture from each other. Thus, all the animal's limbs are considered as being intermingled with the portions belonging to both partners. Therefore, [the holiday limits of the animal] are dependent on both of them.48
כ
וכן האשה ששאלה מחברתה מים או מלח ולשה בהן עיסתה או בשלה בהן תבשיל הרי העיסה או התבשיל כרגלי שתיהן. וכן שנים שלקחו בהמה בשותפות ושחטו ביום טוב אע"פ שלקח כל אחד מנתו הרי כל הבשר כרגלי שניהן. אבל אם לקחו חבית בשותפות וחלקו אותה ביום טוב הרי חלקו של כל אחד כרגליו. הואיל ותחומין מדברי סופרים יש ברירה בהן ונחשוב כאילו חלק שהגיע לזה היה ברור לו ומובדל בחבית מערב יום טוב וכאילו לא היה מעורב. ואין אתה יכול לומר כן בבהמה שחלק זה שהגיעו אפילו נחשוב אותו שהיה מובדל בבהמה מערב יום טוב וכאילו היה ברור הרי ינק מחלקו של חבירו כשהיתה הבהמה קיימת שכל איבריה יונקין זה מזה ונמצא כל אבר ואבר מעורב מחלקו וחלק חבירו. לפיכך הן כרגלי שניהן
FOOTNOTES
1.Rashi (Beitzah 29b) explains that this restriction applies even to foods that are necessary for the holiday. The reason for this stringency is that a person carrying large loads appears to be going about his weekday affairs without awareness of the holiday.
Rashi [cited by the Ramah (Orach Chayim 510:8)] also states that these restrictions apply only in the public domain. Within a courtyard or a home, one may carry in one's ordinary fashion. Rav Kapach explains that this is also the Rambam's view, for (although it is not explicitly stated) the entire chapter speaks about passage through the public domain.
2.As an example, the Shulchan Aruch (Orach Chayim 510:10) cites an instance where a person has invited many guests and must bring food for them promptly. Therefore, instead of requiring him to bring smaller loads that would take more time, he is allowed to bring a larger amount in his usual fashion.
3.The Maggid Mishneh states that other opinions explain that it is forbidden to use an animal on a holiday, just as it is forbidden to do so on the Sabbath, lest one break a branch of a tree. Shulchan Aruch HaRav 495:12 accepts this view as binding.
4.This refers to a blind man who uses a cane to tap his way. By contrast, a person who needs a cane to walk may use a cane on a holiday (Shulchan Aruch, Orach Chayim 522:3).
5.Carrying a pack in this way appears as an act of disrespect for the holiday (Shulchan Aruch HaRav 522:1; Mishnah Berurah 522:2).
6.Beitzah 25b interprets this as referring to a sage who lectures to the people.
7.I.e., this type of ladder is mentioned in contrast to a ladder leading to a loft, which may not be carried on Sabbaths and holidays, because it is considered a permanent part of the structure of a building and not a utensil (Hilchot Shabbat 26:7).
8.The Ra'avad objects to the Rambam's interpretation of Beitzah 9a. According to the Ra'avad, an even greater leniency is in place, and it is permitted to carry such a ladder even in the public domain (for the ladders used for dovecotes could be distinguished from other ladders). The Ra'avad's view is cited by the Shulchan Aruch (Orach Chayim 518:4).
9.E.g., he sees rain coming, which will spoil the produce (Rashi, Beitzah 35b).
10.Our translation is based on the explanation in the D'rishah of the interpretation of the Rambam's statements provided by the Beit Yosef (Orach Chayim 521). The Beit Yosef maintains that the Rambam, unlike Rashi, loc. cit. and the Tur, forbids bringing the produce indoors in this manner. Others, however, interpret the Rambam's words as meaning: "One may throw them down the aperture, even though this involves moving them from place to place..."
11.The Mishnah (Beitzah 3:3) mentions this law with regard to an animal that is sick and is slaughtered before it dies. The Rambam, however, explains that the law applies in all instances, even when the animal is healthy (Maggid Mishneh).
12.Although this involves greater effort (for one will have to return to the field several times), it is preferable, so that one departs from his ordinary practice.
13.As the Ramah (Orach Chayim 516:3) emphasizes, it is permissible to send these presents in the public domain. For since sending and receiving these articles increases one's festive joy, there is no prohibition against their transfer.
14.See the Shulchan Aruch (loc. cit.), which permits sending clothing, although it is unfinished, provided it is fit to use for some purpose in its present state.
15.According to the Rambam, it would appear that the reason for this prohibition is not that it involves the forbidden labor of transferring articles, since, as he states in Chapter 1, Halachah 4, this activity is permitted even when no benefit can be derived on the holiday itself. Rather, the reason is - as in the previous halachot - so that one will not conduct oneself in a weekday manner on a holiday.
Significantly, the Magen Avraham 516:1 and the Turei Zahav 516:1 associate this prohibition with the forbidden labor of transferring articles. Therefore, they explain, when a city has an eruv constructed, it is permitted to send such articles on a holiday as well. (See the discussion of this law in the Mishnah Berurah 516:4.)
[Significantly, in Hilchot Eruvin 8:4, the Rambam mentions the establishment of an eruv t'chumim on a holiday, but he does not mention the establishment of an eruv chatzerot on a holiday at all.]
16.There are certain people who eat roasted grains. Therefore, there is a minority opinion in Beitzah 14b that allows grain to be sent on a holiday. Nevertheless, since this is not a widely prevalent practice, this view was not accepted by the majority of Sages.
17.This leniency applies even when one knows that the recipient will not slaughter them on the holiday (Shulchan Aruch HaRav 516:1; Mishnah Berurah 516:1).
18.Since this prohibition was instituted as an expression of respect for the holiday, it applies even in a courtyard and a private domain if there are many people there (Shulchan Aruch HaRav 516:6; Mishnah Berurah 516:6).
19.The Shulchan Aruch (Orach Chayim 516:2) uses slightly different wording: "Three people or more, one after the other." There are versions of the Mishneh Torah which also use such wording.
20.Rashi (Beitzah 14b) states that by sending the articles in this manner, it appears that one is taking them to the market to be sold.
21.A person is forbidden to proceed more than 2000 cubits in any direction from his location at the onset of the Sabbath or a holiday. If he is in a private domain or in an enclosed city, the 2000-cubit limit begins from that area's peripheries.
Our Sages offered an additional leniency: a person can establish a location within his Sabbath limits as his place for the Sabbath or a holiday by depositing food at that location before the onset of the Sabbath or the holiday. This is referred to as an eruv t'chumim. In this instance, his 2000-cubit limits are calculated from that place, and not from the place where he is located at the onset of the Sabbath.
In this halachah, the Rambam is stating that the restriction against proceeding beyond 2000 cubits applies not only to the person himself, but to the possessions he owns. For them as well, the 2000-cubit limit is calculated from the location of the food he deposited.
[The Rambam does not mention this concept with regard to the Sabbath, since it is forbidden to carry articles or to lead an animal on that day. There are, nevertheless, ramifications of this law with regard to the Sabbath. The Ramah (Orach Chayim 305:23) states that it is permitted to entrust one's animals to a gentile shepherd to watch, even though one knows that he will lead them beyond the Sabbath limits. The commentaries explain that since the Jew himself neither performs nor initiates the activity, there is no prohibition.]
