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- ב"ה - Today in Judaism - Today is Monday, 16 Kislev, 5778 · December 4, 2017Torah Reading:
Vayeishev: Genesis 37:1-11
Vayeishev: Genesis 37:1 Ya‘akov continued living in the land where his father had lived as a foreigner, the land of Kena‘an.
2 Here is the history of Ya‘akov. When Yosef was seventeen years old he used to pasture the flock with his brothers, even though he was still a boy. Once when he was with the sons of Bilhah and the sons of Zilpah, his father’s wives, he brought a bad report about them to their father. 3 Now Isra’el loved Yosef the most of all his children, because he was the son of his old age; and he made him a long-sleeved robe. 4 When his brothers saw that their father loved him more than all his brothers, they began to hate him and reached the point where they couldn’t even talk with him in a civil manner.
5 Yosef had a dream which he told his brothers, and that made them hate him all the more. 6 He said to them, “Listen while I tell you about this dream of mine. 7 We were tying up bundles of wheat in the field when suddenly my bundle got up by itself and stood upright; then your bundles came, gathered around mine and prostrated themselves before it.” 8 His brothers retorted, “Yes, you will certainly be our king. You’ll do a great job of bossing us around!” And they hated him still more for his dreams and for what he said.
9 He had another dream which he told his brothers: “Here, I had another dream, and there were the sun, the moon and eleven stars prostrating themselves before me.” 10 He told his father too, as well as his brothers, but his father rebuked him: “What is this dream you have had? Do you really expect me, your mother and your brothers to come and prostrate ourselves before you on the ground?” 11 His brothers were jealous of him, but his father kept the matter in mind.
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Today's Laws & Customs:
• Prayer for Rain
In tonight’s evening prayers we insert the request for rain, “v’tein tal umatar,” in the amidah. We continue adding this request into the weekday prayers until the holiday of Passover.
Today in Jewish History:
• Noah’s Ark Comes to Rest on Mount Ararat (2104 BCE)On this day, the bottom of the Noah's ark, submerged 11 cubits beneath the water's surface, touched down and came to rest on the top of Mount Ararat.
(This follows the opinion of the Talmudic sage Rabbi Joshua, who maintains that the Flood began on Iyar 17.)
See: Great Flood Begins.
• Pulver Purim (1804)
"Pulver Purim" was established by Rabbi Avraham Danzig (1748-1820) author of the halachic works Chayei Adam and Chochmat Adam, after he and his family were miraculously saved from a fire on the eve of the 16th of Kislev.
The inferno engulfed many homes, including his own home and the very room where all of his family members were, causing some of the walls to collapse. Rabbi Avraham Danzig then established the 16th of Kislev as a day of celebration for all of his future descendents.
Daily Quote: The physical universe is the meeting place where G‑d and man meet (Hayom Yom, Sivan 8
Daily Torah Study:
Chumash: Vayeishev, 2nd Portion Genesis 37:12-37:22 with Rashi
• English / Hebrew Linear Translation
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• Daily Wisdom (short insight)
Genesis Chapter 37
12And his brothers went to pasture their father's flocks in Shechem. יבוַיֵּֽלְכ֖וּ אֶחָ֑יו לִרְע֛וֹת אֶת־צֹ֥אן אֲבִיהֶ֖ם בִּשְׁכֶֽם:
to pasture their father’s flocks: Heb. לִרְעוֹת אֶת-צֹאן. There are dots over the word אֶת, for they went only to “pasture” [i.e., feed] themselves. [From Gen. Rabbah 84:13]
לרעות את צאן: נקוד על את, שלא הלכו אלא לרעות את עצמן:
13And Israel said to Joseph, "Are your brothers not pasturing in Shechem? Come, and I will send you to them." And he said to him, "Here I am." יגוַיֹּ֨אמֶר יִשְׂרָאֵ֜ל אֶל־יוֹסֵ֗ף הֲל֤וֹא אַחֶ֨יךָ֙ רֹעִ֣ים בִּשְׁכֶ֔ם לְכָ֖ה וְאֶשְׁלָֽחֲךָ֣ אֲלֵיהֶ֑ם וַיֹּ֥אמֶר ל֖וֹ הִנֵּֽנִי:
“Here I am.”: An expression of modesty and eagerness. He went with alacrity to fulfill his father’s command although he knew that his brothers hated him. [From Mechilta Beshallach , second treatise, introduction]
הנני: לשון ענוה וזריזות, נזדרז למצות אביו, ואף על פי שהיה יודע באחיו ששונאין אותו:
14So he said to him, "Go now and see to your brothers' welfare and the welfare of the flocks, and bring me back word." So he sent him from the valley of Hebron, and he came to Shechem. ידוַיֹּ֣אמֶר ל֗וֹ לֶךְ־נָ֨א רְאֵ֜ה אֶת־שְׁל֤וֹם אַחֶ֨יךָ֙ וְאֶת־שְׁל֣וֹם הַצֹּ֔אן וַֽהֲשִׁבֵ֖נִי דָּבָ֑ר וַיִּשְׁלָחֵ֨הוּ֙ מֵעֵ֣מֶק חֶבְר֔וֹן וַיָּבֹ֖א שְׁכֶֽמָה:
from…Hebron: But is not Hebron on a mountain? It is stated: “And they ascended in the south, and he came as far as Hebron” (Num. 13:22). But [it is to be understood that he sent him] from the deep counsel of the righteous man who is buried in Hebron (i.e., Abraham), to fulfill what was said to Abraham between the parts (Gen. 15:13). [From Gen. Rabbah 84:13]
מעמק חברון: והלא חברון בהר, שנאמר (במדבר יג כב) ויעלו בנגב ויבא עד חברון, אלא מעצה עמוקה של [אותו] צדיק הקבור בחברון, לקיים מה שנאמר לאברהם בין הבתרים (לעיל טו יג) כי גר יהיה זרעך:
and he came to Shechem: a place destined for misfortune. There the tribes sinned, there Dinah was violated, there the kingdom of the house of David was divided, as it is said: “And Rehoboam went to Shechem” (I Kings 12:1). [From Sanh. 102a]
ויבא שכמה: מקום מוכן לפורענות, שם קלקלו השבטים, שם ענו את דינה, שם נחלקה מלכות בית דוד, שנאמר (מ"א י"ב א) וילך רחבעם שכמה וגו':
15Then a man found him, and behold, he was straying in the field, and the man asked him, saying, "What are you looking for?" טווַיִּמְצָאֵ֣הוּ אִ֔ישׁ וְהִנֵּ֥ה תֹעֶ֖ה בַּשָּׂדֶ֑ה וַיִּשְׁאָלֵ֧הוּ הָאִ֛ישׁ לֵאמֹ֖ר מַה־תְּבַקֵּֽשׁ:
Then a man found him: This is [the angel] Gabriel, as it is said:“And the man Gabriel” (Dan. 9:21). [From Tanchuma Vayeshev 2]
וימצאהו איש: זה גבריאל [שנאמר (דניאל ט כא) והאיש גבריאל]:
16And he said, "I am looking for my brothers. Tell me now, where are they pasturing?" טזוַיֹּ֕אמֶר אֶת־אַחַ֖י אָֽנֹכִ֣י מְבַקֵּ֑שׁ הַגִּֽידָה־נָּ֣א לִ֔י אֵיפֹ֖ה הֵ֥ם רֹעִֽים:
17And the man said, "They have traveled away from here, for I overheard them say, 'Let us go to Dothan.' " So Joseph went after his brothers, and he found them in Dothan. יזוַיֹּ֤אמֶר הָאִישׁ֙ נָֽסְע֣וּ מִזֶּ֔ה כִּ֤י שָׁמַ֨עְתִּי֙ אֹֽמְרִ֔ים נֵֽלְכָ֖ה דֹּתָ֑יְנָה וַיֵּ֤לֶךְ יוֹסֵף֙ אַחַ֣ר אֶחָ֔יו וַיִּמְצָאֵ֖ם בְּדֹתָֽן:
They have traveled away from here: They removed themselves from brotherhood.
נסעו מזה: הסיעו עצמן מן האחוה:
‘Let us go to Dothan.’: Heb. נֵלְכָה דֹתָינָה, to seek regarding you legal pretexts (נִכְלֵי דָתוֹת), by which they could put you to death. According to its simple meaning, however, it is a place-name, and a Biblical verse never loses its simple sense.
נלכה דתינה: לבקש לך נכלי דתות שימיתוך בהם. ולפי פשוטו שם מקום הוא, ואין מקרא יוצא מדי פשוטו:
18And they saw him from afar, and when he had not yet drawn near to them, they plotted against him to put him to death. יחוַיִּרְא֥וּ אֹת֖וֹ מֵֽרָחֹ֑ק וּבְטֶ֨רֶם֙ יִקְרַ֣ב אֲלֵיהֶ֔ם וַיִּתְנַכְּל֥וּ אֹת֖וֹ לַֽהֲמִיתֽוֹ:
they plotted: Heb. וַיִתְנַכְּלוּ. They were filled with plots and cunning.
ויתנכלו: נתמלאו נכלים וערמומיות:
against him: Heb. אֹתוֹ, similar to אִתּוֹ or עִמוֹ, i.e. אֵלָיו, to him.
אתו: כמו אתו, עמו, כלומר אליו:
19So they said one to the other, "Behold, that dreamer is coming. יטוַיֹּֽאמְר֖וּ אִ֣ישׁ אֶל־אָחִ֑יו הִנֵּ֗ה בַּ֛עַל הַֽחֲלֹמ֥וֹת הַלָּזֶ֖ה בָּֽא:
20So now, let us kill him, and we will cast him into one of the pits, and we will say, 'A wild beast devoured him,' and we will see what will become of his dreams." כוְעַתָּ֣ה | לְכ֣וּ וְנַֽהַרְגֵ֗הוּ וְנַשְׁלִכֵ֨הוּ֙ בְּאַחַ֣ד הַבֹּר֔וֹת וְאָמַ֕רְנוּ חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ וְנִרְאֶ֕ה מַה־יִּֽהְי֖וּ חֲלֹֽמֹתָֽיו:
and we will see what will become of his dreams: Rabbi Isaac said, This verse says: “Expound on me.” [I.e., this verse demands a midrashic interpretation.] The Holy Spirit says thus: They (the brothers) say, “Let us kill him,” but the verse concludes: “and we will see what will become of his dreams.” Let us see whose word will stand up, yours or Mine. It is impossible that they (the brothers) are saying,“and we will see what will become of his dreams,” because, since they will kill him, his dreams will come to nought. [From Tan. Buber, Vayeshev 13]
ונראה מה יהיו חלומותיו: אמר ר' יצחק מקרא זה אומר דרשני, רוח הקודש אומרת כן. הם אומרים נהרגהו, והכתוב מסיים ונראה מה יהיו חלומותיו, נראה דבר מי יקום או שלכם או שלי. ואי אפשר שיאמרו הם ונראה מה יהיו חלומותיו מכיון שיהרגוהו בטלו חלומותיו:
21But Reuben heard, and he saved him from their hand[s], and he said, "Let us not deal him a deadly blow." כאוַיִּשְׁמַ֣ע רְאוּבֵ֔ן וַיַּצִּלֵ֖הוּ מִיָּדָ֑ם וַיֹּ֕אמֶר לֹ֥א נַכֶּ֖נּוּ נָֽפֶשׁ:
“Let us not deal him a deadly blow.”: Heb. לֹא נַכֶּנוּ נָפֶשׁ. Literally, let us not smite him the soul. [This is equivalent to] מַכַּת נֶפֶשׁ, [let us not deal him] a deadly blow, which means death. [From Targum Onkelos]
לא נכנו נפש: מכת נפש זו היא מיתה:
22And Reuben said to them, "Do not shed blood! Cast him into this pit, which is in the desert, but do not lay a hand upon him," in order to save him from their hand[s], to return him to his father. כבוַיֹּ֨אמֶר אֲלֵהֶ֣ם | רְאוּבֵן֘ אַל־תִּשְׁפְּכוּ־דָם֒ הַשְׁלִ֣יכוּ אֹת֗וֹ אֶל־הַבּ֤וֹר הַזֶּה֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר וְיָ֖ד אַל־תִּשְׁלְחוּ־ב֑וֹ לְמַ֗עַן הַצִּ֤יל אֹתוֹ֙ מִיָּדָ֔ם לַֽהֲשִׁיב֖וֹ אֶל־אָבִֽיו:
to save him: The Holy Spirit testifies for Reuben that he said this only to save him, so that he would [be able to] come and take him out of there. He said, “I am the firstborn and the eldest of them all. The sin will be attributed only to me.” [from Gen. Rabbah 84:15]
למען הציל אותו: רוח הקודש מעידה על ראובן שלא אמר זאת אלא להציל אותו, שיבא הוא ויעלנו משם, אמר אני בכור וגדול שבכולן, לא יתלה הסרחון אלא בי:
Tehillim: Psalms Chapters 79 - 82
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Chapter 79
In this psalm, Asaph thanks God for sparing the people and directing His wrath upon the wood and stones (of the Temple). Still he cries bitterly, mourning the immense destruction: The place where the High Priest alone was allowed to enter-and only on Yom Kippur-is now so desolate that foxes stroll through it!
1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble.
2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth.
3. They spilled their blood like water around Jerusalem, and there is no one to bury [them].
4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us.
5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire?
6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name,
7. for they devoured Jacob and desolated His abode.
8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low.
9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name.
10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants.
11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength.
12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord.
13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise.
Chapter 80
An awe-inspiring prayer imploring God to draw near to us as in days of old.
