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- ב"ה - Today in Judaism - Today is Tuesday, 8 Tevet, 5778 · December 26, 2017Today in Jewish History:
• Torah translated into Greek (246 BCE)
In a second attempt to translate the Torah into Greek (after an unsuccessful attempt 61 years earlier), the ruling Greek-Egyptian emperor Ptolemy gathered 72 Torah sages, had them sequestered in 72 separate rooms, and ordered them to each produce a translation. On the 8th of Tevet of the year 3515 from creation (246 BCE) they produced 72 corresponding translations, including identical changes in 13 places (where they each felt that a literal translation would constitute a corruption of the Torah's true meaning). This Greek rendition became known as the Septuagint, "of the seventy" (though later versions that carry this name are not believed to be true to the originals). Greek became a significant second language among Jews as a result of this translation. During Talmudic times, Tevet 8 was observed by some as a fast day, expressing the fear of the detrimental effect of the translation.
Links: The Day Before; Translating Truth; more on translation
Daily Quote: It is a kindness that G‑d did to Israel, that He scattered them amongst the nations... Does a person then sow a measure of grain, if not to harvest many measures? So, too, the people of Israel were exiled amongst the nations only so that converts be added to them... (Talmud, Pesachim 87b)
Daily Torah Study:
Chumash: Vayechi, 3rd Portion Genesis 48:17-48:22 with Rashi
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Genesis Chapter 48
17And Joseph saw that his father was placing his right hand on Ephraim's head, and it displeased him. So he held up his father's hand to remove it from upon Ephraim's head [to place it] on Manasseh's head. יזוַיַּ֣רְא יוֹסֵ֗ף כִּֽי־יָשִׁ֨ית אָבִ֧יו יַד־יְמִינ֛וֹ עַל־רֹ֥אשׁ אֶפְרַ֖יִם וַיֵּ֣רַע בְּעֵינָ֑יו וַיִּתְמֹ֣ךְ יַד־אָבִ֗יו לְהָסִ֥יר אֹתָ֛הּ מֵעַ֥ל רֹֽאשׁ־אֶפְרַ֖יִם עַל־רֹ֥אשׁ מְנַשֶּֽׁה:
So he held up his father’s hand: He lifted it off his son’s head and held it up with his [own] hand.
ויתמך יד אביו: הרימה מעל ראש בנו ותמכה בידו:
18And Joseph said to his father, "Not so, Father, for this one is the firstborn; put your right hand on his head." יחוַיֹּ֧אמֶר יוֹסֵ֛ף אֶל־אָבִ֖יו לֹא־כֵ֣ן אָבִ֑י כִּי־זֶ֣ה הַבְּכֹ֔ר שִׂ֥ים יְמִֽינְךָ֖ עַל־רֹאשֽׁוֹ:
19But his father refused, and he said, "I know, my son, I know; he too will become a people, and he too will be great. But his younger brother will be greater than he, and his children['s fame] will fill the nations." יטוַיְמָאֵ֣ן אָבִ֗יו וַיֹּ֨אמֶר֙ יָדַ֤עְתִּי בְנִי֙ יָדַ֔עְתִּי גַּם־ה֥וּא יִֽהְיֶה־לְעָ֖ם וְגַם־ה֣וּא יִגְדָּ֑ל וְאוּלָ֗ם אָחִ֤יו הַקָּטֹן֙ יִגְדַּ֣ל מִמֶּ֔נּוּ וְזַרְע֖וֹ יִֽהְיֶ֥ה מְלֹֽא־הַגּוֹיִֽם:
I know, my son, I know: that he is the firstborn.
ידעתי בני ידעתי: שהוא הבכור:
he too will become a people, etc.: for Gideon is destined to be descended from him. [Gideon] through whom the Holy One, blessed be He, will perform a miracle. — [from Midrash Tanchuma Vayechi 6]
גם הוא יהיה לעם וגם הוא יגדל: שעתיד גדעון לצאת ממנו שהקב"ה עושה נס על ידו:
But his younger brother will be greater than he: for Joshua is destined to be descended from him, [and Joshua is] the one who will distribute the inheritances of the land and teach Torah to Israel. — [from Midrash Tanchuma Vayechi 7]
ואולם אחיו הקטן יגדל ממנו: שעתיד יהושע לצאת ממנו שינחיל את הארץ וילמד תורה לישראל:
and his children[’s fame] will fill the nations: The whole world will be filled when his fame and his name are spread when he stops the sun in Gibeon and the moon in the Valley of Ajalon. — [from Abodah Zarah 25a]
וזרעו יהיה מלא הגוים: כל העולם יתמלא בצאת שמעו כשיעמיד חמה בגבעון וירח בעמק אילון:
20So he blessed them on that day, saying, "With you, Israel will bless, saying, 'May God make you like Ephraim and like Manasseh,' " and he placed Ephraim before Manasseh. כוַיְבָ֨רֲכֵ֜ם בַּיּ֣וֹם הַהוּא֘ לֵאמוֹר֒ בְּךָ֗ יְבָרֵ֤ךְ יִשְׂרָאֵל֙ לֵאמֹ֔ר יְשִֽׂמְךָ֣ אֱלֹהִ֔ים כְּאֶפְרַ֖יִם וְכִמְנַשֶּׁ֑ה וַיָּ֥שֶׂם אֶת־אֶפְרַ֖יִם לִפְנֵ֥י מְנַשֶּֽׁה:
With you, Israel will bless: Whoever wishes to bless his sons, will bless them with their blessing (with a blessing related to them), and a man will say to his son, “May God make you like Ephraim and like Manasseh.” - [from Sifrei Nasso 18]
בך יברך ישראל: הבא לברך את בניו, יברכם בברכתם ויאמר איש לבנו ישימך א-להים כאפרים וכמנשה:
and he placed Ephraim: Before Manasseh in his blessing, to give him precedence in the groupings [of the tribes in the desert] and [also] at the dedication of [the Tabernacle by] the [tribal] princes. — [from Gen. Rabbah 97:5]
וישם את אפרים: בברכתו לפני מנשה, להקדימו בדגלים ובחנוכת הנשיאים:
21And Israel said to Joseph, "Behold, I am going to die, and God will be with you, and He will return you to the land of your forefathers. כאוַיֹּ֤אמֶר יִשְׂרָאֵל֙ אֶל־יוֹסֵ֔ף הִנֵּ֥ה אָֽנֹכִ֖י מֵ֑ת וְהָיָ֤ה אֱלֹהִים֙ עִמָּכֶ֔ם וְהֵשִׁ֣יב אֶתְכֶ֔ם אֶל־אֶ֖רֶץ אֲבֹֽתֵיכֶֽם:
22And I have given you one portion over your brothers, which I took from the hand of the Amorite with my sword and with my bow." כבוַֽאֲנִ֞י נָתַ֧תִּי לְךָ֛ שְׁכֶ֥ם אַחַ֖ד עַל־אַחֶ֑יךָ אֲשֶׁ֤ר לָקַ֨חְתִּי֙ מִיַּ֣ד הָֽאֱמֹרִ֔י בְּחַרְבִּ֖י וּבְקַשְׁתִּֽי:
And I have given you: Since you are taking the trouble to occupy yourself with my burial, I have given you an inheritance where you will be buried. And which is this? This is Shechem, as it is said:“And Joseph’s bones, which the children of Israel had brought up out of Egypt, they buried in Shechem” (Josh. 24:32).
ואני נתתי לך: לפי שאתה טורח להתעסק בקבורתי, וגם אני נתתי לך נחלה שתקבר בה, ואי זו, זו שכם, שנאמר (יהושע כד לב) ואת עצמות יוסף אשר העלו בני ישראל ממצרים קברו בשכם:
one portion over your brothers: Heb. אַחַד עַל אַחֶי שְׁכֶם, the actual [city of] Shechem, which will be for you one share over your brothers. [Accordingly, we render: Shechem, [which is] one [share] over your brothers.]- [from Gen. Rabbah 97:6]
שכם אחד על אחיך: שכם ממש, היא תהיה לך חלק אחד יתירה על אחיך:
with my sword and with my bow: When Simeon and Levi slew the men of Shechem, all those [nations] around them (Jacob’s sons) assembled to attack them, and Jacob girded weapons of war against them. — [from Gen. Rabbah 97:6, Targum Jonathan ben Uzziel.]Another explanation:“One portion” refers to the birthright, and indicates that his (Joseph’s) sons should take two shares. שְׁכֶם is a word meaning “a portion,” as the Targum renders. There are many similar instances in Scripture:“For You shall place them as a portion (שְׁכֶם)” (Ps. 21:13), You shall place my enemies before me as portions;“I will divide a portion (שְׁכֶם)” (ibid. 60:8);“…murder on the way, שֶׁכְמָה ” (Hos. 6:9), [meaning:] each one his share;“to worship Him of one accord אֶחָד) (שְׁכֶם” (Zeph. 3:9), [meaning: in one group].
בחרבי ובקשתי: כשהרגו שמעון ולוי את אנשי שכם נתכנסו כל סביבותיהם להזדווג להם וחגר יעקב כלי מלחמה כנגדן. דבר אחר שכם אחד היא הבכורה שיטלו בניו שני חלקים, ושכם לשון חלק הוא, והרבה יש לו דומים במקרא (תהלים כא יג) כי תשיתמו שכם, תשית שונאי לפני לחלקים, [(שם ס ח) אחלקה שכם, (הושע ו ט) דרך ירצחו שכמה, איש חלקו], (צפניה ג ט) לעבדו שכם אחד:
which I took from the hand of the Amorite: From the hand of Esau, who behaved like an Amorite (Gen. Rabbah 97:6). Another explanation [of why Esau is called אמֹרִי]: who deceived his father with the sayings (אִמְרֵי) of his mouth.
אשר לקחתי מיד האמורי: מיד עשו שעשה מעשה אמורי. דבר אחר שהיה צד אביו באמרי פיו:
with my sword and with my bow: I.e., his cleverness and his prayer.
בחרבי ובקשתי: היא חכמתו ותפלתו:
Tehillim: Psalms Chapters 44 - 48
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Chapter 44
The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
3.Reffering to the Messiah. (Metzudot).
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
FOOTNOTES
1.A musical instrument (Rashi)
2.Flowing from Eden (Rashi)
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
Tanya: Likutei Amarim, end of Chapter 8
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Tuesday, Tevet 8, 5778 · December 26, 2017
Today's Tanya Lesson
Likutei Amarim, end of Chapter 8
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We shall now learn what is necessary for the rectification of permitted words not spoken for the sake of heaven.
ועל דברים בטלים בהיתר, כגון עם האר׳ שאינו יכול ללמוד
As for innocent idle chatter, such as in the case of an ignoramus who cannot study,
He who is able to study is constantly obligated to fulfill the commandment of studying Torah; for him idle chatter is prohibited. For the ignoramus, however, idle chatter may be permissible. But —
צריך לטהר נפשו מטומאה זו דקליפה זו על ידי גלגולה בכף הקלע, כמו שכתוב בזהר, פרשת בשלח דף נ״ט
he must have his soul cleansed from the impurity of this kelipah, through its being rolled in the “Hollow of a Sling,”1 as is stated in the Zohar, Parshat Beshallach, p. 59.
This punishment is described2 as “being slung from one end of the world to the other,” or “from Israel to other lands.” The meaning of this is that the soul is flung from one extreme to the other: First it is shown the truth and preciousness of holiness, and then it is “slung” into and reminded of the thoughts and words it experienced while in the physical world — a most painful experience for the soul.3
אבל לדיבורים אסורים, כמו ליצנות ולשון הרע וכיוצא בהם, שהן משלש קליפות הטמאות לגמרי
But with regard to forbidden speech, such as scoffing and slander and the like, which being prohibited stem from the three completely unclean kelipot,
אין כף הקלע לבדו מועיל לטהר ולהעביר טומאתו מהנפש
the “Hollow of a Sling” (alone) does not suffice to cleanse and remove the impurity of the soul,
רק צריכה לירד לגיהנם
but it (the soul) must descend into Gehinnom (Purgatory — which is a greater punishment and thus more effective in cleansing the soul).
וכן מי שאפשר לו לעסוק בתורה ועוסק בדברים בטלים
So, too, with one who is able to engage in the study of Torah, but occupies himself instead with idle chatter —
אין כף הקלע לבדו מועיל לנפשו למרקה ולזככה
the “Hollow of the Sling” alone cannot effectively scour and cleanse his soul,
רק עונשים חמורים שמענישים על ביטול תורה בפרטות
but it must receive the severe penalties which are meted out for neglect of the Torah in particular,
מלבד עונש הכללי לכל ביטול מצוות עשה מחמת עצלות, בגיהנם של שלג, כמבואר במקום אחר
apart from the general retribution for the neglect of positive commandments through indolence, namely the “Purgatory of Snow,” as is explained elsewhere.4
The purgatory (Gehinnom), where the soul is cleansed of the “stains” of sin so that it may enter Paradise to enjoy the radiance of G‑d’s glory, operates on the principle of “measure for measure,” i.e., punishment in kind. Thus sins of commisssion caused by the heat of passion and lust are cleansed in a “Gehinnom (nehar, lit., ”stream“) of Fire,” while sins of omission, due to indolence and coolness (i.e., lack of fervor), are cleansed in a“Gehinnom of Snow.”5
וכן העוסק בחכמות אומות העולם בכלל דברים בטלים יחשב לענין עון ביטול תורה, כמו שכתוב בהלכות תלמוד תורה
Occupying oneself with the sciences of the nations of the world is likewise included in the category of engaging in inconsequential matters insofar as the sin of neglecting the Torah is concerned, for in studying the sciences of the nations, too, one is guilty of neglecting Torah study, as is explained in the Laws of Torah Study.6
ועוד זאת, יתירה טומאתה של חכמת האומות על טומאת דברים בטלים
Moreover, the impurity of the science of the nations is greater than the impurity of idle speech;
שאינו מלביש ומטמא רק המדות מיסוד הרוח הקדוש שבנפשו האלקית
for the latter clothe and defile only the emotions [which emanate] from the holy element ofruach (Air) within his divine soul,
בטומאת קליפת נוגה שבדברים בטלים הבאים מיסוד הרוח הרע שבקליפה זו בנפשו הבהמית, כדלעיל
[by tainting them] with the impurity of kelipat nogah contained in idle speech (which is derived from the evil element of ruach (Air, which is one of the components) of this kelipah in his animal soul), as mentioned above.
The G‑dly soul and the animal soul are both composed of four spiritual “elements”: Fire, Air, Water and Earth. The emotions, such as love and fear, which one expresses in idle talk, emanate from the element of Air. Thus, idle speech defiles the emotional attributes of the divine soul, which emanate from the holy element of Air, by using them in the service of the animal soul’s element of Air, i.e., its emotional attributes — which are “impure”, since they derive from kelipat nogah.
ולא בחינות חב״ד שבנפשו, מאחר שהם דברי שטות ובורות
[Idle speech does] not, however, [defile] the levels of ChaBaD (the intellectual faculties) in his soul, for it is but words of foolishness and ignorance,
שגם השוטים ועמי האר׳ יכולים לדבר כן
since even fools and ignoramuses can speak that way.
Since these are not intellectual matters, the intellect remains uninvolved and untainted.
מה שאין כן בחכמת האומות הוא מלביש ומטמא בחינות חב״ד שבנפשו האלקית, בטומאת קליפת נוגה שבחכמות אלו
Not so in the case of the science of the nations; thereby one clothes and defiles his divine soul’s faculties of ChaBaD (intellect) with the impurity of the kelipat nogah contained in those sciences,
שנפלו שמה בשבירת הכלים מבחינת אחוריים של חכמה דקדושה, כידוע ליודעי ח״ן
whither they (the sciences) have fallen, through the “shattering of the vessels,” out of the “hinder-part” of Chochmah of holiness, as is known to those familiar with the Esoteric Wisdom.