22.I.e., they may be carried within a 2000-cubit radius beginning from the place where the person who acquires them was located at the commencement of the Sabbath, or from the place where he deposited his eruv t'chumim.
The Ra'avad differs with the Rambam on this point and maintains that the Sabbath limits are calculated from the place where the article itself was located at the commencement of the Sabbath. Nevertheless, the later authorities, including the Shulchan Aruch (Orach Chayim 401:1), follow the Rambam's view.
23.For this reason, our Sages placed several restrictions on benefitting from articles brought by gentiles on a holiday, lest they have brought them from beyond the holiday limits.
24.A person who left his Sabbath or holiday limits and returned is allowed to walk only within a square of four cubits by four cubits (Hilchot Shabbat 27:12-13). These restrictions are not placed on a utensil. A person is capable of acting on his own initiative, while a utensil must be carried by a person. It is thus comparable to a person who was taken from and returned to his Sabbath limits by force. As stated in Hilchot Shabbat (ibid.), it is considered as if he had never departed. Nevertheless, as reflected in Hilchot Shabbat 6:24, if the produce was taken from the city by a Jew with a conscious intent to violate the law, one should not benefit from it on the holiday.
25.Because the father does not expect his son to take responsibility for the animal, it is not considered as having entered the son's possession (Maggid Mishneh). Although the Shulchan Aruch (Orach Chayim 397:4) follows the Rambam's ruling, there are later authorities who differ. (See Mishnah Berurah 397:10.)
26.The Mishnah Berurah 397:12 explains that the rationale is that we assume that even before the commencement of the holiday he had the intention of entrusting it to the shepherd. As the Mishnah Berurah mentions, other authorities differ with this ruling when there is more than one shepherd in a city and the owner does not also entrust his sheep to the same one, because it is not clear - even in the owner's mind - to which shepherd he will entrust his animal.
27.In this instance as well, although the Shulchan Aruch (loc. cit.:5) quotes the Rambam's ruling, many later authorities differ. They maintain that this applies only when a person entrusted the animal to the shepherds on the holiday. If he entrusted it to them before the holiday, they are responsible, and the animal may be taken only within an area in which they both may walk (Mishnah Berurah 397:13).
28.Since the food belonged to the host at the beginning of the holiday, the holiday limits in which it may be carried are dependent on him. Although he gives the guests permission to take portions of the food home, they may not take the food beyond the limits in which it could originally be carried.
29.I.e., he must give another person the portions of food, and he will acquire them on behalf of each of the guests (Rashi, Beitzah 40a).
30.And he did not establish an eruv.
31.In such an instance, it is as if that corner were loaned to the owner of the produce. The people to whom the article was entrusted, however, are not held responsible for it. Therefore, the status of the produce depends on the owner.
32.For they are responsible for the article.
33.I.e., the water may be brought only to a place to which the owner of the cistern is permitted to proceed.
34.The Mishnah Berurah 397:34 interprets this as follows: If an inhabitant of the city draws the water, he may carry it as far as he is permitted to proceed himself, even if he extended his holiday limits by establishing an eruv t'chumim. If a person who does not live in the city draws the water, he may carry it only within the city itself.
35.Since the water is left for all travelers without distinction, its status is comparable to that of the ownerless articles mentioned in Halachah 10. (For that reason, the Ra'avad, who raises an objection to that halachah, also objects here.)
36.Seemingly, the intent of the latter phrase is the same as "those of the person who draws the water." [Indeed, Rabbenu Asher and the Shulchan Aruch (Orach Chayim 397:15) use the phrase, "those of the person who draws the water."] One wonders why the Rambam uses different wording.
37.Since the water continuously flows and does not stay in a single place, there is no place that is considered to have been established as its "place" for the Sabbath or holiday.
38.The herder raises oxen for slaughter. Nevertheless, the oxen he raises are not unique, and he cannot expect them to attract the attention of people beyond his immediate area. For that reason, their holiday limits are confined to those of their owner's town.
39.A coal is considered to be an object with substance. Therefore, the laws that govern all other articles pertain to it as well.
40.For a flame, by contrast, has no substance, and is therefore not considered to be an article that belongs to a person and is subject to his holiday limits.
41.A borrower does not become responsible for an object until he performs a formal kinyan (contractual act). Nevertheless, since the owner consented to give the borrower the article before the commencement of the holiday, with regard to the law at hand it is considered as if it were already in the borrower's possession (Mishnah Berurah 397:26).
42.It is at the commencement of the holiday that the holiday limits of a utensil are established. Since the owner did not consent to give the utensil to the borrower before this time, the utensil's limits still depend on its owner. The fact that he frequently lends the article to the borrower is of no halachic significance. Since the borrower did not ask for the article before the holiday began, the owner could have assumed that he had found another person from whom to borrow it.
43.Since the owner of the cloak agreed to let both of the borrowers use it before the holiday began, they both figure in the determination of the holiday limits of the cloak.
44.For by moving it to either direction, one will be taking it beyond the holiday limits of one of the people to whom it is entrusted.
45.Since the ingredients belonged to both women at the commencement of the holiday, the holiday limits of the dough or the food made from them are dependent on those of both women.
46.In Hilchot Shabbat, Chapter 27, the Rambam explains that the concept of Sabbath limits has its origins in the Torah itself. Nevertheless, according to the Torah, it is permitted to proceed twelve mil from one's place. The restriction of two thousand cubits is Rabbinic in origin.
47.Therefore, each of the partners is allowed to take his portion with him throughout his own holiday limits without worrying about his partner's circumstances.
48.This represents the opinion of Rav (Beitzah 37b). The Talmud, however, records the opinion of other Sages who differ and maintain that there is no difference between the laws pertaining to an animal and those pertaining to wine.
In the debate concerning this manner, two of the other Sages, Rav Kahana and Rav Assi, asked Rav: There is another relevant prohibition, that of muktzeh, for each of the partners diverted his attention from the portion designated for the other. Nevertheless, although the portions of meat belonging to each of the partners derived nurture from each other, none of the Sages thought of applying the prohibition of muktzeh for that reason.
Rav did not reply. This has led some authorities (see the gloss of Rav Moshe HaCohen, Tur, Orach Chayim 397) to the conclusion that Rav conceded and retracted his position. According to these views, the meat belonging to each partner may be taken throughout his holiday limits. Others (including the Rambam) maintain that Rav's inability to reply at that time does not represent a retraction of his position. The Shulchan Aruch (Orach Chayim 397:10) follows the Rambam's ruling. Nevertheless, the Be'ur Halachah 397 states that if there is a necessity, it is possible to rely on the more lenient view.
Shevitat Yom Tov - Chapter Six
1
When a holiday falls on Friday, on the holiday that precedes the Sabbath we may not bake or cook the food that will be eaten on the Sabbath. This prohibition is Rabbinic in origin,1 so that one will not prepare food on a holiday for a subsequent weekday.2 For a person will make the deduction: Since he is not [allowed to] cook for the Sabbath [on a holiday], surely, [he may not cook] for a weekday.
Therefore, a person who prepares a portion of food on the day prior to the holiday, and he relies on it, is permitted to cook and bake for the Sabbath on the holiday. The portion of food on which he relies is referred to as an eruv tavshilin.