1. For the Conductor, on the shoshanim, 1 a testimony by Asaph, a psalm.
2. Listen, O Shepherd of Israel, Who leads Joseph like sheep. Appear, You Who is enthroned upon the cherubim.
3. Arouse Your might before Ephraim, Benjamin and Menashe, for it is upon You to save us.
4. Return us, O God; cause Your countenance to shine, that we may be saved.
5. O Lord, God of Hosts, until when will You fume at the prayer of Your people?
6. You fed them bread of tears, and gave them tears to drink in great measure.
7. You have made us an object of strife to our neighbors; our enemies mock to themselves.
8. Return us, O God of Hosts; cause Your countenance to shine, that we may be saved.
9. You brought a vine out of Egypt; You drove out nations and planted it.
10. You cleared space before it; it took root and filled the land.
11. Mountains were covered by its shade, and its branches became mighty cedars.
12. It sent forth its branches till the sea, and its tender shoots to the river.
13. Why did You breach its fences, so that every passerby plucked its fruit?
14. The boars of the forest ravage it, and the creepers of the field feed upon it.
15. O God of Hosts, please return! Look down from heaven and see, and be mindful of this vine,
16. and of the foundation which Your right hand has planted, and the son whom You strengthened for Yourself.
17. It is burned by fire, cut down; they perish at the rebuke of Your Presence.
18. Let Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself.
19. Then we will not withdraw from You; revive us, and we will proclaim Your Name.
20. O Lord, God of Hosts, return us; cause Your countenance to shine that we may be saved.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 81
This psalm was chanted in the Holy Temple on Rosh Hashanah, a day on which many miracles were wrought for Israel.
1. For the Conductor, upon the gittit,1 by Asaph.
2. Sing joyously to God, our strength; sound the shofar to the God of Jacob.
3. Raise your voice in song, sound the drum, the pleasant harp, and the lyre.
4. Blow the shofar on the New Month, on the designated day of our Holy Day;
5. for it is a decree for Israel, a ruling of the God of Jacob.
6. He ordained it as a precept for Joseph when he went forth over the land of Egypt; I heard a language which I did not know.
7. I have taken his shoulder from the burden; his hands were removed from the pot.2
8. In distress you called and I delivered you; [you called] in secret, and I answered you with thunderous wonders; I tested you at the waters of Merivah, Selah.
9. Hear, My people, and I will admonish you; Israel, if you would only listen to Me!
10. You shall have no alien god within you, nor shall you bow down to a foreign deity.
11. I am the Lord your God who brought you up from the land of Egypt; open wide your mouth, [state all your desires,] and I shall grant them.
12. But My people did not heed My voice; Israel did not want [to listen to] Me.
13. So I sent them away for the willfulness of their heart, for following their [evil] design.
14. If only My people would listen to Me, if Israel would only walk in My ways,
15. then I would quickly subdue their enemies, and turn My hand against their oppressors.
16. Those who hate the Lord would shrivel before Him, and the time [of their retribution] shall be forever.
17. I would feed him [Israel] with the finest of wheat, and sate you with honey from the rock.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The cooking vessels used to prepare food for their captors (Rashi)
Chapter 82
This psalm admonishes those judges who feign ignorance of the law, dealing unjustly with the pauper or the orphan, while coddling the rich and pocketing their bribes.
1. A psalm by Asaph. God stands in the council of judges; among the judges He renders judgment:
2. How long will you judge wickedly, ever showing partiality toward the evildoers?
3. Render justice to the needy and the orphan; deal righteously with the poor and the destitute.
4. Rescue the needy and the pauper; deliver them from the hand of the wicked.
5. But they do not know, nor do they understand; they go about in darkness, [therefore] all the foundations of the earth tremble.
6. I said that you are angels, supernal beings, all of you;
7. but you will die as mortals, you will fall like any prince.
8. Arise, O God, judge the earth, for You possess all the nations.
Tanya: Kuntres Acharon, Essay 7
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Kislev 16, 5778 · December 4, 2017
Today's Tanya Lesson
Kuntres Acharon, Essay 7
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Tzedakah, as we shall presently appreciate, sensitizes the Jew who practises it so that the superrational degree of Chochmah in his Neshamah is able to light up the innermost recesses of his heart.
As mentioned in the introduction to Kuntres Acharon, the Rebbe observes that this is one of several Essays that would appear to belong more logically in Iggeret HaKodesh. The Rebbe also notes that the subjects discussed in this essay are elaborated upon in Likkutei Torah, beginning of Parshat Re’eh, and in the maamar beginning Amar R. Yehoshua ben Levi, BeChol Yom..., which the Previous Rebbe delivered in 5688 (1928).
וצדקה כנחל איתן בעמוס, (סוף סימן ה׳)
The verse begins by saying that justice should become manifest like water that gushes into revelation from the hidden depths of the earth; it goes on to say that tzedakah (“charity”) should likewise reveal and maintain its intensity like the surging current of a mighty river (Heb.: nachal eitan).
פירוש:
The meaning in spiritual terms is,
כמו שנחל איתן הוא המשכה הנמשכת מבחינת איתן
that [tzedakah] resembles a mighty river which issues from the state of eitan.
“River” suggests a downward flow, in this case emanating from Chochmah, which is termed eitan.
For this word, as is known,3 has three meanings: “vigor”, “toughness”,4 and “antiquity”.5 All three meanings relate to the soul’s element of Chochmah, and are reflected in the tripartite written form of the letter yud(commonly representing Chochmah), which comprises the basic point of the letter and its upper and lower tips.
This level of eitan (Chochmah) flows down into the intellectually expansive “river” called Binah.
שהיא בחינת נקודה בהיכלא
In this state it is known in Kabbalistic terms as6 “the point in its chamber,”
This phrase can refer either (a), as above, to the seminal point of Chochmah being drawn into the broad chamber of Binah, or (b) to the essential self-nullification of the soul that derives spontaneously from Chochmah(which transcends the loving self-nullification that is consciously produced by the meditation exercised by Binah) being drawn into the innermost point of the heart — the “chamber” for the issue from Chochmah.
ותרין רעין וכו׳
and as7 “two comrades [who are inseparable].”
The continued existence of all creation depends upon the constant union in Atzilut of the Supernal Sefirot of Chochmah and Binah.
ואותיות איתן משמשות לעתיד
The letters that spell the [Hebrew] word eitan [each] indicate the future tense.
At a deeper level, this term thus hints at future revelation: in the Time to Come there will be a revelation of the spiritual degree called eitan.
פירוש: אנא עתיד לאתגליא
This means,8 “I am destined to reveal myself”; that which is presently in a state of concealment is destined to become manifest in the Time to Come;
כמו שכתוב: הנה ישכיל עבדי וגו׳
as it is written,9 “Behold, My servant will prosper...” — i.e., in the future.
והיינו, שיתגלה אז אור אין סוף ברוך הוא ויחודו יתברך תוך פנימיות נקודת הלב
This means that at that time — with the arrival of Mashiach, about whom the verse states “My servant will prosper” — the [infinite] Ein Sof-light and the Divine Unity will be revealed within the innermost point of one’s heart,
על ידי המשכת נחל איתן, הוא הארת חכמה עילאה שיאיר בפנימיות הלב
by the calling forth of the “mighty river,” which is a radiance of the Supernal Wisdom that will illuminate the inwardness of the heart,
ליבטל ביחודו יתברך בתכלית, מעומקא דלבא
so that one will be nullified utterly in the Divine Unity, from the depths of one’s heart,
אחרי הסרת הערלה מתאוות הגשמיות וכו׳
after it has been cleared of the [obscuring] orlah of physical lusts, and so on.
When the metaphorical orlah (lit., “foreskin”) will then be removed (as in the verse,10 “And you shall excise the orlah of your heart,” and likewise,11 “The L‑rd your G‑d will circumcise your heart”), nothing will hide the innermost core of the heart. It will then be possible for the heart to experience the utter self-nullification of the Neshamah to G‑d, that derives from the revelation of Chochmah in the soul.
This essential soul-level reflects all three above-mentioned connotations of eitan — the resolute “vigor” of the soul’s essence, its unswerving “toughness”, and the hoary “antiquity” of this bequest to the Jewish people from the Patriarchs of old.
והנה עתה, בגלות החל הזה
At present as well, during the exile of this folk,12
יש גם כן עצה יעוצה, להאיר קצת אור ה׳ מבחינת איתן לתוך נקודת פנימיות הלב, כעין לעתיד
counsel is offered [herewith] as to how to bring a glimmer of the illumination of the light of G‑d from the state of eitan into the innermost point of the heart, as in the Time to Come.
והיינו, על ידי שמעורר על ניצוץ אלקות שבנפשו, בחינת רחמים רבים העליונים
This is [attained] by arousing the abounding Divine mercies for the G‑dly spark within one’s soul.
כי באמת, כל זמן שאין האדם זוכה שיתגלה אור ה׳ מבחינת איתן בנקודת פנימיות לבבו
For in truth, so long as a man does not merit the revelation of the light of G‑d from the state of eitan in the innermost core of his heart,
ליבטל ביחודו יתברך מעומקא דלבא, עד כלות הנפש ממש
so that he becomes nullified in the Divine unity, until the very expiry of the soul,
אזי באמת יש רחמנות גדולה על הניצוץ שבנפשו
then the spark within his soul is indeed to be pitied.
כי הניצוץ נמשך מבחינת חכמה עילאה ממש
For that spark is drawn from the state of the Supernal Wisdom itself,
וכשאינו יכול להאיר מבחינתו לתוך פנימיות הלב
and when it cannot illuminate from its own state — from the state of Chochmah that is utterly nullified to G‑d — into the innermost core of the heart,
ששם מקום גילוי הארה זו
which is the proper place for the revelation of this illumination,
הרי זה בבחינת גלות ממש
then it is really and truly in exile.
For what is exile if not the shackling of one’s gifts?
ועל ידי רחמים רבים העליונים, יוצא מהגלות והשביה
Through the plentiful Supernal mercies, however, that are drawn down upon the soul, it goes out of exile and imprisonment,
ומאיר לתוך נקודת פנימיות הלב בחינת אהבה רבה זו
and illuminates the innermost core of the heart with this great love,
כנודע ממה שכתוב: ליעקב אשר פדה את אברהם
as is known from the verse,13 “For...Jacob who redeemed Abraham,”
וכמו שכתוב בלקוטי אמרים, פרק מ״ה
as expounded in Likkutei Amarim, ch. 45.
The Midrash14 teaches that Abraham was saved in the future merit of Jacob, who was destined to descend from him.
In spiritual terms:15 When Abraham’s characteristic attribute, kindness and love, remains latent within a Jew, it is revealed and redeemed by Jacob’s characteristic attribute — mercy.
Since we are speaking here of Supernal Mercy, there must first be a sufficiently vigorous “arousal from below” that will cause it to descend to this lowly world. The required arousal initiated from below must therefore spring from the palpable realities of this lowly world. In plain words, as the Alter Rebbe will now conclude, this is the practice of tzedakah.
ומודעת זאת כי אתערותא דלעילא, באתערותא דלתתא דוקא תליא מלתא
It is known16 that an arousal from above is specifically dependent on an arousal from below,
דהיינו, על ידי התעוררות רחמים רבים בלב רחמנים וגומלי חסדים
meaning [that the abundant mercies from above are secured] by an arousal of great mercies in the hearts of “the compassionate...and the kindly,” as Jews are characterized in the Gemara,17
להשפיע השפעה גשמיית, זהב וכסף וכו׳
so that they bestow physical gifts of gold and silver, and the like.
ולכן פעולת הצדקה היא פעולת נחל איתן ממש
Thus the effect of tzedakah is actually the effect of the “mighty river” (nachal eitan).
For the “arousal from below” expressed by the practice of tzedakah draws forth the loving self-nullification of the vigorous essence (the “eitan”) of the soul, so that it becomes revealed — through the “river” of Binah — within the innermost core of man’s heart.
The Alter Rebbe now goes on to write that one’s tzedakah should be given unstintingly, without regard for limitations. Just as a person in jeopardy spends without limit in order to save his life, so, too, should one hold one’s own G‑dly soul in high regard, and give tzedakah boundlessly.
והנה מודעת זאת מה שכתוב: עור בעד עור, וכל אשר לאיש יתן בעד נפשו האלקית
All know the verse,18 “Skin for skin,”19 i.e., a person will protect one limb at the expense of another, “but all that a man possesses he will give for his soul” — he will give away everything in order to save his life. The Alter Rebbe adds a word to the quoted verse, so that it ends, “...for his G‑dly soul.” One should be willing to forego everything for the sake of his G‑dly soul,
להאירה באור החיים, אין סוף ברוך הוא
in order to illumine it with the light of life — the Infinite One, blessed be He.20
| FOOTNOTES | |
| 1. | Parentheses are in the original text. |
| 2. | Verse 24. |
| 3. | Sefer HaMaamarim 5703, p. 71ff. |
| 4. | Sotah 9:5. |
| 5. | See I Kings 8:2 and Targum there. |
| 6. | Cf. Zohar I, 20a. |
| 7. | Zohar III, 4a. |
| 8. | See Likkutei Torah, Parshat Re’eh 18d. |
| 9. | Yeshayahu 52:13. |
| 10. | Devarim 10:16. |
| 11. | Ibid. 30:6. |
| 12. | Ovadiah 1:20. The phrase may alternatively be translated as “this valley.” |
| 13. | Yeshayahu 29:22. Note of the Rebbe: “The verse states beit Yaakov (‘the house of Jacob’). However, Sanhedrin (19b) and Bereishit Rabbah (63:2) explain plainly that it is ‘Jacob who redeemed Abraham.’ The phrase is likewise cited in many other sources. Indeed, this too is the meaning in the continuation of this very verse (quoted in Sanhedrin, loc. cit., and elsewhere): ‘Now will Jacob not be ashamed....’” |
| 14. | See Bereishit Rabbah, loc. cit. |
| 15. | Note of the Rebbe: “Cf. Tanya, ch. 45.” |
| 16. | Zohar I, 88a, et al. |
| 17. | Yevamot 79a. |
| 18. | Iyov 2:4. |
| 19. | Note of the Rebbe: “At the end of Epistle XVI in Iggeret HaKodesh, this verse is quoted [in its entirety] as well. This is not the case at the end of Epistle X [which quotes only the conclusion of the verse, ‘but all that a man possesses he will give for his soul’], and so too in many other places. Evidently, since the opening phrase (‘skin for skin’) signifies a limited degree of tzedakah (as in the plain meaning of the verse), this phrase is quoted only when the Alter Rebbe speaks (also) of this degree of tzedakah.” |
| 20. | The conclusion of this letter appears in Igrot Kodesh (Letters) of the Alter Rebbe (Kehot, N.Y., 5740), p. 95. |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassMonday, Kislev 16, 5778 · December 4, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Laws of Megillah and Chanukah Chapters 1 & 2
We now continue with Maimonides' Laws of Megillah and Chanukah, chapters threeand four.