Thus the study of these sciences contaminates the intellectual faculties of the G‑dly soul, and it is therefore much worse than idle speech, which contaminates only the emotional faculties,
אלא אם כן עושה אותן קרדום לחתוך בה, דהיינו כדי להתפרנס מהן בריוח לעבוד ה׳
unless one employs them (these sciences) as a useful instrument, viz., as a means of earning a more affluent livelihood with which to be able to serve G‑d,
או שיודע להשתמש בהן לעבודת ה׳ או לתורתו
or unless he knows how to apply them (the sciences) in the service of G‑d or to his better understanding of His Torah; e.g., he utilizes mathematics to better understand the laws of the Sanctification of the New Moon.
וזהו טעמו של הרמב״ם ורמב״ן ז״ל וסיעתן שעסקו בהן
This is the reason why Maimonides and Nachmanides, of blessed memory, and their peers, engaged in them (in the sciences — since they were able to utilize this knowledge in the service of G‑d and Torah).
Regarding that which was stated at the beginning of this chapter that a thing prohibited even by Rabbinic enactment remains attached to the three unclean kelipot and cannot be elevated to holiness, even when it is used unwittingly and for the sake of heaven (i.e., in order to have strength to study and pray), — the following story is worth relating:
A chassid once came to the Alter Rebbe lamenting the fact that his son-in-law was subject to periods when he would doubt his faith. The Alter Rebbe responded that the son-in-law had unwittingly consumed milk which was milked by a non-Jew, with no Jew in attendance. Though he was unaware of this fact, and though the prohibition against such milk is only of Rabbinic origin, this had so strong an effect upon him that it caused him to doubt his faith. The Alter Rebbe then proceeded to tell the chassid how the matter could be rectified, thereby healing the son-in-law of his spiritual malady.
——— ● ———
| FOOTNOTES | |
| 1. | See I Shmuel 25:29: “He shall sling out the souls of your enemies, as out of the hollow of a sling.” |
| 2. | Shabbat 152b. |
| 3. | Rabbi Joseph I. Schneersohn (sixth CHaBaD Rebbe) once stated that reciting from memory words of Torah — such as Chumash, Mishnah, Tehillim or Tanya — whenever one goes about his affairs, protects one from this punishment (in addition to its intrinsic value as Torah study, and its efficacy in “purifying the atmosphere”). |
| 4. | Rabbi Isaac Luria, Likutei Torah, Shmot. See also Zohar I, 62b; 237b; II, 150a-b. |
| 5. | Another interpretation is that the “Gehinnom of Snow” cures the soul of the spiritual “frostbite” which caused it to sin out of indolence. The Rebbe rejects this interpretation on the basis of the passage in Likutei Torah cited in note 8. |
| 6. | 3:7. The Alter Rebbe’s first printed work was a treatise on the Laws of Torah Study (Hilchot Talmud Torah), first published in Shklov, 1794 (5554), and subsequently incorporated in his Shulchan Aruch. |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassTuesday, 8 Tevet 5778 / December 26, 2017
Negative Commandment 352 (Digest)
Uncle-Nephew Incest
"You shall not uncover the nakedness of your father's brother"—Leviticus 18:14.
It is forbidden for a man to engage in homosexual relations with his father's brother. One who does so transgresses two prohibitions: the general prohibition against homosexuality as well as this specific prohibition.
The 352nd prohibition is that one is forbidden from having [homosexual] relations with one's father's brother.
The source of this commandment is G‑d's statement,1 "do not commit a sexual offense against your father's brother."
One who unintentionally has relations with his father's brother must also bring two sin-offerings, as we explained regarding one's father.2 In tractate Sanhedrin they explain, "according to all opinions, one who has relations with his father's brother must bring two [sin-offerings], as the verse says, 'do not commit a sexual offense against your father's brother.' "
You should know3 that when I use the phrase, "acceptable testimony," I mean that there were two or more valid witnesses who gave the warning; that the testimony was given before a valid Beth Din of 23 members; and that it took place during a time when capital cases could be judged.4
It is clear that Scripture explicitly dictates kares for all the sexual prohibitions mentioned above. After listing all these prohibitions, the verse5 says, "anyone who does any of these disgusting perversions — their souls shall be cut off (v'nich'r'su)." So too, any prohibition where we mentioned execution by Beth Din, it is also explicitly stated in Scripture. However, regarding the varying types of execution — stoning, strangulation, or s'reifah — some have come through the Oral Tradition and some are explicit in Scripture.
The details of all these prohibitions are explained in tractates Sanhedrin and Kerisus, and in a number of passages in Yevamos, Kesubos, and Kiddushin.
In the beginning of Kerisus it is explained that any transgression for which one receives kares if intentional and must bring a sin-offering if unintentional — if he is not sure [whether or not he did the transgression],6 he must bring an asham talui.7 The sin-offering which is mentioned is an animal — either a female sheep or a female goat.
If you will examine the punishment mentioned regarding each prohibition, you will find that virtually every transgression where one receives kares if intentional and brings a sin-offering if unintentional — the sin-offering referred to is one of fixed value.8 There are two exceptions for which one receives kares if done intentionally, but if done unintentionally, one must bring a sin-offering of adjustable value, an oleh v'yored.9 These two transgressions are tumas mikdash10 and tumas kadashav;11 i.e. an impure person entering the Temple courtyard and an impure person eating meat from the sacrifices.
[If you examine all the punishments,] it will also be clear to you that for virtually every transgression where one receives kares if intentional, one must bring a sin-offering if unintentional. There is one exception — cursing G‑d's Name,12 for which one receives kares if done intentionally, but there is no sin-offering if done unintentionally.
[If you examine all the punishments,] it will also be clear to you that virtually every person who is subject to some form of execution by the Beth Din receives kares if he is not executed or they do not know about the transgression. There are ten exceptions, where the punishment is execution, but there is no kares — one who incites others to worship idols; one who incites a city to worship idols; a false prophet; one who prophesizes in the name of an idol; a rebellious elder; a rebellious son; a kidnapper; a murderer; one who strikes his father or mother; and one who curses his father or mother. In each of these cases, if the testimony is accepted, the person is put to death. If, however, they were unaware of the transgression or were unable to execute him, he has exposed himself to the death penalty, but does not receive kares. You should understand these principles and keep them in mind.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev. 18:14.
2.N351.
3.In the order of Sefer Hamitzvos, this mitzvah is the last of the sexual prohibitions punishable by kares (beginning with N330). The Rambam therefore summarizes a few points which apply equally to all these mitzvos (N330-352).
4.I.e. when the Holy Temple was in existence; when the Beth Din Hagadol was holding their sessions in the lishkas hagazis; and there was a Kohen who was bringing the sacrifices. See Hilchos Sanhedrin 4:11.
5.Lev. 18:29.
6.For example, there where two pieces of fat, one kosher and one not, and he is not sure which one he ate.
7.P70.
8.See P69.
9.See P72.
10.
See N77.
11.See N129.
12.N60.
Negative Commandment 347 (Digest)
Adultery
"You shall not commit adultery"—Exodus 20:13.
It is forbidden to engage in adultery with a married woman.
The 347th prohibition is that one is forbidden to have relations with one's neighbor's wife.
The source of this commandment is G‑d's statement,1 "do not lie carnally with your neighbor's wife."
There are various forms of punishment for one who transgresses this prohibition. If she was a betrothed maiden [na'ara m'urasa],2 she is executed by stoning, as explained in Scripture.3 If she was the daughter of a kohen, she is executed by s'reifah. He, however, is executed by strangulation.4 If she is not the daughter of a kohen and is fully married,5 both of them are executed by strangulation.
This all refers to where the testimony was accepted. If it was not, the penalty is kares.
All the above6 applies only if the transgression was done intentionally. If it was done unintentionally, a sin-offering must be brought.
This prohibition is repeated in the Ten Commandments in the verse,7 "do not commit adultery," which refers to relations with a married woman.
The Mechilta8 says, "Why does it say, 'do not commit adultery'? Because the verse,9 'both the adulterer and adulteress shall be put to death' teaches us only the punishment, not the actual prohibition.10 Therefore it says, 'do not commit adultery.' " And the Sifra says, "the verse,11 'if a man commits adultery with a married woman, and she is the wife of a fellow Jew [both the adulterer and adulteress shall be put to death]' teaches us only the punishment, not the actual prohibition. Therefore it says, 'do not commit adultery' — [to serve as the prohibition] both for the man and for the woman."
These sources do not use the verse, "do not lie carnally with your neighbor's wife" as the actual prohibition since it applies only to the man instead of both the man and woman. Similarly, our Sages had to extend the other sexual prohibitions to the woman as well [as to the man],12 as they said,13 "The verse,14 'they shall not approach to commit a sexual offense' addresses itself to two people [since it says 'they']. This comes to prohibit the man through the woman and the woman through the man."
Tractate Sanhedrin15 states, "all cases are included in the terms 'adulterer' and 'adulteress,' except that the daughter of a kohen was singled out for punishment by s'reifah, and the betrothed maiden for stoning." In our introduction16 we have already explained this statement.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev. 18:20.
2.I.e. she is after erusin but before n'suin (see P213), a virgin, and still in her father's house.
3.Deut. 22:21.
4.This refers to the latter case of the daughter of a kohen. In the case of a betrothed maiden, he too is executed by stoning. See Hilchos Issurei Biyah, 3:4.
5.Literally, "has had relations." This means that she is after n'suin — to exclude the case of a na'arah m'urasa.
6.I.e. that there is execution or kares.
7.Ex. 20:14; Deut. 5:17.
8.Parshas Yisro, ibid.
9.Lev. 20:10.
10.In general, every prohibition has one verse which gives the punishment for the transgression, and another verse which tells you that the act is prohibited.
11.
Lev. 20:10.
12.Who is directly addressed in all these prohibitions.
13.Sifra, Acharei, Ch.13:1.
14.Lev. 18:6.
15.51b.
16.Principle 7. There, the Rambam disagrees with those who count adultery with a regular woman, with the kohen's daughter, and with a maiden all as separate mitzvos. He proves this from the passage in Sanhedrin, which explains that the verse which serves as the actual prohibition ("do not commit adultery") and the one which gives the punishment ("both the adulterer and adulteress shall be put to death") are general and include all cases. the fact that the Torah later gives more detail as to which type of execution applies in which case does not make them separate mitzvos.
Negative Commandment 346 (Digest)
Relations with a Menstruating Woman
"And to a woman during the uncleanness of her separation you shall not come near"—Leviticus 18:19.
It is forbidden to have sexual relations with a menstruating woman during the seven-day period of her ritual impurity—and afterwards until she immerses in a mikvah (ritual pool).
The 346th prohibition is that one is forbidden from having relations with a woman when she is still menstrualy impure, i.e. for seven days.1
The source of this commandment is G‑d's statement,2 "do not approach a woman who is menstrually impure." She remains in this state even longer than seven days as long as she does not immerse [in a mikvah].3
One who transgresses this prohibition intentionally receives kares; and if it was unintentional, must bring a sin-offering.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.In terms of practical halachah, this prohibition continues for a minimum of 12 days from the onset of menstruation and continues until she immerses in a kosher mikvah. There are many details regarding these laws which require careful study.
2.Lev. 18:19.
3.See previous note.
Rambam:
• 1 Chapter A Day: Berachot Berachot - Chapter One
English Text | Hebrew Text
Audio: Listen | Download | Video ClassBerachot - Chapter One
Introduction to Hilchos Berachos
It contains one positive mitzvah: To bless [God's] great and holy name after eating [a meal].
This mitzvah is explained in the following chapters.
הלכות ברכות - הקדמה
הלכות ברכות מצות עשה אחת והיא לברך את השם הגדול והקדוש אחר אכילה וביאור מצוה זו בפרקים אלו:
1
It is a positive mitzvah from the Torah to bless [God] after eating satisfying food, as [Deuteronomy 8:10] states: "When you have eaten and are satiated, you shall bless God, your Lord."
The Torah itself requires a person to recite grace only when he eats to the point of satiation, as implied by the above verse, "When you have eaten and are satiated, you shall bless...." The Sages, however, ordained that one should recite grace after eating [an amount of bread equal] to the size of an olive.
א
מצות עשה מן התורה לברך אחר אכילת מזון שנאמר ואכלת ושבעת וברכת את יי' אלהיך ואינו חייב מן התורה אלא אם כן שבע שנאמר ואכלת ושבעת וברכת ומדברי סופרים אכל אפילו כזית מברך אחריו:
Commentary on Halachah 1
2
Similarly, the Rabbis ordained that we recite blessings before partaking of any food. Even when one wants to eat the slightest amount of food or drink, one should recite a blessing, and then derive benefit from it.
Similarly, when smelling a pleasant fragrance, one should recite a blessing and then smell. Anyone who derives benefit [from this world] without reciting a blessing is considered as if he misappropriated a sacred article.
The Rabbis also ordained that one should recite a blessing after eating or drinking, provided one drinks a revi'it and eats a k'zayit. A person who [merely] tastes food is not required to recite a blessing before partaking of it or afterwards unless he partakes of a revi'it.
ב
ומדברי סופרים לברך על כל מאכל תחלה ואחר כך יהנה ממנו ואפילו נתכוין לאכול או לשתות כל שהוא מברך ואח"כ יהנה וכן אם הריח ריח טוב מברך ואחר כך יהנה ממנו וכל הנהנה בלא ברכה מעל וכן מדברי סופרים לברך אחר כל מה שיאכל וכל מה שישתה והוא שישתה רביעית והוא שיאכל כזית ומטעמת אינה צריכה ברכה לא לפניה ולא לאחריה עד רביעית:
Commentary on Halachah 2
3
Just as we recite blessings for benefit which we derive from the world, we should also recite blessings for each mitzvah before we fulfill it.
Similarly, the Sages instituted many blessings as expressions of praise and thanks to God and as a means of petition, so that we will always remember the Creator, even though we have not received any benefit or performed a mitzvah.
ג
וכשם שמברכין על ההנייה כך מברכין על כל מצוה ומצוה ואח"כ יעשה אותה וברכות רבות תקנו חכמים דרך שבח והודיה ודרך בקשה כדי לזכור את הבורא תמיד אע"פ שלא נהנה ולא עשה מצוה:
Commentary on Halachah 3
4
Thus, all the blessings can be divided into three categories:
a) blessings over benefit;
b) blessings over mitzvot;
c) blessings recited as expressions of praise and thanks to God and as a means of petition, so that we will always remember the Creator and fear Him.
ד
נמצאו כל הברכות כולן שלשה מינים ברכות הנייה וברכות מצות וברכות הודאה שהן דרך שבח והודיה ובקשה כדי לזכור את הבורא תמיד וליראה ממנו:
5
The text of all the blessings was ordained by Ezra and his court. It is not fit to alter it, to add to it, or to detract from it. Whoever alters the text of a blessing from that ordained by the Sages is making an error.
A blessing that does not include the mention of God's name and His sovereignty [over the world] is not considered a blessing unless it is recited in proximity to a blessing [which meets these criteria].
ה
ונוסח כל הברכות עזרא ובית דינו תקנום ואין ראוי לשנותם ולא להוסיף על אחת מהם ולא לגרוע ממנה וכל המשנה ממטבע שטבעו חכמים בברכות אינו אלא טועה וכל ברכה שאין בה הזכרת השם ומלכות אינה ברכה אא"כ היתה סמוכה לחבירתה:
Commentary on Halachah 5
6
All the blessings may be recited in any language, provided one recites [a translation of] the text ordained by the Sages. [A person who] changes that text fulfills his obligation nonetheless - since he mentioned God's name, His sovereignty, and the subject of the blessing - although he did so in a ordinary language.
