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- ב"ה - Today in Judaism - Today is Thursday, 10 Tevet, 5778 · December 28, 2017 - Fast of Tevet 10Torah Reading:
Fast: Exodus 32:11-14; Exodus 34:1-10
Fast Day - Minchah: Isaiah 55:6 - 56:8
Fast: Exodus 32:11 Moshe pleaded with Adonai his God. He said, “Adonai, why must your anger blaze against your own people, whom you brought out of the land of Egypt with great power and a strong hand? 12 Why let the Egyptians say, ‘It was with evil intentions that he led them out, to slaughter them in the hills and wipe them off the face of the earth’? Turn from your fierce anger! Relent! Don’t bring such disaster on your people! 13 Remember Avraham, Yitz’chak and Isra’el, your servants, to whom you swore by your very self. You promised them, ‘I will make your descendants as many as the stars in the sky; and I will give all this land I have spoken about to your descendants; and they will possess it forever.’” 14 Adonai then changed his mind about the disaster he had planned for his people.; Exodus 34:1 (v) Adonai said to Moshe, “Cut yourself two tablets of stone like the first ones; and I will inscribe on the tablets the words that were on the first tablets, which you broke. 2 Be ready by morning; in the morning you are to ascend Mount Sinai and present yourself to me on the top of the mountain. 3 No one is to come up with you, and no one is to be seen anywhere on the mountain; don’t even let the flocks or herds feed in front of this mountain.” 4 Moshe cut two stone tablets like the first. Then he got up early in the morning and, with the two stone tablets in his hands, ascended Mount Sinai, as Adonai had ordered him to do.
5 Adonai descended in the cloud, stood with him there and pronounced the name of Adonai. 6 Adonai passed before him and proclaimed: “YUD-HEH-VAV-HEH!!! Yud-Heh-Vav-Heh [Adonai] is God, merciful and compassionate, slow to anger, rich in grace and truth; 7 showing grace to the thousandth generation, forgiving offenses, crimes and sins; yet not exonerating the guilty, but causing the negative effects of the parents’ offenses to be experienced by their children and grandchildren, and even by the third and fourth generations.” 8 At once Moshe bowed his head to the ground, prostrated himself 9 and said, “If I have now found favor in your view, Adonai, then please let Adonai go with us, even though they are a stiffnecked people; and pardon our offenses and our sin; and take us as your possession.”
(vi) 10 He said, “Here, I am making a covenant; in front of all your people I will do wonders such as have not been created anywhere on earth or in any nation. All the people around you will see the work of Adonai. What I am going to do through you will be awesome!
Fast Day - Minchah: Isaiah 55:6 Seek Adonai while he is available,
call on him while he is still nearby.
7 Let the wicked person abandon his way
and the evil person his thoughts;
let him return to Adonai,
and he will have mercy on him;
let him return to our God,
for he will freely forgive.
8 “For my thoughts are not your thoughts,
and your ways are not my ways,” says Adonai.
9 “As high as the sky is above the earth
are my ways higher than your ways,
and my thoughts than your thoughts.
10 For just as rain and snow fall from the sky
and do not return there, but water the earth,
causing it to bud and produce,
giving seed to the sower and bread to the eater;
11 so is my word that goes out from my mouth —
it will not return to me unfulfilled;
but it will accomplish what I intend,
and cause to succeed what I sent it to do.”
12 Yes, you will go out with joy,
you will be led forth in peace.
As you come, the mountains and hills
will burst out into song,
and all the trees in the countryside
will clap their hands.
13 Cypresses will grow in place of thorns,
myrtles will grow instead of briars.
This will bring fame to Adonai
as an eternal, imperishable sign.
56:1 Here is what Adonai says:
“Observe justice, do what is right,
for my salvation is close to coming,
my righteousness to being revealed.”
2 Happy is the person who does this,
anyone who grasps it firmly,
who keeps Shabbat and does not profane it,
and keeps himself from doing any evil.
3 A foreigner joining Adonai should not say,
“Adonai will separate me from his people”;
likewise the eunuch should not say,
“I am only a dried-up tree.”
4 For here is what Adonai says:
“As for the eunuchs who keep my Shabbats,
who choose what pleases me
and hold fast to my covenant:
5 in my house, within my walls,
I will give them power and a name
greater than sons and daughters;
I will give him an everlasting name
that will not be cut off.
6 “And the foreigners who join themselves to Adonai
to serve him, to love the name of Adonai,
and to be his workers,
all who keep Shabbat and do not profane it,
and hold fast to my covenant,
7 I will bring them to my holy mountain
and make them joyful in my house of prayer;
their burnt offerings and sacrifices
will be accepted on my altar;
for my house will be called
a house of prayer for all peoples.”
8 Adonai Elohim says,
he who gathers Isra’el’s exiles:
“There are yet others I will gather,
besides those gathered already.”
---
Today's Laws & Customs:
• Fast Day
Tevet 10 is observed as a day of fasting, mourning and repentance, in remembrance of the siege of Jerusalem (see "Today in Jewish History"). We refrain from food and drink from daybreak to nightfall, and add the Selichot and other special supplements to our prayers. (More recently, Tevet 10 was chosen to also serve as a "general kaddish day" for the victims of the Holocaust, many of whose day of martyrdom is unknown.)
Link: More on Tevet 10
Today in Jewish History:
• Siege of Jerusalem (425 BCE)
On the 10th of Tevet of the year 3336 from Creation (425 BCE), the armies of the Babylonian emperor Nebuchadnezzar laid siege to Jerusalem. Thirty months later -- on Tammuz 17, 3338 -- the city walls were breached, and on Av 9th of that year, the Holy Temple was destroyed. The Jewish people were exiled to Babylonia for 70 years.
Daily Quote: Also those who are far from G-d's Torah and His service... one must draw them close with strong cords of love -- perhaps one might succeed in bringing them closer to Torah and the service of G-d. And even if one fails, one has still merited the rewards of the fulfillment of the Mitzvah, "Love your fellow" (Rabbi Schneur Zalman of Liadi (Tanya ch 32))
Daily Torah Study:
Chumash: Vayechi, 5th Portion Genesis 49:19-49:26 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Genesis Chapter 49
19[As for] Gad, a troop will troop forth from him, and it will troop back in its tracks. יטגָּ֖ד גְּד֣וּד יְגוּדֶ֑נּוּ וְה֖וּא יָגֻ֥ד עָקֵֽב:
[As for] Gad, a troop will troop forth from him: Heb. גָּד גְּדוּד יְגוּדֶנוּ. All [these words] are expressions of a troop (גְּדוּד) as Menachem (Machbereth Menachem p. 52) classified it. If you ask [why] there is no [expression of] גְּדוּד without two“daleths,” we answer that [indeed] the noun גְּדוּד requires two“daleths,” for that is the rule of a word with a root of two letters [in this case גד], to double the final letter, but its root [remains] only two letters. Similarly, [Scripture] says:“Like a wandering (לָנוּד) sparrow” (Prov. 26:2), which is a derivative of [the same root as]“And I was sated with restlessness (נְדוּדִים)” (Job 7:4);“there he fell down dead (שָׁדוּד)” [lit., robbed] (Jud. 5:27), which is a derivative of [the same root as]“that ravages (יָשׁוּד) at noon” (Ps. 91:6). Also, יָגֻד, יְגוּדֶנּוּ, and גְּדוּד are from the same root. When the root is used in the יִפְעַל form (the future tense of the קַל conjugation), it (the final letter) is not doubled, like יָגוּד, יָנוּד, יָרוּם, יָשׁוּד, יָשׁוּב, but when it is reflexive (מִתְפַּעֵל) or causative (מַפְעִיל), it is doubled, like יִתְגוֹדֵד, יִתְרוֹמֵם, יִתְבּוֹלֵל, יִתְעוֹדֵד, or causative (מַפְעִיל) , [like]“He strengthens (יְעוֹדֵד) the orphan and the widow” (ibid. 146:9);“to bring Jacob back (לְשׁוֹבֵב) to Him” (Isa. 49:5);“restorer (מְשׁוֹבֵב) of the paths” (ibid. 58:12). Also, יְגוּדֶּנוּ stated here is not an expression meaning that others will cause him to do, [because then the“daleth” would be doubled,] but it is like יָגוּד הֵימֶנּוּ, will troop forth from him, similar to“my children have left me (יְצָאוּנִי),” (Jer. 10:20), [which is equivalent to] יָצְאוּ מִמֶנִי, they went forth from me. [Hence, this form is not the causative, but the simple conjugation, which does not require the doubling of the final letter.] גָּד גְּדוּד יְגוּדֶנוּ [means]: troops will troop forth from him-they will cross the Jordan with their brothers to war, every armed man, until the land is conquered.
גד גדוד יגודנו: כולם לשון גדוד הם, וכך חברו מנחם. ואם תאמר אין גדוד בלא שני דלתי"ן, יש לומר גדוד שם דבר צריך שני דלתי"ן, שכן דרך תיבה בת שתי אותיות לכפול בסופה, ואין יסודה אלא שתי אותיות, וכן אמר (משלי כו ב) כצפור לנוד, מגזרת (איוב ז ד) ושבעתי נדודים, (שופטים ה כז) שם נפל שדוד, מגזרת (תהלים צא ו) ישוד צהרים, אף יגוד, יגודנו, וגדוד, מגזרה אחת הם. וכשהוא מדבר בלשון יפעל אינו כפול, כמו יגוד, ינוד, ירום, ישוד, ישוב, וכשהוא מתפעל או מפעיל אחרים הוא כפול, כמו יתגודד, יתרומם, יתבולל, יתעודד. ובלשון מפעיל (תהלים קמו ט) יתום ואלמנה יעודד, (ישעיה מט ה) לשובב יעקב אליו, (שם נח יב) משובב נתיבות. יגודנו האמור כאן אין לשון שיפעילוהו אחרים, אלא כמו יגוד הימנו, כמו (ירמיה י כ) בני יצאוני, יצאו ממני. גד גדוד יגודנו. גדודים יגודו הימנו, שיעברו הירדן עם אחיהם למלחמה כל חלוץ עד שנכבשה הארץ:
and it will troop back in its tracks: All his troops will return in their tracks to the territory that they took on the other side of the Jordan, and no one will be missing from them. — [From Targum Yerushalmi]
והוא יגוד עקב: כל גדודיו ישובו על עקבם לנחלתם שלקחו בעבר הירדן, ולא יפקד מהם איש:
in its tracks: Heb. עָקֵב. In their way and in their paths upon which they went they will return, equivalent to“and your steps (וְעִקְבוֹתֶי) were not known” (Ps. 77:20), and similarly,“in the footsteps of (בְּעִקְבֵי) the flocks” (Song of Songs 1:8); in French, traces , [meaning] tracks or footsteps.
עקב: בדרכן ובמסלותם שהלכו ישובו, כמו (תהלים עז כ) ועקבותיך לא נודעו, וכן (שה"ש א ח) בעקבי הצאן, בלשון לע"ז תרצי"ש [עקבות]:
20From Asher will come rich food, and he will yield regal delicacies. כמֵֽאָשֵׁ֖ר שְׁמֵנָ֣ה לַחְמ֑וֹ וְה֥וּא יִתֵּ֖ן מַֽעֲדַנֵּי־מֶֽלֶךְ:
From Asher will come rich food: The food from Asher’s territory will be rich, for there will be many olive trees in his territory, so that oil will flow like a fountain. And thus did Moses bless him, “and dip his foot in oil” (Deut. 33:24), as we learned in Menachoth (85b): The people of Laodicea once needed oil. [So they appointed themselves a Gentile messenger (according to Rashi, or a Gentile official, according to Rashi ms. and Rabbenu Gershom, ad loc.). They said to him, “Go and bring us oil worth a million (coins).” The messenger went to Jerusalem, where they told him, “Go to Tyre.” So the messenger went to Tyre, where they told him, “Go to Giscala (a town in the territory of Asher).” The messenger went to Giscala, where they told him, “Go to so-and-so, to that field.” He went to the field and he found a man breaking up the earth around his olive trees. The messenger asked him, “Do you have a million (coins) worth of oil?” The man replied, “Yes, but wait for me until I finish my work.” The messenger waited. After the man finished working, he cast his tools over his shoulder and went on his way, removing the stones from the path as he walked. The messenger thought to himself, “Has this man really a million (coins) worth of oil? I think the Jews have played a trick on me.” As soon as the man arrived at his town, his maidservant brought him a kettle of hot water, and the man washed his hands and feet with it. She then brought him a golden cup full of oil, and he dipped his hands and feet in it, to fulfill what is stated: “and dip his foot in oil.” After they had dined, the man measured out for the messenger oil (worth) a million (coins). He asked the messenger, “Don’t you need more?” “Yes,” the messenger replied, “but I have no money.” The man said, “If you want to buy, buy, and I will come with you and collect the money for it.” The man then measured out additional oil for one hundred eighty thousand (coins). It was said that the messenger hired all the horses, mules, camels, and donkeys that he could find in the land of Israel. As soon as the messenger arrived in his home town, the townspeople came out to praise him. He said to them, “Don’t praise me! Praise this man who measured out for me oil for a million (coins), and I still owe him a hundred eighty thousand (coins).” This illustrates the verse:“There is one who feigns riches but has nothing; one who feigns poverty but has great wealth” (Prov. 13:7).]