(The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code, which today studies these laws. Because these two mitzvot are rabbinic, not biblical, they have no counterpart in Sefer Hamitzvot.)
Full text of this Mitzvah »
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Positive Commandment 213
Marriage
"When a man takes a wife and is intimate with her"—Deuteronomy 24:1.
It is a mitzvah for a man to marry a woman through kiddushin. Kiddushin is accomplished through one of three methods: a) The man giving the woman an object of value [for the purpose of marriage]. b) The man giving the woman a marriage contract [a document upon which is written, "With this document I am marrying you"]. c) Through the man being intimate with the woman.
Full text of this Mitzvah »
Marriage
Translated by Berel Bell
The 213th mitzvah is that we are commanded to acquire [by kiddushin1] a woman before2 marrying her [n'suin]: either by giving her something3 [of sufficient value]; by giving her a document [of marriage]; or by having marital relations [for the purpose of kiddushin]. This is the mitzvah of kiddushin.
This mitzvah is hinted to in the Torah in the verse,4 "When a man acquires a woman and has relations with her...." This implies that he can acquire her through having relations.
[That a document may be used is alluded to in the verse5 which states that after receiving a writ of divorce,] "She leaves...and may marry another man." [Since the divorce and the marriage are described together, they can be compared:] just as she leaves by means of a document, so too she may marry by means of a document.
So too, the use of money may be derived from the verse6 regarding a Jewish maidservant,7 [that upon reaching puberty, she goes free,] "without money." Our Sages explain,8 "There is no money received by this master, but another master does receive money. Who is this? The girl's father [who receives money when his daughter gets married]."9
However, only kiddushin by means of relations has the validity of a law m'dioraysa,10 as explained in many places in Kesuvos,11 Kiddushin,12 and Niddah.13 All the details of this law have been thoroughly explained in the designated tractate, i.e. Kiddushin.
Our Sages stated explicitly14 that kiddushin by means of relations is a Torah law. This statement proves that kiddushin counts as a law of the Torah.
FOOTNOTES
1.In Jewish law, there are two steps to a marriage, kiddushin and n'suin. After the first step, they are considered husband and wife, but they may not yet live together as such until after n'suin. During Talmudic times there was a twelve-month period between the two stages, but today they are performed together.
2.See Chinuch, mitzvah 539; Yad Halevi P213:1 (that this is also the Rambam's intention here); Kesef Mishneh, Hilchos Ishus, Ch. 1, end of Halachah 2 (as to the Rambam's description of this mitzvah as n'suin). According to Kapach, 5731, this phrase could be translated, "acquire a woman in order to live as husband and wife" (kinyan shel ishus).
3.This could be money or an object.
4.Deut. 24:1.
5.Deut. 24:2.
6.Ex. 21:11.
7.See P233.
8.Kiddushin 4a.
9.The Talmud compares the two parties who, at different times, could have control over the girl: her father, and her master, who has purchased her as a servant. The master, as the verse relates, need not receive money in order for her to be released from his control. Upon reaching puberty, she automatically goes free.
However, since only the case of the master is described in the verse, the Talmud derives that in the other case (the father), he does receive money when she is released from his control (i.e. through kiddushin). We therefore see that marriage can be effected by means of giving money.
10.According to many, the Rambam later changed his mind. See Haga'os Haramach, Kesef Mishneh, and other commentaries to Hilchos Ishus, beg. of Ch.1. Sefer Nashim, Kapach edition, 5747, note 5 (p.13). Sefer Hamitzvos, Kapach, 5731, P213, footnote 17.
11.3a.
12.Ch. 1, Mishneh 1.
13.Ch. 5, Mishneh 4.
14.Kiddushin 9b.
Rambam:
• 1 Chapter A Day: Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Seven
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Audio: Listen | Download | Video ClassTefilah and Birkat Kohanim - Chapter Seven
1
When the Sages instituted [a text for] these prayers, they [also] established other blessings to be recited every day. These are:
When a person gets into bed to sleep at night, he says:
Blessed are You, God, our Lord, King of the universe, who causes the bonds of sleep to fall upon my eyes, who sinks [one into] restful slumber, and illuminates the pupil of the eye. May it be Your will, God, our Lord, to save me from the evil inclination and from a bad occurrence. May I not be disturbed by bad dreams or evil thoughts. Let my bed be perfect before You and may You raise me up from it to life and peace and illuminate my eyes lest I sleep a sleep of death. Blessed are You, God, who illuminates the whole world in His glory.
א
כשתקנו חכמים דברי תפלות אלו תקנו ברכות אחרות לברך אותן בכל יום אלו הן:
כשיכנס אדם למטתו לישן בלילה מברך ברוך אתה יי' אלהינו מלך העולם המפיל חבלי שינה על עיני והמשקיע שינת תרדמה והמאיר לאישון בת עין יהי רצון מלפניך יי' אלהי שתצילני מיצר רע ומפגע רע ואל יבהלוני חלומות רעים ולא הרהורים רעים ותהא מטתי שלימה לפניך ותעמידני ממנה לחיים ולשלום והאירה עיני פן אישן המות ברוך אתה יי' המאיר לעולם כולו בכבודו:
Commentary on Halachah 1
2
[Then,] one reads the first section of Kri'at Shema and goes to sleep. [This applies] even if his wife is sleeping with him.
If he is overcome by sleep, he should read the first verse [of Kri'at Shema] or verses of mercy and afterwards, he may go to sleep.
ב
וקורא פרשה ראשונה מקריאת שמע וישן ואפילו אשתו ישנה עמו (קורא פסוק ראשון או פסוקי רחמים ואחר כך יישן) ואם אנסתו שינה קורא אפילו פסוק ראשון או פסוקי רחמים ואח"כ יישן:
Commentary on Halachah 2
3
When a person awakes after concluding his sleep, while still in bed, he says:
My Lord, the soul that You have placed within me is pure. You have created it, You have formed it, You have breathed it into me and You preserve it within me. You will ultimately take it from me and restore it to me in the Time to Come. As long as the soul is lodged within me, I am thankful before You, O God, my Lord, Master of all works. Blessed are You, God, who restores souls to dead bodies.
ג
בשעה שייקץ בסוף שנתו מברך והוא על מטתו כך:
אלהי נשמה שנתת בי טהורה אתה בראתה ואתה יצרתה ואתה נפחתה בי ואתה משמרה בקרבי ואתה עתיד ליטלה ממני ואתה עתיד להחזירה בי לעתיד לבא כל זמן שהנשמה תלויה בקרבי מודה אני לפניך יי' אלהי רבון כל המעשים ברוך אתה יי' המחזיר נשמות לפגרים מתים:
Commentary on Halachah 3
4
When one hears the crow of a rooster, he recites: Blessed are You, God, our Lord, King of the universe, who gives the rooster understanding to distinguish between day and night.
When he puts on his clothes, he recites: Blessed are You, God, our Lord, King of the universe, who clothes the naked.
When he puts his cloth on his head, he recites: Blessed are You, God, our Lord, King of the universe, who crowns Israel in glory.
When he passes his hands over his eyes, he recites: [Blessed...] who opens the eyes of the blind.
When he sits up in his bed, he recites: [Blessed...] who unties those bound.
When he lowers his feet from the bed and rests them on the ground, he recites: [Blessed...] who spreads the earth over the waters.
When he stands up, he recites: [Blessed...] who straightens the bowed.
When he washes his hands, he recites: [Blessed...] who has sanctified us with His commandments and commanded us regarding the washing of hands.
When he washes his face, he recites: Blessed are You, God, our Lord, King of the universe, who removes the bonds of sleep from my eyes and slumber from my eyelids. May it be Your will, God, my Lord and Lord of my fathers, that You accustom me to the performance of [Your] commandments and do not accustom me to sins or transgressions. Cause the positive inclination to rule over me and not the evil inclination. Strengthen me in Your commandments and grant my portion in Your Torah. Allow me to find favor, lovingkindness, and mercy in Your eyes and the eyes of all who see me and bestow upon me benevolent kindnesses. Blessed are You, God, who bestows benevolent kindnesses.
ד
כששומע קול התרנגולים מברך ברוך אתה יי' אלהינו מלך העולם הנותן לשכוי בינה להבחין בין יום ובין לילה כשלובש בגדיו מברך ברוך אתה יי' אלהינו מלך העולם מלביש ערומים כשמניח סדינו על ראשו מברך ברוך אתה יי' אלהינו מלך העולם עוטר ישראל בתפארה כשמעביר ידיו על עיניו מברך פוקח עורים כשישב על מטתו מברך מתיר אסורים כשמוריד רגליו מן המטה ומניחם על גבי קרקע מברך רוקע הארץ על המים כשעומד מברך זוקף כפופים כשנוטל ידיו מברך אשר קדשנו במצותיו וצונו על נטילת ידים כשרוחץ פניו מברך ברוך אתה יי' אלהינו מלך העולם המעביר חבלי שינה מעיני ותנומה מעפעפי יהי רצון מלפניך יי' אלהי ואלהי אבותי שתרגילני לדבר מצוה ואל תרגילני לדבר עבירה ועון ותשלט בי יצר טוב ואל ישלוט בי יצר רע ותחזקני במצותיך ותן חלקי בתורתך ותתנני לחן ולחסד ולרחמים בעיניך ובעיני כל רואי ותגמלני חסדים טובים ברוך אתה יי' גומל חסדים טובים:
Commentary on Halachah 4
5
Whenever one enters the toilet, before entering, he says:
Be honored, holy honorable ones, servants of the Most High. Help me. Help me. Guard me. Guard me. Wait for me until I enter and come out, as this is the way of humans.
After he comes out, he recites:
Blessed are You, God, our Lord, King of the universe, who formed man in wisdom and created within him many openings and cavities. It is revealed and known before the throne of Your glory that if one of them were to be blocked or if one of them were to be opened, it would be impossible to exist for even one moment. Blessed are You, God, who heals all flesh and works wonders.
ה
וכל זמן שיכנס לבית הכסא אומר קודם שיכנס התכבדו מכובדים קדושים משרתי עליון עזרוני עזרוני שמרוני שמרוני המתינו לי עד שאכנס ואצא שזה דרכן של בני אדם ואחר שיצא מברך ברוך אתה יי' אלהינו מלך העולם אשר יצר את האדם בחכמה וברא בו נקבים נקבים חלולים חלולים גלוי וידוע לפני כסא כבודך שאם יסתם אחד מהם או אם יפתח אחד מהם אי אפשר להתקיים אפילו שעה אחת ברוך אתה יי' רופא כל בשר ומפליא לעשות:
Commentary on Halachah 5
6
When one fastens his belt, he recites: [Blessed...universe,] who girds Israel with strength.
When he puts on his shoes, he recites: [Blessed...universe,] for You have provided me with all my needs.
When he walks to depart on his way, he recites: [Blessed... universe,] who prepares the steps of man.
[Also,] every day, a person should recite:
Blessed are You, God, our Lord, King of the universe, who has not made me a non-Jew.
Blessed are You, God, our Lord, King of the universe, who has not made me a woman.
Blessed are You, God, our Lord, King of the universe, who has not made me a servant.
ו
כשחוגר חגורו מברך אוזר ישראל בגבורה כשלובש נעליו מברך שעשית לי כל צרכי כשמהלך לצאת לדרך מברך המכין מצעדי גבר ומברך אדם בכל יום ברוך אתה יי' אלהינו מלך העולם שלא עשני גוי ברוך אתה יי' אלהינו מלך העולם שלא עשני אשה ברוך אתה יי' אלהינו מלך העולם שלא עשני עבד:
Commentary on Halachah 6
7
These eighteen blessings do not have a particular order. Rather, one recites each of them in response to the condition for which the blessing was instituted, at the appropriate time.
What is implied? One who fastens his belt while still in his bed recites [the blessing] "who girds Israel with strength." One who hears the voice of the rooster recites [the blessing] "who gives understanding to the rooster."
Any blessing in which one is not obligated should not be recited.
ז
שמנה עשר ברכות אלו אין להם סדר אלא מברך כל אחת מהן על דבר שהברכה בשבילו בשעתו כיצד הרי שחגר חגורו והוא על מטתו מברך אוזר ישראל בגבורה שמע קול התרנגול מברך הנותן לשכוי בינה וכל ברכה מהן שלא נתחייב בה אינו מברך אותה:
Commentary on Halachah 7
8
What is implied? One who sleeps in his outer garment should not recite the blessing "who clothes the naked" upon rising.
One who walks barefoot does not recite the blessing, "for You have provided me with all my needs."
On Yom Kippur and the ninth of Av, when one does not wash, one does not recite the blessing al netilat yadayim, nor the blessing "who removes the bonds of sleep...."
One who does not relieve himself does not recite the blessing, "who created man in wisdom...." The same applies regarding the remainder of the blessings.