ו
וכל הברכות כולן נאמרין בכל לשון והוא שיאמר כעין שתקנו חכמים ואם שינה את המטבע הואיל והזכיר אזכרה ומלכות וענין הברכה אפילו בלשון חול יצא:
Commentary on Halachah 6
7
A person should recite all the blessings loud enough for him to hear what he is saying. Nevertheless, a person who does not recite a blessing out loud fulfills his obligation, whether he verbalizes the blessing or merely recites it in his heart.
ז
כל הברכות כולן צריך שישמיע לאזנו מה שהוא אומר ואם לא השמיע לאזנו יצא בין שהוציא בשפתיו בין שבירך בלבו:
Commentary on Halachah 7
8
Whenever one recites a blessing, one should not make an interruption between the blessing and the subject for which the blessing is recited. If one makes an interruption with other matters, one must recite the blessing again.
If, however, one makes an interruption which relates to the subject of the blessing, one does not have to repeat the blessing. What is implied? When a person recites a blessing over bread and before eating says, "Bring salt," "Bring food," "Give so-and-so to eat," "Bring food for the animal," or the like, he need not repeat the blessing.
ח
כל הברכות כולן לא יפסיק בין הברכה ובין הדבר שמברכין עליו בדברים אחרים ואם הפסיק צריך לחזור ולברך שנייה ואם הפסיק בדברים שהן מענין דברים שמברכין עליו אינו צריך לברך שנייה כיצד כגון שבירך על הפת וקודם שיאכל אמר הביאו מלח הביאו תבשיל תנו לפלוני לאכול תנו מאכל לבהמה וכיוצא באלו אינו צריך לברך שנית וכן כל כיוצא בזה:
Commentary on Halachah 8
9
A person who is ritually impure is permitted to recite all the blessings. This applies regardless of whether the impurity is of a type from which one can purify oneself on the same day or not.
A person who is naked should not recite a blessing until he covers his genitals. To whom does this apply? To men. Women may recite blessings [while naked], provided they sit with their genitals facing the ground.
ט
כל הברכות כולם מותר לטמא לברך אותן בין שהיה טמא טומאה שהוא יכול לעלות ממנה בו ביום בין טומאה שאינו יכול לעלות ממנה בו ביום ואסור למברך לברך כשהוא ערום עד שיכסה ערותו בד"א באיש אבל באשה יושבת ופניה טוחות בקרקע ומברכת:
Commentary on Halachah 9
10
[The following principle applies to] all blessings: Although a person has already recited them and fulfilled his own obligation, he may recite them again for others who have not fulfilled their obligation, so that they can fulfill their obligation.
There is, however, one exception: blessings over benefit which is not associated with a mitzvah. In this instance, one may not recite a blessing for others unless one enjoys benefit together with them. Nevertheless, one may recite blessings for benefit which is associated with a mitzvah - e.g., eating matzah on Pesach and reciting kiddush [on Sabbaths and festivals] - for others. They may then eat or drink, even though the one [who recites the blessing] does not eat or drink with them.
י
כל הברכות כולן אף ע"פ שבירך ויצא ידי חובתו מותר לו לברך לאחרים שלא יצאו ידי חובתן כדי להוציאן חוץ מברכת ההנייה שאין בה מצוה שאינו מברך לאחרים אלא אם כן נהנה עמהן אבל ברכת ההנייה שיש בה מצוה כגון אכילת מצה בלילי הפסחים וקידוש היום הרי זה מברך לאחרים ואוכלין ושותים אף על פי שאינו אוכל עמהן:
Commentary on Halachah 10
11
Whenever a person listens to the entire recitation of a blessing with the intention of fulfilling his obligation, he is considered to have fulfilled his obligation although he does not answer Amen. Whoever answers Amen to a blessing recited by another person is considered as if he recited the blessing himself, provided the person who recites the blessing is obligated to recite that blessing.
If the person who recites the blessing is obligated only because of a Rabbinic ordinance, while the person responding is obligated by Torah law, the listener cannot fulfill his obligation until he repeats in response [to the one reciting the blessings] or until he hears [the blessing recited] by someone who, like him, is obligated by Torah law.
יא
כל השומע ברכה מן הברכות מתחלתה ועד סופה ונתכוון לצאת בה ידי חובתו יצא ואף על פי שלא ענה אמן וכל העונה אמן אחר המברך הרי זה כמברך והוא שיהיה המברך חייב באותה ברכה היה המברך חייב מדברי סופרים והעונה חייב מן התורה לא יצא ידי חובתו עד שיענה או עד שישמע ממי שהוא חייב בה מן התורה כמוהו:
Commentary on Halachah 11
12
When many people gather together to eat [a meal with] bread or to drink wine, and one recites the blessing while the others respond Amen, they are [all] permitted to eat and drink. If, however, they did not intend to eat together, but rather they each came on their own initiative, although they all eat from a single loaf of bread, each one should recite the blessings [before eating] by himself.
When does the above apply? With regard to bread and wine. With regard to other foods, however, which do not require [premeditated intent] to be eaten together as a group, if one person recited a blessing and everyone answered Amen, they may eat and drink although they did not intend to gather together as a group.
יב
רבים שנתועדו לאכול פת או לשתות יין ובירך אחד מהן וענו כולם אמן הרי אלו מותרין לאכול ולשתות אבל אם לא נתכוונו לאכול כאחד אלא זה בא מעצמו וזה בא מעצמו אע"פ שהן אוכלין מככר אחד כל אחד ואחד מברך לעצמו במה דברים אמורים בפת ויין בלבד אבל שאר אוכלים ומשקין אינן צריכין הסיבה אלא אם בירך אחד מהן וענו כולן אמן הרי אלו אוכלים ושותין ואף ע"פ שלא נתכוונו להסב כאחד:
Commentary on Halachah 12
13
Whenever a person hears a Jew recite a blessing, he is obligated to respond Amen, although
a) he did not hear the blessing in its entirety,
b) he was not obligated to recite that blessing himself.
One should not respond Amen if the person reciting the blessing is a gentile, an apostate, a Samaritan, a child in the midst of study, or an adult who altered the text of the blessing.
יג
כל השומע אחד מישראל מברך ברכה מכל הברכות כולן אף על פי שלא שמע הברכה כולה מתחלתה ועד סופה ואע"פ שאינו חייב באותה ברכה חייב לענות אמן ואם היה המברך (עכו"ם או) אפיקורוס או כותי או תינוק המתלמד או שהיה גדול ושינה ממטבע הברכה אין עונין אחריהן אמן:
Commentary on Halachah 13
14
Whenever responding Amen, one should not recite a rushed Amen, a cut off Amen, nor a short or a prolonged Amen, but rather an Amen of intermediate length.
One should not raise one's voice above that of the person reciting the blessing. Whoever did not hear a blessing that he is obligated to recite should not answer Amen together with the others.
יד
כל העונה אמן לא יענה לא אמן חטופה ולא אמן קטופה ולא אמן קצרה ולא ארוכה אלא אמן בינונית ולא יגביה קולו יותר מן המברך וכל מי שלא שמע את הברכה שהוא חייב בה לא יענה אמן בכלל העונים:
Commentary on Halachah 14
15
Whoever recites a blessing for which he is not obligated is considered as if he took God's name in vain. He is considered as one who took a false oath, and it is forbidden to answer Amen after his blessing.
We may teach children the blessings using the full text. Even though in this manner, they recite blessings in vain in the midst of their study, it is permissible. One should not recite Amen after their blessings. A person who answers Amen after their blessings does not fulfill his obligation.
טו
כל המברך ברכה שאינה צריכה הרי זה נושא שם שמים לשוא והרי הוא כנשבע לשוא ואסור לענות אחריו אמן התינוקות מלמדין אותן הברכות כתיקונן ואף על פי שהן מברכין לבטלה בשעת לימוד הרי זה מותר ואין עונין אחריהן אמן והעונה אחריהן אמן לא יצא ידי חובתו:
Commentary on Halachah 15
16
It is demeaning for a person to recite Amen after his own blessings. When, however, one concludes the last of a series of blessings, it is praiseworthy to answer Amen - e.g., after the blessing, Boneh Yerushalayim in grace, and after the final blessing [following] the recitation of the Shema in the evening service. Similarly, always, at the conclusion of the last of a series of blessings, one should recite Amen after one's own blessing.
טז
כל העונה אמן אחר ברכותיו הרי זה מגונה והעונה אחר ברכה שהיא סוף ברכות אחרונות הרי זה משובח כגון אחר בונה ירושלים בברכת המזון ואחר ברכה אחרונה של קריאת שמע של ערבית וכן בסוף כל ברכה שהיא סוף ברכות אחרונות עונה בה אמן אחר עצמו:
Commentary on Halachah 16
17
Why is Amen recited after the blessing Boneh Yerushalayim, although it is followed by the blessing Hatov v'hametiv? Because the latter blessing was ordained in the era of the Mishnah and is considered to be an addition. The conclusion of the essential blessings of grace is Boneh Yerushalayim.
Why is Amen not recited after the blessing Ahavat olam? Because it is the conclusion of the blessings recited before the Shema. Similarly, in other instances when [a series of] blessings are recited before a practice - e.g., the blessings recited before the reading of the Megillah or the kindling of the Chanukah lights - Amen [is not recited] lest it constitute an interruption between the blessings and [the fulfillment of] the performance over which they are being recited.
יז
ולמה יענה אמן אחר בונה ירושלים והרי אחריה ברכת הטוב והמטיב מפני שברכה זו בימי חכמי משנה תקנוה וכאלו היא תוספת אבל סוף עיקר הברכות של ברכת המזון היא בונה ירושלים ולמה לא יענה אמן אחר אהבת עולם מפני שהיא סוף ברכות ראשונות של קריאת שמע וכן כל כיוצא בה מברכות שמברכין אותן תחלה לדבר כגון ברכות שמברכין לפני קריאת מגילה והדלקת נר חנוכה למען לא יפסיק באמן בין ברכה ובין הדבר שבירך עליו:
Commentary on Halachah 17
18
Why is Amen not recited after the blessing over fruits and the like? Because it is only a single blessing, and Amen is recited only after a concluding blessing that follows another blessing or blessings - e.g., the blessings of the king or the blessings of the High Priest - to signify the conclusion of the blessings. Therefore, reciting Amen is appropriate.
יח
ולמה לא יענה אמן אחר ברכת הפירות וכיוצא בה מפני שהיא ברכה אחת ואין עונין אמן אלא אחר ברכה אחרונה שקדמה אותה ברכה אחרת או ברכות כגון ברכות המלך וברכות כהן גדול וכיוצא בהן להודיע שכבר השלים כל ברכותיו ולפיכך עונה אמן:
Commentary on Halachah 18
19
When a person eats a forbidden food - whether consciously or inadvertently - he should not recite a blessing beforehand or afterward.
What is implied? If one eats tevel - even food that is classified as tevel by Rabbinical decree, the first tithe from which terumah was not separated, or the second tithe or sanctified foods that were not redeemed in the proper manner, one should not recite a blessing. Needless to say, this applies if one ate meat from an animal that was not ritually slaughtered or was trefah or if one drank wine used as a libation for idol worship.
יט
כל האוכל דבר האסור בין בזדון בין בשגגה אינו מברך עליו לא בתחלה ולא בסוף כיצד הרי שאכל טבל של דבריהם או שאכל מעשר ראשון שלא נטלו תרומותיו או מעשר שני והקדש שלא נפדו כהלכתן אינו מברך ואין צריך לומר אם אכל נבלות וטרפות או שתה יין נסך וכיוצא בו:
Commentary on Halachah 19
20
If, however, a person ate d'mai, although it is fit only for the poor, the first tithe from which terumat ma'aser was separated, even though the proper amount for terumah was not separated because the tithe was taken while the grain was still in sheaves, or the second tithe or sanctified food that was redeemed, but an additional fifth was not added upon it, one should recite a blessing beforehand and afterwards. The same applies in other similar situations.
כ
אבל אם אכל דמאי אף על פי שאינו ראוי אלא לעניים או מעשר ראשון שנטלה תרומתו אע"פ שלא ניטל ממנו חשבון תרומה גדולה והוא שהקדימו בשבלין או מעשר שני והקדש שנפדו אף על פי שלא נתן את החומש הרי זה מברך תחלה וסוף וכן כל כיוצא בהן:
Rambam:
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1
When a Jew engages in relations with a woman from other nations, [taking her] as his wife or a Jewess engages in relations with a non-Jew as his wife, they are punished by lashes, according to Scriptural Law.1 As [Deuteronomy 7:3] states: "You shall not intermarry with them. Do not give your daughter to his son, and do not take his daughter for your son."
This prohibition applies equally to [individuals from] the seven [Canaanite] nations and all other gentiles.2 This was explicitly stated in Ezra3 [Nechemiah 10:31]: "That we will not give our daughters to the gentiles in the land and that we will not take their daughters for our sons."
א
ישראל שבעל עכו"ם משאר האומות דרך אישות או ישראלית שנבעלה לעכו"ם דרך אישות הרי אלו לוקין מן התורה שנאמר לא תתחתן בם בתך לא תתן לבנו ובתו לא תקח לבנך אחד שבעה עממין ואחד כל אומות באיסור זה וכן מפורש על ידי עזרא ואשר לא נתן בנותינו לעמי הארץ ואת בנותיהם לא נקח לבנינו:
2
The Scriptural prohibition applies only to marital relations.4 When, by contrast, one engages in relations with a gentile woman with a licentious intent, he is given "stripes for rebellious conduct" according to Rabbinic Law. [This is a] decree, lest this lead to marriage.
If [a Jew] designates [a gentile woman] for licentious relations, he is liable for relations with a niddah, a maid-servant, a gentile woman, and a licentious woman.5 If he did not designate her for himself, but instead, [engage in relations with her] spontaneously, he is only liable for relations with a gentile woman. All of these liabilities are Rabbinic in origin.6
ב
ולא אסרה תורה אלא דרך חתנות אבל הבא על הכותית דרך זנות מכין אותו מכת מרדות מד"ס גזירה שמא יבא להתחתן ואם ייחדה לו בזנות חייב עליה משום נדה ומשום שפחה ומשום כותית ומשום זונה ואם לא ייחדה לו אלא נקראת מקרה אינו חייב אלא משום כותית וכל חיובין אלו מדבריהן:
3
When does the above apply? When the man who engaged in relations was an Israelite. If, however, a priest engages in relations with a gentile woman, he is liable for lashes according to Scriptural Law, because of the prohibition against relations with a zonah.7 [This prohibition applies] both to a non-Jewish zonah and a Jewish one. He receives lashes for relations alone, for he cannot consecrate her.8
ג
במה דברים אמורים כשהיה הבועל ישראל אבל כהן הבא על הכותית לוקה מן התורה משום זונה ואחד זונה כותית ואחד זונה ישראלית ובבעילה בלבד לוקה שהרי אינה בת קידושין:
4
Whenever a man has relations with a gentile woman in public, i.e., the relations are carried out in the presence of ten or more Jews, if a zealous person strikes him and kills him, he is considered praiseworthy and ardent.9 [This applies whether the relations were] in the context of marriage or licentious in nature. This matter is a halachah conveyed to Moshe at Sinai.10 Support for this can be derived from Pinchas' slaying of Zimri.11
ד
כל הבועל כותית בין דרך חתנות בין דרך זנות אם בעלה בפרהסיא והוא שיבעול לעיני עשרה מישראל או יתר אם פגעו בו קנאין והרגוהו הרי אלו משובחין וזריזין ודבר זה הל"מ הוא ראיה לדבר זה מעשה פנחס בזמרי:
5
The zealous person can strike [the fornicators] only at the time of relations, as was the case with regard to Zimri, as [Numbers 25:8] states: "[He pierced]ו the woman into her stomach."12 If, however, [the transgressor] withdraws,13he should not be slain. Indeed, if [the zealous person] slays him, he may be executed [as a murderer].14
If the zealous person comes to ask permission from the court to slay him, they do not instruct him [to],15 even if this takes place at the time [of relations]. Not only that, if the zealous person comes to kill the transgressor and he withdraws and kills the zealous person in order to save himself, the transgressor is not executed for killing him.16
When a Jew has relations with the daughter of a resident alien,17 the zealous may not strike him. [The transgressor] should, however, be given stripes for rebellious conduct.