מאשר שמנה לחמו: מאכל הבא מחלקו של אשר יהא שמן, שיהיו זיתים מרובים בחלקו, והוא מושך שמן כמעין. וכן ברכו משה (דברים לג כד) וטובל בשמן רגלו, כמו ששנינו במנחות (דף פה ב) פעם אחת הוצרכו אנשי לודקיא לשמן וכו':
21Naphtali is a swift gazelle; [he is one] who utters beautiful words. כאנַפְתָּלִ֖י אַיָּלָ֣ה שְׁלֻחָ֑ה הַנֹּתֵ֖ן אִמְרֵי־שָֽׁפֶר:
a swift gazelle: This is the valley of Gennesar, which ripens its fruits swiftly, like the gazelle, which runs swiftly. אַיָלָה שְׁלֻחָה means a gazelle that runs swiftly. — [from Gen. Rabbah 99:12]
אילה שלוחה: זו בקעת גינוסר שהיא קלה לבשל פירותיה כאילה זו שהיא קלה לרוץ. אילה שלוחה. אילה משולחת לרוץ:
[he is one] who utters beautiful words: As the Targum renders. [See below.] Another explanation: A swift gazelle: He (Jacob) prophesied concerning the war with Sisera: “and take with you ten thousand men of the men of Naphtali, etc.” (Jud. 4:6), and they went there with alacrity. And so it is stated there with an expression of dispatching, “into the valley they rushed forth with their feet” (ibid. 5:15).
הנותן אמרי שפר: כתרגומו. דבר אחר על מלחמת סיסרא נתנבא (שופטים ד ו) ולקחת עמך עשרת אלפים איש מבני נפתלי וגו', והלכו שם בזריזות, וכן נאמר שם לשון שלוח (שופטים ה טו) בעמק שלח ברגליו:
[he is one] who utters beautiful words: Through them, Deborah and Barak sang a song (Gen. Rabbah 98:17). Our Rabbis [of the Talmud], however, interpreted it (the entire verse) as an allusion to the day of Jacob’s burial, when Esau contested [the ownership of] the cave, in Tractate Sotah (13a). [As soon as Jacob’s sons reached the Cave of Machpelah, Esau came and stopped them. He said to them, “Mamre, Kiriath-arba, which is Hebron” (Gen. 35:27); Rabbi Isaac said that the name Kiriath-arba alludes to the four couples interred there: Adam and Eve, Abraham and Sarah, Isaac and Rebecca, and Jacob and Leah. Jacob buried Leah in his place, and the remaining one Esau said was his. Jacob’s sons said to Esau, “You sold it.” He replied, “Although I sold my birthright, did I sell my rights as an ordinary son?” They answered,“Yes, for it is written: ‘in my grave, which I bought (כָּרִיתִי) for myself’” (Gen. 50:5). Rabbi Johanan said in the name of Rabbi Simeon the son of Jehozadak, כִּירָה means nothing but sale (מְכִירָה), for in the coastal cities, sale is known as כִּירָה. Esau replied, “Give me the deed.” They said to him, “The deed is in Egypt.” [One asked another,] “Who should go (to get it) ?” [He replied,]“Let Naphtali go because he is as fleet-footed as a gazelle, as it is written: ‘Naphtali is a swift gazelle, [he is one] who utters beautiful words (אִמְרֵי שָׁפֶר).’” Do not read אִמְרֵי שָׁפֶר, but אִמְרֵי סֵפֶר, words of a scroll.] [I. e., it was Naphtali who brought the deed to the cave to prove that Jacob had purchased Esau’s burial right there.] The Targum renders: יִתְרְמֵי עַדְבֵהּ, his lot will fall [in a good land], and he will give thanks for his territory with beautiful words and praise.
הנותן אמרי שפר: על ידם שרו דבורה וברק שירה. ורבותינו דרשוהו על יום קבורת יעקב כשערער עשו על המערה, במסכת סוטה (דף יג א). [ותרגומו] יתרמי עדביה יפול חבלו, והוא יודה על חלקו אמרים נאים ושבח:
22A charming son is Joseph, a son charming to the eye; [of the] women, [each one] strode along to see him. כבבֵּ֤ן פֹּרָת֙ יוֹסֵ֔ף בֵּ֥ן פֹּרָ֖ת עֲלֵי־עָ֑יִן בָּנ֕וֹת צָֽעֲדָ֖ה עֲלֵי־שֽׁוּר:
A charming son is Joseph: Heb. בֵּן פֹּרָת, a charming son. This is an Aramaism, similar to [the word used in the expression]“Let us express our favor (אַפִּרְיוֹן) to Rabbi Simeon,” [found] at the end of Baba Mezia (119a).
בן פרת: בן חן, והוא לשון ארמי אפריון נמטייה לרבי שמעון בסוף בבא מציעא (קיט א):
a son charming to the eye: His charm attracts the eye that beholds him.
בן פרת עלי עין: חנו נטוי על העין הרואה אותו:
of the] women, [each one] strode along to see him: Heb. עִלֵי שׁוּר. The women of Egypt strode out on the wall to gaze upon his beauty. Of the women, each one strode to a place from which she could catch a glimpse of him. עִלֵי שׁוּר, for the purpose of looking at him, similar to“I behold him (אֲשׁוּרֶנוּ), but not near” (Num. 24:17). There are many midrashic interpretations, but this is the closest to the literal sense of the verse. (Another explanation: This is how it should read, because according to the first interpretation, שׁוּר means“a wall.”)]
בנות צעדה עלי שור: בנות מצרים היו צועדות על החומה להסתכל ביופיו. ובנות הרבה צעדה, כל אחת ואחת במקום שתוכל לראותו משם. עלי שור. על ראייתו, כמו (במדבר כד יז) אשורנו ולא קרוב. ומדרשי אגדה יש רבים, וזה נוטה לישוב המקרא:
charming-: Heb. פֹּרָת. The “tav” in it is [added merely] to enhance the language, similar to“because of (עַל דִּבְרַת) the children of men” (Ecc. 3:18), (lit., concerning the matter of). שׁוּר is the equivalent of לָשׁוּר, to see. [Thus the meaning of] עִלֵי שׁוּר [is] in order to see. Onkelos, however, renders בָּנוֹת צָעִדָה עִלֵי שׁוּר : Two tribes will emerge from his children. They will [each] receive a share and an inheritance. [Scripture] writes בָּנוֹת, alluding to the daughters of Manasseh, [i.e.,] the daughters of Zelophehad, who received a share [of the land] on both sides of the Jordan. בֵּן פֹרת יוֹסֵף [is rendered] my son, who will multiply, is Joseph פֹּרָת is an expression of procreation פִּרְיָה וְרִבְיָה). There are midrashic interpretations that fit the language [of the verse, as follows]: When Esau came toward Jacob, all the other mothers went out ahead of their children to prostrate themselves. Concerning Rachel, however, it is written: “and afterwards, Joseph and Rachel drew near and prostrated themselves” (Gen. 33: 7), [denoting that Joseph preceded Rachel]. Joseph said,“This scoundrel has a haughty eye. Perhaps he will take a fancy to my mother.” So he went ahead of her, stretching his height to conceal her. His father was referring to this when he blessed him בֵּן פֹּרָת, a son who grew, [meaning] you raised yourself over Esau’s eye. Therefore, you have attained greatness. — [From Gen. Rabbah 78:10]
פרת: תי"ו שבו הוא תקון הלשון, כמו (קהלת ג יח) על דברת בני האדם:
of the] women, [each one] strode along to see him: to gaze at you when you went forth through Egypt (Gen. Rabbah 98:18). They [the Rabbis] interpreted it (עִלֵי שׁוּר) further as referring to the idea that the evil eye should have no influence over his descendants. Also, when he (Jacob) blessed Manasseh and Ephraim, he blessed them [that they should be] like fish, over which the evil eye has no influence. — [From Ber. 20a]
שור: עלי שור כמו לשור בשביל לשור. ותרגום של אונקלוס בנות צעדה עלי שור תרין שבטין יפקון מבנוהי וכו'. וכתב בנות על שם בנות מנשה בנות צלפחד שנטלו חלק בשני עברי הירדן. ברי דיסגי יוסף פורת לשון פריה ורביה. ויש מדרשי אגדה המתישבים על הלשון בשעה שבא עשו לקראת יעקב, בכולן קדמו האמהות ללכת לפני בניהם להשתחוות, וברחל כתיב (לעיל לג ז) נגש יוסף ורחל וישתחוו. אמר יוסף רשע הזה עינו רמה, שמא יתן עינו באמי, יצא לפניה ושרבב קומתו לכסותה, והוא שברכו אביו בן פורת, הגדלת עצמך יוסף עלי עין של עשו, לפיכך זכית לגדולה : בנות צעדה עלי שור להסתכל בך בצאתך על מצרים. ועוד דרשוהו לענין שלא תשלוט בזרעו עין רעה, ואף כשברך מנשה ואפרים ברכם כדגים שאין עין רעה שולטת בהם:
23They heaped bitterness upon him and became quarrelsome; yea, archers despised him. כגוַיְמָֽרֲרֻ֖הוּ וָרֹ֑בּוּ וַיִּשְׂטְמֻ֖הוּ בַּֽעֲלֵ֥י חִצִּֽים:
They heaped bitterness upon him and became quarrelsome: Heb. וַיְמָרִרֻהוּ. His brothers heaped bitterness upon him (Joseph), [and] Potiphar and his wife heaped bitterness upon him by having him imprisoned. [This is] an expression similar to“And they embittered (וַיְמָרְרוּ) their lives” (Exod. 1:14). - [From Gen. Rabbah 98:19]
וימררהו ורבו: וימררוהו אחיו, וימררוהו פוטיפר ואשתו לאסרו, לשון (שמות א יד) וימררו את חייהם:
and became quarrelsome: Heb. וָרֹבּוּ. His brothers became his antagonists, (lit., men of quarrel). This verb form (וָרֹבּוּ) is not a form of פָּעִלוּ, [the simple active קַל conjugation], for if it were, it should have been vowelized like רָבוּ in“They are the waters of Meribah, where the children of Israel quarreled (רָבוּ), etc.” (Num. 20:13). Even if it (וָרֹבּוּ) denotes the shooting of (רְבִית) arrows, it would be vowelized the same way. It is [therefore] only a form of פֹּעִלוּ, the passive form, as in“The heavens were devastated (שֹׁמּוּ)” (Jer. 2:12), which is [equivalent to] הוּשַׁמּוּ Likewise,“They are taken away (רוֹמוּ) in a second” (Job 24:24), is an expression like הוּרְמוּ, except that the expressions of הוּשַׁמּוּ and הוּרְמוּ mean [to be devastated and taken away] by others, whereas the expressions שֹׁמּוּ, רוֹמוּ, [and] רֹבּוּ denote actions caused by themselves: they devastate themselves, they were taken away by themselves, they became quarrelsome. Similarly,“The island dwellers have been silenced (דֹמּוּ)” (Isa. 23:2) is like נָדַמּוּ Onkelos also renders וְנַקְמוֹהִי, and they took revenge from him.