ח
כיצד לן בכסותו אינו מברך כשעומד מלביש ערומים הלך יחף אינו מברך שעשית לי כל צרכי ביוה"כ ובתשעה באב שאין שם רחיצה אינו מברך נטילת ידים ולא המעביר חבלי שינה אם לא נכנס לבית הכסא אינו מברך אשר יצר את האדם וכן שאר ברכות אלו:
Commentary on Halachah 8
9
It is the custom of the people in the majority of our cities to recite these blessings one after another in the synagogue, whether or not they are obligated in them.
This is a mistake and it is not proper to follow this practice. One should not recite a blessing unless he is obligated to.
ט
נהגו העם ברוב ערינו לברך ברכות אלו זו אחר זו בבית הכנסת בין נתחייבו בהן בין לא נתחייבו בהן וטעות הוא ואין ראוי לעשות כן ולא יברך ברכה אא"כ נתחייב בה:
Commentary on Halachah 9
10
One who rises to study Torah, whether the Written or Oral Law, before he recites the Shema, should wash his hands beforehand, recite [the following] three blessings, and then study.
[These blessings] are:
[Blessed... universe,] who has sanctified us with His commandments and commanded us concerning the words of Torah.
And please, God, our Lord, make pleasant the words of Your Torah in our mouths and in the mouths of Your people, the entire House of Israel. May we, our offspring, and the offspring of Your people, be knowers of Your name and among those who occupy themselves with Your Torah. Blessed are You, God, who teaches Torah to His people, Israel.
Blessed are You, God, our Lord, King of the universe, who has chosen us from among all the nations and given us His Torah. Blessed are You, God, who gives the Torah.
י
המשכים לקרוא בתורה קודם שיקרא קריאת שמע בין קרא בתורה שבכתב בין קרא בתורה שבעל פה נוטל ידיו תחלה ומברך שלש ברכות ואחר כך קורא ואלו הן:
אשר קדשנו במצותיו וצונו על דברי תורה והערב נא יי' אלהינו את דברי תורתך בפינו ובפיפיות עמך כל בית ישראל ונהיה אנחנו וצאצאינו וצאצאי עמך יודעי שמך ועוסקי תורתך ברוך אתה יי' המלמד תורה לעמו ישראל ברוך אתה יי' אלהינו מלך העולם אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה יי' נותן התורה:
Commentary on Halachah 10
11
One is obligated to recite these three blessings every day. Afterwards, one should read a few words of Torah. [To fulfill this obligation,] the people adopted the custom of reading the Priestly Blessing. In certain places, they recite [the passage, (Numbers 28: 1-9)]: "Command the children of Israel...," and there are places where they read both of them.
Also, [it is proper] to read chapters or laws from the Mishnah and the Beraitot.
יא
בכל יום חייב אדם לברך שלש ברכות אלו ואחר כך קורא מעט מדברי תורה ונהגו העם לקרוא ברכת כהנים ויש מקומות שקורין צו את בני ישראל ויש מקומות שקורין שתיהן וקורין פרקים או הלכות מן המשנה ומן הברייתות:
Commentary on Halachah 11
12
The Sages praised those who recite songs from the Book of Psalms every day; from "A song of praise by David... (Tehillah l'David)" (Psalms 145) until the end of the Book [of Psalms]. It has become customary to read verses before and after them.
They instituted a blessing before the [recitation of the] songs, Baruch She'amar..., and a blessing after [concluding] them, Yishtabach. Afterwards, one recites the blessings for Kri'at Shema and recites the Shema.
יב
ושבחו חכמים למי שקורא זמירות מספר תהלים בכל יום ויום מתהלה לדוד עד סוף הספר וכבר נהגו לקרות פסוקים לפניהם ולאחריהם ותקנו ברכה לפני הזמירות והיא ברוך שאמר וברכה לאחריהם והוא ישתבח ואח"כ מברך על קריאת שמע וקורא קריאת שמע:
Commentary on Halachah 12
13
There are places where they are accustomed to recite the Song of the Sea (Exodus 14:30-15:26) each day after they recite Yishtabach. Afterwards, they recite the blessings for theShema.
There are places where they recite the song, Ha'azinu (Deuteronomy 32:1-43), and there are individuals who recite both of them. Everything is dependent on custom.
יג
יש מקומות שנהגו בהן לקרות בכל יום אחר שמברכין ישתבח שירת הים ואחר כך מברכין על שמע ויש מקומות שקורין שירת האזינו ויש יחידים שקורין שתי השירות הכל לפי המנהג:
Commentary on Halachah 13
14
A person is obligated to recite 100 blessings [in the period of one] day and night. What are these 100 blessings?
The twenty-three blessings that we have counted in this chapter,
the seven blessings before and after Kri'at Shema in the morning and in the evening;
When one wraps himself in tzitzit, he recites: Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to wrap ourselves in tzitzit.
When he puts on his Tefilin, he recites: Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to put on Tefilin.
[One recites] three Amidot, each of which contains eighteen blessings.
Behold, this is 86 blessings.
When one eats two meals, [one] during the day and [one] at night, one recites 14 blessings, seven for each meal:
one when he washes his hands before eating,
and, on the food itself, one before and three afterwards,
on the wine, one before and one afterwards,
[a total] of seven.
Thus, there are 100 blessings all told.
יד
חייב אדם לברך מאה ברכות בין היום והלילה ומה הן מאה ברכות אלו כ"ג ברכות שמנינו בפרק זה ושבע ברכות של קריאת שמע של שחרית וערבית לפניה ולאחריה וכשמתעטף בציצית מברך ברוך אתה יי' אלהינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצית וכשלובש תפילין מברך ברוך אתה יי' אלהינו מלך העולם אשר קדשנו במצותיו וצונו להניח תפילין ושלש תפלות שבכל תפלה מהן שמנה עשרה ברכות הרי שמונים ושש ברכות וכשהוא אוכל שתי סעודות של יום והלילה מברך ארבע עשרה ברכות שבע בכל סעודה אחת כשיטול ידיו תחלה ועל המזון אחת בתחלה ושלש בסוף ועל היין לפניו ולאחריו הרי שבע ברכות הרי מאה ברכות בין הכל:
Commentary on Halachah 14
15
At present, since the [Sages] established the blessing [cursing] the heretics in prayer and added hatov v'hameitiv in the grace after meals, there are five more blessings.
On Sabbaths and holidays, when the Amidah contains [only] seven blessings, and similarly, on other days, if one is not obligated in all of these blessings - e.g., one did not sleep at night, nor loosen his belt, nor go to the bathroom, or the like - he must complete the 100 blessings by [reciting blessings over] fruits.
טו
בזמן הזה שתקנו ברכת האפיקורוסין בתפלה והוסיפו הטוב והמטיב בברכת המזון נמצאו חמש ברכות יתירות בשבתות וימים טובים שהתפלה שבע ברכות וכן אם לא נתחייב בשאר הימים בכל הברכות האלו כגון שלא ישן כל הלילה ולא התיר חגורו ולא נכנס לבית הכסא וכיוצא באלו צריך להשלים מאה ברכות מן הפירות:
Commentary on Halachah 15
16
What is implied?
[When] one eats a small amount of vegetables, he recites a blessing before and after it. [When] he eats a small amount of a particular fruit, he recites a blessing before and after it. He should count all the blessings [he recites] until he completes [the requirement of] 100 each day.
טז
כיצד אוכל מעט ירק ומברך לפניו ולאחריו וחוזר ואוכל מעט מפרי זה ומברך לפניו ולאחריו ומונה כל הברכות עד שמשלים מאה בכל יום:
Commentary on Halachah 16
17
The order of prayer is as follows:
In the morning, a person should rise early and recite the blessings [mentioned above]. [Then,] he recites the songs [of praise] and the blessings before and after them. [Afterwards,] he recites theShema, [together with] the blessings before and after it. He should omit the Kedushah from the first blessing before [the Shema] because an individual does not recite Kedushah.
When he concludes [the blessing,] ga'al Yisrael, he should stand immediately to connect [the blessing of] redemption to prayer. He should pray standing, as we have said.
When he concludes, he should sit, fall on his face and recite the supplication prayer. [Afterwards,] he should lift up his head and recite a few [additional] supplications while sitting amid supplication.
Afterwards, while sitting, he recites Tehillah l'David (Psalms 145), adds supplications according to his ability and departs to his own affairs.
יז
סדר תפלות כך הוא בשחר משכים אדם ומברך ברכות אלו וקורא הזמירות ומברך לפניהם ולאחריהם וקורא אחר כך שמע ומברך לפניה ולאחריה ומדלג קדושה מן הברכה ראשונה שלפניה שאין היחיד אומר קדושה וכשהוא חותם גאל ישראל מיד יעמוד כדי שיסמוך גאולה לתפלה ומתפלל מעומד כמו שאמרנו וכשישלים ישב ויפול על פניו ומתחנן ומגביה ראשו ומתחנן מעט והוא יושב בדברי תחנונים ואח"כ יקרא תהלה לדוד (מיושב) ויתחנן כפי כחו ויפטר למעשיו:
Commentary on Halachah 17
18
One begins the Minchah service by reciting Tehillah l'David (Psalm 145) while sitting. Afterwards, one stands and recites the Minchah prayer. When he finishes, he falls on his face and recites the supplication prayer, raises his head and utters [more] supplication according to his ability and departs to his own matters.
יח
ובתפלת המנחה מתחיל לקרוא תהלה לדוד מיושב ואחר כך עומד ומתפלל תפלת המנחה וכשמשלים נופל על פניו ומתחנן ומגביה ראשו ויתחנן כפי כחו ויפטר למעשיו
Commentary on Halachah 18
19
In the evening service, he recites the Shema together with the blessings before and after it, connects [the blessing of] redemption to prayer and prays standing. When he finishes, he sits a short while and departs.
One who offers prayers of supplication after the evening service is praiseworthy.
Even though one recites the blessing hashkiveinu afterga'al Yisrael, it is not considered as an interruption between [the blessing of] redemption and prayer, for they are both considered as one long blessing.
יט
ובתפלת הערב קורא ק"ש ומברך לפניה ולאחריה וסומך גאולה לתפלה ומתפלל מעומד וכשישלים ישב מעט ויפטר והמתחנן אחר תפלת ערבית הרי זה משובח ואע"פ שמברך השכיבנו אחר גאל ישראל אינה הפסק בין גאולה לתפלה והרי שתיהן כברכה אחת ארוכה:
Rambam:
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1
In [the era of] the Second Temple, the Greek kingdom issued decrees against the Jewish people, [attempting to] nullify their faith and refusing to allow them to observe the Torah and its commandments. They extended their hands against their property and their daughters; they entered the Sanctuary, wrought havoc within, and made the sacraments impure.
The Jews suffered great difficulties from them, for they oppressed them greatly until the God of our ancestors had mercy upon them, delivered them from their hand, and saved them. The sons of the Hasmoneans, the High Priests, overcame [them], slew them, and saved the Jews from their hand.
They appointed a king from the priests, and sovereignty returned to Israel for more than 200 years, until the destruction of the Second Temple.
א
בבית שני כשמלכי יון גזרו גזרות על ישראל ובטלו דתם ולא הניחו אותם לעסוק בתורה ובמצות. ופשטו ידם בממונם ובבנותיהם ונכנסו להיכל ופרצו בו פרצות וטמאו הטהרות. וצר להם לישראל מאד מפניהם ולחצום לחץ גדול עד שריחם עליהם אלהי אבותינו והושיעם מידם והצילם וגברו בני חשמונאי הכהנים הגדולים והרגום והושיעו ישראל מידם והעמידו מלך מן הכהנים וחזרה מלכות לישראל יתר על מאתים שנים עד החורבן השני:
Commentary on Halachah 1
2
When the Jews overcame their enemies and destroyed them, they entered the Sanctuary; this was on the twenty-fifth of Kislev.1 They could not find any pure oil in the Sanctuary, with the exception of a single cruse. It contained enough oil to burn for merely one day. They lit the arrangement of candles from it for eight days2 until they could crush olives and produce pure oil.3
ב
וכשגברו ישראל על אויביהם ואבדום בכ"ה בחדש כסליו היה ונכנסו להיכל ולא מצאו שמן טהור במקדש אלא פך אחד ולא היה בו להדליק אלא יום אחד בלבד והדליקו ממנו נרות המערכה שמונה ימים עד שכתשו זיתים והוציאו שמן טהור:
3
Accordingly, the Sages of that generation ordained that these eight days, which begin from the twenty-fifth of Kislev, should be commemorated to be days of happiness and praise [of God]. Candles should be lit in the evening at the entrance to the houses on each and every one of these eight nights to publicize and reveal the miracle.
These days are called Chanukah. It is forbidden to eulogize and fast on them, as on the days of Purim. Lighting the candles on these days is a Rabbinic mitzvah, like the reading of the Megillah.
ג
ומפני זה התקינו חכמים שבאותו הדור שיהיו שמונת ימים האלו שתחלתן כ"ה בכסליו ימי שמחה והלל ומדליקין בהן הנרות בערב על פתחי הבתים בכל לילה ולילה משמונת הלילות להראות ולגלות הנס. וימים אלו הן הנקראין חנוכה והן אסורין בהספד ותענית כימי הפורים. והדלקת הנרות בהן מצוה מדברי סופרים כקריאת המגילה:
Commentary on Halachah 3
4
Whoever is obligated to read the Megillah is also obligated to kindle the Chanukah lamp.4 On the first night, a person lighting [the lamp] recites three blessings. They are:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and has commanded us5 to light the Chanukah lamp.