ה
ואין הקנאי רשאי לפגוע בהן אלא בשעת מעשה כזמרי שנאמר ואת האשה אל קבתה אבל אם פירש אין הורגין אותו ואם הרגו נהרג עליו ואם בא הקנאי ליטול רשות מב"ד להרגו אין מורין לו ואף על פי שהוא בשעת מעשה ולא עוד אלא אם בא הקנאי להרוג את הבועל ונשמט הבועל והרג הקנאי כדי להציל עצמו מידו אין הבועל נהרג עליו והבא על בת גר תושב אין הקנאין פוגעים בו אבל מכין אותו מכת מרדות:
6
If the zealous did not strike him, nor did he receive stripes from the court,18 his punishment is explicitly stated in the words of the prophetic tradition. He is liable for kerat,19 as [Malachi 2:11-12] states: "Judah desecrated that which is sacred to God, [by] loving and engaging in relations with the daughter of a foreign god. May God cut off from a man who does this any progeny and descendant." [Implied is]20 that if he is an Israelite, he will not have progeny among the wise who will raise issues, nor a descendant among the scholars who will respond. If he is a priest, he will not have [a descendant] who "presents an offering to the Lord of Hosts." Thus you have learned that a person who shares intimacy with a gentile woman is considered as if he married a false deity, as the verse states: "engaging in relations with the daughter of a foreign god." And he is called one who "desecrated that which is sacred to God."
ו
לא פגעו בו קנאים ולא הלקוהו ב"ד הרי עונשו מפורש בדברי קבלה שהוא בכרת שנאמר כי חלל יהודה קדש י"י אשר אהב ובעל בת אל נכר יכרת י"י לאיש אשר יעשנה ער ועונה אם ישראל הוא לא יהיה לו ער בחכמים ולא עונה בתלמידים ואם כהן הוא לא יהיה לו מגיש מנחה לי"י צבאות הנה למדת שהבועל כותית כאילו נתחתן לעכו"ם שנאמר ובעל בת אל נכר ונקרא מחלל קדש ה':
7
Although this transgression is not punishable by execution by the court, it should not be regarded lightly, for it leads to a detriment that has no parallel among all the other forbidden sexual relations. For a child conceived from any other forbidden sexual union, is [the father's] son with regard to all matters and is considered a member of the Jewish people, even if he is a mamzer.21A son conceived by a gentile woman, by contrast, is not considered his son. [This is derived from Deuteronomy 7:4:] "For he shall sway your son away from following Me." She turns him away from being one of those who follow God.
ז
עון זה אע"פ שאין בו מיתת ב"ד אל יהי קל בעיניך אלא יש בו הפסד שאין בכל העריות כמותו שהבן מן הערוה בנו הוא לכל דבר ובכלל ישראל נחשב אף על פי שהוא ממזר והבן מן הכותית אינו בנו שנאמר כי יסיר את בנך מאחרי מסיר אותו מלהיות אחרי י"י:
8
This matter causes one to cling to the gentile nations from whom the Holy One, blessed be He, has separated us, and to turn away from following God and to betray Him.
ח
ודבר זה גורם להדבק בעכו"ם שהבדילנו הקדוש ברוך הוא מהם ולשוב מאחרי י"י ולמעול בו:
9
When a gentile engages in relations with a Jewish woman, if she is married, he should be executed.22 If she is single, he is not executed.
ט
עכו"ם הבא על בת ישראל אם אשת איש היא נהרג עליה ואם פנויה היא אינו נהרג:
10
If, by contrast, a Jewish male enters into relations with a gentile woman, when he does so intentionally, she should be executed.23 She is executed because she caused a Jew to be involved in an unseemly transgression, as [is the law with regard to] an animal.24 [This applies regardless of] whether the gentile women was a minor of three years of age,25 or an adult, whether she was single or married. And it applies even if [the Jew] was a minor of nine years old, [she is executed].26
This [punishment] is explicitly mentioned in the Torah, as [Numbers 31:16-17] states: "Behold they were [involved] with the children of Israel according to the advice of Balaamו.27 Execute any woman fit to know a man through lying with a male."
י
אבל ישראל הבא על הכותית בין קטנה בת שלש שנים ויום אחד בין גדולה בין פנויה בין אשת איש ואפילו היה קטן בן ט' שנים ויום אחד כיון שבא על הכותית בזדון ה"ז נהרגת מפני שבא לישראל תקלה על ידיה כבהמה ודבר זה מפורש בתורה שנאמר הן הנה היו לבני ישראל בדבר בלעם וכל אשה יודעת איש למשכב זכר הרוגו:
11
Servants that have been immersed for the sake of servitude and accepted the mitzvot in which servants are obligated,28 have departed from the category of gentiles, but have yet to enter the category of Jews. For this reason, a maidservant is forbidden29 to a free Jew. [This applies to] both one's own maid-servant and a maid-servant belonging to a colleague.
When a person enters into relations with a maid-servant, he should be given stripes for rebellious conduct as prescribed by the Rabbis.30 [It is obvious that a Scriptural prohibition is not involved,] for it is explicitly stated in the Torah that a master may give a Hebrew servant a Canaanite maid-servant31 [for the sake of relations]32 and that she is permitted to him, as [Exodus 21:4] states: "If his master will give him a wife."
יא
העבדים שהטבילו אותם לשם עבדות וקבלו עליהם מצות שהעבדים חייבים בהם יצאו מכלל העכו"ם ולכלל ישראל לא באו לפיכך השפחה אסורה לבן חורין אחד שפחתו ואחד שפחת חבירו והבא על השפחה מכין אותו מכת מרדות מדברי סופרים שהרי מפורש בתורה שהאדון נותן שפחה כנענית לעבדו העברי והיא מותרת לו שנאמר אם אדוניו יתן לו אשה:
12
The Sages did not issue a decree with regard to this matter,33 nor did the Torah require that lashes be given for [relations with] a maid-servant unless she was designated for a [Jewish] man, as we explained.34
יב
ולא גזרו חכמים בדבר זה ולא חייבה תורה מלקות בשפחה אא"כ היתה נחרפת לאיש כמו שביארנו:
13
This transgression should not be light in one's eyes, because it does not involve lashes according to Scriptural Law. For this [act] also causes the son to be turned away from following God. For a son born of a maid-servant is a servant and is not a [full] member of Israel. Thus he causes [Israel's] holy seed to be profaned and produce servants. Behold Onkelos the translator35 included relations with a servant and a maid-servant in [the prohibitions, Deuteronomy 23:18]: "There shall not be a promiscuous manו and there shall not be a promiscuous woman."36
יג
אל יהי עון זה קל בעיניך מפני שאין בו מלקות מן התורה שגם זה גורם לבן לסור מאחרי י"י שהבן מן השפחה הוא עבד ואינו מישראל ונמצא גורם לזרע הקדש להתחלל ולהיותם עבדים הרי אונקלוס המתרגם כלל בעילת עבד ושפחה בכלל לא יהיה קדש ולא תהיה קדשה:
14
When a person engages in relations with a maid-servant, even in public, a zealous person may not strike him, not even at the time of the transgression.37Similarly, if one marries a maid-servant,38 he does not receive lashes according to Scriptural Law. For from the time she immersed and accepted the mitzvot, she departed from the category of gentiles.
יד
הבא על שפחה ואפילו בפרהסיא ובשעת עבירה אין הקנאין פוגעין בו וכן אם לקח שפחה דרך חתנות אינו לוקה מן התורה שמעת שטבלה וקבלה מצות יצתה מכלל העכו"ם:
15
If [the identity of] a Jewish child becomes confused with that of the child of a maid-servant, the status of both [children] is doubtful.39 Each of them is considered as possibly a servant. [Hence] we compel the owner of the maid-servant to free them both.40 If [the owner died and] the son [whose identity was confused] is the [only] son of the servant's master, when they come of age, they should free each other.41 Then they will be permitted to marry within the Jewish people.
טו
נתערב ולד ישראלית בולד שפחה הרי שניהן ספק וכל אחד מהן ספק עבד וכופין בעל השפחה ומשחרר את שניהם ואם היה הבן ההוא (בן) האדון של עבד כשיגדלו ישחררו זה את זה ויהיו מותרין לבא בקהל:
16
If the children whose identities were confused were female, they are both considered as possibly a maid-servant. If a person enters into relations with either of them, the offspring is considered as a servant because of the doubt.42
Similarly, if the identity of a gentile child becomes confused with that of a Jewish child, we immerse both of them as converts and they are both considered as possibly a convert.43
טז
היו התערובות בנות הרי שתיהן ספק שפחות והבא על כל אחת מהן הולד ספק עבד וכן אם נתערב ולד עכו"ם בולד ישראלית מטבילים את שניהן לשם גירות וכל אחת מהן ספק גיורת:
17
Whenever any of the gentiles convert and accept all of the mitzvot in the Torah44 or a servant is freed,45 they are considered as Jews with regard to all matters,46 as [Numbers 15:15] states: "For the community: there will be one law [for you and the convert]." A convert may marry within the Jewish community immediately, i.e., a male convert or freed servant may marry a native-born Jewess and an Israelite47 may marry a female convert or a freed maid-servant.
There are four nations from which [converts] are exceptions: Ammon, Moab, Egypt, and Edom. When a person from one of these nations converts, he is like an Israelite with regard to all matters with the exception of marriage within the Jewish community.
יז
כל העכו"ם כולם כשיתגיירו ויקבלו עליהן כל המצות שבתורה והעבדים כשישתחררו הרי הן כישראל לכל דבר שנאמר הקהל חוקה אחת יהיה לכם ומותרין להכנס בקהל י"י מיד והוא שישא הגר או המשוחרר בת ישראל וישא הישראלי גיורת ומשוחררת חוץ מד' עממין בלבד והם עמון ומואב ומצרים ואדום שהאומות האלו כשיתגייר אחד מהן הרי הוא כישראל לכל דבר אלא לענין ביאה בקהל:
18
What are the laws that apply to them [in that context]? It is forbidden to marry an Ammonite and a Moabite forever. This applies to the males and not the females,48 as [Deuteronomy 23:4] states: "An Ammonite and a Moabite shall not enter the congregation of God." It is a halachah transmitted to Moses at Sinai that it is a male Ammonite and a male Moabite who are forbidden to marry a native-born Israelite forever,49 [including] even their son's grandson forever. An Ammonite woman and a Moabite woman are, by contrast, permitted immediately50 as are [converts] from other nations.
יח
וכיצד דינן עמון ומואב איסורין איסור עולם זכרים ולא נקבות שנאמר לא יבוא עמוני ומואבי בקהל י"י וגו' הל"מ שהעמוני הזכר והמואבי הזכר הוא שאסור לעולם לישא בת ישראל אפילו בן בנו עד סוף העולם אבל עמונית ומואבית מותרת מיד כשאר האומות:
19
An Egyptian and an Edomite convert - both a male and a female - are forbidden to marry among the Jewish people for the first and second generations. The third generation, however, is permitted, as [ibid.:9] states: "Children who are born to them [may enter the congregation of God in the third generation]."
יט
מצרי ואדומי אחד זכרים ואחד נקבות דור ראשון ודור שני אסורין לבא בישראל ודור שלישי מותר שנאמר בנים אשר יולדו להם וגו':
20
When a female Egyptian converts while she is pregnant, her son is considered a second [generation Egyptian convert]. When a second [generation] Egyptian male [convert] marries a first [generation] Egyptian female [convert] or a first [generation] Egyptian male [convert] marries a second [generation] Egyptian female [convert], the child is considered a second generation [convert].51 [This is derived from the phrase]: "Children who are born to them."52 The verse made the matter dependent on birth.
כ
מצרית מעוברת שנתגיירה בנה שני מצרי שני שנשא מצרית ראשונה או מצרי ראשון שנשא מצרית שנייה הולד שני שנאמר בנים אשר יולדו להם הכתוב תלאן בלידה:
21
When a male Ammonite convert marries a female Egyptian,53 the offspring are considered as Ammonites.54 When a male Egyptian convert marries a female Ammonite, the offspring are considered as Egyptians.55 This is the general principle: Among gentiles, the identity [of the offspring] is determined by the male. Once they convert, [the offspring] is given the identity that is of the lowest status.
כא
גר עמוני שנשא מצרית הולד עמוני גר מצרי שנשא עמונית הולד מצרי זה הכלל באומות הלך אחר הזכר נתגיירו הלך אחר הפחות:
22
A person from the seven [Canaanite] nations who converts is not forbidden to marry among the Jewish people according to Scriptural Law.56 It is known that of them, only the Gibeonites converted.57 Joshua decreed that they be forbidden to marry among the Jewish people,58 both males and females.
He instituted this prohibition only during the time a Sanctuary is standing, as [Joshua 9:23] states: "[You shall be] wood-choppers and water-drawers for the house of my God." He made their ban dependent on the Sanctuary.
כב
מי שנתגייר משבעה עממין אינן אסורין מן התורה לבוא בקהל והדבר ידוע שלא נתגיירו מהן אלא הגבעונים ויהושע גזר עליהם שיהיו אסורים לבא בקהל אחד זכרים ואחד נקבות ולא אסר אותם אלא בזמן שיש מקדש שנאמר וחוטבי עצים ושואבי מים לבית אלהי תלה הרחקתם במקדש:
23
They are called Netinim, "the designated ones," for they were designated for the service in the Sanctuary. David came and decreed that they should never be allowed to marry among the Jewish people, even at a time when the Sanctuary is no longer standing. This is explicitly stated in Ezra [8:20]: "From the Netinim whom David and the officers designated for the service of the Levites." From this, we see that he did not make the matter dependent on the Sanctuary.59
כג
והם הנקראים נתינים לפי שנתנם לעבודת המקדש בא דוד וגזר עליהם שלא יכנסו בקהל לעולם ואפילו בזמן שאין מקדש וכן מפורש בעזרא ומן הנתינים שנתן דוד והשרים לעבודת הלוים הא למדת שלא תלה אותם במקדש:
24
Why did David and his court pass this decree against them? Because he saw that they were characterized by brazenness and cruelty. For they asked to kill and hang the seven sons of Saul, God's chosen one,60 and they did not have mercy upon them.
כד
ולמה גזר עליהם הוא ובית דינו לפי שראה עזות ואכזריות שהיתה בהם בעת שבקשו שבעת בני שאול בחיר ה' לתלותם והרגום ולא רחמו עליהם:
25
When Sannecherib, King of Assyria, arose, he confused the identity of all the nations, mixing them together, and exiling them from their place.61 The Egyptians that live in the land of Egypt at present are of other nationalities. This also applies with regard to the Edomites in the field of Edom.