א
יום טוב שחל להיות ערב שבת אין אופין ומבשלין ביום טוב מה שהוא אוכל למחר בשבת. ואיסור זה מדברי סופרים כדי שלא יבא לבשל מיום טוב לחול. שקל וחומר הוא לשבת אינו מבשל כל שכן לחול. לפיכך אם עשה תבשיל מערב יום טוב שיהיה סומך עליו ומבשל ואופה ביום טוב לשבת הרי זה מותר. ותבשיל שסומך עליו הוא הנקרא עירובי תבשילין:
2
Why is this called an eruv? [Because it creates a distinction.] The eruv3 that is established in courtyards and lanes on the day before the Sabbath is intended to create a distinction - so that people will not think that it is permitted to transfer articles from one domain to another on the Sabbath.
Similarly, this portion of food creates a distinction and a reminder, so that people do not think that it is permitted to bake food on a holiday that will not be eaten on that day. Therefore, the portion of food is referred to as an eruv tavshilin.4
ב
ולמה נקרא שמו עירוב. שכשם שהעירוב שעושין בחצרות ומבואות מערב שבת משום הכר כדי שלא יעלה על דעתם שמותר להוציא מרשות לרשות בשבת. כך זה התבשיל משום הכר וזכרון כדי שלא ידמו ויחשבו שמותר לאפות ביום טוב מה שאינו נאכל בו ביום. ולפיכך נקרא תבשיל זה עירובי תבשילין:
3
The [minimum] measure of an eruv tavshilin is a portion of food the size of an olive. This suffices both for a single person and for a thousand.
This eruv may not be established with bread,5 with cereal, or the like.6 Instead, a portion of cooked food that is served together with bread - e.g., meat, fish, eggs, and the like - must be used. [Nevertheless, one need not set aside a portion of choice food.7] Even lentils [left] at the bottom of the pot [are sufficient].8 Moreover, one may even rely on the fat that is left on the knife used to cut roast meat. If an amount the size of an olive is left when one scrapes it off, one may use it for an eruv tavshilin.9
ג
עירובי תבשילין שיעורו אין פחות מכזית בין לאחד בין לאלפים. ואין עושין עירוב זה לא בפת ולא בריפות וכיוצא בהן אלא בתבשיל שהוא פרפרת כגון בשר ודגים וביצים וכיוצא בהן. ואפילו עדשים שבשולי קדרה ואפילו שמנונית שעל גבי הסכין שחותכין בה הצלי גורדו אם יש בו כזית סומך עליו משום עירובי תבשילין:
4
With regard to such an eruv, the term "cooked food"10 also includes food that was roasted, stewed, pickled, or smoked. Even small fish that are prepared to be eaten by pouring hot water over them11 can be relied upon [for an eruv tavshilin].
ד
תבשיל שאמרו לענין עירוב זה אפילו צלי אפילו שלוק אפילו כבוש או מעושן אפילו דגים קטנים שהדיחן במים חמין והדחתן היא בשולן לאכילה הרי זה סומך עליהן:
5
This eruv must be accessible until one has baked all that one must bake, cooked all that one must cook, and heated all the water one requires [for the Sabbath].12 If the eruv is eaten, lost, or burned before one has cooked or baked [for the Sabbath], one may no longer bake, cook, or heat water, except what one requires for the holiday.13
If one has already begun [kneading] a dough or [preparing] a portion of food, and the eruv is eaten or lost, one may complete the preparation [of this loaf or portion].14
ה
וצריך שיהיה עירוב זה מצוי עד שיאפה כל מה שהוא צריך לאפות ולבשל כל שהוא צריך לבשל. ויחם חמין כל שהוא צריך. ואם נאכל העירוב או אבד או נשרף קודם שיבשל או יאפה הרי זה אסור לאפות ולבשל או להחם אלא מה שהוא אוכל ביום טוב בלבד. התחיל בעיסתו או בתבשילו ונאכל העירוב או אבד הרי זה גומר:
6
When a person sets aside an eruv tavshilin so that he and others may rely on it, he must grant others a portion as one grants them a portion with regard to the eruvin employed on the Sabbath.15
Whoever is allowed to acquire a portion [on behalf of others] with regard to the eruvin of the Sabbath,16 may acquire a portion [on their behalf] with regard to an eruv tavshilin. Conversely, whoever is not allowed to acquire a portion [for others] with regard to those eruvin17 may not acquire a portion [for them] with regard to this [eruv].
ו
המניח עירובי תבשילין כדי שיסמוך עליהם הוא ואחרים צריך לזכות להן כדרך שמזכה בעירובי שבת. וכל שזוכה בעירובי שבת זוכה בעירובי תבשילין. וכל שאינו זוכה באותו עירוב אינו זוכה בזה:
7
It is not necessary to notify the others whom one grants a portion [in the eruv] before the commencement of the holiday.18 However, they must know that someone has granted them a portion and established an eruv before they rely on it for cooking and baking. Even if they did not receive notification until the holiday itself, they are permitted [to rely on it].
A person may establish an eruv on behalf of all [the inhabitants of] a city,19 and all those within its [holiday] limits.20 On the following day, he may announce, "Whoever did not establish an eruv tavshilin may rely on my eruv."21
ז
ואינו צריך להודיע לאלו שזכה להן מערב יום טוב. אבל הן צריכין לידע שכבר זכה להן אחר ועירב להן ואחר כך יסמכו עליו ויבשלו ויאפו. אף על פי שלא ידעו אלא ביום טוב הרי אלו מותרין. ויש לו לאדם לערב על כל העיר ועל כל הקרוב אליה בתוך התחום ולמחר מכריז ואומר כל מי שלא הניח עירובי תבשילין יסמוך על עירובי:
8
A person who establishes an eruv is required to recite [the following] blessing:22 "Blessed are You, God, our Lord, King of the Universe, who has sanctified us with His commandments and has commanded us concerning the mitzvah of eruv."
[At this time,] he should say: "With this eruv, I will be permitted to bake and to cook tomorrow23 on the holiday24 for the Sabbath." If he includes others in the eruv, he should say "...for me, and for so and so, and so and so...," or "for all the inhabitants of the city to bake and cook on the holiday for the Sabbath."
ח
המניח עירובי תבשילין חייב לברך. ברוך אתה ה' אלהינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב. ואומר בעירוב זה יותר לי לאפות ולבשל מיום טוב שלמחר לשבת. ואם זכה בו לאחרים יאמר לי ולפלוני ולפלוני או לאנשי העיר כולם לאפות ולבשל מיום טוב לשבת:
9
When a person did not establish an eruv himself, and others did not include him in [their eruvin], just as he is forbidden to cook and bake, his flour and his food are forbidden [to be used on the holiday]. It is thus forbidden for another person who himself established [an eruv] to cook or to bake for the person who did not establish [an eruv, using provisions belonging to the person who did not establish an eruv], unless he transfers ownership25 of his food [to the person who established an eruv].26
[If this transfer is made, such an arrangement is permitted, because the person who established an eruv] is cooking and baking [with] his own [provisions], for their ownership was transferred [to him]. If, afterwards, the person [who established an eruv] desires, he may give [this food] as a present to the person who did not establish [an eruv].
ט
מי שלא הניח עירובי תבשילין ולא הניחו לו אחרים. כשם שאסור לו לבשל ולאפות כך קמחו ומאכלו אסור. ואסור לאחר שהניח לעצמו לבשל ולאפות לזה שלא הניח עד שיקנה לו שנמצא זה מבשל ואופה שלו שהרי קנהו. ואם רצה יתן אחר כך לזה שלא הניח במתנה:
10
When a person did not establish an eruv tavshilin and cooked and baked [food] to eat on [the holiday], and there was [food] left over, or he invited quests and they did not come, he may eat the remainder on the following day. If, however, he acted with guile27[with regard to this matter], he is forbidden to partake [of this food].