ורבו: נעשו לו אחיו אנשי ריב. ואין הלשון הזה לשון פעלו, שאם כן היה לו לינקד ורבו, כמו (במדבר כ יג) המה מי מריבה אשר רבו וגו'. ואף אם לשון רביית חצים הוא, כך היה לו להנקד. ואינו אלא לשון פועלו, כמו שמו שמים (ירמיה ב יב), שהוא לשון הושמו, וכן (איוב כד כד) רומו מעט, שהוא לשון הורמו. אלא שלשון הורמו והושמו על ידי אחרים, ולשון שמו, רמו, רבו, מאליהם הוא, משוממים את עצמם, נתרוממו מעצמם, נעשו אנשי ריב. וכן (ישעיה כג ב) דומו יושבי אי, כמו נדמו. וכן תרגם אונקלוס ונקמוהי:
archers: Heb. בַּעִלֵי חִצִּים, [called this because their] tongues were like arrows (חִצִּים) (Gen. Rabbah 98:19). The Targum, however, renders it as מָרֵי פַלְגּוּתָא, an expression similar to“And the half (הַמֶּחֱצָה) was” (Num. 31:36), [meaning] those who were fit to share the inheritance with him, [viz., his brothers]. [I.e., Onkelos interprets בַּעִלֵי חִצִּים as those who should take half.]
בעלי חצים: שלשונם כחץ. ותרגומו לשון (במדבר לא לו) ותהי המחצה, אותן שהיו ראוים לחלוק עמו נחלה:
24But his bow was strongly established, and his arms were gilded from the hands of the Mighty One of Jacob; from there he sustained the rock of Israel, כדוַתֵּ֤שֶׁב בְּאֵיתָן֙ קַשְׁתּ֔וֹ וַיָּפֹ֖זּוּ זְרֹעֵ֣י יָדָ֑יו מִידֵי֙ אֲבִ֣יר יַֽעֲקֹ֔ב מִשָּׁ֥ם רֹעֶ֖ה אֶ֥בֶן יִשְׂרָאֵֽל:
But his bow was strongly established: It became strongly established. His bow, his strength
ותשב באיתן קשתו: נתישבה בחוזק. קשתו, חזקו:
and his arms were gilded: Heb. וַיָּפֹזּוּ. This refers to the placing of the signet ring on his (Joseph’s) hand, an expression similar to“glittering gold (זָהָב מוּפָז)” (I Kings 10:18). This [elevation] came to him from the hands of the Holy One, blessed be He, who is the Mighty One of Jacob. From there he (Joseph) was elevated to be the sustainer of the rock of Israel, the mainstay of Israel, [Be’er Yizchak] an expression of“the initial stone (הָאֶבֶן הָרֹאשָׁה)” (Zech. 4:7), [which is] an expression of royalty. [Jacob, the Patriarch, was considered a royal personality.] Onkelos, too, rendered it in this way, [i.e., that וַיָּפֹזוּ is derived from פָּז, fine gold]. He rendered וַתֵּשֶׁב as וְתָבַת בְּהוֹן נְבִיאוּתֵיהּ, [meaning] his prophecy returned [and was fulfilled] upon them [thus rendering וַתֵּשֶׁב as “returning” rather than as“being established.” This refers to] the dreams he dreamed about them, עַל דְקַייֵם אוֹרַיְתָא בְּסִתְרָא, because he observed the Torah in secret. This is an addendum, and is not derived from the Hebrew of the verse. וְשַׁוִּי בְּתוּקְפָּא רוּחִצָנֵיהּ, and he placed his trust in the Mighty One. [This is] the Aramaic translation of וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ, and this is how the language of the Targum follows the Hebrew: His prophecy returned because the might of the Holy One, blessed be He, was his bow and his trust. עַל דְּרָעוֹהִי בְּכֵן יִתְרְמָא דְּהַב therefore,“his arms were gilded (וַיָּפֹזוּ) ,” an expression of“fine gold (פָּז).”
ויפזו זרעי ידיו: זו היא נתינת טבעת על ידו, לשון (מלכים א' י יח) זהב מופז, זאת היתה לו מידי הקב"ה שהוא אביר יעקב, ומשם עלה להיות רועה אבן ישראל, עקרן של ישראל לשון (זכריה ד ז) האבן הראשה לשון מלכות. ואונקלוס אף הוא כך תרגמו. ותשב. ותבת בהון נביאותיה, החלומות אשר חלם להם, על דקיים אורייתא בסתרא, תוספת הוא ולא מלשון עברי שבמקרא, ושוי בתוקפא רוחצניה, תרגום של באיתן קשתו, וכך לשון התרגום על העברי ותשב נבואתו, בשביל שאיתנו של הקב"ה היתה לו לקשת ולמבטח. בכן יתרמא דהב על דרעוהי, לכך ויפזו זרעי ידיו, לשון פז:
the rock of Israel: A contraction of אָב וּבֵן, father and son, [which Onkelos renders as אַבְהָן וּבְנִין], fathers and sons.
אבן ישראל: לשון נוטריקון אב ובן, אבהן ובנין, יעקב ובניו :
25from the God of your father, and He will help you, and with the Almighty, and He will bless you [with] the blessings of the heavens above, the blessings of the deep, lying below, the blessings of father and mother. כהמֵאֵ֨ל אָבִ֜יךָ וְיַעְזְרֶ֗ךָּ וְאֵ֤ת שַׁדַּי֙ וִֽיבָ֣רֲכֶ֔ךָּ בִּרְכֹ֤ת שָׁמַ֨יִם֙ מֵעָ֔ל בִּרְכֹ֥ת תְּה֖וֹם רֹבֶ֣צֶת תָּ֑חַת בִּרְכֹ֥ת שָׁדַ֖יִם וָרָֽחַם:
from the God of your father: This befell you, and He will help you.
מאל אביך: היתה לך זאת והוא יעזרך:
and with the Almighty: And your heart was with the Holy One, blessed be He, when you did not heed your mistress’s orders, and [because of this] He shall bless you.
ואת שדי: ועם הקב"ה היה לבך, כשלא שמעת לדברי אדונתך והוא יברכך:
the blessings of father and mother: Heb. בִּרְכֹת שָׁדַיִם וָרָחַם [Onkelos renders:] בִּרְכָתָא דְאַבָּא וּדְאִמָּא, blessings of father and mother. That is to say that the ones who beget the children and the ones who bear the children will be blessed. The males will impregnate with a drop of semen that is fit for conception, and the females will not lose what is in their womb and miscarry their fetuses.
ברכות שדים ורחם: ברכתא דאבא ודאמא, כלומר יתברכו המולידים והיולדות, שיהיו הזכרים מזריעין טיפה הראויה להריון, והנקבות לא ישכלו את רחם שלהן להפיל עובריהן:
father: Heb. שָׁדַיִם. [How does שָׁדַיִם come to mean father?]“He shall be cast down (יָרֹה יִיָּרֶה)” (Exod. 19:13) is translated by the Targum as אִשְׁתְּדָאָה יִשְׁתְּדֵי Here too, [שָׁדַיִם means the father] because semen shoots (יוֹרֶה) like an arrow.
שדים: כמו (שמות יט יג) ירה יירה, דמתרגמינן אישתדאה ישתדי, אף שדים כאן על שם שהזרע יורה כחץ:
26The blessings of your father surpassed the blessings of my parents, the ends of the everlasting hills. May they come to Joseph's head and to the crown (of the head) of the one who was separated from his brothers. כובִּרְכֹ֣ת אָבִ֗יךָ גָּֽבְרוּ֙ עַל־בִּרְכֹ֣ת הוֹרַ֔י עַד־תַּֽאֲוַ֖ת גִּבְעֹ֣ת עוֹלָ֑ם תִּֽהְיֶ֨יןָ֙ לְרֹ֣אשׁ יוֹסֵ֔ף וּלְקָדְקֹ֖ד נְזִ֥יר אֶחָֽיו:
The blessings of your father surpassed, etc: The blessings the Holy One, blessed be He, have blessed me, surpassed the blessings He had blessed my parents. — [From Bereshith Rabbathi]
ברכת אביך גברו וגו': הברכות שברכני הקב"ה גברו והלכו על הברכות שברך את הורי:
to the ends of the everlasting hills: Because my blessings extended until the ends of the boundaries of the everlasting hills, for He gave me a limitless blessing, without boundaries, reaching the four corners of the earth, as it is said: “and you shall spread out westward and eastward, etc.” (Gen. 28:14), which He did not say to our father Abraham or to Isaac. To Abraham He said, “Please raise your eyes and see…For all the land that you see I will give to you” (Gen. 13:14f), and He showed him only the Land of Israel. To Isaac He said, “for to you and to your seed will I give all these lands, and I will establish the oath [that I swore to Abraham, your father]” (Gen. 26:3). This is what Isaiah said, “and I will provide you with the heritage of Jacob, your father” (Isa. 58:14), but he did not say,“the heritage of Abraham.” - [From Shab. 118a]
עד תאות גבעות עולם: לפי שהברכות שלי גברו עד סוף גבולי גבעות עולם, שנתן לי ברכה פרוצה בלי מצרים, מגעת עד ארבע קצות העולם שנאמר (לעיל כח יד) ופרצת ימה וקדמה וגו', מה שלא אמר לאברהם אבינו וליצחק. לאברהם אמר (שם יג יד - טו) שא נא עיניך וראה צפנה וגו', כי את כל הארץ אשר אתה רואה לך אתננה, ולא הראהו אלא ארץ ישראל בלבד, ליצחק אמר (שם כו ג) כי לך ולזרעך אתן את כל הארצות האל והקימותי את השבועה וגו', זהו שאמר ישעיה (ישעיה נח יד) והאכלתיך נחלת יעקב אביך, ולא אמר נחלת אברהם:
the ends: Heb. תַּאִוַת, asasomalz in Old French, the ends, bounds. Menachem ben Saruk classified it exactly the same way (Machbereth Menachem p. 183).
הורי: לשון הריון, שהורוני במעי אמי, כמו (איוב ג ג) הורה גבר:
my parents: Heb. הוֹרַי, an expression of conception (הֵרָיוֹן), [meaning] that they caused me to be conceived (הוֹרוּנִי) in my mother’s womb, similar to“A man has impregnated (הֹרָה)” (Job 3:2).
עד תאות: עד קצות, כמו (במדבר לד י) והתאויתם לכם לגבול קדמה (שם לד ח) תתאו לבוא חמת:
to the ends: Heb. עַד תַּאִוַת, until the ends, like“And you shall demarcate (הִתְאַוִּיתֶם) as your eastern border” (Num. 34:10); [and]“you shall draw a line (תְּתָאוּ) extending to the road leading to Hamath” (ibid. 34:8).
תאות: אשמול"ץ בלע"ז [גבול], כך חברו מנחם בן סרוק ואונקלוס תרגם תאות גבעת עולם, לשון תאוה וחמדה, וגבעות לשון (שמואל א' ב ח) מצוקי ארץ, שחמדתן אמו והזקיקתו לקבלם:
May they come: All of them to Joseph’s head- [From Targum Onkelos]
תהיין: כולם לראש יוסף:
the one who was separated from his brothers: Heb. נְזִיר אֶחָיו [Onkelos renders:] דַאִחוֹהִי פְּרִישָׁא, who was separated from his brothers, similar to“and they shall separate (וַינָּזְרוּ) from the holy things of the children of Israel” (Lev. 22:2); [and]“they drew (נָזֹרוּ) backwards” (Isa. 1:4). - [From Sifra Emor 4:1] [Returning to verse 24, Rashi continues:] Our Rabbis, however, interpreted“But his bow was strongly established” as referring to his (Joseph’s) overcoming his temptation with his master’s wife. He calls it a bow because semen shoots like an arrow. — [From Sotah 36b] וַיָּפֹזוּ זְרֹעֵי יָדָיו [וַיָּפֹזוּ is] equivalent to וַיָפֹצוּ, scattered, that the semen came out from between his fingers. — [From Sotah 36b]
נזיר אחיו: פרישא דאחוהי, שנבדל מאחיו, כמו (ויקרא כב ב) וינזרו מקדשי בני ישראל, (ישעיה א ד) נזורו אחור. :
Tehillim: Psalms Chapters 55 - 59
• Hebrew text
• English text
Chapter 55
David composed this psalm upon escaping from Jerusalem in the face of the slanderers, Doeg and Achitofel, who had declared him deserving of death. David had considered Achitofel a friend and accorded him the utmost honor, but Achitofel betrayed him and breached their covenant. David curses all his enemies, so that all generations should "know, and sin no more."