"...who wrought miracles for our ancestors...."6
"...who has granted us life, sustained us...."7
When a person who did not recite a blessing [on his own Chanukah lamp] sees a lamp,8 he should recite the latter two blessings.9 On subsequent nights, a person who kindles the lamp should recite two blessings and one who sees a lamp should recite one, for the blessing Shehecheyanu is recited only on the first night.10
ד
כל שחייב בקריאת המגילה חייב בהדלקת נר חנוכה והמדליק אותה בלילה הראשון מברך שלש ברכות ואלו הן. בא"י אמ"ה אקב"ו להדליק נר של חנוכה ושעשה נסים לאבותינו וכו' ושהחיינו וקיימנו וכו'. וכל הרואה אותה ולא בירך מברך שתים. שעשה נסים לאבותינו ושהחיינו. ובשאר הלילות המדליק מברך שתים והרואה מברך אחת שאין מברכין שהחיינו אלא בלילה הראשון:
5
On each and every one of these eight days, the entire Hallel11 is recited.12 Before [its recitation], one should recite the blessing "...who has sanctified us with His commandments and commanded us to complete the Hallel." This applies whether the recitation is individual or communal.13
Even though the reading of the Hallel is a mitzvah ordained by the Sages, one may recite the blessing [stating] "who sanctified us with His commandments and commanded us," as one recites a blessing for the reading of the Megillah14 and for the erection of an eruv.15 A blessing should be recited for every definite obligation established by our Sages.16
In contrast, if an obligation was established by the Sages because of a doubt - e.g., tithing d'mai,17 - a blessing is not recited.18 [This principle invites a question:] Why is a blessing recited over the second day of a festival; its observance was ordained only because of doubt?19 [This was ordained] lest it be treated with disdain.20
ה
בכל יום ויום משמונת הימים אלו גומרין את ההלל ומברך לפניו אקב"ו לגמור את ההלל בין יחיד בין צבור. אע"פ שקריאת ההלל מצוה מדברי סופרים מברך עליו אק"ב וצונו כדרך שמברך על המגילה ועל העירוב. שכל ודאי של דבריהם מברכין עליו אבל דבר שהוא מדבריהם ועיקר עשייתן לו מפני הספק כגון מעשר דמאי אין מברכין עליו. ולמה מברכין על יו"ט שני והם לא תקנוהו אלא מפני הספק כדי שלא יזלזלו בו:
6
It is not the recitation of Hallel on Chanukah alone that is a Rabbinic ordinance, but rather, at all times - i.e., on all the days that the complete Hallel is recited, [the obligation to do so] is a Rabbinic ordinance.
There are eighteen days during the year when it is a mitzvah to recite the entire Hallel. They are: the eight days of Sukkot, the eight days of Chanukah, the first day of Pesach, and the holiday of Shavuot. Hallel is not recited on Rosh HaShanah and Yom Kippur, since they are days of repentance, awe, and fear, and are not days of extra celebration. The [Sages] did not ordain the recitation of Hallel on Purim, because the reading of the Megillah [serves the purpose of Hallel].
ו
ולא הלל של חנוכה בלבד הוא שמדברי סופרים אלא קריאת ההלל לעולם מדברי סופרים בכל הימים שגומרין בהן את ההלל. ושמנה עשר יום בשנה מצוה לגמור בהן את ההלל ואלו הן. שמנת ימי החג. ושמנת ימי חנוכה. וראשון של פסח ויום עצרת. אבל ראש השנה ויום הכפורים אין בהן הלל לפי שהן ימי תשובה ויראה ופחד לא ימי שמחה יתירה. ולא תקנו הלל בפורים שקריאת המגילה היא ההלל:
Commentary on Halachah 6
7
In places where the festivals are celebrated for two days, Hallel is recited on 21 days: On the nine days of Sukkot, the eight days of Chanukah, the [first] two days of Pesach, and the two days of Shavuot.21
[In contrast,] the recitation of Hallel on Rosh Chodesh is a custom and not a mitzvah.22 It is observed [only] communally. [To emphasize that it is a custom,] passages are skipped when it is read. A blessing should not be recited over [this reading], since a blessing is not recited over a custom.23
A person [praying] alone should not recite [the Hallel] at all [on Rosh Chodesh].24 If, however, he began its recitation, he should complete it, skipping the passages the community would skip as he reads it.
Similarly, on the other days of Pesach, [the Hallel] is read while skipping passages.25
ז
מקומות שעושין יום טוב שני ימים גומרין את ההלל כ"א יום. תשעה ימי החג. ושמנה ימי חנוכה. ושני ימים של פסח. ושני ימים של עצרת. אבל בראשי חדשים קריאת ההלל מנהג ואינו מצוה. ומנהג זה בצבור לפיכך קוראין בדילוג. ואין מברכין עליו שאין מברכין על המנהג ויחיד לא יקרא כלל. ואם התחיל ישלים ויקרא בדילוג כדרך שקוראין הצבור. וכן בשאר ימי הפסח קוראין בדילוג כראשי חדשים:
8
And how should one skip? One recites from the beginning of the Hallel until the phrase chalamish lema'y'no mayim. One then skips and [begins] reciting A-donai z'charanu y'varech, [continuing] until Halleluyah. One then skips and [begins] reciting Mah ashiv lA-donai, [continuing] until Halleluyah. Afterwards, one skips and [begins] reciting Min hametzar karati Yah, [continuing] until the conclusion of the Hallel.
This is the common custom. Others skip [passages] according to a different pattern.
ח
כיצד מדלגין. מתחילין מתחלת ההלל עד חלמיש למעינו מים ומדלג ואומר ה' זכרנו יברך כו' עד הללויה ומדלג ואומר מה אשיב לה' עד הללויה ומדלג ואומר מן המצר קראתי יה עד סוף ההלל. זה הוא המנהג הפשוט. ויש מדלגין דילוג אחר:
Commentary on Halachah 8
9
It is appropriate to recite Hallel throughout the entire day. A person who reads Hallel in improper sequence does not fulfill his obligation. If a person reads and pauses, reads and pauses, even if he pauses for a time long enough to complete the entire [Hallel], he fulfills his obligation.
On the days when the entire Hallel is recited, one may make an interruption between chapters. Within a [single] chapter, however, one may not make an interruption. On the days when Hallel is read while skipping portions, one may make an interruption even within a chapter.
ט
כל היום כשר לקריאת ההלל. והקורא את ההלל למפרע לא יצא. קרא ושהה וחזר וקרא אע"פ ששהה כדי לגמור את כולו יצא. ימים שגומרין בהן את ההלל יש לו להפסיק בין פרק לפרק אבל באמצע הפרק לא יפסיק. וימים שקוראין בהן בדילוג אפילו באמצע הפרק פוסק:
Commentary on Halachah 9
10
On all the days when the complete Hallel is recited,26 a blessing should be recited before Hallel.27 In places where it is customary to recite a blessing afterwards, a blessing should be recited [on these days].28
What blessing is recited?
God our Lord, all Your works will praise You, and the righteous and Your pious ones, who carry out Your will, and Your nation, the House of Israel, will joyously praise Your name. For it is good to praise You, O God, and it is is pleasant to sing to Your name. From the [spiritual] worlds to the [physical] world, You are the Almighty. Blessed are You, God, the King who is extolled and praised, who is glorified, living and enduring. May He reign at all times and for eternity.29
י
כל יום שגומרין בו את ההלל מברך לפניו. ומקום שנהגו לברך אחריו מברך. כיצד מברך יהללוך ה' אלהינו כל מעשיך וצדיקים וחסידים עושי רצונך וכל עמך בית ישראל ברנה יודו לשמך כי אתה ה' לך טוב להודות ונעים לשמך לזמר ומעולם ועד עולם אתה האל ברוך אתה ה' המלך המהולל המשובח המפואר חי וקיים תמיד ימלוך לעולם ועד:
11
There are places which follow the custom of repeating30 each verse from od'cha ki anitani (Psalms 118:21) until the conclusion of the Hallel.31 Each verse is read a second time. In places where this repetition is customary, the verses should be repeated. In places where it it is customary not to repeat, they should not be repeated.32
יא
יש מקומות שנהגו לכפול מאודך כי עניתני עד סוף ההלל כופלין כל דבר ודבר שתי פעמים. ומקום שנהגו לכפול יכפול ומקום שנהגו שלא לכפול אין כופלין:
12
This is the custom according to which Hallel was recited in the days of the early Sages:33 After reciting the blessing, an adult34 begins reciting the Hallel and says, Halleluyah. All the people respond Halleluyah.
He then reads, Hallelu avdei A-donai, and all the people respond, Halleluyah.35 He then reads, Hallelu et shem A-donai36 and all the people respond, Halleluyah. He then reads, Yehi shem A-donai mevorach me'atah v'ad olam, and all the people respond, Halleluyah.
Similarly, after every bar [of the Hallel, the people respond Halleluyah]. Thus, they respond Halleluyah 123 times throughout the entire Hallel; a sign to remember this: the years of Aaron's life.37
יב
מנהג קריאת ההלל בימי חכמים הראשונים כך היה. אחר שמברך הגדול שמקרא את ההלל מתחיל ואומר הללויה וכל העם עונין הללויה וחוזר ואומר הללו עבדי ה' וכל העם עונין הללויה וחוזר ואומר הללו את שם ה' וכל העם עונין הללויה וחוזר ואומר יהי שם ה' מבורך מעתה ועד עולם וכל העם עונין הללויה וכן על כל דבר, עד שנמצאו עונין בכל ההלל הללויה מאה ושלש ועשרים פעמים סימן להם שנותיו של אהרן:
13
[It is] also [customary that] when the reader reaches the beginning of each and every chapter, the people repeat the line he recited. What is implied? When he recites the line B'tzeit Yisrael miMitzrayim,38 the people repeat the line B'tzeit Yisrael miMitzrayim.
The reader then recites beit Yaakov me'am lo'ez and all the people respond, Halleluyah. [They continue to respond Halleluyah after each bar] until the reader reads, Ahavti ki yishma A-donai et koli tachanunai,39 to which the people all respond, Ahavti ki yishma A-donai.... Similarly, when the reader reads Hallelu et A-donai kol goyim,40 the people all respond, Hallelu et A-donai kol goyim.
יג
וכן כשהקורא מגיע לראש כל פרק ופרק הן חוזרין ואומרין מה שאמר. כיצד כשהוא אומר בצאת ישראל ממצרים כל העם חוזרין ואומרין בצאת ישראל ממצרים. והקורא אומר בית יעקב מעם לועז וכל העם עונין הללויה עד שיאמר אהבתי כי ישמע ה' את קולי תחנוני וכל העם חוזרין ואומרין אהבתי כי ישמע ה' וכו'. וכן כשיאמר הקורא הללו את ה' כל גוים כל העם חוזרין ואומרין הללו את ה' כל גוים:
14
The reader should read, Anna A-donai hoshi'ah na, and [the people] should repeat Anna A-donai hoshi'ah na, although it is not the beginning of a chapter. He [then] reads Anna A-donai hatzlichah na, and they repeat Anna A-donai hatzlichah na.41 He reads Baruch haba... and they respond Baruch haba....42
If the person reading the Hallel was a minor, a slave, or a woman, [the people] should repeat the entire Hallel after them word by word.43 The above represents the custom followed in the early ages and it is fitting to adhere to it. At present, however, I have seen different customs in all places with regard to the reading of [the Hallel] and the responses of the people, not one of them resembling another.
יד
הקורא אומר אנא ה' הושיעה נא והם עונין אחריו אנא ה' הושיעה נא. אע"פ שאינו ראש פרק. הוא אומר אנא ה' הצליחה נא והם עונים אנא ה' הצליחה נא. הוא אומר ברוך הבא וכל העם אומרים ברוך הבא. ואם היה המקרא את ההלל קטן או עבד או אשה עונה אחריהם מה שהן אומרין מלה מלה בכל ההלל. זהו המנהג הראשון ובו ראוי לילך. אבל בזמנים אלו ראיתי בכל המקומות מנהגות משונות בקריאתו ובעניית העם ואין אחד מהם דומה לאחד
FOOTNOTES
1.Significantly, the wording of the Rambam appears to indicate that the victory of the Hasmoneans took place on the twenty-fifth of Kislev. Rabbenu Nissim and other authorities explain that the victory took place on the twenty-fourth, and it was on the twenty-fifth that the Jews rested from the war and entered the Sanctuary. Indeed, an allusion to this is found in the very name Chanukah, חנוכה, which is broken up into two words, חנו כה, "they camped on the twenty-fifth."
2.The commentaries raise the question: Why was the miracle of the cruse of oil necessary? With regard to communal offerings, in which category falls the kindling of the Menorah, we follow the rule that "the requirement for ritual purity is suspended," if it is impossible to bring the offering in purity (Hilchot Bi'at HaMikdash 4:7-17). Thus, if the cruse of pure oil had burned out, the Jews could have used impure oil. Why did God perform a miracle when there was no absolute necessity?
Among the explanations for this is that God saw the dedication of the Jewish people as evidenced by their search for pure oil, and, in a greater sense, by their entire struggle against the Greeks. This commitment which extended beyond the limits of their intellect evoked a miracle from God that transcended the limits of nature.
3.This fact also provokes a question: Why did it take so long to produce pure olive oil? Although there is an obligation to use oil of the finest quality for the Menorah (see Hilchot Issurei HaMizbe'ach 6:1, 7-8-10), when there is no other alternative, inferior oil prepared for the Menorah is also acceptable. Seemingly, it would have been possible to produce oil from olives in the Jerusalem vicinity in less than eight days.
4.I.e., all adult men and women; similarly, there is an obligation upon parents to train their children in the observance of this mitzvah.
Although Chanukah is a mitzvah that is dependent on a specific time, women are obligated, because "they were also included in the miracle." As mentioned in Halachah 1, the Greeks' decrees affected them and they also had a share in the military victory, for the Greek commander was slain by a woman, Yehudit.
5.Although the mitzvah of kindling Chanukah lights was ordained by the Sages, it is proper to praise God "who commanded us," as explained in Chapter 1, Halachot 1 and 3.
6.This blessing is also recited in commemoration of the Purim miracles (Chapter 1, Halachah 3).