If the person transgressed28 and cooked and baked [on the holiday] for the Sabbath without establishing an eruv tavshilin], it is not forbidden [for him to partake of it]. Why did [our Sages] judge a person with guile more severely than a person who willfully transgresses, [imposing] prohibitions [on the former and not on the latter]? Because if leniency were granted to a person who acts with guile, everyone would act with guile, and the entire concept of eruv tavshilin would be forgotten.29 To violate [Torah law] consciously, by contrast, is a rare phenomenon, and the fact that a person transgresses once does not mean that he will transgress in the future.
י
מי שלא הניח עירובי תבשילין ובשל ואפה לאכול ביום והותיר או שזימן אורחים ולא באו הרי זה אוכל המותר למחר. ואם הערים הרי זה אסור לאכלו. עבר ואפה ובשל לשבת אין אוסרין עליו. ולמה החמירו ואסרו על המערים ולא אסרו על המזיד שאם תתיר למערים נמצאו הכל מערימין וישתקע שם עירובי תבשילין. אבל המזיד אינו מצוי ואם עבר היום לא יעבור פעם אחרת:
11
When the two days of a holiday [celebrated in the diaspora] fall on Thursday and Friday, an eruv tavshilin should be established on Wednesday, the day before the holiday. If a person forgot and did not establish [an eruv before the holiday], he should deposit the eruv on the first day, and make a stipulation.30
What is implied? He should deposit his eruv tavshilin on Thursday and say, "If today is a holiday, and tomorrow is a weekday, I will cook and bake for the Sabbath tomorrow, for there is no requirement. If today is a weekday, and tomorrow is a holiday, with this eruv I will be permitted to bake and to cook tomorrow, on the holiday, for the Sabbath."31
יא
שני ימים טובים שחלו להיות בחמישי וערב שבת עושה עירובי תבשילין מיום רביעי שהוא ערב יום טוב. שכח ולא הניח מניחו בראשון ומתנה. כיצד מניח עירובי תבשילין ביום חמישי ואומר אם היום יום טוב ולמחר חול למחר אבשל ואופה לשבת ואיני צריך כלום ואם היום חול למחר יום טוב בעירוב זה יותר לי לאפות ולבשל למחר מיום טוב לשבת:
12
To cite a similar example: when a person possesses two baskets of produce from which terumah was not separated, on the first day of the holiday he should say,32 "If today is a weekday, may this [basket] be considered terumah for [the other basket]. If today is a holiday, then may my words be of no consequence." He should then designate [the basket as terumah] and leave it.
On the second day [of the holiday], he should return and say, "If today is a holiday, then may my words be of no consequence. If today is a weekday, may this [basket] be considered terumah for [the other basket]." He should then designate [the same basket as terumah] and leave it as he did on the first day. [After] depositing the basket that he designated as terumah, he may partake of the other one.33
יב
כיוצא בו היו לפניו שתי כלכלות של טבל ביום טוב ראשון אומר אם היום חול תהיה זו תרומה על זו ואם היום קדש אין בדברי כלום. וקורא עליה שם ומניחה. ולמחר בשני חוזר ואומר אם היום קדש אין בדברי כלום ואם היום חול תהיה זו תרומה על זו וקורא עליה שם ומניחה כדרך שקרא עליה בראשון. ומניח את זו שקרא עליה שם תרומה ואוכל את השנייה:
13
When does the above apply? With regard to the two days observed as holidays in the diaspora. Concerning the two days observed as the holiday of Rosh HaShanah,34 by contrast, a person who forgot and did not establish an eruv on Wednesday does not have another opportunity to establish [an eruv]. He should either rely on the eruv established by others on his behalf, transfer ownership of his flour to someone who established an eruv, or be forbidden to bake and cook for the Sabbath.
Similarly, a person who did not separate terumah on Wednesday may not separate it until Saturday night.
יג
במה דברים אמורים בשני ימים טובים של גליות אבל בשני ימים טובים של ראש השנה אם שכח ולא הניח ביום רביעי שוב אינו מניח אלא סומך על אחרים אם ערבו עליו או מקנה קמחו למי שערב או יהיה אסור לאפות ולבשל לשבת. וכן אם שכח ולא הפריש תרומה מיום רביעי שוב אינו מפריש עד מוצאי שבת:
14
The above concepts applied only when the High Court of Eretz Yisrael would sanctify [the new moon] based on the observation [of witnesses],35 and the Jews in the diaspora would celebrate two days [as a holiday] to avoid the doubt, for they did not know the date on which the inhabitants of Eretz Yisrael sanctified [the new moon]. At present, however, the inhabitants of Eretz Yisrael follow a fixed calendar and sanctify [the months accordingly]. Therefore, the second day of a holiday is [observed], not to avoid a doubt, but [to perpetuate] a custom.36
יד
כל הדברים האלו שאמרנו היו בזמן שהיו בית דין של ארץ ישראל מקדשין על פי הראיה והיו בני הגליות עושין שני ימים כדי להסתלק מן הספק לפי שלא היו יודעין יום שקדשו בני ארץ ישראל. אבל היום שבני ארץ ישראל סומכין על החשבון ומקדשין עליו אין יום טוב שני להסתלק מן הספק אלא מנהג בלבד:
15
I therefore maintain that a person may not establish on a conditional basis either an eruv tavshilin, an eruv chatzerot, or a shituf in a lane. Nor may he tithe untithed produce on a conditional basis.37 Instead, he must perform [all such activities] on the day prior to the holiday.
טו
ולפיכך אני אומר שאין מערב אדם ומתנה בזמן הזה לא עירובי תבשילין ולא עירובי חצרות ולא שתופי מבואות ואינו מעשר הטבל על תנאי אלא הכל מערב יום טוב בלבד:
16
Just as it is a mitzvah to honor the Sabbath and to take delight in it, so too, do [these obligations apply to] all the holidays,38 as [implied by Isaiah 58:13], "...sanctified unto God and honored."39 [This applies to] all the holidays, for they are called, "holy convocations." We have explained the obligation implied by honor and delight in Hilchot Shabbat.40
Similarly, it is proper for a person not to partake of a [significant] meal on the day before a holiday from mid-afternoon onward, as on Friday.41 For this is also an expression of honor.
Everyone who treats the holidays with disrespect is considered as if he became associated with idol worship.42
טז
כשם שמצוה לכבד שבת ולענגה כך כל ימים טובים שנאמר לקדוש ה' מכובד וכל ימים טובים נאמר בהן מקרא קדש. וכבר בארנו הכיבוד והעינוג בהלכות שבת. וכן ראוי לאדם שלא יסעוד בערבי ימים טובים מן המנחה ולמעלה כערב שבת שדבר זה בכלל הכבוד. וכל המבזה את המועדות כאילו נטפל לעבודת כוכבים:
17
It is forbidden to fast or recite eulogies43 on the seven days of Pesach, the eight days of Sukkot, and the other holidays.44 On these days, a person is obligated to be happy and in good spirits; he, his children, his wife, the members of his household, and all those who depend on him, as [Deuteronomy 16:14] states: "And you shall rejoice in your festivals."