1. For the Conductor, with instrumental music, a maskil by David.
2. Listen to my prayer, O God, do not hide from my pleas.
3. Pay heed to me and answer me, as I lament in my distress and moan -
4. because of the shout of the enemy and the oppression of the wicked; for they accuse me of evil and hate me passionately.
5. My heart shudders within me, and the terrors of death have descended upon me.
6. Fear and trembling penetrate me, and I am enveloped with horror.
7. And I said, "If only I had wings like the dove! I would fly off and find rest.
8. Behold, I would wander afar, and lodge in the wilderness forever.
9. I would hurry to find shelter for myself from the stormy wind, from the tempest.”
10. Consume, O Lord, confuse their tongue; for I have seen violence and strife in the city.1
11. Day and night they encircle her upon her walls, and iniquity and vice are in her midst.
12. Treachery is within her; fraud and deceit never depart from her square.
13. For it is not the enemy who taunts me-that I could bear; nor my foe who raises himself against me, that I could hide from him.
14. But it is you, a man of my equal, my guide and my intimate.
15. Together we took sweet counsel; we walked with the throng to the house of God.
16. May He incite death upon them, let them descend to the pit alive; for there is evil in their dwelling, within them.
17. As for me, I call to God, and the Lord will save me.
18. Evening, morning and noon, I lament and moan-and He hears my voice.
19. He redeemed my soul in peace from battles against me, because of the many who were with me.
20. May God-He who is enthroned from the days of old, Selah-hear and humble those in whom there is no change, and who do not fear God.
21. He extended his hands against his allies, he profaned his covenant.
22. Smoother than butter are the words of his mouth, but war is in his heart; his words are softer than oil, yet they are curses.
23. Cast your burden upon the Lord, and He will sustain you; He will never let the righteous man falter.
24. And You, O God, will bring them down to the nethermost pit; bloodthirsty and treacherous men shall not live out half their days; but I will trust in You.
FOOTNOTES
1.Jerusalem.
Chapter 56
David composed this psalm while in mortal danger at the palace of Achish, brother of Goliath. In his distress David accepts vows upon himself.
1. For the Conductor, of the mute dove1 far away. By David, a michtam, 2 when the Philistines seized him in Gath.
2. Favor me, O God, for man longs to swallow me; the warrior oppresses me every day.
3. My watchful enemies long to swallow me every day, for many battle me, O Most High!
4. On the day I am afraid, I trust in You.
5. [I trust] in God and praise His word; in God I trust, I do not fear-what can [man of] flesh do to me?
6. Every day they make my words sorrowful; all their thoughts about me are for evil.
7. They gather and hide, they watch my steps, when they hope [to capture] my soul.
8. Should escape be theirs in reward for their iniquity? Cast down the nations in anger, O God!
9. You have counted my wanderings; place my tears in Your flask-are they not in Your record?
10. When my enemies will retreat on the day I cry out, with this I will know that God is with me.
11. When God deals strictly, I praise His word; when the Lord deals mercifully, I praise His word.
12. In God I trust, I do not fear-what can man do to me?
13. My vows to You are upon me, O God; I will repay with thanksgiving offerings to You.
14. For You saved my soul from death-even my feet from stumbling-to walk before God in the light of life.
FOOTNOTES
1.David having fled from Jerusalem, is silenced by fear (Rashi/Metzudot).
2.A psalm that was especially precious to David
Chapter 57
David composed this psalm while hiding from Saul in a cave, facing grave danger. Like Jacob did when confronted with Esau, David prayed that he neither be killed nor be forced to kill. In the merit of his trust in God, God wrought wonders to save him.
1. For the Conductor, a plea to be spared destruction. By David, a michtam, when he fled from Saul in the cave.
2. Favor me, O God, favor me, for in You my soul took refuge, and in the shadow of Your wings I will take refuge until the disaster passes.
3. I will call to God the Most High; to the Almighty Who fulfills [His promise] to me.
4. He will send from heaven, and save me from the humiliation of those who long to swallow me, Selah; God will send forth His kindness and truth.
5. My soul is in the midst of lions, I lie among fiery men; their teeth are spears and arrows, their tongue a sharp sword.
6. Be exalted above the heavens, O God; let Your glory be upon all the earth.
7. They laid a trap for my steps, they bent down my soul; they dug a pit before me, [but] they themselves fell into it, Selah.
8. My heart is steadfast, O God, my heart is steadfast; I will sing and chant praise.
9. Awake, my soul! Awake, O harp and lyre! I shall awaken the dawn.
10. I will thank You among the nations, my Lord; I will praise You among the peoples.
11. For Your kindness reaches till the heavens, Your truth till the skies.
12. Be exalted above the heavens, O God; let Your glory be over all the earth.
Chapter 58
David expresses the anguish caused him by Avner and his other enemies, who justified Saul's pursuit of him.
1. For the Conductor, a plea to be spared destruction; by David, a michtam.
2. Is it true that you are mute [instead of] speaking justice? [Instead of] judging men with fairness?
3. Even with your heart you wreak injustice upon the land; you justify the violence of your hands.
4. The wicked are estranged from the womb; from birth do the speakers of falsehood stray.
5. Their venom is like the venom of a snake; like the deaf viper that closes its ear
6. so as not to hear the voice of charmers, [even] the most skillful caster of spells.
7. O God, smash their teeth in their mouth; shatter the fangs of the young lions, O Lord.
8. Let them melt like water and disappear; when He aims His arrows, may they crumble.
9. Like the snail that melts as it goes along, like the stillbirth of a woman-they never see the sun.
10. Before your tender shoots know [to become] hardened thorns, He will blast them away, as one [uprooting] with vigor and wrath.
11. The righteous one will rejoice when he sees revenge; he will bathe his feet in the blood of the wicked.
12. And man will say, "There is indeed reward for the righteous; indeed there is a God Who judges in the land."
Chapter 59
This psalm speaks of the great miracle David experienced when he eluded danger by escaping through a window, unnoticed by the guards at the door. The prayers, supplications, and entreaties he offered then are recorded here.
1. For the Conductor, a plea to be spared destruction, By David, a michtam, when Saul dispatched [men], and they guarded the house in order to kill him.
2. Rescue me from my enemies, my God; raise me above those who rise against me.
3. Rescue me from evildoers, save me from men of bloodshed.
4. For behold they lie in ambush for my soul, mighty ones gather against me-not because of my sin nor my transgression, O Lord.
5. Without iniquity [on my part,] they run and prepare-awaken towards me and see!
6. And You, Lord, God of Hosts, God of Israel, wake up to remember all the nations; do not grant favor to any of the iniquitous traitors, Selah.
7. They return toward evening, they howl like the dog and circle the city.
8. Behold, they spew with their mouths, swords are in their lips, for [they say], "Who hears?”
9. But You, Lord, You laugh at them; You mock all nations.
10. [Because of] his might, I wait for You, for God is my stronghold.
11. The God of my kindness will anticipate my [need]; God will show me [the downfall] of my watchful foes.
12. Do not kill them, lest my nation forget; drive them about with Your might and impoverish them, O our Shield, my Master,
13. [for] the sin of their mouth, the word of their lips; let them be trapped by their arrogance. At the sight of their accursed state and deterioration, [people] will recount.
14. Consume them in wrath, consume them and they will be no more; and they will know that God rules in Jacob, to the ends of the earth, Selah.
15. And they will return toward evening, they will howl like the dog and circle the city.
16. They will wander about to eat; when they will not be sated they will groan.
17. As for me, I shall sing of Your might, and sing joyously of Your kindness toward morning, for You have been a stronghold to me, a refuge on the day of my distress.
18. [You are] my strength, to You I will sing, for God is my stronghold, the God of my kindness.
Tanya: Likutei Amarim, end of Chapter 9
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Today's Tanya Lesson
Likutei Amarim, end of Chapter 9
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אך הנה כתיב: ולאום מלאום יאמץ
It is written,1 however, “One nation shall prevail over the other nation.”
The verse refers to Jacob and Esau. In terms of a Jew’s spiritual life it is understood as an allusion to the divine soul and the animal soul respectively, who are constantly warring with each other.
כי הגוף נקרא עיר קטנה, וכמו ששני מלכים נלחמים על עיר אחת, שכל אחד רוצה לכבשה ולמלוך עליה
For the body is called2 a “small city.” The two souls, in relation to one’s body, are just as two kings who wage war over a city, which each wishes to capture and dominate even against its will and to rule with the consent of the populace;
דהיינו להנהיג יושביה כרצונו, ושיהיו סרים למשמעתו בכל אשר יגזור עליהם
that is to say, each king wishes to direct its inhabitants according to his will, so that they obey him in all that he decrees upon them.
כך שתי הנפשות — האלקית, והחיונית הבהמית שמהקליפה — נלחמות זו עם זו על הגוף וכל אבריו
So, too, do the two souls — the divine soul and the vitalizing animal soul, which originates from kelipah and is therefore the very antithesis of the divine soul — wage war against each other over the body and all its organs, the body being analogous to the city and the organs to its inhabitants.
Here, too, each soul wishes to direct the city’s inhabitants according to its will, as follows:
שהאלקית חפצה ורצונה שתהא היא לבדה המושלת עליו ומנהיגתו
The divine soul’s will and desire is that she alone rule over the person and direct him,
וכל האברים יהיו סרים למשמעתה ובטלים אליה לגמרי
so that all the organs be subject to her discipline, following and obeying her dictates, and furthermorethat they surrender themselves completely to her, i.e., that they not only obey her, but also surrender their will to her,
ומרכבה אליה
and she desires further still that all the organs become a “chariot” for her.
The divine soul desires that the organs not only surrender their will to it, implying that they do indeed have a will of their own, though it is surrendered to the soul, but rather it desires also that they have no will other than its own — similar to a chariot, which has no independent will, but is merely an instrument of its driver.
ויהיו לבוש לעשר בחינותיה וג׳ לבושיה הנזכרים לעיל, שיתלבשו כולם באברי הגוף
Moreover, the divine soul desires that [the organs] be also a garment, an instrument of expression, for her ten faculties and three garments of thought, speech and action mentioned above,3 all of which should clothe the limbs of the body,
ויהיה הגוף כולו מלא מהם לבדם
and the entire body should be permeated with them alone.
The body’s being harnessed in service of the divine soul might not preclude its serving the animal soul, too, on occasion. The Alter Rebbe therefore adds the phrase: “the entire body should be permeated [by the divine soul] alone,” emphasizing the divine soul’s desire to have exclusive use of the body as an instrument of expression, leaving no place for the faculties and garments of the animal soul.
ולא יעבור זר בתוכם ח״ו
No alien would then [so much as] pass through the organs, G‑d forbid, i.e., the animal soul would exert no influence whatever on the body.
The above forms a general description of the divine soul’s desire to pervade the whole body. The Alter Rebbe now turns to specifics: which organs would give expression to each particular faculty or garment of the divine soul.
דהיינו: תלת מוחין שבראש יהיו ממולאים מחב״ד שבנפש האלקית
That is to say, [specifically:] the three brains — the three sections of the brain, which correspond to the three intellectual faculties: Chochmah, Binah, Daat — would be permeated with the ChaBaD of the divine soul,
שהיא חכמת ה׳ ובינתו
namely, [in] discerning G‑d and understanding Him, i.e., applying the faculties of Chochmah andBinah to the understanding of G‑dliness,
להתבונן בגדולתו אשר עד אין חקר ואין סוף
by pondering His unfathomable and infinite greatness with these two faculties;
ולהוליד מהן, על ידי הדעת, היראה במוחו ופחד ה׳ בלבו
through applying to this meditation the faculty of Daat (knowledge) [as well], i.e., through immersing oneself in the subject of G‑d’s greatness with the depth typical of Daat, so that one not only understands this greatness, but actually feels it, they i.e., his aforementioned faculties of Chochmah and Binah engaged in pondering G‑d’s greatness will give birth to an awe [of G‑d] in his mind, and dread of G‑d in his heart.4
Thus, not only his mind but also his heart will be permeated with the faculties of the divine soul: the mind — with the divine soul’s CHaBaD faculties pondering G‑d’s greatness, and the heart — with the divine soul’s emotions (the fear just mentioned and the love soon to be discussed) arising from this contemplation.