7.This blessing is recited whenever one fulfills a mitzvah that is performed only from time to time (Hilchot Berachot 11:9).
8.The Shulchan Aruch (Orach Chayim 676:3) interprets this as referring to a person who has not lit the Chanukah candles yet, is not intending to light them, and will not have them lit by others in his home. (See Chapter 4, Halachah 11.) Since he will not be fulfilling the mitzvah by himself, he should commemorate the miracle by reciting these blessings on candles lit by others.
Significantly, Rav Kapach's version of the Mishneh Torah does not contain the phrase, "who did not recite a blessing." Based on a responsum of the Rambam, he develops a unique interpretation, explaining that one may recite these blessings several times each night if he did not have the intent to light or see additional Chanukah lamps.
9.Since he did not kindle the lamp himself, it is improper for him to praise God for the opportunity to fulfill the mitzvah.
10.After the fulfillment of this mitzvah on the first night, it is no longer appropriate to recite this blessing.
11.Hallel is a selection of celebrant psalms (Psalm 113-118). The Rambam mentions the entire Hallel as a contrast to the partial Hallel recited on Rosh Chodesh and the latter days of Pesach, which is described in Halachah 7.
12.Significantly, the Rambam describes the laws of Hallel in these halachot instead of in the laws of prayer. This emphasizes that Hallel is an expression of praise for the miracles associated with the holiday, and, as apparent from the following halachah, an expression of holiday joy rather than a requirement of prayer.
13.With regard to the partial Hallel, there are differences between an individual recitation and a communal recitation, as explained in Halachah 7. No such differences apply with regard to the full Hallel, and there is an obligation incumbent on each individual to recite these psalms with a blessing.
14.As mentioned in the commentary on the previous halachah, the difficulty is that the blessing implies that the mitzvah was given to us by God, and yet these mitzvot were ordained by the Sages. This difficulty is resolved by explaining that the Torah commands us to adhere to the rulings of the Sages. Therefore, by observing the Sages' command, we are fulfilling God's will. (See Chapter 1, Halachot 1 and 3.)
15.The term eruv refers to three different practices: the convention established to allow one to carry in a closed courtyard on the Sabbath, the convention established to allow one to cook for the Sabbath on a festival that falls on Friday, and the convention allowing one to extend the limits one is allowed to walk on the Sabbath. (See Hilchot Eruvin.)
One might ask why the Rambam mentions the reading of the Megillah and the eruv, but not the kindling of the Chanukah lights mentioned in the previous halachah. Similarly, one may ask why this issue was not discussed with regard to the recitation of the blessing over the Chanukah lights.
16.In addition to these four mitzvot, the mitzvot instituted by the Rabbis over which blessings are recited include the washing of hands before prayer and meals, and the lighting of candles before Sabbaths and festivals.
17.D'mai refers to produce belonging to unlearned individuals whom the Sages suspected of refraining from separating the tithes required by our Sages. They required that the tithes be separated by anyone who acquired such produce. (See Hilchot Ma'aser, Chapter 9.)
18.The Rambam's statement is based on his interpretation of Shabbat 23a. The Ra'avad offers a different interpretation of the passage, which would require the recitation of a blessing for a Rabbinic mitzvah even if it was ordained only because of a doubt. Nevertheless, the Rambam's view is accepted by most authorities.
19.See Hilchot Kiddush HaChodesh, Chapter 5. Originally, when the calendar was determined according to the testimony of witnesses who saw the new moon, the inhabitants of the far-removed areas were in doubt regarding when the festivals should be observed. Hence, they began to observe two days. This practice was perpetuated even in the present age, despite the fact that we follow a fixed calendar.
20.The Sages felt that were the blessing not to be recited, the people would not regard these days as festivals.
21.In order to emphasize that there is no difference between the first day of each holiday and the second, Hallel is recited on both days.
22.Arachin 10b relates that although Rosh Chodesh is called mo'ed (a festival), since there is no prohibition against performing work, there is no obligation to recite Hallel.
The recitation of Hallel on Rosh Chodesh is also dealt with in Ta'anit 28b. That passage relates:
Rav arrived in Babylon. He saw that they recited Hallel on Rosh Chodesh and thought of stopping them. When, however, he saw that they skipped portions, he [allowed them to continue,] saying, "They are perpetuating a custom practiced by their ancestors."
Rav studied in Eretz Yisrael at the time of the composition of the Mishnah and returned to Babylon shortly thereafter. We can thus conclude from this passage that at that time, it was not customary in Eretz Yisrael to read Hallel on Rosh Chodesh, and that it was not until the center of Rabbinic authority shifted to Babylon that this custom became uniformly accepted throughout the Jewish people.
23.The Rambam is reiterating a principle he stated in Hilchot Berachot 11:16, based on Sukkah 44b, which states that a blessing is not recited over the striking of the willows on Hoshana Rabbah, because it is a custom.
Some authorities object, however, explaining that the custom of striking the willows differs from the recitation of the Hallel. In the latter instance, since the Hallel is a lengthy prayer - in contrast to the performance of a simple action - it is proper to recite a blessing (Tosafot, Ta'anit 28b). Others differentiate between the communal recitation (see the following note) of the Hallel, where a blessing is required, and the recitation of these psalms by an individual, when it is not (Rabbenu Yonah, Maggid Mishneh).
The Shulchan Aruch (Orach Chayim 422:2) quotes Rabbenu Yonah's view and that of the Rambam, stating that it is customary in Eretz Yisrael to follow the Rambam's ruling. In his gloss, the Ramah quotes Tosafot's view, stating that this is the Ashkenazic custom.
24.Ta'anit 28b states:
There are eighteen days each year when an individual recites Hallel.... [With regard to Rosh Chodesh,] an individual does not begin. If he begins, he should complete it.
The halachic authorities differ in their interpretation of this passage: The Rambam interprets "does not" as "should not" - i.e., these prayers should be recited only communally and not by an individual. The Ashkenazim (Rashi and Tosafot) interpret "does not" as "need not" - i.e., the custom is an obligation on the community, which may be accepted by an individual if he desires.
In this instance, the Shulchan Aruch (loc. cit.) does not accept the Rambam's ruling, and states that a person praying alone should recite the Hallel.
25.Although most halachic authorities equate the latter days of Pesach with Rosh Chodesh totally, the Ramban differs and explains that there is a binding obligation on every individual to recite Hallel throughout the Pesach holiday. Nevertheless, he agrees that passages should be skipped in its recitation.
26.There is a difference of opinion regarding the conclusion of this blessing. Many authorities state that on the days when the entire Hallel is recited, the blessing should conclude ligmor et haHallel, "to conclude the Hallel." It is, however, Ashkenazic custom to conclude the blessing likro et haHallel at all times, even when the entire Hallel is recited (Ramah, Orach Chayim 488:1).
27.The Rambam's statement emphasizes the contrast between these days when a blessing is recited and the days when the Hallel is recited with skipped passages. On those days, no blessing is recited according to the Rambam, as stated in Halachah 7.
28.The Rambam mentions that the matter is dependent on custom, quoting Sukkah 3:11. In the present day, however, it is a universally accepted custom to recite this blessing.
29.There are slight differences between the text of the blessing quoted by the Rambam and that recited in Ashkenazic communities today. Rav Kapach also mentions slight differences between the authoritative Yemenite manuscripts of the Mishneh Torah and the popularly printed text.
30.According to our present custom, this means that both the chazan and the congregation recite these verses twice. Rav Kapach interprets this as meaning that the verses are repeated by the congregation after the reader.
31.Rashi (Sukkah 38a) explains the rationale for the custom of repeating these verses as follows: The previous verses are repetitive in nature - e.g., "It is better to rely on God than to trust in men; It is better to rely on God than to trust in nobles"; or "The right hand of God performs deeds of valor, the right hand of God is exalted." In contrast, each of the verses from od'cha onward is an independent concept that is not repeated.
32.In the era of the Shulchan Aruch, it appears that there were still variant customs in different communities. (See Orach Chayim 422:3.) Our present custom is to repeat these verses.
33.The Rambam's rulings in this and the following halachot are based on Sukkah 38b, 39a.
34.In contrast to a minor, as mentioned in Halachah 14.
35.With regard to the practice of the people responding Halleluyah after each bar, Rashi (Sukkah 38b) cites Sotah 30b's description of the manner in which the Jews responded to Moses' recitation of the song of celebration after crossing the Red Sea.
36.I.e., each verse of the Hallel contains at least two bars. The reader reads each bar out loud, and the people respond after him Halleluyah. The Shulchan Aruch (Orach Chayim 422:3) mentions that there are communities that follow these practices. In the present age, these customs are no longer followed in all Ashkenazic and most Sephardic communities.
37.See the Jerusalem Talmud, Shabbat 16:1 and Soferim, Chapter 16.
38.This is the beginning of Psalm 114. The custom mentioned in this halachah is not followed in most communities at present.
39.This is the beginning of Psalm 115. Significantly, the Rambam does not mention Lo lanu, the beginning of Psalm 116 according to our present reckoning.
Rav Kapach explains the Rambam's ruling based on the Jerusalem Talmud (Shabbat 16:1) which states that there are 147 chapters in the book of Psalms. According to the custom he cites, our Psalms 115 and 116 are a single chapter. There are, however, commentaries that maintain that the omission of Lo lanu is merely a printing error.
40.This is the beginning of Psalm 117. There is a difference of opinion among the authorities if the congregation should repeat the verse Hodu... which begins Psalm 118.
41.The Rambam is stating that these two phrases should be repeated by the congregation after the reader. This custom is followed at present as well, except that it is customary for both the reader and the congregation to repeat each phrase twice.
42.Our translation follows the standard published text of the Mishneh Torah. Based on manuscripts and early printings of the Mishneh Torah, some authorities amend the text so that it reads: "He reads Baruch haba... and they respond beshem A-donai."
At present, it is customary to recite this and the following verses a second time, but not to do so in response to the reader.
43.When the Hallel is recited in the manner described by the Rambam, the entire congregation does not recite the entire Hallel themselves. They nevertheless fulfill their obligation, based on the principle that "one who listens is considered as if he recited [the prayers] himself" (see Hilchot Berachot 1:11).
This principle does not apply, however, when the person reciting the prayer is not obligated to do so. Hence, since all the individuals mentioned by the Rambam (quoting Sukkah 3:10) are not obligated to say Hallel, an adult male cannot fulfill his obligation by listening to their recitation. By repeating the Hallel word for word, he does fulfill his obligation, since in this manner he recites the entire Hallel.
The Mishnah (loc. cit.) states that a person who must have one of the above read for him is worthy of a curse. The intent is that he should learn how to read himself.
Megillah vChanukah - Chapter Four
1
How many candles should one light on Chanukah? The mitzvah is that a single candle should be lit in each and every house, regardless of whether there are many members of the household, or merely one person [lives] there.
A person who performs the mitzvah in a beautiful and conscientious manner should light candles for every member of the household, whether male or female.
A person who is even more conscientious in his performance of the mitzvah than this and observes the mitzvah in the most desirable manner should light candles for every member of his household, a candle for each individual, whether male or female, on the first night. On each subsequent night, he should add a candle [for each of the members of the household].
א
כמה נרות הוא מדליק בחנוכה. מצותה שיהיה כל בית ובית מדליק נר אחד בין שהיו אנשי הבית מרובין בין שלא היה בו אלא אדם אחד. והמהדר את המצוה מדליק נרות כמנין אנשי הבית נר לכל אחד ואחד בין אנשים בין נשים. והמהדר יותר על זה ועושה מצוה מן המובחר מדליק נר לכל אחד בלילה הראשון ומוסיף והולך בכל לילה ולילה נר אחד:
Commentary on Halachah 1
2
What does the above imply? When there are ten members of a household, on the first night one lights ten candles, on the second night - twenty, on the third night - thirty, until on the eighth night, one lights eighty candles.
ב
כיצד הרי שהיו אנשי הבית עשרה. בלילה הראשון מדליק עשרה נרות ובליל שני עשרים ובליל שלישי שלשים עד שנמצא מדליק בליל שמיני שמונים נרות:
3
It is common custom in all of our cities in Spain that a single candle is lit for all the members of the household on the first night. We proceed to add a new candle on each and every night, until on the eighth night eight candles are lit. [This practice is followed] regardless of whether there are many members of the household or only one man [is lighting candles].1
ג
מנהג פשוט בכל ערינו בספרד שיהיו כל אנשי הבית מדליקין נר אחד בלילה הראשון ומוסיפין והולכין נר בכל לילה עד שנמצא מדליק בליל שמיני שמנה נרות בין שהיו אנשי הבית מרובים בין שהיה אדם אחד:
4
When a candleholder has two openings, it can be counted for two individuals.
[The following rules apply when] one fills a bowl with oil and surrounds it with wicks: If one covers it with a utensil, each of the wicks is considered to be a separate candle. If one does not cover it with a utensil, it is considered to be a large fire, and is not counted even as a single candle.
ד
נר שיש לו שתי פיות עולה לשני בני אדם. מלא קערה שמן והקיפה פתילות. אם כפה עליה כלי כל פתילה ופתילה נחשבת כנר אחד. לא כפה עליה כלי נעשית כמדורה ואפילו כנר אחד אינה נחשבת:
Commentary on Halachah 4
5
The Chanukah candles should not be kindled before sunset. Instead, [they should be kindled] at sunset. One should not light later or earlier.
Should one forget, or even if one purposely did not light at sunset, one may light afterwards until there are no longer any passersby in the marketplace.
How long a duration of time is this? Approximately half an hour or slightly more than that. Should this time pass, one should not kindle the lights.
One should place enough oil in the lamp so that it will continue burning until there are no longer any passersby in the marketplace. If one lit it and it became extinguished, one need not light it a second time. If it remained burning until there are no longer passersby in the marketplace, one may extinguish it or remove it if one desires.