Since these four forbidden nations became intermingled with all the nations of the world [with] whom it is permitted [to marry once they convert], all [converts] are permitted. For when anyone of them separates himself [from them by] converting, we operate under the presumption that he became separate from the majority.62 Therefore in the present age, in all places, whenever a convert converts, whether he be an Edomite, an Egyptian, an Ammonite, a Moabite, a Kushite, or from any of the other nations, whether male or female, he or she is permitted to marry among the Jewish people immediately.63
כה
כשעלה סנחריב מלך אשור בלבל כל האומות ועירבם זה בזה והגלה אותם ממקומם ואלו המצרים שבארץ מצרים עתה אנשים אחרים הם וכן האדומים שבשדה אדום והואיל ונתערבו ד' אומות האסורים בכל אומות העולם שהן מותרים הותר הכל שכל הפורש מהן להתגייר חזקתו שפירש מן הרוב לפיכך כשיתגייר הגר בזמן הזה בכ"מ בין אדומי בין מצרי בין עמוני בין מואבי בין כושי בין שאר האומות אחד הזכרים ואחד הנקבות מותרין לבא בקהל מיד:
FOOTNOTES
1.
Licentious relations with a gentile man or woman are not included in the scope of this Scriptural prohibition, as stated in the following halachah.
2.
Although the verse the Rambam cites as a prooftext refers to the seven Canaanite nations, all other gentiles are also included as reflected by the verse from Nechemiah.
The Tur (Even HaEzer 16) differs with the Rambam, explaining that the verse should be understood within its limited context, referring only to the seven nations. (The Rambam's opinion has a source in the Sheiltot D'Rabbenu Achai Gaon, while that of the Tur is found in the Sefer Mitzvot Gadol) The crux of the difference is the exegesis of the continuation of the verse cited by the Rambam: "For he shall sway your son away." Kiddushin 68b quotes Rabbi Shimon as focusing on the motivating rationale for the verse and thus including all those who might sway a person's heart. Thus it refers to all gentiles. The Sages, however, do not accept this perspective.
3.
Although the verse is contained in the Book of Nechemiah, the Rambam considers Ezra and Nechemiah as one book. See Hilchot Sefer Torah 7:15. Similarly, Sanhedrin 93b states that none of the books of the Tanach are named after Nechemiah.
The verse cited by the Rambam is part of the oath taken by the people to remain true to their faith upon their return to Zion. At that time, the gentiles living in the land were not Canaanites.
4.
The Tur, loc. cit., differs with the Rambam concerning this point as well, stating that there is no concept of marriage between a Jew and non-Jew.
5.
This was a decree passed by the court of the Hasmoneans when they saw that the Jews were sharing intimacy with Greek women (Avodah Zarah 36b). The transgressor is given stripes several times, once for each of the Rabbinic prohibitions he ignored.
6.
According to Scriptural Law, if a Jew engages in relations with a gentile woman in public "the zealous may strike him," as stated in Halachah 4. The Hasmoneon's decree, however, applies even when relations were carried out in private.
7.
The term zonah is generally translated as "prostitute." It has, however, a precise halachic definition, as stated in Chapter 18, Halachah 1.
8.
Note the contrast to the laws applying to a Jewish zonah, as mentioned in Chapter 17, Halachah 2.
9.
The Ra'avad rules that the zealous person must warn the transgressor before striking him. The Maggid Mishneh states that the concept of a warning is relevant only with regard to execution by the court and not to the independent actions taken by a zealous person. The Rama (Choshen Mishpat 425:4) quotes the Ra'avad's view.
10.
I.e., a law which is not commanded by the Written Torah, yet communicated by the Oral Tradition.
11.
As Numbers, ch. 25 relates, the Jews began worshiping idols, because they were lured to by Midianite women. Enraged Moses commanded that the worshipers be executed. Zimri, the prince of the tribe of Shimon, took a Midianite woman and confronted Moses, engaging in relations before him. When Pinchas saw this, he slew Zimri, giving expression to the law mentioned by the Rambam.
12.
Our Sages relate that Pinchas' javelin went through Zimri's back and into her gut, killing them both in the midst of relations.
13.
Even if he transgressed already.
14.
Needless to say, a warning must be given and two acceptable witnesses must observe the slaying.
15.
The initiative to slay the transgressor must be totally that of the zealous person. For the court has no obligation - and there no license - to exact such punishment.
16.
For the zealous person is considered as a rodef, pursuer, whom the intended victim has the right to slay, as stated in Hilchot Rotzeach, ch. 1.
17.
As explained in Chapter 14, Halachah 7, this refers to a non-Jew who accepted the seven universal laws commanded to Noah and his descendants. In his Commentary to the Mishnah (Sanhedrin 9:6), the Rambam states that the woman herself - not only her father - must not be an idolater.
18.
The Maggid Mishneh writes that if he was given "stripes for rebellious conduct" by the court, he is no longer liable for kereit. Our Sages (Makkot 23b) state a similar concept with regard to a person who receives lashes for the violation of a Scriptural prohibition. The Rambam extends the idea to include a person who is punished on the basis of Rabbinic decree.
19.
This applies even if relations are conducted in private.
20.
As interpreted by Yevamot 22b, 23a.
21.
Indeed, Horiot 13a states that a mamzer who is a scholar receives precedence over a High Priest who is unlearned.
22.
For the gentiles are prohibited against adultery.
23.
Note the gloss of the Maggid Mishneh who questions the source for the Rambam's ruling, arguing that the passage from Numbers cannot be interpreted as definitive proof.
24.
See Chapter 1, Halachot 16-18.
25.
If, however, she is younger than three, the relations are not considered significant.
26.
From that age onward, sexual relations in which he engages are significant, as stated in Chapter 1, Halachah 13.
27.
Who advised the Midianites and the Moabites to have their women seduce Jewish men to provoke God's wrath.
28.
See Chapter 14, Halachah 9.
29.
I.e., the prohibition is Rabbinic in origin, as indicated by the conclusion of this halachah and the following halachot.
30.
And not lashes, as is the punishment for the violation of a Scriptural commandment.
31.
Were there to be a Scriptural prohibition involved, it would not be relaxed in the case of a servant.
32.
So that the offspring will be the master's.
33.
Forbidding such relations to a Hebrew servant (Ma'aseh Rokeach).
34.
Chapter 3, Halachah 13.
35.
Who composed the standard Aramaic translation of the Torah.
36.
The Rambam does not fully accept the view of Onkelos. For Onkelos defines the scope of the Biblical prohibition as including these relations and the Rambam does not, as evident from the fact that the Rambam does not considered these relations as punishable by lashes. (The Rambam also has a different conception of the prohibition of relations with "a promiscuous woman"; see Hilchot Ishut 1:4.) Nevertheless, the Rambam uses the view of Onkelos as support for his condemnation of this act (Mayim Chayim; see also Beit Shmuel 16:6).
37.
In contrast to relations with a gentile woman (Halachah 4).
38.
In contrast to marriage to a gentile woman (Halachah 1).
39.
When explaining this possibility the Talmud gives the example of women who gave birth together in a cave. Today, unfortunately, such confusion has happened in hospitals.
40.
Otherwise, because of the doubt, neither of the children would be able to marry. They could not marry a Jewess, for perhaps they were servants, nor a maid-servant, for perhaps they were Jews (compare to Hilchot Avadim 7:7).
41.
Since we do not know which is the servant and which is the master, they must both free each other. And thus the servant will certainly have been freed by the master.
Before they reach adulthood, however, it is impossible for one to free the other, because a minor may not free a servant.
42.
In this instance, the Rambam does not say that the owner must free the offspring, because there is no obligation for a woman to marry and bear children. Compare to Hilchot Avadim, loc. cit.; see Maggid Mishneh, Beit Shmuel 16:7. The master may not, however, compel either of them to work. For they both can require him to prove his claims.
43.
Thus they are forbidden to marry a priest, as stated in Chapter 18, Halachah 3 (Maggid Mishneh).
44.
As described in Chapter 13.
45.
At which time his conversion process is completed.
46.
I.e., there is no difference between a convert and a native Israelite with regard to any matter of Jewish observance.
47.
But not a priest (Maaseh Rokeach).
48.
The rationale for this leniency is explained as follows. The Torah explains the reason for this prohibition: "Because of the fact that they did not greet you with bread and water on the way." Now it is not appropriate for women to greet travelers with food. Hence, since the sin does not apply with regard to women - the consequence of it - the prohibition against marrying into the Jewish people also does not apply with regard to them.
49.
They may, however, marry women who converted to Judaism or freed maid-servants. Shaar HaMelech also states that these individuals may even marry maid-servants who were not yet freed.
50.
Indeed, Ruth the maternal ancestor of King David - and ultimately of Mashiach - was a female Moabite convert. Initially, and indeed for several generations, there were questions whether she and her descendants were allowed to marry within the Jewish. Ultimately, however, the ruling stated by the Rambam was accepted throughout the Jewish community. See Yevamot 76b.
51.
Rashi differs and maintains that the child's status depends on that of its mother. Thus if the mother is a second generation Egyptian convert, the child is a third generation convert and is permitted. The Shulchan Aruch (Even HaEzer 4:4) quotes both views.
52.
The Maggid Mishneh explains that the intent is that everyone knows that birth involves both a man and a woman. Hence the child must be the third generation from both of the male and the female.
53.
Who has converted.
54.
The Maggid Mishneh refers to Yevamot 78b and maintains that this ruling applies only when the offspring are male. If they are female, they are not considered as Ammonites (and hence, permitted). Instead, they are considered as Egyptian and forbidden for three generations, i.e., we follow the greater blemish. This view is quoted by the Shulchan Aruch (Even HaEzer 4:7).
55.
This also can be considered as applying only when the offspring are male. If they are female, some opinions considered them as permitted (as a female Ammonite) and others as Egyptian [Rama (Even HaEzer, loc. cit.)].
56.
This ruling depends on the Rambam's interpretation of the prohibition: "You shall not intermarry with them" mentioned at the beginning of the chapter. As explained, according to the Rambam, the verse applies to all gentiles, not only Canaanites, and only before they convert. Once they convert, all gentiles - except the four nations mentioned in the previous halachot - may marry freely among the Jewish people.
The other authorities, by contrast, maintain that the prohibition applies to the Canaanite nations alone and after conversion. Otherwise, they maintain, it is unnecessary, for there is no concept of marriage between a Jew and a non-Jew.
57.
Note Joshua, ch. 9, which relates how the Gibeonites deceived the Jewish people and established a covenant with them.
58.
Because of the deception they perpetrated.
59.
For the narrative in Ezra speaks of a time when the Temple had already been destroyed.
60.
As related in II Samuel, ch. 21, there was a famine for three years in Eretz Yisrael. Through prophetic vision, David learned that the reason for the famine was Saul's oppression of the Gibeonites (exactly what Saul did to oppress them is a matter of discussion among the Rabbis). David asked the Gibeonites what they desired to be appeased for this oppression. They answered that they wanted to slay seven of his descendants. David handed over seven of Saul's descendants to them and they hung them and left their corpses on the gallows. For this act of cruelty, David decreed that they should never marry among the Jewish people. For Israel should be characterized by kindness and mercy. See Chapter 19, Halachah 17, which further develops this theme.
61.
I.e., in order to thwart the possibility of local peoples organizing rebellions against him, Sannecherib destroyed the national identity of people by exiling them from their native lands and forcing them to intermingle with other peoples.
62.
This principle applies in many instances when forbidden and permitted substances or individuals become mixed together. See for example, Yoma 84b, Zevachim 73a,b.
63.
The Shulchan Aruch (Even HaEzer 4:10) quotes this ruling, but states that according to the opinion of Rabbenu Asher, Sannecherib did not succeed in erasing the identity of the Egyptians and the prohibition against marrying their converts still applies.
Issurei Biah - Chapter Thirteen
1
Israel entered the covenant [with God]1 with three acts: circumcision, immersion, and offering a sacrifice.
א
בשלשה דברים נכנסו ישראל לברית במילה וטבילה וקרבן:
2
Circumcision took place in Egypt, [before the Paschal sacrifice, of which Exodus 12:48] says: "No uncircumcised person shall partake of it." Moses our teacher circumcised [the people]. For with the exception of the tribe of Levi, the entire [people] neglected the covenant of circumcision in Egypt.2 Regarding this, [Deuteronomy 33:9 praises the Levites,] saying: "They upheld Your covenant."
ב
מילה היתה במצרים שנאמר וכל ערל לא יאכל בו מל אותם משה רבינו שכולם ביטלו ברית מילה במצרים חוץ משבט לוי ועל זה נאמר ובריתך ינצורו:
3
Immersion was performed in the desert before the Giving of the Torah, as [Exodus 19:10] states: "Sanctify them today and tomorrow, and have them wash their garments." Sacrifices [were also offered then], as [ibid. 24:5] states: "And he sent out the youth of the children of Israel and they brought burnt offerings." They offered them as agents of the entire Jewish people.
ג
וטבילה היתה במדבר קודם מתן תורה שנאמר וקדשתם היום ומחר וכבסו שמלותם וקרבן שנאמר וישלח את נערי בני ישראל ויעלו עולות ע"י כל ישראל הקריבום:
4
Similarly, for [all] future generations, when a gentile desires to enter into the covenant, take shelter under the wings of the Divine presence, and accept the yoke of the Torah,3 he must undergo circumcision,4 immersion, and the offering of a sacrifice. A woman [who converts] must undergo immersion and bring a sacrifice, as [Numbers 15:15] states: "As it is for you, so shall it be for the convert." Just as you [entered the covenant] with circumcision, immersion, and the offering of a sacrifice; so, too, for future generations, a convert must undergo circumcision, immersion, and must bring a sacrifice.
ד
וכן לדורות כשירצה העכו"ם להכנס לברית ולהסתופף תחת כנפי השכינה ויקבל עליו עול תורה צריך מילה וטבילה והרצאת קרבן ואם נקבה היא טבילה וקרבן שנאמר ככם כגר מה אתם במילה וטבילה והרצאת קרבן אף הגר לדורות במילה וטבילה והרצאת קרבן:
5
What is the sacrifice that a convert [is required to bring]? A burnt offering of an animal or two turtle-doves or two fledging doves. Both of [the doves] must be brought as burnt offerings.5 In the present age, when there are no sacrifices,6 [a convert] must undergo circumcision and immersion.7 When the Temple is rebuilt, he must bring a sacrifice.8
ה
ומהו קרבן הגר עולת בהמה או שתי תורים או שני בני יונה ושניהם עולה ובזמן הזה שאין שם קרבן צריך מילה וטבילה וכשיבנה בית המקדש יביא קרבן:
6
When a convert is circumcised, but does not immerse himself, or immerses himself, but was not circumcised, he is not considered a convert until he perform both of these activities. He must immerse himself in the presence of three men.9 Since a court is required, he may not immerse on the Sabbath or on festivals, or during the night.10 If, however, they had him immerse [at night], he is a convert.11
ו
גר שמל ולא טבל או טבל ולא מל אינו גר עד שימול ויטבול וצריך לטבול בפני שלשה והואיל והדבר צריך ב"ד אין מטבילין אותו בשבת ולא בי"ט ולא בלילה ואם הטבילוהו ה"ז גר:
7
We immerse a minor who seeks to convert based upon the guidance of the court.12 For it is an advantage for a person [to convert].13 When a pregnant woman converts and immerses herself, her child does not require immersion.14
When [a convert] immerses himself alone and converts alone - or even if he does this in the presence of two persons15 - his conversion is not valid.16 If he comes and says: "I converted in the court of so-and-so and they had me immerse," his word is not accepted with regard to license to marry among the Jewish people17 unless he brings witnesses [who testify to the truth of his statements].