ואהבת ה׳ כאש בוערה בלבו כרשפי שלהבת
There will also be born of this contemplation a love of G‑d, burning in his heart like a flame, like fiery flashes.
להיות נכספה וגם כלתה נפשו בחשיקה וחפיצה, לדבקה בו באין סוף ברוך הוא בכל לב ונפש ומאד
His soul will thirst and pine with desire and longing to cleave to the blessed Ein Sof with all his heart, soul, and might — as it is written,5 “And you shall love G‑d, your L‑rd, with all your heart, with all your soul, and with all your might.”
“With all your heart” means that the heart is filled with the love of G‑d; “with all your soul” implies that the love spills over beyond the heart, to affect all the organs of the body — the feet, for example, will move with alacrity to do a mitzvah; “with all your might” means loving G‑d to the point where one will sacrifice his life for Him.
מעומקא דלבא שבחלל הימני
This love will rise from the depths of the heart, that is, from the right ventricle — the seat of the divine soul’s emotional faculties, as mentioned above.
שיהיה תוכו רצוף אהבה, מלא וגדוש
The kind of love that the divine soul desires entails that [the heart] be inlaid with love from within,6 and furthermore, not only would the love be (as it were) on the “surface” of the heart, but the heart would also be full,with the love occupying its entire space, as it were; and furthermore, it would be, indeed, filled to overflowing — i.e., the love would overflow into the left part of the heart, to affect the emotional faculties of the animal soul which reside there, as the Alter Rebbe continues:
עד שתתפשט גם לחלל השמאלי, לאכפיא לסטרא אחרא, יסוד המים הרעים שבה
[The love] would thus inundate the left part [of the heart] as well, to crush the sitra achra;specifically, the element of Water in it — in the animal soul,
שהיא התאוה שמקליפת נוגה
meaning the lust emanating from kelipat nogah.
As mentioned in ch. 1, the animal soul’s element of Water gives rise to lust for physical pleasures derived from kelipat nogah. Now, the animal soul’s spirit of lust is the kelipah counterpart of the divine soul’s spirit of love (for G‑d). Thus, the divine soul’s intense love of G‑d has the power to crush the animal soul’s lust for physical pleasures.
לשנותה ולהפכה מתענוגי עולם הזה לאהבת ה׳
The effect of the divine soul on the animal soul’s element of Water would be to change and transform it from [a lust for] mundane pleasures to a love of G‑d,
כמו שכתוב: בכל לבבך, בשני יצריך
as it is written,7 [“You shall love G‑d]... with all your heart” — which our Sages interpret8 (basing themselves on the use of the dual form of the word — לבבך instead of לבך, which allows the verse to imply “with all your hearts”): “With both your natures, with your good inclination and also with your evil inclination.”
Accordingly, the evil inclination (i.e., the lust of the animal soul) must also come to love G‑d, and this too is part of the divine soul’s battle-plan.
The Alter Rebbe now describes the specific level of love of G‑d that accomplishes this:
והיינו, שיעלה ויבא ויגיע למדרגת אהבה רבה וחיבה יתירה ממדרגת אהבה עזה כרשפי אש
This transformation of the animal soul’s lust to a love of G‑d entails rising to attain to the level of ahavah rabbah (“abundant love”), a love surpassing even the level of the “powerful love, like fiery flashes” that was mentioned earlier.
והיא הנקראת בכתוב אהבה בתענוגים, להתענג על ה׳ מעין עולם הבא
This [level of love] is what Scripture describes9 as ahavah betaanugim (“a love of delights”); it is the experience of delight in G‑dliness that is a foretaste of the World to Come, since man’s reward in the World to Come consists of delighting in G‑dliness.10
והענג הוא במוח חכמה ושכל המתענג בהשכלת ה׳ וידיעתו, כפי השגת שכלו וחכמתו
This delight is [felt] in the brain containing Chochmah (wisdom) and intelligence, which delights in perceiving and knowing G‑d, commensurate with the capacity of one’s intelligence and wisdom — the greater one’s grasp of G‑dliness, the greater his delight.
והוא בחינת המים וזרע, אור זרוע שבקדושת נפש האלקית
[This delight] is the level of Water and “seed”, i.e., light that is sown in the holiness of the divine soul,
המהפכת לטוב את בחינת המים שבנפש הבהמית, שמהם באו תאות תענוגי עולם הזה מתחלה
which transforms to good the element of Water in the animal soul from which the lust for physical pleasure had previously arisen.
This means that the element of Water in the animal soul, which had previously expressed itself as a desire for physical pleasures, now expresses itself as a love of G‑d, having been transformed by the divine soul’s love of G‑d.
וכמו שכתוב בע׳ חיים, שער נ׳ פרק ג׳, בשם הזהר, שהרע נהפך להיות טוב גמור, כמו יצר טוב ממש, בהסיר הבגדים הצואים ממנו, שהם תענוגי עולם הזה שהוא מלובש בהם
It is similarly written in Etz Chayim, Portal 50, ch. 3, on the authority of the Zohar, that the evil of the animal soul is transformed and becomes perfect good like the good inclination itself, when it is stripped of its “unclean garments,” meaning the mundane pleasures in which it had been clothed.
The yetzer hara (evil inclination) consists of a powerful drive, an appetite for whatever it perceives as good and desirable. This drive is neutral, and may be steered in any direction; however, being clothed in a corporeal body it inclines toward physical pleasures. These lusts become “unclean garments” for the animal soul’s drive.
By steering it away from physical pleasures toward an appreciation of spiritual pleasures, the divine soul strips the yetzer hara of its “unclean garments” and clothes it in “pure garments,” so that it may apply its powerful appetite for pleasures to G‑dly, holy matters.
This, then, is the divine soul’s desire: that it create, by means of its intellectual faculties, a fear and love of G‑d so powerful as to transform the animal soul to good.
וכן שאר כל המדות שבלב, שהן ענפי היראה והאהבה, יהיו לה׳ לבדו
The divine soul further desires that similarly, all other emotions of the heart, which are offshoots of fear and love, be dedicated solely to G‑d.
Thus far, the Alter Rebbe has discussed the divine soul’s desire for dominion over the mind and heart. He now goes on to speak of the other organs of the body.
וכל כח הדבור שבפה והמחשבה שבמוח, יהיו ממולאים מן לבושי המחשבה והדבור של נפש האלקית לבדה
Also, the entire faculty of speech that is in the mouth, and the thought that is in the mind, be filled exclusively with the divine soul’s garments of thought and speech;
שהן מחשבת ה׳ ותורתו, להיות שיחתו כל היום, לא פסיק פומיה מגירסא
namely, thoughts of G‑d and His Torah, in which he would speak all day, “his mouth never ceasing from study.”11
וכח המעשה שבידיו ושאר רמ״ח אבריו יהיה במעשה המצות לבד, שהוא לבוש השלישי של נפש האלקית
And the faculty of action vested in his hands and the rest of his 248 organs — this faculty being the third of the garments of the divine soul — be engaged in the fulfillment of the mitzvot, i.e., that he utilize his ability to act solely in the observance of mitzvot.
In summary: The divine soul desires that its faculties and garments pervade the body, entirely and exclusively.
אך נפש הבהמית שמהקליפה, רצונה להפך ממש
But the animal soul derived from kelipah desires the very opposite; it desires that the body be pervaded with its faculties and its thought, speech and action.
לטובת האדם, שיתגבר עליה וינצחנה, כמשל הזונה שבזהר הקדוש
But the animal soul desires this for man’s benefit, in order that he prevail over her and vanquish her, as in the parable of the harlot [related] in the holy Zohar.12
The parable: A king desired to test the moral strength of his only son. He had a most charming and clever woman brought before him. Explaining to her the purpose of the test, he ordered her to exert every effort to seduce the crown prince. For the test to be valid, the supposed harlot had to use all her charms and guile, without betraying her mission in the slightest way. Any imperfection on her part would mean disobedience, and the failure of her mission. However, while she uses all her seductive powers, she inwardly desires that the prince should not succumb to them.
So too in our case: The kelipah itself desires that man overcome it and not permit himself to be led astray. The entire stratagem is solely for man’s benefit.
——— ● ———
| FOOTNOTES | |
| 1. | Bereishit 25:23. |
| 2. | Kohelet 9:14; Nedarim 32b.10. Chs. 3 and 4. |
| 3. | Chs. 3 and 4. |
| 4. | For the difference between "awe" and "dread", and their relationship to the mind and heart, respectively, see ch. 3, note 6. |
| 5. | Devarim 6:5. |
| 6. | Shir HaShirim 3:10. |
| 7. | Devarim 6:5. |
| 8. | Berachot 54a. |
| 9. | Shir HaShirim 7:7. |
| 10. | The Alter Rebbe here distiguishes various degrees of love: ahavah azah("ardent love"), and ahavah rabbah("great love"), also called ahavah betaanugim ("delightful love") - a serene love of fulfillment. The first is likened to a burning flame; the second - to calm waters. These and other levels of love are later discussed at length. See chapters 15, 16, 18, 40, 41, 46, 49. |
| 11. | Bava Batra 86a. |
| 12. | Zohar II, 163a. |
• Sefer Hamitzvot:
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Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 161
The High Priest Marrying a Widow
"A widow... he not marry"—Leviticus 21:14.
A High Priest is forbidden to marry a widow.
(Actually, it is forbidden for a High Priest to have sexual relations with a widow—even without marriage. Thus, if he marries a widow and has relations with her, he transgresses two prohibitions.)
Full text of this Mitzvah »
The High Priest Marrying a Widow
Negative Commandment 161
Translated by Berel Bell
The 161st prohibition is that the Kohen gadol — and only he1 — is forbidden from marrying a widow.
The source of this commandment is G‑d's statement,2 "He must not marry a widow, a divorcee, a chalalah or a zonah."
The Torah repeats the prohibition regarding the divorcee, chalalah and zonah for a Kohen gadol [even though he, as a Kohen, is already prohibited by virtue of the previous prohibitions] to cover the case described in tractate Kiddushin. That is, if the same woman was a widow, divorcee, zonah and chalalah — a Kohen gadol who had relations with her would receive four sets of lashes, and a regular Kohen who had relations with her would receive three sets. The statement there is, " 'a widow, a divorcee, a chalalah or a zonah' — if these [disqualifications] happened in order, he is punished for each separately." They thereby explain that this refers to one woman [with all four disqualifications].
When the Sages said, "in order," they meant that these disqualifications occurred [to her] in the order given in the verse, i.e. first she was widowed; then [she remarried and was subsequently] divorced; then became a chalalah3; and then a zonah.4
The reason we are forced to say this [i.e. that the four disqualifications happened in this order], because we wish to find a case where he receives four sets of lashes for one woman in one act of intercourse. There is, however, a principle that a single act can not entail more than one prohibition, unless it is an issur mosif,5 an issur kollel,6 or an issur bas achas,7 as we explained in our commentary on tractate K'risus.8 If the [four disqualifications] occur in this order, each will be an issur mosif, as we explained there.9
If, however, [the prohibitions were associated with] different women — i.e. he had relations with [four different women,] one widow, one chalalah, one zonah, and one divorcee — it is obvious that he would receive lashes for each separate case.10
However, someone might ask the following question: "since we have a principle that one does not receive [more than one set of] lashes for a 'collective prohibition,'11 why should he receive lashes for each one [of the four]? They are all included in one statement?!"
You should know that because of this question, the Torah repeats the prohibition regarding a divorcee, zonah, and chalalah when mentioning the Kohen gadol. This teaches us that regarding them, he is just like a regular Kohen, who receives lashes for each prohibition individually.
[And how do we know this itself — that they count separately for the regular Kohen? The proof is as follows:] the regular Kohen receives lashes for each separately because since one of them was singled out, we learn that all count separately. It is [singled out in] the statement,12 "[they shall not marry a woman who is a zonah or a chalalah;] they shall not marry a woman who has been divorced from her husband." Since the divorcee was singled out,13 and he is lashed separately for this, [we derive that] so too he is lashed separately for the zonah and separately for the chalalah.
This is the meaning of the statement of our Sages in tractate Kiddushin,14 "just as the divorcee is singled out from the chalalah and zonah for a regular Kohen, so too are they separated for the Kohen gadol." There it is also explained that if they were different women, he receives lashes for each one separately, whether or not they were in this order.
We have therefore explained that each of these counts as a separate mitzvah, and therefore one receives lashes for each one separately.