ה
אין מדליקין נרות חנוכה קודם שתשקע החמה אלא עם שקיעתה לא מאחרין ולא מקדימין. שכח או הזיד ולא הדליק עם שקיעת החמה מדליק והולך עד שתכלה רגל מן השוק. וכמה הוא זמן זה כמו חצי שעה או יתר. עבר זמן זה אינו מדליק. וצריך שיתן שמן בנר כדי שתהיה דולקת והולכת עד שתכלה רגל מן השוק. הדליקה וכבתה אינו זקוק להדליקה פעם אחרת. נשארה דולקת אחר שכלתה רגל מן השוק אם רצה לכבותה או לסלקה עושה:
Commentary on Halachah 5
6
All oils and all wicks are acceptable for use in the Chanukah lamps, even those oils that are not drawn after the wick and even those wicks that do not hold the light well. Even on the Sabbath nights of Chanukah, it is permitted to light with oils and wicks that are forbidden to be used for the Sabbath lights.
[The reason for this leniency is that] it is forbidden to use the Chanukah candles [for one's own purposes] whether on the Sabbath or on a weekday. It is even forbidden to use their light to inspect or count coins.
ו
כל השמנים וכל הפתילות כשרות לנר חנוכה ואף על פי שאין השמנים נמשכים אחר הפתילה ואין האור נתלית יפה באותן הפתילות. ואפילו בלילי שבת שבתוך ימי חנוכה מותר להדליק השמנים והפתילות שאסור להדליק בהן נר שבת, לפי שאסור להשתמש לנר חנוכה בין בשבת בין בחול ואפילו לבדוק מעות או למנותן לאורה אסור:
Commentary on Halachah 6
7
It is a mitzvah to place the Chanukah lamp at the outside of the entrance to one's home, within the handbreadth that is closest to the doorway on the left side as one enters the home, so that the mezuzah will be on the right side and the Chanukah lamp on the left side.
When a person lives in a second storey apartment, he should place [the Chanukah lamp] in a window close to the public domain. If [a person] places a Chanukah lamp more than twenty cubits [above the ground], his actions are of no consequence, because [the lamp] does not attract attention [at that height].
ז
נר חנוכה מצוה להניחו על פתח ביתו מבחוץ בטפח הסמוך לפתח על שמאל הנכנס לבית כדי שתהיה מזוזה בימין ונר חנוכה משמאל. ואם היה דר בעליה מניחו בחלון הסמוכה לרשות הרבים. ונר חנוכה שהניחו למעלה מעשרים אמה לא עשה כלום לפי שאינו ניכר:
Commentary on Halachah 7
8
In a time of danger, a person may place a Chanukah lamp inside his house; even if he lit it on his table, it is sufficient.
[Therefore,] another lamp must be burning in the house to provide light for one's [mundane] activities. If a fire is burning in the house, an additional candle is not necessary. For a prestigious person who does not normally use the light of a fire, an additional candle is required.
ח
בימי הסכנה מניח אדם נר חנוכה בתוך ביתו מבפנים ואפילו הניחו על שולחנו דיו. וצריך להיות בתוך הבית נר אחר להשתמש לאורו ואם היתה שם מדורה אינו צריך נר אחר. ואם אדם חשוב הוא שאין דרכו להשתמש למדורה צריך נר אחר:
Commentary on Halachah 8
9
A Chanukah lamp that was kindled by a deaf-mute, a mentally incapable person, a minor, or a gentile is of no consequence. It must be kindled by a person who is obligated to light it.
Should the [Chanukah lamp] be kindled inside and then taken and placed at the entrance of one's home while it is still burning, it is of no consequence. One must light it in its place.
If one held a candle and stood in one place, it is of no consequence, since an observer will say, "He is standing there for his own purposes."
When a lamp was burning through the entire [Sabbath] day, one may extinguish the light, recite the blessings [for the mitzvah], and relight the lamp. Kindling the lamp fulfills the mitzvah and not placing it down.
It is permissible to light one Chanukah candle from another Chanukah candle.
ט
נר חנוכה שהדליקו חרש שוטה וקטן או עכו"ם לא עשה כלום עד שידליקנו מי שהוא חייב בהדלקה. הדליקו מבפנים והוציאו דלוק והניחו על פתח ביתו לא עשה כלום עד שידליקנו במקומו. אחז הנר בידו ועמד לא עשה כלום שהרואה אומר לצרכו הוא עומד. עששית שהיתה דולקת כל היום כולו למוצאי שבת מכבה ומברך ומדליקה שההדלקה היא המצוה ולא ההנחה. ומותר להדליק נר חנוכה מנר חנוכה:
Commentary on Halachah 9
10
When a courtyard has two entrances from two different directions, it requires two [Chanukah] lamps. [Were one to light at only one entrance,] the passersby from the other direction might say, "A Chanukah light had not been placed down." If, however, [two entrances to a courtyard] are located on the same side, [it is sufficient] to light at only one of them.
י
חצר שיש לה שני פתחים בשתי רוחות צריכה שתי נרות. שמא יאמרו העוברים ברוח זו לא הניח נר חנוכה. אבל אם היו ברוח אחת מדליק באחד מהן:
Commentary on Halachah 10
11
A guest [at another person's home, whose family] kindles [the Chanukah lights] for him at his home need not kindle [Chanukah lights] in the home where he is [temporarily] lodging. If, however, he has no home in which [Chanukah lights] are being kindled, he is required to light in the place where he is lodging. He should share in the oil [used by the owner of his lodgings].
If he is staying in a private dwelling, he is required to light in the place where he is staying, even though [Chanukah lights] are being kindled for him at home, because [of the impression created in the minds] of the passersby.
יא
אורח שמדליקין עליו בתוך ביתו אינו צריך להדליק עליו במקום שנתארח בו. אין לו בית להדליק עליו בו צריך להדליק במקום שנתארח בו. ומשתתף עמהן בשמן ואם היה לו בית בפני עצמו אע"פ שמדליקין עליו בתוך ביתו צריך להדליק בבית שהוא בו מפני העוברין:
Commentary on Halachah 11
12
The mitzvah of kindling Chanukah lamps is very dear. A person should be very careful in its observance to publicize the miracle and thus increase our praise of God and our expression of thanks for the miracles which He wrought on our behalf. Even if a person has no resources for food except [what he receives] from charity, he should pawn or sell his garments and purchase oil and lamps to kindle them [in fulfillment of the mitzvah].2
יב
מצות נר חנוכה מצוה חביבה היא עד מאד וצריך אדם להזהר בה כדי להודיע הנס ולהוסיף בשבח האל והודיה לו על הנסים שעשה לנו. אפילו אין לו מה יאכל אלא מן הצדקה שואל או מוכר כסותו ולוקח שמן ונרות ומדליק:
13
When a person has only a single prutah and he [is required to fulfill both the mitzvot of] sanctifying the [Sabbath] day and lighting the Chanukah lamp, he should give precedence to purchasing oil to kindle the Chanukah lamp over [purchasing] wine to recite kiddush. Since both [of these mitzvot] are Rabbinic in origin, it is preferable to give precedence to the kindling of the Chanukah lamp, for it commemorates the miracle.
יג
הרי שאין לו אלא פרוטה אחת ולפניו קידוש היום והדלקת נר חנוכה מקדים לקנות שמן להדליק נר חנוכה על היין לקידוש היום הואיל ושניהם מדברי סופרים מוטב להקדים נר חנוכה שיש בו זכרון הנס:
Commentary on Halachah 13
14
If [a person has the opportunity to fulfill only one of two mitzvot,] lighting a lamp for one's home [i.e., Sabbath candles] or lighting a Chanukah lamp - or, alternatively, lighting a lamp for one's home or reciting kiddush - the lamp for one's home receives priority, since it generates peace within the home.
[Peace is of primary importance, as reflected by the mitzvah requiring] God's name to be blotted out to create peace between a husband and his wife. Peace is great, for the entire Torah was given to bring about peace within the world, as [Proverbs 3:17] states: "Its ways are pleasant ways and all its paths are peace."
Blessed be the Merciful One who grants assistance. This concludes the third book.3
יד
היה לפניו נר ביתו ונר חנוכה או נר ביתו וקדוש היום נר ביתו קודם משום שלום ביתו שהרי השם נמחק לעשות שלום בין איש לאשתו. גדול השלום שכל התורה ניתנה לעשות שלום בעולם שנאמר דרכיה דרכי נעם וכל נתיבותיה שלום
Commentary on Halachah 14
FOOTNOTES
1.The Lechem Mishneh questions the custom mentioned by the Rambam. Since the Rambam maintains that the mehadrin min hamehadrin also observe the practice of the mehadrin, this custom seems inappropriate. It is not the custom of the mehadrin min hamehadrin, nor is it the minimum requirement of the law.
The Lechem Mishneh justifies the custom, explaining that since each night additional light is added, there is a positive intent even though it does not follow the practice of the mehadrin min hamehadrin.
"IX The Shulchan Aruch (Orach Chayim 671:2) quotes the custom cited by the Rambam as halachah. The Ramah adds that in Ashkenazic communities the custom is to fulfill the mitzvah in the manner of mehadrin min hamehadrin - i.e., each member of the household lights candles, and each night an additional candle is added. It is significant that with regard to this mitzvah in particular, it is common custom throughout the Ashkenazic community, for everyone - even those who are not fully observant - to fulfill this mitzvah in "the most desirable manner."
2.Although the Rambam's ruling is accepted by all authorities, the commentaries question the Rambam's source. The Maggid Mishneh explains that since in Hilchot Chametz UMatzah 7:7 (based on Pesachim 10:1), the Rambam states that even a person who derives his income from charity should not drink less than four cups of wine on Pesach, we can conclude that the same concept applies with regard to Chanukah. Indeed, as explained in the following halachah, kindling Chanukah candles receives priority over the recitation of Kiddush.
The concept of selling or pawning one's clothes to perform a mitzvah is mentioned in Megillah 27b with regard to the mitzvah of Kiddush.
3.The standard printed text of the Mishneh Torah also contains the line "And this concludes the first part [of the work]." We have omitted this line, for nowhere else is a division of the Mishneh Torah into parts mentioned.
Ishut - Chapter One
Introduction to Hilchos Ishut
1) To marry a woman, granting her the rights of the formal marriage contract (ketubah) and sanctifying the relationship through the rites of kiddushin;
2) Not to have relations with a woman unless she has been granted a marriage contract, and the relationship sanctified through the rites of kiddushin;
3) Not to deny her food, clothing and marital relations;
4) To be fruitful and multiply.
These mitzvot are explained in the chapters [that follow].
הלכות אישות - הקדמה
יש בכללן ארבע מצות. שתי מצות עשה. ושתי מצות לא תעשה. וזה הוא פרטן:
א) לישא אשה בכתובה וקידושין.
ב) שלא תבעל אשה בלא כתובה ובלא קידושין.
ג) שלא ימנע שאר כסות ועונה:
ד) לפרות ולרבות ממנה:
וביאור מצות אלו בפרקים אלו:
1
Before the Torah was given, when a man would meet a woman in the marketplace and he and she decided to marry, he would bring her home, conduct relations in private and thus make her his wife. Once the Torah was given, the Jews were commanded that when a man desires to marry a woman, he must acquire her as a wife in the presence of witnesses. [Only] after this, does she become his wife. This is [alluded to in Deuteronomy 22:13]: "When a man takes a wife and has relations with her...."
א
קודם מתן תורה היה אדם פוגע אשה בשוק אם רצה הוא והיא לישא אותה מכניסה לתוך ביתו ובועלה בינו לבין עצמו ותהיה לו לאשה. כיון שנתנה תורה נצטוו ישראל שאם ירצה האיש לישא אשה יקנה אותה תחלה בפני עדים ואח"כ תהיה לו לאשה שנאמר כי יקח איש אשה ובא אליה:
2
This process of acquisition fulfills [one of] the Torah's positive commandments.1 The process of acquiring a wife is formalized in three ways: through [the transfer of] money, through [the transfer of a] formal document and through sexual relations.
[The effectiveness of] sexual relations and [the transfer of a] formal document have their origin in the Torah [itself], while [the effectiveness of transfer of] money is Rabbinic in origin.2
This process of acquisition is universally referred to as erusin ("betrothal") or kiddushin ("consecration"). And a woman who is acquired in any of these three ways is referred to as mekudeshet or me'ureset.
ב
וליקוחין אלו מצות עשה של תורה הם. ובאחד משלשה דברים אלו האשה נקנית. בכסף. או בשטר. או בביאה. בביאה ובשטר מהתורה. ובכסף מדברי סופרים. וליקוחין אלו הן הנקראין קידושין או אירוסין בכ"מ. ואשה שנקנית באחד מג' דברים אלו היא הנקראת מקודשת או מאורסת:
3
Once this process of acquisition has been formalized and a woman has become mekudeshet, she is considered to be married even though the marriage bond has not been consummated and she has not entered her husband's home. Should anyone other than her husband engage in sexual relations with her, he is liable to be executed by the court. If her husband desires to divorce her, he must compose a get [a formal bill of divorce].
ג
וכיון שנקנית האשה ונעשית מקודשת אע"פ שלא נבעלה ולא נכנסה לבית בעלה הרי היא אשת איש והבא עליה חוץ מבעלה חייב מיתת ב"ד ואם רצה לגרש צריכה גט:
4
Before the Torah was given, when a man would meet a woman in the marketplace, and he and she desired, he could give her payment, engage in relations with her wherever they desired, and then depart. Such a woman is referred to as a harlot.3
When the Torah was given, [relations with] a harlot became forbidden, as [Deuteronomy 23:18] states: "There shall not be a harlot among the children of Israel."4 Therefore, a person who has relations with a woman for the sake of lust, without kiddushin, receives lashes as prescribed by the Torah, because he had relations with a harlot.