ז
גר קטן מטבילין אותו על דעת ב"ד שזכות היא לו מעוברת שנתגיירה וטבלה אין בנה צריך טבילה טבל בינו לבין עצמו ונתגייר בינו לבין עצמו ואפילו בפני שנים אינו גר בא ואמר נתגיירתי בבית דינו של פלוני והטבילוני אינו נאמן לבא בקהל עד שיביא עדים:
8
[The following rules apply if] he was married to a native-born Jewess or a convert and he already fathered children. If he says: "I converted alone," his word is accepted with regard to the disqualification of his self,18 but not with regard to the disqualification of his children.19 He must immerse himself again in the presence of a court.20
ח
היה נשוי לישראלית או לגיורת ויש לו בנים ואמר נתגיירתי ביני לבין עצמי נאמן לפסול את עצמו ואינו נאמן לפסול את הבנים וחוזר וטובל בבית דין:
9
[The following laws apply with regard to] a female convert who we see conduct herself according to the ways of Israel at all times, for example, she immerses herself after being a niddah,21 she separates terumah from dough, or the like, and to a male convert who follows the paths of Israel, for example, he immerses himself after a seminal emission, and performs all the mitzvot. These are considered as righteous converts even though there are no witnesses to testify before whom they converted. Nevertheless, if they come to marry among the Jewish people, we do not allow them unless they bring witnesses or they immerse themselves in our presence. The rationale is that their identity was originally established as gentiles.
ט
גיורת שראינוה נוהגת בדרכי ישראל תמיד כגון שתטבול לנדתה ותפריש תרומה מעיסתה וכיוצא בזה וכן גר שנוהג בדרכי ישראל שטובל לקריו ועושה כל המצות הרי אלו בחזקת גרי צדק ואע"פ שאין שם עדים שמעידין לפני מי שנתגיירו ואף על פי כן אם באו להתערב בישראל אין משיאין אותם עד שיביאו עדים או עד שיטבלו בפנינו הואיל והוחזקו עכו"ם:
10
If, however, a person comes and says that he was a gentile, but that he was converted by a court, his word is accepted. [The rationale is that] the mouth that forbade him was the same that permitted him.22
When does the above apply? In Eretz Yisrael in the Talmudic era. For [at that time,] all the people there could be assumed to be Jewish. In the Diaspora, however, he must bring proof of his conversion.23 [Only] afterwards may he marry a Jewess. I say that this is an additional stringency adopted to protect the purity of our lineage.
י
אבל מי שבא ואמר שהיה עכו"ם ונתגייר בב"ד נאמן שהפה שאסר הוא הפה שהתיר במה דברים אמורים בארץ ישראל ובאותן הימים שחזקת הכל שם בחזקת ישראל אבל בחוצה לארץ צריך להביא ראיה ואח"כ ישא ישראלית ואני אומר שזו מעלה ביוחסין:
11
Just as we circumcise and immerse converts; so, too, we circumcise and immerse servants which are acquired from the gentiles for the sake of servitude.24
When a person acquires a servant from the gentiles and the gentile takes the initiative and immerses with the intent of becoming a free man, he acquires his own person,25 provided he says while immersing: "Behold I am immersing before you for the sake of conversion." If he immerses himself in the presence of his master, he does not have to make an explicit statement.26 Instead, since he immersed himself, he attains his freedom.27
For this reason, [when having the servant immerse,] the master must push him into the water28 until he arises at which time he is in his servitude. He must tell him that he is having him immerse for the sake of servitude in the presence of the judges. A servant must also immerse only in the presence of three judges and during the day as a convert, for it is a partial conversion.
יא
כשם שמלין ומטבילין את הגרים כך מלין ומטבילין את העבדים הנלקחים מן העכו"ם לשם עבדות הלוקח עבד מן העכו"ם וקדם העבד וטבל לשם בן חורין קנה עצמו והוא שיאמר בעת טבילה הריני טובל בפניכם לשם גירות ואם טבל בפני רבו אינו צריך לפרש אלא כיון שטבל נשתחרר לפיכך צריך רבו לתקפו במים עד שיעלה והוא תחת שיעבודו ומודיעו בפני הדיינין שלשם עבדות מטבילו ואין העבד טובל אלא בפני שלשה וביום כגר שמקצת גירות הוא:
12
When a servant is freed, he must immerse himself a second time29in the presence of three men during the day,30 for through this act, his conversion is completed and [his status] becomes that of a Jew. It is not necessary for him to accept the mitzvot and [for the judges] to inform him of the fundamentals of the faith, for they already informed him when he immersed himself for the sake of servitude.31
יב
כשישתחרר העבד צריך טבילה אחרת בפני שלשה ביום שבו תיגמר גירותו ויהיה כישראל ואין צריך לקבל עליו מצות ולהודיעו עיקרי הדת שכבר הודיעוהו כשטבל לשם עבדות:
13
Converts, servants, and freed servants must be immersed in a mikveh that is acceptable for a niddah to immerse in. All of the substances that [disqualify her immersion because] they intervene [between the water and her flesh] disqualify the immersions, of converts, servants, and freed servants.32
יג
ובמקוה הכשר לטבילת נדה שם מטבילין את הגרים ואת העבדים ואת המשוחררים וכל דבר שחוצץ בנדה חוצץ בגרים ובעבדים ובמשוחררים:
14
One should not think that Samson who saved the Jewish people, and Solomon King of Israel, who is called "the friend of God,"33 married gentile woman who did not convert. Instead, the matter can be explained as follows: The proper way of performing the mitzvah is when a male or a female prospective convert comes, we inspect his motives for conversion. Perhaps he is coming for the sake of financial gain, in order to receive a position of authority,34 or he desires to enter our faith because of fear. For a man, we check whether he focused his attention on a Jewish woman. For a woman, we check whether she focused her attention on a Jewish youth.
If we find no ulterior motive, we inform them of the heaviness of the yoke of the Torah and the difficulty the common people have in observing it so that they will abandon [their desire].35 If they accept [this introduction] and do not abandon their resolve and thus we see that they are motivated by love, we accept them, as [indicated by Ruth 1:18]: "And she saw that she was exerting herself to continue with her and she ceased speaking with her."36
יד
אל יעלה על דעתך ששמשון המושיע את ישראל או שלמה מלך ישראל שנקרא ידיד יי' נשאו נשים נכריות בגיותן אלא סוד הדבר כך הוא שהמצוה הנכונה כשיבא הגר או הגיורת להתגייר בודקין אחריו שמא בגלל ממון שיטול או בשביל שררה שיזכה לה או מפני הפחד בא להכנס לדת ואם איש הוא בודקין אחריו שמא עיניו נתן באשה יהודית ואם אשה היא בודקין שמא עיניה נתנה בבחור מבחורי ישראל אם לא נמצא להם עילה מודיעין אותן כובד עול התורה וטורח שיש בעשייתה על עמי הארצות כדי שיפרושו אם קבלו ולא פירשו וראו אותן שחזרו מאהבה מקבלים אותן שנאמר ותרא כי מתאמצת היא ללכת אתה ותחדל לדבר אליה:
15
For this reason,37 the court did not accept converts throughout the reign of David and Solomon. In David's time, [they feared] that they sought to convert because of fear and in Solomon's time, [they feared] that they were motivated by the sovereignty, prosperity, and eminence which Israel enjoyed. [They refrained from accepting such converts, because] a gentile who seeks to convert because of the vanities of this [material] world is not a righteous convert.
Nevertheless, there were many people who converted in the presence of ordinary people38 during the era of David and Solomon. The Supreme Sanhedrin would view them with skepticism. Since they immersed themselves, they would not reject them, but they would not draw them close until they saw what the outcome would be.39
טו
לפיכך לא קבלו בית דין גרים כל ימי דוד ושלמה בימי דוד שמא מן הפחד חזרו ובימי שלמה שמא בשביל המלכות והטובה והגדולה שהיו בה ישראל חזרו שכל החוזר מן העכו"ם בשביל דבר מהבלי העולם אינו מגירי הצדק ואעפ"כ היו גרים הרבה מתגיירים בימי דוד ושלמה בפני הדיוטות והיו ב"ד הגדול חוששין להם לא דוחין אותן אחר שטבלו מכ"מ ולא מקרבין אותן עד שתראה אחריתם:
16
Solomon converted women and married them and similarly, Samson converted [women] and married [them]. It is well known that they converted only because of an ulterior motive and that their conversion was not under the guidance of the court. Hence the Tanach40 considered it as if they were gentiles and remained forbidden. Moreover, their conduct ultimately revealed their initial intent. For they would worship their false deities and build platforms for them. Therefore the Scriptures considered it as if [Solomon] built them, as [I Kings 11:7] states: "And then, Solomon built a platform."
טז
ולפי שגייר שלמה נשים ונשאן וכן שמשון גייר ונשא והדבר ידוע שלא חזרו אלו אלא בשביל דבר ולא על פי ב"ד גיירום חשבן הכתוב כאילו הן עכו"ם ובאיסורן עומדין ועוד שהוכיח סופן על תחלתן שהן עובדות כו"ם שלהן ובנו להן במות והעלה עליו הכתוב כאילו הוא בנאן שנאמר אז יבנה שלמה במה:
17
When a court did not check a [potential] converts background and did not inform him of the mitzvot41 and the punishment for [the failure to observe] the mitzvot and he circumcised himself and immersed in the presence of three ordinary people, he is a convert. Even if it is discovered that he converted for an ulterior motive, since he circumcised himself and converted, he has departed from the category of gentiles and we view him with skepticism until his righteousness is revealed.
Even if afterwards, [the convert] worships false deities, he is like an apostate Jew. [If he] consecrates [a woman,] the consecration is valid,42 and it is a mitzvah to return his lost object.43 For since he immersed himself he became a Jew. For this reason,44Samson and Solomon maintained their wives even though their inner feelings45 were revealed.
יז
גר שלא בדקו אחריו או שלא הודיעוהו המצות ועונשן ומל וטבל בפני ג' הדיוטות ה"ז גר אפילו נודע שבשביל דבר הוא מתגייר הואיל ומל וטבל יצא מכלל העכו"ם וחוששין לו עד שיתבאר צדקותו ואפילו חזר ועבד כו"ם הרי הוא כישראל מומר שקידושיו קידושין ומצוה להחזיר אבידתו מאחר שטבל נעשה כישראל ולפיכך קיימו שמשון ושלמה נשותיהן ואע"פ שנגלה סודן:
18
For this reason, our Sages said:46 "Converts are as difficult for the Jewish people to bear as a leprous blemish." For most converts revert for some reason or other and cause Jews to stray. It is difficult to separate from them once they have converted. Look at what happened in the desert at the worship of the Golden Calf and Kivrot HaTa'avah.47 Similarly, most of [the complaints in the instances when] our people tried God were instigated by the mixed multitude.
יח
ומפני זה אמרו חכמים קשים להם גרים לישראל כנגע צרעת שרובן חוזרין בשביל דבר ומטעין את ישראל וקשה הדבר לפרוש מהם אחר שנתגיירו צא ולמד מה אירע במדבר במעשה העגל ובקברות התאוה וכן רוב הנסיונות האספסוף היו בהן תחלה:
FOOTNOTES
1.
Tosafot, Keritot 9a, refer to this as the covenant which separated the Jews from the other nations. The Rambam is emphasizing that all of these acts where performed in preparation for the Giving of the Torah when the covenant took effect.
2.
See Hilchot Avodat Kochavim 1:3 which describes the extent of the Jews' assimilation in Egypt.
3.
Implied is that together with these ritual acts, the gentile must also accept the yoke of Jewish observance. As Shulchan Aruch (Yoreh De'ah 268:3) emphasizes this is a fundamental element of the conversion process.
4.
If he had been circumcised as a gentile, a small amount of blood must be drawn from him for the sake of conversion [Chapter 14, Halachah 5; Shulchan Aruch (Yoreh De'ah 268:1)].
5.
In contrast to other situations when a pair of such doves are offered and one is brought as a burnt offering and one as a sin offering.
6.
For the Temple is destroyed.
7.
The Rambam mentions the two acts in the desired order: circumcision and then, immersion. Nevertheless, if a convert immerses before circumcision, there is a difference of opinion among the later Rabbis if the immersion is acceptable or not [Rama (Yoreh De'ah 268:1)]. Hence he should immerse again because of the doubt (Siftei Cohen 268:2).
8.
Yevamot 46a quotes an opinion which requires the convert to actually set aside the money. The Talmud's conclusion, however, is that it would be undesirable to do so, lest the funds be used for other purposes which is a transgression.
It must be emphasized that even before the convert brings a sacrifice, he is considered as a full-fledged member of the Jewish people.
9.
Numbers 15:16 states: "There will be one judgment for you and the convert." Since the verse uses the term judgment, Yevamot 46b states that like in a judgment, three judges are necessary.
There are opinions that emphasize that this is merely an asmachta, a Rabbinic ruling that uses a Biblical verse as a support. Kin'at Eliyahuexplains the rationale for this view. Were the concept to have its source in Scriptural Law, judges possessing semichah, the unique ordination that ceased in the Talmudic era, would be required and thus it would be impossible to accept converts in the present age.
10.
For a court does not hold sessions at these times. Another reason why the immersion should not be performed at this time is that it amends the person's state, and that is not permitted on the Sabbath. Nevertheless, the Rambam considers the first rationale of primary importance (Kessef Mishneh).
11.
The Rashba explains that a legal case that is begun during the day may be completed at night. Hence, the convert's immersion may also be accepted at night.
12.
Conversion, a change in status, must be brought about through a conscious decision by the convert. A minor is not considered as able to make mature decisions and is not held responsible for his conduct. Therefore he cannot make the decision to convert. Nevertheless, the Jewish court makes this decision on his behalf.
The converted child, however, has the option of refuting the conversion when he comes of age. If he protests his conversion at that time, he is considered a gentile and need not observe the mitzvot. If, however, he accepts his conversion when he comes of age, but regrets afterwards, he is bound by his original decision.
13.
A person cannot act on another person's behalf unless it is considered to his benefit, but our Sages consider becoming part of the Jewish people a benefit sufficient enough to justify their actions. The Maggid Mishneh explains that although the Torah and its mitzvot compel a person to restrain his conduct, as long as he is young and has not become habituated to forbidden conduct, he will be able to accommodate himself to the Torah's guidelines.
14.
For the fetus is considered as part of her body and her immersion is sufficient for the fetus as well.
15.
For two people do not constitute a court (Hilchot Sanhedrin 2:10).
16.
For as mentioned in the previous halachah, three judges must be present.
The Rambam's perspective is not accepted by all authorities. Rabbenu Asher maintains that the requirement applies only at the outset. After the fact, even if a gentile circumcised himself and immersed on his own, the immersion is acceptable, provided he accepted the mitzvot in the presence of three Jews. The Shulchan Aruch (Yoreh De'ah 268:3) mentions both opinions, but appears to favor that of Rabbenu Asher.
17.
As indicated by Halachah 10, this refers to a situation where previously, we know that the person was a gentile. If not, different laws apply. In all instances, the person must observe the mitzvot because of his statements. We, however, do not rely on his word alone with regard to marriage.
18.
And he is not allowed to continue living with his wife until he performs the conversion rites again.
The Siftei Cohen 268:22 quotes Rabbenu Asher who rules that his statements are of no consequence whatsoever. For example, if he enters into relations with a married Jewish women. If he was a gentile, the woman would be able to continue living with her husband, but if he was Jewish (i.e., his conversion was acceptable), the relations are considered as adulterous and she is forbidden. According to Rabbenu Asher, his word is not accepted and she is not forbidden.
19.
The Maggid Mishneh questions how is it possible to disqualify his children. Even if he was indeed a gentile, the children would be Jewish. He explains that there is a halachic difference in a situation where both the parents converted privately. In that instance, were we to disqualify the children because of their statements, there would be a change in status.
20.
Rabbi Akiva Eiger adds that according to the Rambam, he must also have blood drawn from his male organ as is the case of a convert who was circumcised while a gentile.
21.
According to the authorities that, after the fact. do not require a convert's immersion to be performed in the presence of a court, this immersion also could serve as the immersion for the sake of conversion.
22.
I.e., we knew nothing of the person's identity before he came before us. He was the one who raised the doubt whether he was Jewish - by saying that he was a convert - and he resolved it - by saying that he converted in a proper court. This follows the principle of miggo, if he desired to lie, he could have told a more effective lie, saying that he was a native-born Israelite.