It is also explained there that the regular Kohen never receives lashes unless he marries her and has relations with her, as they said, "if he had relations,15 he receives lashes, if he did not have relations,16 he does not receive lashes. [How do we know this?] One statement explains the other:17 Why does it say, 'he must not marry'? In order that, 'he must not profane.' "18
These four mitzvos are fully explained in tractates Yevamos and Kiddushin.
FOOTNOTES
1.As opposed to a regular Kohen.
2.Lev. 21:14.
3.Through marrying a Kohen, who was forbidden to her since she was divorced.
4.Through having relations with a non-Jew, for example, or incestual relations. A Kohen gadol who thereafter had relations with this woman would receive four sets of lashes.
5.An "extended prohibition," i.e. more people are affected by the second prohibition. For example, as a widow, only a Kohen gadol could not marry her, whereas a regular Kohen could. When she later remarries and divorces, she becomes prohibited to a regular Kohen as well. Therefore, the Kohen gadol who marries her gets two prohibitions.
6.An "inclusive prohibition," i.e. more objects are affected by the second prohibition. For example, one who eats non-kosher food on Yom Kippur would be guilty of two prohibitions. This is because the first prohibition covers only non-kosher food. The second, Yom Kippur, is more inclusive, covering kosher food as well.
7.A "simultaneous prohibition," i.e. that both prohibitions came into existence at the same time. For example, someone tore a limb from an animal, rendering the animal treifa in the process. The meat became eiver min hachai (N182) and treifa (N181) simultaneously, and the person who eats it is therefore guilty of two prohibitions.
8.Ch. 3, Mishneh 4.
9.When she was a widow, she was prohibited only to a Kohen gadol. Once she is divorced, she is also prohibited to a regular Kohen, but is still allowed to eat terumah. When she becomes a chalalah, she may no longer eat terumah. When she becomes a zonah, she would become prohibited even to her non-kohen husband, since a married woman who has relations with another man becomes prohibited to her husband. Therefore, each of the four prohibitions adds to the previous one. If, on the other hand, she was first divorced and then widowed, nothing would be added and the Kohen would receive only one set of lashes.
10.I.e. the Gemara doesn't give the only case where he is punished four times, only the case which isn't obvious.
11.One statement that includes several related prohibitions. For example, the prohibition (Lev. 2:11), "you may not burn any leaven or honey as a fire-offering to G‑d," counts as only one prohibition, rather than one for offering leaven and another for offering honey. So too, one might ask, all the prohibitions here should be counted as part of one prohibition, since they are part of one statement.
12.Lev. 21:7.
13.It does say, for example, "they shall not marry a woman who is a zonah or a chalalah, or a divorcee."
14.77b.
15.After marriage.
16.But just married her.
17.Rather than creating a totally separate prohibition, subjecting him to lashes even if there were no relations.
18.The Gemara explains that the word "profane" refers to him having relations with her. Lev. 21, verse 14 states, "he must not marry a widow, a divorcee, etc." and verse 15 states, "he will then not profane his children." Since the verses are connected, we see that the prohibition of marriage is bound to the problem of profaned children (i.e. chalalim). Therefore, marriage alone without relations is not enough to transgress the violation. This, however, applies only to a regular Kohen, not the Kohen gadol. See N162 below.
Negative Commandment 162
Relations between a High Priest and a Widow
"Neither shall he profane his seed among his people"—Leviticus 21:15.
It is forbidden for a High Priest to have sexual relations with a widow.
Full text of this Mitzvah »
Relations between a High Priest and a Widow
Negative Commandment 162
Translated by Berel Bell
The 162nd prohibition is that the Kohen gadol is forbidden from having relations with a widow, even without marriage.
The source of this commandment is G‑d's statement,1 "he will then not profane his children."
The explanation of this is that a regular Kohen is prohibited from marrying [a divorcee, chalalah, or zonah], as it is written,2 "they shall not marry," meaning kiddushin.3 Nevertheless, he does not receive lashes unless he has relations with her, as explained above.4 If, however, he had relations with her without marriage — although it is prohibited and he invalidates her [i.e. makes her a chalalah] — he does not receive lashes, since it is not explicitly mentioned.
Regarding a Kohen gadol, though, there are two distinct prohibitions: one being "he must not marry," i.e. the prohibition of marriage; and the second, "he will then not profane his children," i.e. having relations even without marriage.
Tractate Kiddushin says,5 "Rava agrees regarding a Kohen gadol and a widow — that if he has relations without marrying her, he receives lashes. [The reason is that] the verse says, 'he will then not profane his children,' but he did."
It also says there, "a Kohen gadol [who marries and has relations] with a widow receives two sets of lashes: one for 'he must not marry,' and one for, 'he will then not profane his children.' "
This prohibition applies exclusively to [relations with] a widow,6 because she is the only one prohibited to the Kohen gadol and permitted to a regular Kohen. Therefore, with this act of relations she first became a chalalah and prohibited to a regular Kohen.7
Regarding [a Kohen gadol with] a divorcee, zonah, or chalalah, however, the law is just like that of a regular Kohen [and he does not receive lashes for having relations if there was no marriage]. This is because they were all invalid for a regular Kohen to begin with, and were only repeated regarding a Kohen gadol for the reason mentioned above.8
FOOTNOTES
1.Lev. 21:15.
2.Ibid. 21:7.
3.See note to P.
4.N161.
5.78a.
6.Although the children become chalalim not only when a Kohen gadol has relations with a widow, but also when he (or a regular Kohen) has relations with a divorcee, etc. It would therefore seem that the verse, "he will then not profane his children," hence this prohibition, should not apply only to a widow.
7.
8.[8]. In N161.
Positive Commandment 38
A High Priest's Wife
"He shall marry a woman in her virgin state"—Leviticus 21:13.
A High Priest is commanded to marry a virgin.
Full text of this Mitzvah »
A High Priest's Wife
Positive Commandment 38
Translated by Berel Bell
The 38th mitzvah is that the Kohen gadol is commanded to marry a young1 virgin.
The source of this commandment is G‑d's statement,2 "he must marry a virgin."
In explanation of this, our Sages said,3 "Rabbi Akiva would declare a child illegitimate even if a positive commandment was violated." They explained this statement that, for example, "a Kohen gadol had relations with a non-virgin, who is forbidden to him by virtue of a positive commandment." [It is termed a positive commandment rather than a prohibition] because of our principle, "a prohibition which is derived from a positive commandment is considered a positive commandment." It is clear from this discussion that this is considered a positive commandment [and therefore included among the 613].
The Sages also said, "he is commanded regarding a virgin."
The details of this mitzvah are explained in the sixth chapter of Yevamos and in passages in Kesubos and Kiddushin.
FOOTNOTES
1.He must marry her within 6 months after she reaches puberty. See Hilchos Issurei Biyah, 17:13.
2.Lev. 21:13.
3.Kesubos 30a.
Negative Commandment 160
A Priest Marrying a Divorcee
"Neither shall they take a woman divorced by her husband"—Leviticus 21:7.
It is forbidden for a priest to marry a divorcee.
Full text of this Mitzvah »
A Priest Marrying a Divorcee
Negative Commandment 160
Translated by Berel Bell
The 160th prohibition is that a Kohen is forbidden to marry a divorcee.
The source of this commandment is G‑d's statement,1 "They shall not marry a woman who has been divorced from her husband."
FOOTNOTES
1.Lev. ibid.
Negative Commandment 158
A Priest Marrying a "Zonah"
"They shall not take a wife who is a zonah"—Leviticus 21:7.
A priest may not marry a woman who in the past had sexual relations with a man whom she is forbidden to marry [e.g. a non-Jew or next of kin].
Full text of this Mitzvah »
A Priest Marrying a "Zonah"
Negative Commandment 158
Translated by Berel Bell
The 158th prohibition is that a Kohen is forbidden to marry a zonah.1
The source of this commandment is G‑d's statement,2 "They shall not marry a woman who is a zonah or a chalalah.3"
Should he have relations with her [after they marry4], he is punished by lashes.
FOOTNOTES
1.Literally, "a prostitute." Here the term refers to a woman who has had relations with a man who would be prohibited for her to marry. Therefore a woman who had relations with a non-Jew, for example, becomes a zonah and a Kohen may not marry her.
2.Lev. 21:7.
3.See next mitzvah.
4.See N161 below. Hilchos Issurei Biyah, 17:2.
Negative Commandment 159
A Priest Marrying a "Profaned" Woman
"They shall not take a wife who is... profaned"—Leviticus 21:7.
A priest may not marry a chalalah [a woman who in the past had sexual relations with a priest whom she is forbidden to marry because of his priestly status (e.g., she was a divorcee)], or the daughter born from a relationship between a priest and a chalalah.
Full text of this Mitzvah »
A Priest Marrying a "Profaned" Woman
Negative Commandment 159
Translated by Berel Bell
The 159th prohibition is that a Kohen is forbidden to marry a chalalah.1
The source of this commandment is G‑d's statement,2 "They shall not marry a woman who is a zonah or a chalalah."
Should he have relations with her [after they marry], he is punished by lashes.
FOOTNOTES
1.Literally, "a profaned woman." This term refers to a woman whose status has been affected by one of these priestly marriage prohibitions, e.g. should a Kohen marry a divorced woman (which violates N360), both the woman and her daughter get the status of a chalalah.
2.Lev. ibid.
Rambam:
• 1 Chapter A Day: Berachot Berachot - Chapter Three
English Text | Hebrew Text
Audio: Listen | Download | Video ClassBerachot - Chapter Three
1
There are five species [of grain]: wheat, barley, rye, oats, and spelt. Rye is a sub-species of wheat, and oats and spelt are sub-species of barley.
When these five species are in their stalks, they are referred to as tevuah. After they have been threshed and winnowed, they are referred to as grain. When they have been milled and their flour kneaded and baked, they are referred to as bread. Bread made from these species is referred to as bread without any additional modifier.
א
חמשה מינין הן החיטין והשעורין והכוסמין ושבולת שועל ושיפון הכוסמין ממין החיטין ושבולת שועל ושיפון ממין השעורים וחמשה מינין האלו כשהן שבלים נקראים תבואה בכל מקום ואחר שדשין וזורין אותן נקראין דגן וכשטוחנין אותן ולשין את קמחן ואופין אותן נקראין פת והפת הנעשה מאחד מהן היא הנקראת פת בכ"מ בלא לווי:
Commentary on Halachah 1
2
Before eating bread, a person should recite the blessing, "Blessed are You, God, our Lord, King of the universe, who brings forth bread from the earth." Afterwards, he should recite the four blessings [of grace].
Before eating kernels of grain that have been cooked without being processed, a person should recite the blessing borey pri ha'adamah. Afterwards, he should recite the blessing borey nefashot rabbot. Before eating flour, a person should recite the blessing shehakol. Afterwards, he should recite the blessing borey nefashot rabbot.
ב
האוכל פת חייב לברך לפניה ברוך אתה יי' אלהינו מלך העולם המוציא לחם מן הארץ ולאחריה ארבע ברכות אכל דגן שלוק כמו שהוא מברך לפניו בורא פרי האדמה ולאחריו בורא נפשות רבות אכל קמח מברך לפניו שהכל ולאחריו בורא נפשות רבות:
Commentary on Halachah 2
3
[The following rules apply] when a person cooks flour from one of the five species of grain, which has been mixed with water or other liquids: If the mixture is thick, so that it is fit to be eaten and chewed, one should recite the blessing borey minei mezonot beforehand and the blessing al hamichyah v'al hakalkalah afterward. If the mixture is thin, so that it is fit to be drunk, one should recite the blessing shehakol beforehand and the blessing borey nefashot rabbot afterward.
ג
קמח של אחד מחמשת המינין ששלקוהו וערבו במים או בשאר משקים אם היה עבה כדי שיהיה ראוי לאכילה וללעסו מברך עליו בתחלה בורא מיני מזונות ולבסוף על המחיה ועל הכלכלה ואם היה רך כדי שיהיה ראוי לשתייה מברך עליו בתחלה שהכל ולבסוף בורא נפשות רבות:
4
The blessing borey minei mezonot is recited before [partaking of any of the following foods]:
flour from one of the five species of grain that was cooked in a pot - whether alone or whether it was mixed together with other ingredients - e.g., dumplings or the like;
grain that was divided or crushed and cooked in a pot - e.g., groats or grits. These [two categories] are referred to as cooked dishes.