The "rejoicing" mentioned in the verse refers to sacrificing peace offerings, as will be explained in Hilchot Chaggigah.45 Nevertheless, included in [this charge to] rejoice is that he, his children, and the members of his household should rejoice, each one in a manner appropriate for him.
יז
שבעת ימי הפסח ושמונת ימי החג עם שאר ימים טובים כולם אסורים בהספד ותענית. וחייב אדם להיות בהן שמח וטוב לב הוא ובניו ואשתו ובני בניו וכל הנלוים עליו שנאמר ושמחת בחגך וגו'. אף על פי שהשמחה האמורה כאן היא קרבן שלמים כמו שאנו מבארין בהלכות חגיגה יש בכלל אותה שמחה לשמוח הוא ובניו ובני ביתו כל אחד כראוי לו:
18
What is implied?46 Children should be given roasted seeds, nuts, and sweets. For women, one should buy attractive clothes and jewelry according to one's financial capacity. Men should eat meat and drink wine, for there is no happiness without partaking of meat,47nor is there happiness without partaking of wine.48
When a person eats and drinks [in celebration of a holiday], he is obligated to feed converts, orphans, widows,49 and others who are destitute and poor.50 In contrast, a person who locks the gates of his courtyard and eats and drinks with his children and his wife, without feeding the poor and the embittered, is [not indulging in] rejoicing associated with a mitzvah, but rather the rejoicing of his gut.
And with regard to such a person [the verse, Hoshea 9:4] is applied: "Their sacrifices will be like the bread of mourners, all that partake thereof shall become impure, for they [kept] their bread for themselves alone." This happiness is a disgrace for them, as [implied by Malachi 2:3]: "I will spread dung on your faces, the dung of your festival celebrations."
יח
כיצד הקטנים נותן להם קליות ואגוזים ומגדנות. והנשים קונה להן בגדים ותכשיטין נאים כפי ממונו. והאנשים אוכלין בשר ושותין יין שאין שמחה אלא בבשר ואין שמחה אלא ביין. וכשהוא אוכל ושותה חייב להאכיל לגר ליתום ולאלמנה עם שאר העניים האמללים. אבל מי שנועל דלתות חצרו ואוכל ושותה הוא ובניו ואשתו ואינו מאכיל ומשקה לעניים ולמרי נפש אין זו שמחת מצוה אלא שמחת כריסו. ועל אלו נאמר זבחיהם כלחם אונים להם כל אוכליו יטמאו כי לחמם לנפשם. ושמחה כזו קלון היא להם שנאמר וזריתי פרש על פניכם פרש חגיכם:
19
Although eating and drinking on the holidays are included in the positive commandment [to rejoice], one should not devote the entire day to food and drink. The following is the desired practice:
In the morning, the entire people should get up and attend the synagogues and the houses of study where they pray and read a portion of the Torah pertaining to the holiday.51 Afterwards, they should return home and eat. Then they should go to the house of study, where they read [from the Written Law] and review [the Oral Law] until noon.
After noon, they should recite the afternoon service and return home to eat and drink for the remainder of the day until nightfall.52
יט
אע"פ שאכילה ושתייה במועדות בכלל מצות עשה. לא יהיה אוכל ושותה כל היום כולו. אלא כך היא הדת, בבקר משכימין כל העם לבתי כנסיות ולבתי מדרשות ומתפללין וקורין בתורה בענין היום וחוזרין לבתיהם ואוכלין, והולכין לבתי מדרשות קורין ושונין עד חצי היום, ואחר חצות היום מתפללין תפלת המנחה וחוזרין לבתיהן לאכול ולשתות שאר היום עד הלילה:
20
When a person eats, drinks, and celebrates on a festival, he should not let himself become overly drawn to drinking wine, mirth, and levity, saying, "whoever indulges in these activities more is increasing [his observance of] the mitzvah of rejoicing." For drunkenness,53 profuse mirth, and levity are not rejoicing; they are frivolity and foolishness.
And we were not commanded to indulge in frivolity or foolishness, but rather in rejoicing that involves the service of the Creator of all existence. Thus, [Deuteronomy 28:47] states, "Because you did not serve God, Your Lord, with happiness and a glad heart with an abundance of prosperity." This teaches us that service [of God] involves joy. And it is impossible to serve God while in the midst of levity, frivolity, or drunkenness.54
כ
כשאדם אוכל ושותה ושמח ברגל לא ימשך ביין ובשחוק וקלות ראש ויאמר שכל מי שיוסיף בזה ירבה במצות שמחה. שהשכרות והשחוק הרבה וקלות הראש אינה שמחה אלא הוללות וסכלות ולא נצטוינו על ההוללות והסכלות אלא על השמחה שיש בה עבודת יוצר הכל שנאמר תחת אשר לא עבדת את ה' אלהיך בשמחה ובטוב לבב מרב כל. הא למדת שהעבודה בשמחה. ואי אפשר לעבוד את השם לא מתוך שחוק ולא מתוך קלות ראש ולא מתוך שכרות:
21
The [Jewish] court is obligated to appoint officers who will circulate [among the people] on the festivals and check the gardens, orchards, and river banks to see that men and women do not gather there to eat or to drink, lest they [conduct themselves immodestly and come to] sin.
Similarly, they must warn the people that men and women should not mix at festive gatherings in homes, nor should they overindulge in wine, lest they be led to sin.
כא
חייבין בית דין להעמיד שוטרים ברגלים שיהיו מסבבין ומחפשין בגנות ובפרדסים ועל הנהרות כדי שלא יתקבצו לאכול ולשתות שם אנשים ונשים ויבואו לידי עבירה. וכן יזהירו בדבר זה לכל העם כדי שלא יתערבו אנשים ונשים בבתיהם לשמחה. ולא ימשכו ביין שמא יבואו לידי עבירה:
22
The days between the first and the seventh days of Pesach and [the days between] the first and the eighth days of Sukkot are called Chol HaMo'ed55 and are also called mo'ed. In the diaspora,56 there are four days during Pesach and five days during Sukkot.
Although we are obligated to celebrate on these days, and it is forbidden to deliver a eulogy or to fast,57 it is permitted to deliver a eulogy before the corpse of a Torah sage. After he is buried, however, it is forbidden to deliver a eulogy on these days.58
Needless to say that on Rosh Chodesh, on Chanukah, and on Purim we may deliver a eulogy before the corpse of a Torah sage, although it is forbidden to fast or deliver a eulogy on these days.59 After the burial, however, it is forbidden to deliver a eulogy on these days.
כב
ימים שבין ראשון ושביעי של פסח וראשון ושמיני של חג הסוכות והן בגולה ארבעה בתוך הפסח וחמשה בתוך החג הם הנקראין חולו של מועד ונקראין מועד. ואע"פ שהם חייבין בשמחה ואסורין בהספד ותענית מותר לספוד בהן תלמיד חכם בפניו. אבל לאחר שיקבר אסור לסופדו בהן. ואין צריך לומר בראשי חדשים בחנוכה ובפורים שסופדין בהן תלמידי חכמים בפניו. אף על פי שימים אלו אסורין בהספד ותענית. אבל לאחר הקבורה אסור לספוד בהן:
23
The bier of a corpse should not be left in the street during [Chol Ha]Mo'ed, so that [no one] will be prompted to deliver a eulogy. Instead, it should be taken from the home to the grave.60
We do not observe the rites of mourning during [Chol Ha]Mo'ed.61 Nor does one rend his garments, partake of the meal of solace [served after the burial],62 or bare his shoulder because of a deceased during [Chol Ha]Mo'ed,63 with the exception of the relatives who are obligated to mourn because of him.64
If the deceased was a sage or an upright man,65 or one was present at his death,66 one should rend one's clothes because of his [death] during [Chol Ha]Mo'ed even though one is not related [to the deceased]. We may not rend our garments on the second day of a holiday at all;67 this applies even to the relatives of the deceased.