23.
The Ra'avad differs with the Rambam, explaining that there are two Talmudic opinions: one that accepts the convert's word both in Eretz Yisrael and in the Diaspora and one that requires him to bring proof in both places. Similarly, the Ramban and the Rashba differ and maintain that the convert's word is accepted in all places. The Shulchan Aruch (Yoreh De'ah 268:10) mentions the Rambam's view, but appears to follow that of the Ramban and the Rashba. Today the custom is for a court to be careful and investigate a convert's conversion before allowing him to marry among the Jewish people.
24.
For becoming a servant is also a change of status, causing the servant to depart from the status of a gentile, as stated in Chapter 12, Halachah 11.
25.
Yevamot 45b-46a explains the rationale for this law: The gentile owner who sold the servant does not own his physical person in the same manner as a Jew does. That ownership is a new factor established through immersion. Hence, if the servant takes the initiative, he can avoid being acquired.
26.
For taking this independent act in the presence of his master is considered as if he made an explicit statement.
27.
He must, however, reimburse the master for his value [Maggid Mishneh; Rama (Yoreh De'ah 267:9)].
28.
By manifesting his control over him in this manner, he emphasizes that he is acquiring him as a servant.
29.
The Maggid Mishneh cites views that maintain that this immersion is Rabbinic in origin. Rabbi Akiva Eiger cites Tosafot who emphasize that it is a Scriptural requirement.
30.
As required of a convert (Halachah 6).
31.
See the initial halachot of the following chapter which describe the manner in which a gentile and a servant are informed about the mitzvot.
32.
See Hilchot Mikveot which elaborates at length concerning both concepts mentioned in this halachah: what makes a mikveh acceptable and which substances disqualify an immersion when they intervene between a person's flesh and the water. For this reason, a servant or a convert should trim his nails and hair [Rama (Yoreh De'ah 268:2); see also Siftei Cohen 268:7].
33.
See II Shmuel 12:25, as interpreted by Menachot 53a, et al.
34.
Tosafot cites the narrative (Shabbat 31a) which relates that a gentile came to Hillel and asked him to convert him on the condition that he become the High Priest. Hillel agreed. Later the convert discovered the error of his ways and accepted Jewish practice genuinely. Tosafot explains that from the outset, Hillel recognized his potential sincerity and therefore accepted him even though originally, his motives were self-oriented. The Bayit Chadash and the Siftei Cohen 268:23 state that Hillel's example may be emulated and the Jewish courts have the prerogative of making a decision to accept a convert even though at the outset, he seeks to convert for ulterior motives.
35.
For as the Rambam continues to explain, a convert's lack of observance could have a negative effect on the entire people. There is no obligation to convert. A gentile who observes the seven universal laws commanded to Noah and his descendants is on a very high rung. Hence unless a gentile is motivated by a very sincere commitment, it is preferable for him not to change his status and serve God in his present state.
36.
At first, Naomi tried to dissuade Ruth from converting. When, however, she saw her sincerity, she allowed her to join her. See Chapter 14, Halachah 1, which describes how this concept is applied.
37.
I.e., because their motives were not genuine, as the Rambam continues to explain.
38.
I.e., these individuals did not know that the converts should not be accepted.
39.
I.e., would they accept Jewish practice genuinely.
The Shulchan Aruch (Yoreh De'ah 268:12) interprets this to mean that the conversion was effective. They are Jews and have all the privileges and responsibilities of the Jewish people. Nevertheless, as an initial and preferred option, our Sages would not allow them to marry within the Jewish people and the like until they had established their sincere commitment to the Torah and its mitzvot.
It must be emphasized that, according to the Shulchan Aruch, we are speaking about people who convert for ulterior motives, but still accept the yoke of the Torah and its mitzvot. When a person "converts" without accepting the Torah and its mitzvot at all, the conversion is invalid, even if he becomes circumcised and immerses in a mikveh. For that reason, non-halachic "conversions" are unacceptable. See the notes to Halachah 18.
40.
See Judges 14:3, I Kings 11:4.
41.
The Maggid Mishneh states that even if the court does not notify the potential convert of the mitzvot, the conversion is effective. The Shulchan Aruch (Yoreh De'ah 268:12) when quoting this law, changes the text to "the reward for the mitzvot," implying that the gentile must accept the mitzvot before immersion. As the commentaries to the Shulchan Aruch explain, according to the Shulchan Aruch, if a convert does not accept the observance of mitzvot, the conversion is not acceptable even if he becomes circumcised and immerses. This concept is particularly relevant in the presence age when there are many non-halachic "conversions."
42.
Hence a get (formal bill of divorce) is required before the woman can marry another Jew.
43.
The basic concept is that a convert who sins is considered as a Jew who sins. Even if he or she commits serious transgressions, the conversion is not revoked. The Kessef Mishneh maintains that if the convert intentionally worships false deities, a lost object that belonged to him is not returned, as indicated by Hilchot Gezeilah ViAvedah 11:2.
44.
I.e., because despite their sins, they remained Jewesses.
45.
I.e., their connection to idolatry.
46.
Yevamot 47a. It must be emphasized that sincere converts are given the highest praise. In a renowned letter to a convert named Ovadiah, the Rambam states: "We [i.e., native-born Jews] share a connection with Abraham, Isaac, and Jacob. Your connection is with the One who spoke and created the world."
47.
Our Sages explain that in both instances, it was the erev rav, the mixed multitude of converts who accompanied the Jews out of Egypt, who enticed the people to perform these sins. Kivrot HaTa'avah refers to the incident, Numbers, ch. 11, where the people complained because they desired other food in addition to the manna.
Issurei Biah - Chapter Fourteen
1
What is the procedure when accepting a righteous convert? When one of the gentiles comes to convert, we inspect his background.1 If an ulterior motive for conversion is not found,2 we ask him:3 "Why did you choose to convert? Don't you know that in the present era, the Jews are afflicted, crushed, subjugated, strained, and suffering comes upon them?" If he answers: "I know. Would it be that I be able to be part of them,"4 we accept him immediately.
א
כיצד מקבלין גירי הצדק כשיבוא אחד להתגייר מן העכו"ם ויבדקו אחריו ולא ימצאו עילה אומרים לו מה ראית שבאת להתגייר אי אתה יודע שישראל בזמן הזה דוויים ודחופים ומסוחפין ומטורפין ויסורין באין עליהן אם אמר אני יודע ואיני כדאי מקבלין אותו מיד:
2
We inform him of the fundamentals of the faith, i.e., the unity of God and the prohibition against the worship of false deities. We elaborate on this matter.5We inform him about some of the easy mitzvot and some of the more severe ones. We do not elaborate on this matter.6 We inform him of the transgression of [not leaving] leket, shichachah, pe'ah,7 and the second tithe.8 And we inform him of the punishment given for [violating] the mitzvot.
What is implied? We tell him: "Before you came to our faith, if you partook of fat, you were not liable for your soul to be cut off. If you desecrated the Sabbath, you were not liable to be stoned to death. Now, after you convert, if you partake of fat, you are liable for your soul to be cut off. If you desecrate the Sabbath, you are liable to be stoned to death."
We do not teach him all the particulars lest this cause him concern and turn him away from a good path to a bad path. For at the outset, we draw a person forth with soft and appealing words, as [Hoshea 11:4] states: "With cords of man, I drew them forth,"9 and then continues: "with bonds of love."10
ב
ומודיעין אותו עיקרי הדת שהוא ייחוד השם ואיסור עכו"ם ומאריכין בדבר הזה ומודיעין אותו מקצת מצות קלות ומקצת מצות חמורות ואין מאריכין בדבר זה ומודיעין אותו עון לקט שכחה ופיאה ומעשר שני ומודיעין אותו עונשן של מצות כיצד אומרים לו הוי יודע שעד שלא באת לדת זו אם אכלת חלב אי אתה ענוש כרת אם חללת שבת אי אתה ענוש סקילה ועכשיו אחר שתתגייר אם אכלת חלב אתה ענוש כרת אם חללת שבת אתה ענוש סקילה ואין מרבין עליו ואין מדקדקין עליו שמא יגרום לטרדו ולהטותו מדרך טובה לדרך רעה שבתחלה אין מושכין את האדם אלא בדברי רצון ורכים וכן הוא אומר בחבלי אדם אמשכם ואחר כך בעבותות אהבה:
3
Just as he is informed of the punishment [for disobeying] the commandments; so, too, he is informed about the reward for [their observance]. We tell him that by observing these mitzvot, he will merit the life of the World to Come. For there is no completely righteous man other than a master of wisdom who observes these mitzvot and knows them.
ג
וכשם שמודיעין אותו עונשן של מצות כך מודיעין אותו שכרן של מצות ומודיעין אותו שבעשיית מצות אלו יזכה לחיי העולם הבא ושאין שום צדיק גמור אלא בעל החכמה שעושה מצות אלו ויודען:
4
We tell him: "Know that the World to Come is hidden away only for the righteous; they are the Jews.11 The fact that you see Israel suffering difficulty in this world [reflects] the good that is hidden away for them. For they cannot receive an abundance of good in this world as the gentiles do. For they hearts may become uplifted and they will err and lose the reward of the World to Come, as [Deuteronomy 32:15] states: "Jeshuron became fat and rebelled."12
ד
ואומרים לו הוי יודע שהעולם הבא אינו צפון אלא לצדיקים והם ישראל וזה שתראה ישראל בצער בעולם הזה טובה היא צפונה להם שאינן יכולין לקבל רוב טובה בעולם הזה כאומות שמא ירום לבם ויתעו ויפסידו שכר העולם הבא כענין שנאמר וישמן ישורון ויבעט:
5
The Holy One, blessed be He, brings upon them an abundance of retribution solely so that they will not perish. For all the other nations will perish and they will prevail. We elaborate on this concept to make them feel cherished. If [the prospective convert] retracts and does not want to accept [the mitzvot], he goes on his way. If he accepts [their observance], we do not have him wait, but instead circumcise him immediately.13 If he was circumcised, we draw the blood of circumcision from him.14 We wait until he heals entirely15 and then immerse him.
ה
ואין הקב"ה מביא עליהן רוב פורענות כדי שלא יאבדו אלא כל העכו"ם כלין והן עומדין ומאריכין בדבר הזה כדי לחבבן אם חזר בו ולא רצה לקבל הולך לדרכו ואם קיבל אין משהין אותו אלא מלין אותו מיד ואם היה מהול מטיפין ממנו דם ברית ומשהים אותו עד שיתרפא רפואה שלימה ואחר כך מטבילין אותו:
6
Three [judges] stand over him and inform him about some of the easy mitzvot and some of the more severe ones a second time while he stands in the water.16 If the convert was female,17 women position her in the water until her neck while the judges are outside. They inform her about some of the easy mitzvot and some of the more severe ones while she is sitting in the water. Then she immerses herself in their presence. Afterwards, they turn their faces away and depart so that they will not see her when she ascends from the water.
ו
ושלשה עומדין על גביו ומודיעין אותו מקצת מצות קלות ומקצת מצות חמורות פעם שנייה והוא עומד במים ואם היתה אשה נשים מושיבות אותה במים עד צוארה והדיינין מבחוץ ומודיעין אותה מקצת מצות קלות וחמורות והיא יושבת במים ואח"כ טובלת בפניהם והן מחזירין פניהן ויוצאין כדי שלא יראו אותה כשתעלה מן המים:
7
What is meant by a resident alien? A gentile who makes a commitment not to worship false deities and to observe the other [six] universal laws commanded to Noah's descendants. He does not circumcise himself or immerse. We accept this commitment and he is considered one of the pious gentiles.
Why is he called a resident? Because we are permitted to allow him to dwell among us in Eretz Yisrael, as explained in Hilchot Avodah Zarah.18
ז
אי זה הוא גר תושב זה עכו"ם שקיבל עליו שלא יעבוד כו"ם עם שאר המצות שנצטוו בני נח ולא מל ולא טבל ה"ז מקבלין אותו והוא מחסידי אומות העולם ולמה נקרא שמו תושב לפי שמותר לנו להושיבו בינינו בארץ ישראל כמו שביארנו בהלכות עכו"ם:
8
We accept resident aliens only during the era when the Jubilee year is observed.19 In the present era, even if a gentile makes a commitment to observe the entire Torah with the exception of one minor point,20 he is not accepted.21
ח
ואין מקבלין גר תושב אלא בזמן שהיובל נוהג אבל בזמן הזה אפילו קיבל עליו כל התורה כולה חוץ מדקדוק אחד אין מקבלין אותו:
9
When a servant is purchased from the gentiles, we do not say: "Why did you choose to convert?"22 Instead, we say to him: "Do you desire to enter the category of Jewish servants and become one of the observant of them?" If he agrees, he is informed about the fundamentals of the faith, about some of the easy mitzvot and some of the more severe ones, and the punishments and rewards [associated with them] as we notify a convert. [Then] we immerse him23 as we immerse a convert and inform him [of the mitzvot] while he is in the water.
If he does not desire to accept [the status of a servant], we are patient with him for twelve months. Afterwards, we sell him to a gentile. It is forbidden to maintain him for a longer period.24 If at the outset, he established a condition that he would not be circumcised or immersed, but instead would be a resident alien, it is permissible to maintain him in that status.25 A servant may be maintained in this status only during the era when the Jubilee is observed.
ט
העבד הנלקח מן העכו"ם אין אומרין לו מה ראית שבאת אלא אומרים לו רצונך שתכנס לכלל עבדי ישראל ותהיה מן הכשרים או לא אם רצה מודיעין לו עיקרי הדת ומקצת מצות קלות וחמורות ועונשן ושכרן כמו שמודיעין את הגר ומטבילין אותו כגר ומודיעין אותו כשהוא במים ואם לא רצה לקבל מגלגלין עליו כל שנים עשר חדש ומוכרו לעכו"ם ואסור לקיימו יותר על כן ואם התנה עליו מתחלה שלא ימול ולא יטבול אלא יהיה גר תושב מותר לקיימו בעבודתו כשהוא גר תושב ואין מקיימין עבד כזה אלא בזמן היובל:
10
The only sexual relations forbidden to a gentile are: his mother, his father's wife, his maternal sister, a married woman, a male, and an animal, as will be explained in Hilchot Melachim UMilchomoteihem.26 Other relations forbidden the Jews are permitted to them.
י
העכו"ם אין אסורים עליהם משום ערוה אלא אמו ואשת אביו ואחותו מאמו ואשת איש וזכר ובהמה כמו שיתבאר בהלכות מלכים ומלחמותיהן אבל שאר עריות מותרין להן:
11
When a gentile converts or a servant is freed,27 he is like a newborn baby. Any relatives whom he had as a gentile or a servant are no longer considered his relatives. If both he and they convert, he is not obligated for relations with any of them.
יא
עכו"ם שנתגייר ועבד שנשתחרר הרי הוא כקטן שנולד וכל שאר בשר שהיו לו כשהוא עכו"ם או כשהוא עבד אינן שאר בשר ואם נתגייר הוא והם אינו חייב על אחת מהם משום ערוה כלל:
12
According to Scriptural Law, a convert may marry his mother or his maternal sister after they convert. Nevertheless, our Sages forbade this so that [the converts] will not say: "We came from a more severe level of holiness to a less severe one. Yesterday, this [relationship] was forbidden and today, it is permitted."28
Similarly, when a convert engages in relations with his mother or his sister when they have not converted, it is considered as if he had relations with a woman with whom he was not related.