The same laws also apply to any dish in which flour or bread from the five species of grain was mixed.
ד
קמח של אחד מחמשת המינין שבשלו בקדרה בין לבדו בין שעירבו עם דברים אחרים כגון לביבות וכיוצא בהן וכן הדגן שחלקו או כתשו ובשלו בקדרה כגון הריפות וגרש הכרמל וכיוצא בהן וכל זה הוא הנקרא מעשה קדרה וכן כל תבשיל שערב בו מחמשת המינין בין קמח בין פת בתחלה מברך עליו בורא מיני מזונות:
5
When does the above apply? When the person considers the [flour or bread] from the five species of grain as the primary element [of the mixture] and not as a secondary element. If, however, the [flour or bread] from the five species of grain is a secondary element of a mixture, the person should recite the [appropriate] blessing over the primary food, and thus fulfill his obligation regarding the secondary food.
This is a major principle with regard to blessings: Whenever a food contains primary and secondary elements, a person should recite a blessing over the primary element, and thus fulfill his obligation regarding the secondary element. [This principle applies] regardless of whether the secondary element is mixed together with the primary element or not.
ה
בד"א כשהיה המין הזה חשוב אצלו ולא היה טפלה אבל אם היה אחד מחמשת המינין שעירב טפלה אינו מברך אלא על העיקר ופוטר את הטפלה וזה כלל בברכות כל שהוא עיקר ועמו טפלה מברך על העיקר ופוטר את הטפלה בין שהיתה הטפלה מעורבת עם העיקר בין שלא היתה מעורבת:
6
What is an example of a secondary food mixed together [with a primary food]? Cooked turnips or cabbage to which flour from one of the five species was added so that it would hold together. The blessing borey minei mezonot is not recited, because the turnips are of primary importance and the flour is secondary.
Similarly, whenever a substance is added to hold food together, to add fragrance, or to color a dish, it is considered secondary. If, however, it was added in order to add flavor to the food, it is considered of primary importance.
Accordingly, when sweets are made by cooking honey and mixing it with starch so that it will stick together, the blessing borey minei mezonot is not recited, because the honey is of primary importance.
ו
כיצד היא הטפלה המעורבת כגון לפת או כרוב שבשלו ועירב בו קמח של אחד מחמשת המינין כדי לדבקו אינו מברך עליו בורא מיני מזונות שהלפת הוא העיקר וקמחו טפלה שכל דבר שמערבין אותו לדבק או כדי ליתן ריח או כדי לצבוע את התבשיל הרי זו טפלה אבל אם עירב כדי ליתן טעם בתערובות הרי הוא עיקר לפיכך מיני דבש שמבשלין אותן ונותנין בהן חלב חטה כדי לדבק ועושין מהן מיני מתיקה אינו מברך עליו בורא מיני מזונות מפני שהדבש הוא העיקר:
7
What is an example of a secondary food which is not mixed together? A person who wants to eat salted fish and eats bread with it so that the heavy brine will not harm his throat or tongue. [In this instance,] he should recite a blessing on the salted fish, and by doing so fulfill his obligation regarding the bread, because the bread is secondary. The same principle applies in other similar situations.
ז
כיצד היא הטפלה שאינה מעורבת הרי שצריך לאכול דג מליח ואכל הפת עמו כדי שלא יזיק המלח גרונו ולשונו הרי זה מברך על המליח ופוטר את הפת מפני שהפת טפלה לו וכן כל כיוצא בזה:
8
[The following rules apply when] bread was broken into pieces and cooked in a pot or mixed into soup: If the pieces are the size of an olive or they can be recognized as bread and their appearance has not changed, the blessing hamotzi should be recited before partaking of them. If, however, they are not the size of an olive or they no longer resemble bread because of the cooking process, the blessing borey minei mezonot should be recited before partaking of them.
ח
הפת שפתת אותה פתים ובשלה בקדרה או לשה במרק אם יש בפתיתין כזית או שניכר שהן פת ולא נשתנה צורתה מברך עליה בתחלה המוציא ואם אין בהן כזית או שעברה צורת הפת בבישול מברך עליה בתחלה בורא מיני מזונות:
9
Before partaking of dough baked over the ground as is baked by the Arabs living in the desert, one should recite the blessing borey minei mezonot, because it does not have the appearance of bread. If, however, one uses it as the basis of a meal, one should recite the blessing hamotzi.
Similar [laws apply to] dough that was kneaded with honey, oil, or milk, or mixed together with different condiments and baked. It is referred to as pat haba'ah b'kisnin. Although it [resembles] bread, the blessing borey minei mezonot is recited over it. If, however, one uses it as the basis of a meal, one should recite the blessing hamotzi.
ט
עיסה שנאפת בקרקע כמו שהערביים שוכני המדברות אופים הואיל ואין עליה צורת פת מברך עליה בתחלה בורא מיני מזונות ואם קבע מזונו עליה מברך המוציא וכן עיסה שלשה בדבש או בשמן או בחלב או שעירב בה מיני תבלין ואפאה והיא הנקראת פת הבאה בכסנין אף על פי שהוא פת מברך עליה בורא מיני מזונות ואם קבע סעודתו עליה מברך המוציא:
Commentary on Halachah 9
10
Before eating rice that has been cooked or bread made from rice, one should recite the blessing borey minei mezonot. Afterwards, the blessing borey nefashot should be recited. This applies only when no other ingredients are combined together with the rice.
In contrast, before eating bread made from millet or other species of kitniyot, one should recite the blessing shehakol. Afterwards, the blessing borey nefashot should be recited.
י
אורז שבישלו או שעשה ממנו פת בתחלה מברך עליו בורא מיני מזונות ולבסוף בורא נפשות ובלבד שלא יהא מעורב עם דבר אחר אלא אורז לבדו אבל פת דוחן או פת של שאר מיני קטנית בתחלה מברך שהכל ולבסוף בורא נפשות רבות:
Commentary on Halachah 10
11
Whenever the blessing hamotzi is recited before [partaking of a food], the four blessings of grace are recited afterwards in their proper order. Whenever the blessing borey minei mezonot is recited before [partaking of a food], a single blessing, which includes the three [blessings of grace], is recited afterward, except when one eats rice.
יא
כל שמברכין עליו בתחלה המוציא מברכין לאחריו בסוף ברכת המזון כסדרה ארבע ברכות וכל שמברכין עליו בתחלה בורא מיני מזונות מברכין בסוף לאחריו ברכה אחת מעין שלש חוץ מן האורז:
Commentary on Halachah 11
12
When does the above apply? When a person ate more than the size of an olive [from these foods]. If, however, he ate less than the size of an olive, whether from bread or from other food, or drank less than a revi'it, whether from wine or from other beverages, he should recite the appropriate blessing before partaking of the food or drink, but should not recite any blessing at all afterward.
יב
במה דברים אמורים שאכל מכזית ולמעלה אבל אכל פחות מכזית בין מן הפת בין משאר אוכלין והשותה פחות מרביעית בין מן היין בין משאר משקין מברך בתחלה ברכה הראויה לאותו המין ולבסוף אינו מברך כלל:
13
This is [the text of] the single blessing that includes the three blessings of grace:
Blessed are You, God, our Lord, King of the universe, for the life- giving and the sustaining [food], for the precious, good, and spacious land which You have graciously given as a heritage to our ancestors. Have mercy, God, our Lord, on us, and on all Israel, Your people, and on Jerusalem, Your city, and on Zion, the abode of Your glory. And may You cause us to ascend to it and let us rejoice in its rebuilding and we will bless You in holiness and in purity. Blessed are You, God, for the land and for the sustenance.
On Sabbaths and festivals, one should include in this blessing a condensed reference to the sanctity of the day as one does in grace.
יג
וזו היא ברכה אחת מעין שלש:
ברוך אתה יי' אלהינו מלך העולם על המחיה ועל הכלכלה ועל ארץ חמדה טובה ורחבה שרצית ושהנחלת את אבותינו רחם יי' אלהינו עלינו ועל ישראל עמך ועל ירושלים עירך ועל ציון משכן כבודך והעלנו לתוכה ושמחנו בבניינה ונברכך עליה בקדושה ובטהרה ברוך אתה יי' על הארץ ועל המחיה ובשבתות וימים טובים אומר בברכה זו בכללה מעין קדושת היום כדרך שמזכיר בברכת המזון:
Rambam:
• 3 Chapters A Day: Issurei Biah Issurei Biah - Chapter Eighteen, Issurei Biah Issurei Biah - Chapter Nineteen, Issurei Biah Issurei Biah - Chapter Twenty
English Text | Hebrew Text
Audio: Listen | Download | Video ClassIssurei Biah - Chapter Eighteen
1
Based on the Oral Tradition, we learned that the term zonah1 used by the Torah refers to one who is not a nativeborn Jewess,2 a Jewish woman who engaged in relations3 with a man she was forbidden to marry, violating a prohibition that is universally applicable,4 or a woman who engaged in relations with a challal5 even though she is permitted to marry him.6
Accordingly, a woman who engages in relations with an animal, even though she is liable for execution by stoning is not deemed as a zonah, nor is she disqualified from marrying into the priesthood,7 for she did not engage in relations with a man. [Similarly, when] a man engages in relations with a woman in the niddah state even though she is liable for kerait, she is not deemed as a zonah, nor is she disqualified from marrying into the priesthood, for she is not forbidden to marry him.
א
מפי השמועה למדנו שהזונה האמורה בתורה היא כל שאינה בת ישראל או בת ישראל שנבעלה לאדם שהיא אסורה להנשא לו איסור השוה לכל או שנבעלה לחלל אף על פי שהיא מותרת להנשא לו לפיכך הנרבעת לבהמה אע"פ שהיא בסקילה לא נעשית זונה ולא נפסלה לכהונה שהרי לא נבעלה לאדם והבא על הנדה אף על פי שהיא בכרת לא נעשית זונה ולא נפסלה לכהונה שהרי אינה אסורה להנשא לו:
2
Whenever a person has relations with an unmarried woman, even if she is a harlot who wantonly makes herself available to everyone, although she is liable for lashes,8 she is not deemed as a zonah, nor is she disqualified from [marrying] into the priesthood. For she is not forbidden to marry [the people with whom she engaged in relations].
[When, by contrast, a woman] engages in relations with a man with whom relations are forbidden by a negative commandment that is universally applicable - the transgression is not specific to priests - or with whom they are forbidden by a positive commandment, she is forbidden to marry him, she is a zonah.9Needless to say, [this applies if she engages in relations with a man] who is forbidden to her as an ervah, a gentile, or a servant.
ב
וכן הבא על הפנויה אפילו היתה קדשה שהפקירה עצמה לכל אע"פ שהיא במלקות לא נעשת זונה ולא נפסלה מן הכהונה שהרי אינה אסורה להנשא לו אבל הנבעלת לאחד מאיסורי לאוין השוין בכל ואין מיוחדין בכהנים או מאיסורי עשה ואין צריך לומר למי שהיא אסורה לו משום ערוה או לעכו"ם ועבד הואיל והיא אסורה לו להנשא הרי זו זונה:
3
Similarly, a female convert or a freed [maid-servant] - even if she was converted or freed when she was less than three years old10 - since she is not a native-born Jewess, she is deemed a zonah and is forbidden to [marry] a priest.
On this basis, [our Sages said: A woman who has relations with] a gentile, a netin,11 a mamzer,12 an Ammonite or Moabite convert, a first- or second-generation Egyptian or Edomite convert,13 a man with maimed testicles or a severed member,14 or a challal who has relations with a [nativeborn] Jewess causes her to be considered as a zonah and to be forbidden to [marry into] the priesthood. If she was a priest's daughter, she is disqualified from [partaking of] terumah.15 Similarly, a yevamah who engaged relations with a man other than her yevam becomes a zonah.16
An aylonit17 is permitted to [marry] a priest. She is not a zonah.