כג
אין מניחין מטת המת ברחוב במועד שלא להרגיל את ההספד אלא מביתו לקברו. ואין מתאבלין במועד. וכן אין קורעין ולא מברין ולא חולצין הכתף במועד על המת אלא קרוביו שהן חייבין להתאבל עליו. ואם היה חכם או אדם כשר או שהיה עומד עליו בשעת נטילת נשמה הרי זה קורע עליו במועד אף על פי שאינו קרובו. ואין קורעין ביום טוב שני כלל ואפילו קרוביו של מת:
24
During [Chol Ha]Mo'ed women lament, but they may not pound their hands on each other in grief or mourn. Once the corpse is buried, they may not lament. On Rosh Chodesh, Chanukah and Purim, they may lament and pound their hands on each other in grief before the corpse is buried, but they may not mourn.
What is meant by lamenting? That they all lament in unison. What is meant by mourning? That one recites [a dirge] and the others respond in unison.68
It is forbidden for a person to have a eulogy recited for a deceased person thirty days before the festival,69 so that the festival will not arrive when he is sad, and his heart is grieved and hurting, because of the memory of [his] agony. Instead, he should remove the grieving from his heart and direct his attention toward joy.
כד
נשים במועד בפני המת מענות אבל לא מטפחות ולא מקוננות. נקבר המת אינן מענות. בראשי חדשים וחנוכה ופורים בפני המת מענות ומטפחות אבל לא מקוננות. אי זהו עינוי שכולן עונות כאחת. קינה אחת אומרת וכולן עונות. ואסור לאדם שיעורר על מתו קודם לרגל שלשים יום כדי שלא יבא הרגל והוא נעצב ולבו דואג וכואב מזכרון הצער אלא יסיר הדאגה מלבו ויכוין דעתו לשמחה
FOOTNOTES
1.The Beit Yosef (Orach Chayim 527) explains that the Rambam understands that scriptural law permits preparing for the Sabbath on a holiday. As support, he cites Pesachim 46b, which makes an explicit statement to that effect.
Tosafot (Pesachim, loc. cit.) differs and offers an alternative interpretation of that passage, and states that scriptural law forbids preparing for the Sabbath on a holiday. Nevertheless, this prohibition applies only when there is no time to benefit from this food on the holiday itself.
The Magen Avraham 527:1 states that the Rambam also accepts the latter position. [One might reach such a conclusion from the Rambam's statements in his Commentary on the Mishnah (Beitzah 1:1).] Most of the later authorities, however, agree with the Beit Yosef's interpretation of the Rambam's view. (See Be'ur Halachah 527.)
2.The Rambam's ruling follows the opinion of Rav Ashi (Beitzah 15b). That passage also mentions the view of Ravva, who maintains that the requirement for an eruv was instituted as a measure of respect for the Sabbath, to ensure that one remembers to leave a fine portion of food for the Sabbath. (See Shulchan Aruch HaRav 527:2.)
3.I.e., an eruv chatzerot, as described in the first five chapters of Hilchot Eruvin.
4.The Ra'avad rejects the rationale offered by the Rambam and gives another explanation: Eruv means "mixture," and this portion of food enables the combining together of the activities necessary to prepare for the Sabbath and for the holiday.
The Maggid Mishneh clarifies the Rambam's view, stating that the name eruv is appropriate only for an eruv chatzerot. Nevertheless, since both an eruv t'chumim and an eruv tavshilin involve a distinction that is created through depositing a portion of food, the Rabbis applied this term to those halachic institutions.
5.The Maggid Mishneh notes that according to the Rambam, it appears that it is not necessary to include bread in one's eruv at all. This view is shared by the Ramban and the Rashba. The Maggid Mishneh adds, however, that it is nevertheless customary to include bread in the eruv. Rabbenu Tam (Sefer HaYashar, section 392) and the Halachot Gedolot, by contrast, require that bread be included. (Their rationale is that since one desires both to cook and to bake on the festival for the Sabbath, the eruv should included both cooked food and bread which was baked.)
The Shulchan Aruch (Orach Chayim 527:2) states that at the outset, it is proper to include both bread and a portion of cooked food in the eruv. After the fact, however, the eruv is acceptable even if bread is not included. This ruling is accepted by the later authorities.
6.The Maggid Mishneh states that fruit is also excluded. This applies to fruit that is eaten raw. With regard to cooked fruit, the ruling depends on the local practice of whether or not it is customary to eat this together with meat. (Shulchan Aruch HaRav 527:11; Mishnah Berurah 527:18).
7.It is, however, customary to do so to fulfill the mitzvah behiddur, "in a manner that is becoming" (Mishnah Berurah 527:8).
8.I.e., leftovers that one discovered when scraping the pot clean.
9.Shulchan Aruch HaRav 527:13 and the Mishnah Berurah 527:20 state that it is somewhat disrespectful to the mitzvah to use such foods, and this should be done only when one has no other food available.
10.I.e., although at times the term "cooked" has a distinct meaning - "prepared in water over a fire" - and is used to the exclusion of these other forms of preparing food.
11.See Hilchot Shabbat 9:3 and the Rambam's Commentary on the Mishnah (Machshirin 6:3).
12.After one has completed all one's Sabbath preparations, one may eat the eruv before the commencement of the Sabbath (Shulchan Aruch, Orach Chayim 527:16). Nevertheless, it is customary to use the loaf of bread utilized for the eruv as lechem mishneh, the second loaf, for the Friday night meal and the Sabbath morning meal, and to partake of it during Se'udah Shelishit, the third Sabbath meal. The rationale: Since it was used for one mitzvah, it is proper to use it for others (Maharil, Shulchan Aruch HaRav 527:25; Mishnah Berurah 527:48).
13.The Ra'avad notes that one can set aside the food one prepared for the holiday before the eruv was lost, and use that for the Sabbath, and prepare new food for the holiday. This is permitted even when one has completed all of one's preparations for the holiday. The Shulchan Aruch (loc. cit.:18) quotes this principle.
14.Our translation follows the understanding of the Rambam's statements as reflected in the Shulchan Aruch (loc. cit.:17). The Rishon LeTzion offers a different interpretation: that once one has started cooking or baking, one may continue preparation of the entire meal even if the eruv is lost. This view is not, however, accepted by the later authorities. (See also the Hagahot Maimoniot.) The authorities do, nevertheless, allow one to continue preparing an entire dish of food even when one had just begun the first stages of preparation before the eruv was lost.
15.See Hilchot Eruvin 1:20, 6:19-21.
16.E.g., a person's wife, his adult sons and daughters, and his Jewish servants and maid-servants (ibid.).
17.E.g., a person's children below the age of majority and his non-Jewish servants (ibid.).
18.The rationale is that having a portion in an eruv tavshilin is to a person's advantage, and a person may grant a colleague an advantage without his direct knowledge.