ד
קודם מתן תורה היה אדם פוגע אשה בשוק אם רצה הוא והיא נותן לה שכרה ובועל אותה על אם הדרך והולך. וזו היא הנקראת קדשה. משנתנה התורה נאסרה הקדשה שנאמר לא תהיה קדשה מבנות ישראל. לפיכך כל הבועל אשה לשם זנות בלא קידושין לוקה מן התורה לפי שבעל קדשה:
5
Whenever it is forbidden to engage in relations from the Torah, and engaging in relations makes one liable for karet - i.e., the [forbidden relationships] mentioned in Parashat Acharei Mot, such as a person's mother, his sister, his daughter and the like - these relations are called arayot, and each particular forbidden relationship is called an ervah.5
ה
כל שאסר ביאתו בתורה וחייב על ביאתו כרת והם האמורות בפרשת אחרי מות הן הנקראות עריות וכל אחת מהן נקראת ערוה כגון אם ואחות ובת וכיוצא בהן:
6
There are other women with whom relations are forbidden according to the Oral Tradition; these prohibitions are Rabbinic in origin. These women are called shniyot (prohibitions of a secondary nature). There are twenty such women, including:
a) one's maternal grandmother; this prohibition continues upward without interruption: a person's maternal grandmother's maternal grandmother - and also those further removed - are also forbidden;
b) the mother of a person's maternal grandfather; this prohibition applies to her alone [and not her forbears];
c) a person's paternal grandmother; this prohibition continues upward without interruption: a person's paternal grandmother's maternal grandmother - and also those further removed - are also forbidden;
d) the mother of his paternal grandfather; this prohibition applies to her alone [and not her forbears];
e) the wife of his paternal grandfather; this prohibition continues upward without interruption; the wife of our Patriarch Jacob is forbidden to any one of us;
f) the wife of his maternal grandfather; this prohibition applies to her alone;
g) the wife of his father's maternal brother;
h) the wife of his mother's brother, whether a paternal or a maternal brother;
i) his son's daughter-in-law; this prohibition continues downward without interruption; any one of our wives is forbidden to our Patriarch Jacob;
j) the daughter-in-law of one's daughter; this prohibition applies to her alone;
k) the daughter of one's son's daughter; this prohibition applies to her alone;
l) the daughter of one's son's son; this prohibition applies to her alone;
m) the daughter of one's daughter's daughter; this prohibition applies to her alone;
n) the daughter of one's daughter's son; this prohibition applies to her alone;
o) the daughter of the son of one's wife's son; this prohibition applies to her alone;
p) the daughter of the daughter of one's wife's daughter; this prohibition applies to her alone;
q) the maternal grandmother of one's wife's father; this prohibition applies to her alone;
r) the paternal grandmother of one's wife's mother; this prohibition applies to her alone;
s) the maternal grandmother of one's wife's mother; this prohibition applies to her alone;
t) the paternal grandmother of one's wife's father; this prohibition applies to her alone.
Thus, the categories of shniyot that continue without interruption are four: one's maternal grandmother - this continues upward without interruption; one's paternal grandmother - this continues upward without interruption; the wife of one's paternal grandfather - this continues upward without interruption; and the wife of one's son's son - this continues downward without interruption.
ו
ויש נשים אחרות שהן אסורות מפי הקבלה ואיסורן מדברי סופרים והן הנקראות שניות מפני שהן שניות לעריות וכל אחת מהן נקראת שנייה. ועשרים נשים הן ואלו הן: א) אם אמו וזו אין לה הפסק אלא אפילו אם אם אם אמו עד מעלה מעלה אסורה: ב) אם אבי אמו בלבד: ג) אם אביו וזו אין לה הפסק אלא אפילו אם אם אם אביו עד למעלה אסורה: ד) אם אבי אביו בלבד: ה) אשת אבי אביו וזו אין לה הפסק אפילו אשת יעקב אבינו אסורה על אחד ממנו: ו) אשת אבי אמו בלבד: ז) אשת אחי האב מן האם: ח) אשת אחי האם בין מן האם בין מן האב: ט) כלת בנו וזו אין לה הפסק אפילו כלת בן בן בן בנו עד סוף כל העולם אסורה עד שתהיה אשת אחד ממנו שנייה על יעקב אבינו: י) כלת בתו בלבד: יא) בת בת בנו בלבד: יב) בת בן בנו בלבד: יג) בת בת בתו בלבד: יד) בת בן בתו בלבד: טו) בת בן בן אשתו בלבד: טז) בת בת בת אשתו בלבד: יז) אם אם אבי אשתו בלבד: יח) אם אב אם אשתו בלבד: יט) אם אם אם אשתו בלבד: כ) אם אב אבי אשתו בלבד. נמצאו השניות שאין להן הפסק ד'. אם האם עד למעלה. ואם האב עד למעלה. ואשת אבי האב עד למעלה. ואשת בן בנו עד למטה:
7
All relations with women that are forbidden by the Torah, but that are not punishable by karet, are referred to as issurei lavin (prohibitions forbidden by negative commandments); they are also referred to as issurei kedushah (prohibitions [that encourage] holiness).
They are nine: relations between a widow and a High Priest;6 those between a divorcee, a zonah,7 or a chalalah8 and either a High Priest or an ordinary priest,9 those between a bastard10 and a native-born Jewish male or female, those between a native-born Jewish woman and a Moabite or Ammonite convert,11 those between a man and his divorcee after she has been married to another person,12 those between a native-born Jewish woman and a man with crushed testicles or a cut member,13 and those between a yevamah and a man other than [one of her deceased husband's brothers] while she is still obligated to them.14
According to Rabbinic decree, an equation is established between a divorcee and a woman who undergoes chalitzah, and the latter is also forbidden [to engage in relations] with a priest. The Rabbis also placed netinim in the same status as bastards. In Hilchot Issurei Bi'ah, we will explain who the netinim are.15
ז
כל שאסר ביאתו בתורה ולא חייב עליו כרת הן הנקראים איסורי לאוין. ועוד נקראין איסורי קדושה ותשעה הן. ואלו הן. אלמנה לכהן גדול. גרושה או זונה או חללה בין לכהן גדול בין לכהן הדיוט. וממזרת לבן ישראל. ובת ישראל לממזר. ובת ישראל לעמוני ומואבי. ובת ישראל לפצוע דכא. וכרות שפכה. וגרושתו אחר שנשאת לאחר. ויבמה שנשאת לזר ועדיין רשות היבם עליה. החלוצה הרי היא כגרושה והיא אסורה לכהן מדברי סופרים. והנתינים הרי הם כממזרים אחד זכרים ואחד נקבות ואיסורם מדברי סופרים. ובהלכות איסורי ביאה יתבאר לך מה הם הנתינים:
8
There are certain relationships for which there is a prohibition resulting from a positive commandment [issurei aseh], but they are not prohibited by a negative commandment. There are three such prohibitions: the first and second generations of Egyptian or Edomite converts, both men and women [to all native-born Jews and Jewish women], and a woman who is not a virgin to a High Priest.
In these instances, there are no verses that state "He shall not enter [the congregation of God]..." or "he may not take...." The prohibition [against the marriage of the Edomite and Egyptian converts] is instead derived [from Deuteronomy 23:9], which states that "in the third generation they may enter the congregation of God." This implies that the first and second generations may not enter [this marriage group].
Similarly, from [the positive commandment, Leviticus 21:13]: "He [the High Priest] shall marry a virgin," we can derive that he is forbidden to marry a woman who is not a virgin. A prohibition that is derived from a positive commandment has the status of a positive commandment.
ח
ויש שאיסור ביאתן בעשה ואינו מחייבי לאוין ושלשה הם. מצרי ואדומי דור ראשון ודור שני אחד זכרים ואחד נקבות. ובעולה לכהן גדול. לפי שלא נאמר באלו לא יבוא או לא יקח אלא מכלל שנאמר דור שלישי יבוא להם בקהל ה' אתה למד שדור ראשון ושני לא יבוא. ומכלל שנאמר והוא אשה בבתוליה יקח אתה למד שאינה בתולה לא יקח. ולאו הבא מכלל עשה הרי הוא כעשה:
FOOTNOTES
1.Sefer HaMitzvot (Positive Commandment 213) and Sefer HaChinuch (Mitzvah 552) include this as one of the Torah's 613 commandments.
2.The Ra'avad and others object to this statement, noting that Kiddushin 4b derives the concept that the transfer of money is an effective means of formalizing a marriage bond from a gezerah shavah, a correlation between two verses in the Torah, indicating that this practice also has its source in the Torah.
The Maggid Mishneh and the Kessef Mishneh draw attention to the Rambam's statements in Sefer HaMitzvot (General Principle 2), which state that any law that is not explicitly stated in the Torah, but rather derived through the Thirteen Principles of Biblical exegesis, is considered to be Rabbinic in origin (midivrei soferim). This classification does not, however, in any way diminish the status of this practice, and it is as if it were explicitly stated in the Torah. Thus, a marriage bond formalized through the transfer of money has the same status as one formalized through either of the other means mentioned by the Rambam.
Rav Kapach differs and states that the Rambam altered the text in his later years, and the correct version states, "All three are from the Torah." In explanation, he draws attention to the Rambam's Commentary on the Mishnah (Kiddushin 1:1) and to one of the Rambam's responsa, and on this basis differs with the above principle.
He maintains that whenever the Rambam uses the expression midivrei soferim, he means that the practice is Rabbinic in origin and does not have the status of Torah law. The only practices that are considered to be ordained by the Torah are those explicitly stated in the Torah or mentioned by the Sages as having the status of Torah law.
In this context, he explains the Rambam's approach. Originally [as evidenced by the Rambam's statements in Sefer HaMitzvot (Positive Commandment 213)], the Rambam thought that sexual relations are the only kiddushin that are effective according to the Torah. For not only the effectiveness of the transfer of money, but also that of the transfer of a legal document is derived by the Sages only through Biblical exegesis. Afterwards, on the basis of certain passages that state that the effectiveness of the transfer of a legal document has the status of a Torah practice, the Rambam changed his opinion and wrote that the transfer of a document is also effective according to the Torah. This opinion is reflected in the Commentary on the Mishnah and the original version of the Mishneh Torah. Even later, the Rambam accepted the opinion that the effectiveness of the transfer of money also stems from the Torah itself. This is reflected in Chapter 3, Halachah 20, and the corrected text mentioned above.
(See Birkat Avraham, Responsum 44, in which the Rambam's son, Rabbenu Avraham, substantiates Rav Kapach's version of the Mishneh Torah.)
3.The Ra'avad and others differ and maintain that a woman is not considered to be a harlot unless she is a professional prostitute. The difference between this approach and the Rambam's involves only the severity of the prohibition. Both agree that sexual relations outside the context of marriage are forbidden. With regard to a pilegesh, a woman one designates as a sexual partner but who is not consecrated as a wife, see Hilchot Melachim 4:4.
4.Sefer HaMitzvot (Negative Commandment 355) and Sefer HaChinuch (Mitzvah 570) include this as one of the Torah's 613 commandments.
5.These include incestuous and adulterous relationships as mentioned in Leviticus, Chapter 18. The forbidden relationships that are punishable by execution are discussed in Hilchot Issurei Bi'ah, Chapter 1, and those for which one is liable for karet and for which lashes are given are discussed in Hilchot Sanhedrin, Chapter 19.
6.See Leviticus 21:14.
7.Hilchot Issurei Bi'ah 18:1 defines this term as meaning either a woman who is not Jewish, a Jewish woman who has engaged in relations with a man she is forbidden to marry, or one who engages in relations with a challal (a male born from relations between a priest and a woman he is forbidden to marry).
8.A woman who engages in relations with a priest despite a prohibition against doing so, or a female born from relations between a priest and a woman he is forbidden to marry (Hilchot Issurei Bi'ah 19:1).
9.See Leviticus 21:7, 21:14.
10.A bastard is defined as a person born from any of the forbidden sexual relations that are punishable by execution or karet, with the exception of relations with a woman in the niddah state. This term does not refer to a child born out of wedlock. Deuteronomy 23:3 forbids a bastard from marrying a native-born Jewish male or female.
11.See Deuteronomy 23:4.
12.See Deuteronomy 24:4.
13.See Deuteronomy 23:2.
14.A yevamah is a childless widow, who is obligated to marry one of her deceased husband's brothers or to be discharged of that obligation through the rite of chalitzah. Until she and her brother-in-law fulfill this rite, she is forbidden to marry anyone else. (See Deuteronomy 25:5-10.)
15.The netinim are the Givonites, who were forbidden to marry into the Jewish people even after their conversion by Joshua. King David reinforced the ban against them. (See Hilchot Issurei Bi'ah 12:22-23.)
Hayom Yom:
• English Text | Video Class
Monday, Kislev 16, 5778 · 04 December 2017
"Today's Day"
Monday, Kislev 16, 5704
Torah lessons: Chumash: Vayeishev, Sheini with Rashi.
Tehillim: 79-82.
Tanya: "And charity (p. 625)...blessed be He". (p. 627).
A fundamental principle of Chabad philosophy is that the mind, which by its innate nature1 rules over the heart,2) must subordinate the heart to G-d's service by utilizing the intellectualization,3 comprehension4 and profound contemplation5 of the greatness of the Creator of the universe.
FOOTNOTES
1.Lit. "from birth."
2.See Tanya Ch. 12, p. 49.
3.Haskala - the mind's creative power, related to chochma. (See Translator's Notes, p. 118).
4.Havana - comprehension, grasp; from bina, the second state of intellect.
5.Da'at - the third state of intellect.
Daily Thought:
Bad Packaging
Every prayer of the heart is answered.
It's the packaging that doesn't always suit our taste. (Maamar Vayigash Elav 5725, 6—based on a statement of the Baal Shem Tov, Keter Shem Tov.)
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