יב
דין תורה שמותר לעכו"ם שישא אמו או אחותו מאמו שנתגיירו אבל חכמים אסרו דבר זה כדי שלא יאמרו באנו מקדושה חמורה לקדושה קלה שאמש היתה לו זו אסורה והיום מותרת וכן גר שבא על אמו או אחותו והיא בגיותה ה"ז כבא על הנכרית:
13
What is the law that applies to converts with regard to relations with their relatives. As we explained, if one was married while a gentile to his mother or his sister and they converted, we separate them as explained [above]. If he was married to any one of the other forbidden relations and he and his wife converted, they are not forced to separate.29
A convert is forbidden to marry his maternal relatives after they convert according to Rabbinic Law. He may, however, marry his paternal relatives. [This applies] even when he certainly knows that these persons are his paternal relatives,30 for example, twins, in which instance it is clear that the father of one is the father of the other. Nevertheless, our Sages did not enforce a decree with regard to one's paternal relatives.
Accordingly, a convert may marry the wife of his paternal brother, the wife of his father's brother, his father's wife,31 and his son's wife. [This applies] even if they married his brother, his father, his father's brother, or his son after they converted.32 Similarly, his mother's paternal sister, his paternal sister, and his daughter who converted are permitted to him. He may not, however, marry his maternal sister, his mother's maternal sister, nor a woman who married his maternal brother after he converted. If, however, a woman married his brother while he was a gentile,33 she is permitted to him.
יג
כיצד דין הגרים בעריות של שאר בשר אם היה נשוי כשהוא עכו"ם לאמו או לאחותו ונתגיירו מפרישין אותן כמו שביארנו ואם היה נשוי לשאר עריות ונתגייר הוא ואשתו אין מפרישין אותן גר אסור בשאר האם אחר שנתגייר מד"ס ומותר בשאר האב אף על פי שיודע בודאי שזה שארו מאביו כגון תאומים שדבר ברור שאביו של זה הוא אביו של זה אע"פ כן לא גזרו על שאר אביו לפיכך נושא הגר אשת אחיו מאביו ואשת אחי אביו ואשת אביו ואשת בנו אף על פי שנשאת לאחיו או לאביו או לאחי אביו או לבנו אחר שנתגיירו וכן אחות אמו מאביה ואחותו מאביו ובתו שנתגיירה מותרת לו אבל אינו נושא לא אחותו מאמו ולא אחות אמו מאמה ולא אשת אחיו מאמו שנשאה אחיו מאמו אחר שנתגייר אבל אם נשאה אחיו כשהוא עכו"ם ה"ז מותרת לו:
14
When two twin brothers were not conceived in a state of holiness, but they were born in a state of holiness,34 each are liable [for relations with the other's wife] because of the prohibition against relations with a brother's wife.35
יד
שני אחים תאומים שהיתה הורתן שלא בקדושה ולידתן בקדושה חייבין משום אשת אח:
15
When a man marries a female convert and her daughter who converted or two maternal sisters [who converted], he should remain married to one of them and divorce the other.36 If he married a female convert and she died, he is permitted to marry her mother or her daughter.37 For our Sages ordained their decree only during [the woman's] lifetime.
It is permissible for a man to marry two paternal sisters who converted, for our Sages did not ordain any decrees with regard to paternal relations, as explained.38
טו
הנושא גיורת ובתה הגיורת או שתי אחיות מן האם יושב עם אחת מהן ומגרש השנייה נשא גיורת ומתה הרי זה מותר לישא אמה או בתה שלא גזרו אלא בחייהן ומותר לאדם לישא שתי אחיות גיורות מן האב שלא גזרו בשאר האב כמו שבארנו:
16
[Our Sages] did not ordain any decrees with regard to shniot39 who convert. Therefore a convert may marry his maternal grandmother. Similarly, a person may marry a convert and the mother of her maternal grandmother40 or her and the daughter of her daughter's daughter. Similar laws apply with regard to the remainder of the shniot.
טז
השניות כולן לא גזרו עליהן בגרים לפיכך מותר הגר לישא אם אמו ונושא אדם גיורת ואם אמה או בת בת בתה וכן בשאר השניות:
17
A servant is permitted to marry his mother while he is a servant.41Needless to say, this applies with regard to his daughter, his sister, or the like. [Since] he has already departed from the category of gentiles,42 the intimate relations forbidden to the gentiles are not forbidden to him. And [since] he has not entered the category of the Jewish people, the intimate relations that are forbidden to the converts are not yet forbidden to him.
יז
העבד מותר לישא אמו כשהוא עבד ואין צריך לומר בתו ואחותו וכיוצא בהן שכבר יצא מכלל עכו"ם ואין העריות האסורות על העכו"ם אסורות עליו ולא בא לכלל ישראל כדי שיאסרו עליו עריות האסורות על הגרים:
18
It appears to me43 that if a servant engages in homosexual or Sodomite relations, they should be executed.44 For these two prohibitions are universally applicable.
יח
ויראה לי שאם בא העבד על הזכור ובהמה יהרגו שאיסור שתי עריות אלו שוה בכל האדם:
19
Servants who are freed are like converts. All of the relationships forbidden to converts are forbidden to them and all those permitted to converts are permitted to them.
A person may give his maid-servant to his own servant or to a servant belonging to his colleague. At the outset, he may give one maid-servant to two servants.45Nor must they follow any restrictions. Instead, they are like animals. There is no difference whether a maid-servant is set aside for a servant or not, for there is no concept of marriage except within the Jewish people or among gentiles themselves,46 but not among servants themselves or between servants and the Jewish people.
יט
עבדים שנשתחררו הרי הן כגרים כל שאסור לגרים אסור להן וכל המותר לגרים מותר להן נותן אדם שפחתו לעבדו או לעבד חבירו ומוסר שפחה אחת לשני עבדים לכתחלה ואינן צריכין שום דבר אלא הרי הן כבהמות ושפחה שהיא מיוחדת לעבד או שאינה מיוחדת אחת היא לפי שאין אישות אלא לישראל או לעכו"ם על העכו"ם אבל לא לעבדים על העבדים ולא לעבדים על ישראל:
FOOTNOTES
1.
See Chapter 13, Halachah 14.
2.
See Chapter 13, Halachah 14.
3.
The halachah is quoted from Yevamot 47a. As early as the Talmudic era, potential converts were dissuaded in this manner.
4.
Our translation is based on Rashi's commentary to Yevamot, loc. cit.
5.
Because they are the fundamentals of our faith (Maggid Mishneh).
6.
This law, quoted by the Shulchan Aruch (Yoreh De'ah 268:2) indicates that even the opinions which require a convert to accept the observance of the mitzvot do not require him to accept all of the mitzvot individually. Instead, he must make a general commitment to confirm to Jewish practice.
7.
These refer to different obligations from the crops that must be left for the poor. See Hilchot Matanot Aniyim, ch. 1.
8.
Although this is the version in the standard published text of the Mishneh Torah, many manuscripts and early printings state "the tithe for the poor." This fits both the context and the Rambam's source, Yevamot 47a.
These mitzvot are mentioned because the giver has no control over them. When a prospective convert sees that Judaism places such financial obligations upon him, he may regret his choice (Rashi, Yevamot, loc. cit.).
9.
This can be interpreted as referring to the warnings concerning the transgressions.
10.
And this to the encouragement based on the knowledge of the reward for mitzvot.
11.
The commentaries have questioned the Rambam's statements here noting that in Hilchot Teshuvah 3:5 and other sources, he states that the pious among the gentiles have a share in the World to Come. Among the resolutions offered is that "All of Israel have a share in the World to Come" (Sanhedrin 10:1). By virtue of the essential Godliness of the Jewish soul, they are granted a portion in this eternal good. A gentile must, however, earn his portion through his deeds. It is not "hidden away" for him.
12.
I.e., the outcome of prosperity was not increased observance, but the opposite: rebellion against God's will.
13.
For we do not postpone the performance of a mitzvah.
14.
I.e., a small wound is made on his male organ to draw blood for the sake of the covenant. The expression "the blood of the covenant" is derived from Exodus 24:8. See also Zechariah 9:11.
15.
For we fear that, otherwise, the immersion might cause the wound to become infected (Rashi, Yevamot 47b).
The commentaries ask: Why don't we have him immerse first and then circumcise himself? In this way, he will not have to delay his conversion any longer. The Ramban (cited by Turei Zahav 268:4) states that we fear that he might refuse to become circumcised. This will be problematic for the immersion will have completed the conversion process. Hence, we have him become circumcised before the conversion is irreversible.
16.
Rashi (loc. cit.) explains that since the immersion completes his conversion, the convert must accept the yoke of mitzvot at that time.
17.
And thus it would be immodest for her to enter the mikveh in the presence of the judges.
18.
See Hilchot Avodat Kochavim 10:6 which states that in an era when the Jews have undisputed authority over Eretz Yisrael, they may not allow an idolater to dwell in the holy land. Only when a gentile accepts these seven universal laws is he granted this privilege. The rationale for the Rambam's ruling is derived from the prooftext he cites (Exodus 23:33): "They shall not dwell in your land, lest they cause you to sin against Me." Since gentiles may turn into a negative spiritual influence, they should be prevented from dwelling in the land. If, however, a gentile has made a commitment to the observance of these seven laws, he will not lower the moral climate of the land.
As explained by the commentaries to Hilchot Avodat Kochavim, the Rambam's opinion is not universally accepted. The Ra'avad interprets the prooftext as referring to the seven Canaanite nations alone. Never, he claims, were other gentiles prohibited from living among us.
19.
The Jubilee must be observed only when the entire Jewish people are dwelling in Eretz Yisrael. Therefore when the tribes of Reuven and Gad, and half the tribe of Menasheh were exiled by the kingdom of Assyria (this took place approximately 150 years before the destruction of the First Temple), the laws of the Jubilee ceased to be observed according to Scriptural Law (Hilchot Shemitah ViYoval 10:8).
20.
The Rambam's source ( Bechorot 30b) states: "one minor point of Rabbinic Law." The commentaries question why the Rambam omits this point.
21.
As the Rambam states in Hilchot Avodat Kochavim, loc. cit., in the present era, we accept only full converts. Implied is that in the present era, were we to have the authority, we should prevent gentiles from living in Eretz Yisrael.
The Ra'avad differs with the Rambam concerning this point, explaining that with regard to certain matters the status of a gentile who accepts the observance of the seven mitzvot in the present age is more severe than that before the revocation of the Jubilee laws and in other matters, it is more lenient. According to his opinion, however, there is no reason why a gentile should be prohibited against living in Eretz Yisrael. In his gloss to Hilchot Avodat Kochavim, the Kessef Mishneh states that even the Rambam would agree. For since the gentile is living a moral lifestyle, there is no reason to fear that he will lead a Jew to sin. The Rambam's directive here is directed at the courts. They cannot formalize a resident alien's status in the present age.
In that vein, it must be emphasized that although the concept of a resident alien does not apply in the present age, we are obligated to teach the gentiles the seven universal laws commanded to Noah's descendants, as the Rambam states in Hilchot Melachim 8:10.
22.
As we tell a prospective convert. We do not make this statement to a servant, for he is not coming to convert on his own volition.
23.
A male servant is also circumcised before conversion. It is questionable why the Rambam does not mention this point.
24.
He must be sold to the Diaspora or to a gentile (Hilchot Avadim 8:12).
25.
The Rama (Yoreh De'ah 267:4) writes that in the lands where he lived (Central Europe), it was forbidden to convert a gentile to Judaism. Therefore it is taken for granted that the servant was purchased on the condition that his status not be altered. Hence, he may be maintained indefinitely as a gentile.
26.
Hilchot Melachim 9:5.
27.
See Halachah 17 which emphasizes that even while a servant, a servant need not show concern for these prohibitions.
28.
I.e., it would appear that he was bound by more severe prohibitions before conversion.
29.
This applies even to maternal relatives. Since they were married before, we do not force them to separate (Siftei Cohen 269:2). We do not fear that these converts will say that they entered a lower level of holiness, because there are relations - a mother and a sister - which they are forbidden. This makes it obvious that the distinction in the laws results from their change in status (Kessef Mishneh).
30.
I.e, one might say that the reason for the prohibition is that one is certain that he is related to his maternal relatives. Those reputed to be his paternal relatives, however, might in fact not be related to him at all, because the man reputed to be his father may not be his parent. For the gentiles are known to be promiscuous. This is not the reason for the leniency. Instead, the Torah does not have any conceptual of paternal lineage with regard to a gentile (Maggid Mishneh).
31.
There are opinions which forbid the wife of the convert's father [Tur, Rama (Yoreh De'ah 269:3)]. The Siftei Cohen 269:4 adds that the convert should also refrain from relations with the sister of his father.
32.
For their conversion is of no consequence in this context. They are considered as having no family ties.
33.
But was never married to the brother according to Jewish Law.
34.
I.e., they were conceived before their mother converted and born after she converted.
35.
For it is considered as if the two brothers are ordinary Jews and bound by the laws that apply to members of our people. Nevertheless, they may not fulfill the mitzvah of yibbum, for they are not brothers in the complete sense [Shulchan Aruch (Yoreh De'ah 269:4)].
36.
This is a Rabbinic decree. According to Scriptural Law, the marriages are valid. Nevertheless, our Rabbis were stringent and forbade this union, for were the women to be native-born Jewesses, this would be forbidden. Hence, formal divorce proceedings are necessary.
37.
In this instance, as well, were the women to be native-born Jewesses, this would be forbidden. See Siftei Cohen 269:10 which cites opinions that maintain that the Rabbinic prohibition applies after the woman's death as well.
38.
In Halachah 13. Note the contrast to the previous clause which speaks about relations with maternal sisters.
39.
This term refers to relatives more distantly removed than those forbidden by Scriptural Law. Relations with them are forbidden by Rabbinic decree, as explained in Chapter 1, Halachah 8; Hilchot Ishut 1:6. Since the prohibition is a Rabbinic safeguard, our Sage's did not add a further safeguard with regard to a convert. For we do not ordain a safeguard for a safeguard.
40.
Our translation follows the text of the authoritative manuscripts of the Mishneh Torah. The Siftei Cohen 269:12 justifies this reading, explaining that relations with a woman's maternal grandmother (the version in the standard published text of the Mishneh Torah) is a Scriptural prohibition, not a Rabbinic safeguard.
41.
I.e., before he is freed.
42.
See Chapter 12, Halachah 11.
43.
This phrase points to a conclusion deduced by the Rambam for which he has no explicit source in previous Rabbinic literature. The Ra'avad, however, considers the concept as blatantly obvious.
The Maggid Mishneh adds that he is also executed for relations with a married Jewish woman and questions why the Rambam does not mention this transgression.
44.
The word "executed" is plural. Both men or the man and the animal are executed (Or Sameach).
45.
I.e., we do not enforce monogamy.
46.
See Hilchot Melachim 9:5.
Hayom Yom:
• English Text | Video Class
Tuesday, Tevet 8, 5778 · 26 December 2017
"Today's Day"
Wednesday, Tevet 8, 5703
Torah lessons: Chumash: Vayigash, Revi'i with Rashi.
Tehillim: 44-48.
Tanya: Ch. 7. On the other (p. 25)...the students thereby. (p. 27).
The Tzemach Tzedek instructed all the tutors of his young grandchildren, that, in addition to regular studies, they should teach the simple meaning of the prayers. Once a month the children came to their grandfather to be tested in this subject.
Daily Thought:
Breaking Limits
Everything a human being is given comes in a finite package. Even the tablets Moses carried down from Mount Sinai were defined and bounded.
And so, when G‑d saw Moses mourning over the broken tablets, He said, “Your powers were focused when you smashed the tablets. For now you will receive a Torah you may extend wider than the sea.”
When a human being fails, he shatters the treasures G‑d has put in his trust. But then he cries and picks up the shards to restore what he has ruined.
That is when he discovers that G‑d Himself was hidden inside.
That is when he discovers the Infinite.
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