19.Indeed, this is the custom reflected in the statement establishing an eruv tavshilin, which is included in all normal printed siddurim. That statement establishes an eruv for everyone in the entire city. It must, however, be emphasized that reciting the statement itself is not sufficient. As mentioned in the previous halachah, it is necessary to have another person acquire a share in the eruv on behalf of the others.
20.The following rules apply when a person lives outside a city's holiday limits, but lives close enough to reach the city on a holiday if he establishes an eruv t'chumim: If the person making the eruv tavshilin made an explicit statement including the person living outside the city limits, he may rely on the eruv. Otherwise, he may not [Maggid Mishneh; Ramah (Orach Chayim 527:8)].
21.In this context, it is necessary to quote the ruling of the Shulchan Aruch (loc. cit.:7):
It is a mitzvah for every person to establish an eruv, and it is a mitzvah for the Torah leader of the community to establish an eruv on behalf of all the inhabitants of his community, so that a person who forgot to establish an eruv or was prevented from doing so, or who established an eruv that was later lost may rely upon it.
When, however, a person could establish an eruv, but fails to do so, because he desires to rely on the eruv established by the community's Torah leader, he is considered negligent, and may not rely on that eruv.
22.Although this commandment is Rabbinic in origin, it is proper to praise God, for He commanded us to follow the instructions of our Sages. (See Hilchot Eruvin 1:16; Hilchot Berachot 11:3.)
23.This applies in Eretz Yisrael, where the holidays are celebrated for one day only. In the diaspora, one omits the word "tomorrow" unless the holiday is celebrated on Friday and on the Sabbath. In that instance, one must establish an eruv on Thursday to be able to cook for the Sabbath on Friday, and the word "tomorrow" is in place.
24.It is customary to add "...to put away a dish to preserve its heat, to kindle a flame, and to prepare and perform on the holiday everything necessary for the Sabbath."
25.A formal transfer of ownership is required. The person acquiring the provisions must draw them into his own property or lift them up with the intent of acquiring them. It is not sufficient to acquire them by virtue of the transfer of a handkerchief (Shulchan Aruch HaRav 527:28; Mishnah Berurah 527:60).
26.The Tur [(Orach Chayim 527), based on Beitzah 21b] states that if there is no one who established an eruv to whom he could transfer ownership of his provisions, he is permitted to bake one loaf of bread, cook one type of food, and light one candle.
The Beit Yosef (Orach Chayim 527) explains that the Rambam does not accept this ruling. Nevertheless, the Beit Yosef continues, some authorities are even more lenient and extend this option even when there are people who have established eruvin upon whom one might rely.
In his Shulchan Aruch (Orach Chayim 527:20), Rav Yosef Karo quotes both views, but appears to favor that of the Rambam. Shulchan Aruch HaRav 527:29 and the Mishnah Berurah 527:61 cite the leniency mentioned by the Beit Yosef.
27.I.e., he cooked two types of food - one to be eaten on the holiday and one to be eaten on the Sabbath - or invited guests he knew would not come. It is permitted to cook a large quantity of food for the holiday and eat the remainder on the Sabbath (Shulchan Aruch, Orach Chayim 529:21). Moreover, there are opinions that one may cook several types of food, thus providing one with different food for the Sabbath as well, provided that one partakes of it on the holiday. Shulchan Aruch HaRav 527:27 and the Mishnah Berurah 527:68 state that the commonly accepted practice is to follow the latter leniency.
28.Although the rationale given for this leniency applies primarily with regard to the willful transgression of the law, the Ramah (Orach Chayim 527:23) states that even when a person violated the prohibition unknowingly, and cooked food for the Sabbath on a holiday, he is permitted to partake of it.
29.For others will emulate this undesirable example.
30.As explained in Halachah 14, this and the following halachah apply, because the celebration of the second day of the holiday was instituted as a result of the doubt regarding the day on which it should be celebrated. Therefore, one of the two days was in fact an ordinary weekday.
31.See Hilchot Eruvin 8:14, which states that similar principles also apply with regard to an eruv chatzerot. An eruv t'chumim, by contrast, cannot be established in a conditional manner.
32.For it is forbidden to separate terumah on a holiday, as stated above, Chapter 4, Halachah 26.
33.For the separation of the terumah on either the first or the second day is thus valid.
34.As explained in Chapter 1, Halachah 24, in contrast to the other holidays, the two days of Rosh HaShanah are considered a single continuum of holiness. They are given this status because Rosh HaShanah was always observed for two days, even in Eretz Yisrael itself.
35.See Hilchot Kiddush HaChodesh, Chapter 1.
36.See Hilchot Kiddush HaChodesh 5:5.
37.The Rambam's logic is that in the era when the sanctification of the moon was dependent on the testimony of witnesses, the observance of the second day of a holiday was necessary because of the doubt regarding the Scriptural commandment (safek d'oraita). At present, there is no doubt; the second day is observed, because of a Rabbinical decree. Thus, one cannot say, "If today is a weekday," for neither of the days is a weekday: the first is a holiday according to Scriptural law, and the second is a holiday according to Rabbinic law.
The Ra'avad voices his appreciation of the Rambam's logic, but states that in practice, the custom has been to continue making conditional statements as was done in previous generations. The Shulchan Aruch (Orach Chayim 527:22) cites the Ra'avad's view. In his Beit Yosef (Orach Chayim 528) Rav Yosef Karo explains the more lenient view, stating that when instituting the observance of the second day of the holidays in the present era, our Sages did not require its observance to be more stringent than it was originally. Since such conditional statements were originally acceptable, they are also acceptable in the present era.
38.The B'nei Binyamin notes that several later authorities differ with regard to whether a holiday could be termed a Sabbath or not. (See P'nei Yehoshua, et al., at the conclusion of the fourth chapter of Beitzah.) Nevertheless, the Rambam's emphasis is not that the holidays are "Sabbaths," but that they are sanctified.
39.Although the proof-text states, "And you shall call the Sabbath 'A delight, sanctified unto God'...," it also applies to holidays, for they are also called "sanctified" by the Torah.
40.Chapter 30. Honor involves preparing one's home and one's garments for the Sabbath. Delight involves partaking of fine foods, and carrying out other activities that lead to physical satisfaction.
41.See Hilchot Shabbat 30:4, which explains that this restriction was instituted so that one will enter the Sabbath (in this instance, the holiday) with an appetite.
Mid-afternoon refers to nine seasonal hours after daybreak - i.e., 3 PM, on a day that begins at 6 AM and ends at 6 PM. This time will change throughout the year, becoming later in the summer and earlier in the winter.
42.Pesachim 118a notes that Exodus 34:17 states, "Do not make molten images for yourselves," and continues "observe the festival of matzot," establishing a connection between the two mitzvot.
Significantly, the Rashbam interprets this as referring to someone who works on the intermediate days of a festival. (See also Hilchot Teshuvah 3:14, which states that such a person is not granted a portion in the World-to-Come.)
43.For these activities run contrary to the spirit of rejoicing that must be encouraged on the festivals. The laws of mourning on the festivals are discussed in Hilchot Eivel, Chapter 10.
44.With this wording, the Rambam emphasizes that this prohibition also applies on the days of Chol HaMo'ed of Pesach and Sukkot. The other holidays the Rambam refers to are Rosh HaShanah and Shavuot.
The designation of Rosh HaShanah as a day of rejoicing - despite the fact that it is "the day of judgment" when we join in the collective acceptance of God as King - is reflected in Nechemiah 8:10, which records the charge Ezra and Nechemiah gave to the people: "Eat sumptuously, drink sweet beverages, and send portions to those who have none... for the joy of God is your strength" (based on a responsum of the Rambam's grandson, Rav Yehoshua HaNagid).
45.Hilchot Chaggigah 1:1 explains that in addition to the peace offerings referred to as korban chaggigah, other peace offerings should be sacrificed, so that one will partake of sacrificial meat during the holiday. These are referred to as shalmei simchah (peace offerings of joy) and the Rambam associates partaking of them with the mitzvah to "rejoice on your festivals."
46.I.e., what are the activities that will arouse happiness? Cognizant that an emotion cannot be commanded at will, our Sages required that on the holidays a person work on creating a setting that will naturally spur happiness to ensue.
47.The commentaries have raised questions on the Rambam's statements, based on Pesachim 109a, which states that during the time of the Temple, "there is no happiness without partaking of meat," this referring to sacrificial meat, as Deuteronomy 27:7 states, "And you shall sacrifice peace offerings... and you shall rejoice." After the destruction of the Temple, "there is no happiness without partaking of wine." No mention is made of the importance of eating non-sacrificial meat on the holidays.
Shulchan Aruch HaRav 529:7 explains that at present there is a greater obligation to drink wine than to eat meat. Nevertheless, since most people derive pleasure from eating meat, it is proper to partake of meat on the holidays.
48.The intent is not that one's festive pleasure should be eating and drinking, as indicated by the following halachot. Instead, the intent is that a person should create an atmosphere of rest, relaxation, and happiness so that he can direct his attention to spiritual matters.
49.When relating the command to rejoice on the festivals, Deuteronomy 16:14 states, "You shall rejoice on your festival together with your son and your daughter, your male and your female servants, the Levite, the convert, the orphan, and the widow." The Torah thus links the happiness one shares with the members of one's household with one's generosity in inviting the unfortunate to join in this rejoicing.
See also Hilchot Megillah 2:17, which states:
There is no greater and more splendid happiness than to gladden the hearts of the poor, the orphans, the widows, and the converts.
One who brings happiness to the hearts of these unfortunates resembles the Divine Presence, which [Isaiah 57:15] describes [as having the tendency] "to revive the spirit of the lowly and... those with broken hearts."
50.The Mishnah Berurah 529:17 mentions that in addition to inviting guests to one's festive table, a collection should also be made before the holiday to provide for the holiday needs of poor people who are too embarrassed to ask for hospitality.
51.See Hilchot Tefillah, Chapter 13, where the Torah portions associated with each holiday are mentioned.
52.The Rambam's statements follow the general guidelines given by Beitzah 15b, which states: Deuteronomy 16:18 refers to the festivals as "a gathering for God, your Lord," while Numbers 29:35 uses the expression, "A gathering for yourselves." What should be done? Divide them, half to God, and half to yourselves.
53.With regard to drunkenness, note the Rambam's statements in Hilchot De'ot 5:2, and in the Guide for the Perplexed, Vol. III, chapter 8.
54.There are two dimensions reflected by the Rambam's statements:
a) the absolute negation of the hollow elation of frivolity;
b) the appreciation of the positive value of genuine happiness as an element of the service of God.
The latter concept receives greater focus in the conclusion of Hilchot Lulav, where the Rambam states:
The happiness with which a person should rejoice in the fulfillment of the mitzvot and the love of God who commanded them is a great service.... There is no greatness or honor other than celebrating before God.
55.Chol means "ordinary" or "weekday" in Hebrew and HaMo'ed means "the festival." Thus, the term means "the ordinary days of the festival." For the Torah tells us that the festivals of Pesach and Sukkot should be celebrated for seven and eight days respectively, but states that only the first and last days should be regarded as holidays. The observance of these "ordinary days of the festival" is the focus of the remainder of the text.
56.Where the first day of each holiday is celebrated for an extra day.
57.See Hilchot Ta'aniot 1:7.
58.See Hilchot Eivel 11:5. The Ra'avad adds that a eulogy may be recited on the day when a community hears about a sage's death. The Rambam mentions this concept in Hilchot Eivel.
59.See Hilchot Megillah 2:13; Hilchot Chanukah 3:3.
60.The mitzvah of l'vayah, accompanying the deceased, is carried out on Chol HaMo'ed. What is not done is to remain in a single place for a prolonged time.
61.Mo'ed Katan 14b states that since the mitzvah of celebrating on the festivals is incumbent on the entire Jewish community as a whole, it takes precedence over the obligation of individuals to mourn.
62.Even the relatives who partake of this meal should sit on ordinary chairs (Mo'ed Katan 3:7).
63.The Shulchan Aruch (Yoreh De'ah 340:16) states that one may bare one's shoulders in honor of any deceased person, and one must do so in honor of one's parents. At present, however, this custom is not followed at all even during an ordinary week (Ramah, loc. cit.:17).
64.I.e., the deceased's parents, spouse, brothers and sisters (this includes half-brothers and half-sisters), and children.
65.The Ramah (Yoreh De'ah 340:6) differs and states that at present it is not customary to rend one's garments because of a person's death unless one was present at the actual moment of death. This applies throughout the year as well as during Chol Hamoed.
66.This applies even if the deceased's conduct was unworthy (Shulchan Aruch, Yoreh De'ah 340:5). The Ramah adds that if the person was wont to commit any particular sin, there is no need to rend one's garments because of him.
67.Although we are permitted to perform all the forbidden labors necessary to bury a corpse (Chapter 1, Halachot 22-24), rending one's garments is forbidden.
68.See Hilchot Eivel 11:5.
69.In Hilchot Eivel 11:6, the Rambam interprets this as referring to a eulogy recited for a person who died more than thirty days before the festival. If a person dies within thirty days of the festival, a eulogy may be recited. This distinction is quoted by the Shulchan Aruch (Orach Chayim 547:3).
This refers even to a eulogy recited without a fee, following the view of Shmuel (Mo'ed Katan 8a).
Hayom Yom:
English Text | Video ClassFriday, Cheshvan 28, 5778 · 17 November 2017
"Today's Day"
Friday, Cheshvan 28, 5704
Torah Lesson: Chumash: Tol'dot, Shishi with Rashi.
Tehillim: 135-139.
Tanya: To understand the (p. 597) ...on Pekudei.) (p. 599).
The concept of Divine Providence is this: Not only are all particular movements of the various creatures directed by Providence, and not only is that Providence itself the life-force and maintained existence of every creature - but even more, the particular movement of any creature is in general terms related to the grand design of Creation... The aggregate of all individual acts brings to completion G-d's grand design in the mystery of all Creation.
Ponder this: If the swaying of a blade of grass is brought about by Divine Providence and is crucial to the fulfillment of the purpose of Creation, how much more so with regard to mankind in general, and Israel (the people close to him)1 in particular!
FOOTNOTES
1.Tehillim 148:14; Siddur p. 36.
Daily Thought:
Trust, Not Faith
People ask, “How can I have confidence that everything will work out for the best? Perhaps I don’t deserve the best. Perhaps I’ve already messed up so bad, G‑d has given up on me.”
These people are confusing trust with faith.
Faith is something you may or may not have. But trust is something you do. Hard.
Trust is when, in times of trouble, you cleave so unshakably to the heavens, you pull them down to earth.
Trust is a mighty, heroic bond. Trust changes who you are—and what you deserve.
And it is available to anybody, at any moment, no matter who they were the moment before
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