ג
וכן הגיורת והמשוחררת אפילו נתגיירה ונשתחררה פחותה מבת שלש שנים הואיל ואינה בת ישראל הרי זו זונה ואסורה לכהן מכאן אמרו עכו"ם או נתין או ממזר או גר עמוני ומואבי או מצרי ואדומי ראשון ושני או פצוע דכא וכרות שפכה או חלל שבאו על היהודית עשו אותה זונה ונפסלה לכהונה ואם היתה כהנת פסלוה מן התרומה וכן יבמה שבא עליה זר עשאה זונה והאילונית מותרת לכהן ואינה זונה:
4
When a man engages in relations with one of the shniot18or the like, e.g., a man who engages in relations with a relative of the woman with whom he performed chalitzah or with the woman he performed chalitzah, he does not caused her to be deemed a zonah. For she is not forbidden to him according to Scriptural Law, as we explained in Hilchot Yibbum.19
ד
הבא על אחת מהשניות וכיוצא בהן כגון הבא על קרובת חלוצתו או על חלוצתו לא עשה אותה זונה שהרי אינה אסורה להנשא לו מן התורה כמו שביארנו בהלכות יבום:
5
We thus learned that a woman's being deemed as a zonah is not dependent on her engaging in forbidden relations, for when a man engages in relations with a niddah or a harlot or when a woman engages in relations with an animal, the woman has engaged in forbidden relations and yet she is not deemed a zonah. When, by contrast, [a woman] marries a challal, she engages in relations that are permitted, as will be explained,20 and yet she is deemed a zonah. Thus the matter is dependent on the spiritual blemish alone. According to the Oral Tradition, we learned that the spiritual blemish comes only from a man who is forbidden to her or a challal, as we explained.
ה
הא למדת שאין היותה זונה תולה בבעילה של איסור שהרי הבא על הנדה ועל הקדשה והנרבעת לבהמה נבעלה בעילה של איסור ולא נעשית זונה ומי שנשאת לחלל נבעלה בעילה של היתר כמו שיתבאר ונעשית זונה ואין הדבר תלוי אלא בפגימה ומפי השמועה למדו שאינה פגומה אלא מאדם האסור לה או מחלל כמו שאמרנו:
6
Whenever a woman engages in relations that cause her to be deemed a zonah, she becomes disqualified as soon as the man's organ enters her21 whether she engages in relations against her will or willingly, whether in conscious violation or inadvertently, whether through vaginal or anal intercourse. [This applies] provided she is at least three years old and the man with whom she engages in relations is nine years old or more.22 Therefore when a married woman engages in adultery, whether against her will or willingly, she is disqualified from [marrying into] the priesthood.23
ו
כל הנבעלת לאדם שעושה אותה זונה בין באונס בין ברצון בין בזדון בין בשגגה [בין כדרכה בין שלא כדרכה] משהערה בה נפסלה משום זונה ובלבד שתהיה בת שלש שנים ויום אחד ויהיה הבועל בן תשע שנים ויום אחד ומעלה לפיכך אשת איש שנבעלה לאחר בין באונס בין ברצון נפסלה לכהונה:
7
When the wife of a priest is raped, [if her husband engages in relations with her afterwards,] he is punished by lashes because of her defilement. [This is derived from Deuteronomy 24:4]: "Her first husband who sent her away cannot return and take her as a wife after she has been defiled."24 All [women] were governed by the general principle: If they engaged in [adulterous] relations, they are forbidden to their husbands. The Torah singles out an exception: the wife of an Israelite who was raped.25 She is permitted to her husband, as [implied by Numbers 5:13]: "And she was not seized." The wife of a priest remains forbidden, because she is a zonah.26
ז
אשת כהן שנאנסה בעלה לוקה עליה משום טומאה שנאמר לא יוכל בעלה הראשון אשר שלחה לשוב לקחתה להיות לו לאשה אחרי אשה הוטמאה הכל בכלל שאם נבעלו אסורין על בעליהן פרט לך הכתוב באשת ישראל שנאנסה שהיא מותרת לבעלה שנאמר והיא לא נתפשה אבל אשת כהן באיסורה עומדת שהרי היא זונה:
8
When the wife of an Israelite is raped, although she is permitted to her husband,27 she is forbidden to [marry into] the prietshood.28
When the wife of a priest tells her husband: "I was raped or inadvertently, I engaged in relations with another man," or one witness testifies against her that she committed adultery whether willingly or unwillingly, she is not forbidden to him.29[The rationale is that we suspect] that perhaps she set her eyes on another [man].30 If he considers her as trustworthy, or he considers the witness as trustworthy and he accepts his word,31 he should divorce her so that there is no doubt regarding the matter.32
ח
אשת ישראל שנאנסה אף על פי שהיא מותרת לבעלה אסורה לכהונה אשת כהן שאמרה לבעלה נאנסתי או שגגתי ובא עלי אחד או שבא עד אחד והעיד לו עליה שזינתה בין באונס בין ברצון הרי זו אינה אסורה עליו שמא עיניה נתנה באחר ואם היא נאמנת לו או העד נאמן לו וסמך דעתו לדבריהם ה"ז יוציא כדי לצאת ידי ספק:
9
Although the wife of a priest who tells her husband: "I was raped," is permitted to her husband as explained, she is forbidden to any other priest33 after her husband dies.34 For she has acknowledged that she is a zonah and caused herself to be forbidden, making herself a prohibited entity.
ט
אשת כהן שאמרה לבעלה נאנסתי אף ע"פ שהיא מותרת לבעלה כמו שביארנו הרי היא אסורה לכל כהן שבעולם אחר שימות בעלה שהרי הודת שהיא זונה ואסרה עצמה ונעשית כחתיכה האסורה:
10
When a priest35 consecrates a woman, whether a minor or past majority, and afterwards engages in relations with her and claims that she had engaged in relations previously,36 she is forbidden to him because of the doubt involved:37 perhaps she engaged in relations before she was consecrated or perhaps it was afterwards.38 When, by contrast, an Israelite makes such a claim, there are two doubts involved:39 Maybe [the forbidden relations] preceded the consecration or maybe they came afterwards. Even if we say that they came afterwards, maybe she was raped or maybe she participated willingly. For a raped woman is permitted to an Israelite, as we explained.40
י
כהן שקידש גדולה או קטנה ואחר זמן בא עליה וטען שמצאה דרוסת איש נאסרה עליו מספק שמא קודם קידושין נבעלה או אחר קידושין אבל ישראל שטען טענה זו לא נאסרה עליו שיש כאן שני ספיקות שמא קודם קידושין ושמא אחר קידושין ואפילו נאמר לאחר קידושין שמא באונס שמא ברצון שהאנוסה מותרת לישראל כמו שביארנו:
11
Therefore if a girl's father consecrated her to an Israelite when she was less than three years old and [when they married, the Israelite] claimed that he discovered that she had engaged in relations previously, she is forbidden to him because of the doubt. For there is only one doubt involved: Maybe the relations were against her will41 or maybe she engaged willingly.42 When there is a doubt concerning a Scriptural prohibition involved, [we rule] stringently.
יא
לפיכך אם קדשה אביה לישראל והיא פחותה מבת ג' שנים ויום אחד וטען שמצאה דרוסת איש נאסרה עליו מספק שאין כאן אלא ספק אחד שמא באונס שמא ברצון וספק איסור של תורה לחומרא:
12
Any woman who was given [a sotah] warning43 by her husband, entered into privacy [with the man she was warned against], but did not drink the sotah waters is forbidden to [marry] a priest,44 because there is an unresolved question whether or not she is a zonah.45 [This applies] whether she did not wish to drink [the waters],46 her husband did not wish to compel her to drink the waters,47 there was testimony that prevented her from drinking,48 the warning was delivered by the court,49 or she was one of the woman who is not fit to drink.50 Whatever the reason that she did not drink, she is forbidden to [marry into] the priesthood because of the doubt [that has been created].
יב
כל אשה שקינא לה בעלה ונסתרה ולא שתת מי סוטה אסורה לכהן מפני שהיא ספק זונה בין שלא רצת היא לשתות בין שלא רצה להשקותה בין שהיתה שם עדות שמונעה מלשתות בין שקנאו לה בית דין בין שהיתה מן הנשים שאין ראויות לשתות הואיל ולא שתת מכל מקום הרי זו אסורה לכהונה מספק:
13
[The following rules apply if we] saw that an unmarried woman engaged in relations with a man who then departed. She is asked: "Who is the man with whom you engaged in relations?" If she says, "He is an acceptable man,"51 her word is accepted. Moreover, even if we see that she is pregnant and we ask her: "From whom did you conceive?" and she says, "From an acceptable man," her word is accepted and she is permitted [to marry] a priest.52
יג
פנויה שראוה שנבעלה לאחד והלך לו ואמרו לה מי הוא זה שבא עליך ואמרה אדם כשר הרי זו נאמנת ולא עוד אלא אפילו ראוה מעוברת ואמרו לה ממי נתעברת ואמרה מאדם כשר הרי זו נאמנת ותהיה מותרת לכהן:
14
When does the above apply? When the place where she engaged in relations was on a thoroughfare or in a carriage in the fields where everyone passes by,53 and most of the passersby are acceptable and most of the inhabitants of the city from which these passersby departed are acceptable. [The rationale for this stringency is that] our Sages elevated the standards required with regard to lineage54 and required two majorities.55
If, by contrast, most of the people passing by would disqualify her, e.g., they were gentiles, mamzerim, or the like, even if most of the inhabitants of the city from which they came were acceptable, we are suspect regarding her [status]. Perhaps she engaged in relations with a person who would disqualify her. Hence, the initial and preferred option is for her not to marry a priest.56 If she marries one, she need not divorce.57 [This ruling also applies] if most of the inhabitants of the locale were unacceptable even though most of the passersby were acceptable.
יד
במה דברים אמורים בשיהיה המקום שנבעלה בו פרשת דרכים או בקרנות שבשדות שהכל עוברין שם והיו רוב העוברים שם כשרים ורוב העיר שפרשו אלו העוברין ממנה כשרים שהחכמים עשו מעלה ביוחסין והצריכו שני רובות אבל אם היו רוב העוברים פוסלים אותה כגון עכו"ם או ממזרים וכיוצא בהם אף על פי שרוב המקום שבאו ממנה כשרים או שהיו רוב אנשי המקום פסולין אע"פ שרוב העוברין שם כשרים חוששין לה שמא למי שפוסל אותה נבעלה ולא תינשא לכהן לכתחלה ואם נשאת (לא) תצא:
15
If we saw that she engaged in relations in a city or she became pregnant in a city, [more stringent rules apply]. Even if there was only one gentile, challal, servant, or the like58 dwelling in the city, the initial and preferred option is that she not marry a priest. [The rationale is that] whenever entities are in their permanent locale, [probability is not taken into consideration. Instead, all doubts] are considered as equally balanced.59 If she already married [a priest], she need not be divorced because she says: "I engaged in relations with an acceptable man."60
טו
ראוה שנבעלה בעיר או נתעברה בעיר אפילו לא היה שוכן שם אלא עכו"ם אחד או חלל אחד ועבד וכיוצא בהן הרי זו לא תנשא לכתחלה לכהן שכל הקבוע כמחצה על מחצה הוא ואם נשאת לא תצא הואיל והיא אומרת לכשר נבעלתי:
16
When a woman is dumb, deaf,61 she says: "I don't know the identity of the man with whom I engaged in relations," or she was a minor that cannot differentiate between a man who is acceptable and one who is not, she is considered as a zonah of questionable status.62 [After the fact,] if she married a priest, she must be divorced63 unless there is a twofold majority of men with whom she could have engaged in relations that are acceptable.64
טז
היתה אלמת או חרשת או שאמרה איני יודעת למי נבעלתי או שהיתה קטנה שאינה מכרת בין כשר לפסול הרי זו ספק זונה ואם נשאת לכהן תצא אלא אם כן היו שני הרובין המצויין אצלה כשרים:
17
When a woman taken captive is redeemed and she is three years old or more,65 she is forbidden to [marry] a priest, because there is a question whether she is a zonah. Perhaps a gentile engaged in relations with her.
If there is a witness that a gentile did not enter into seclusion with her, she is acceptable to the priesthood.66 Even a servant, a maid-servant, or a relative67 is acceptable with regard to this testimony. [Moreover,] when two women who were taken captive give testimony on behalf of each other, their word is accepted.68[The rationale is] that all the prohibitions involving questionable situations are of Rabbinic origin.69 Therefore they ruled leniently with regard to a woman taken captive.
יז
השבויה שנפדית והיא בת ג' שנים ויום אחד או יתר אסורה לכהן מפני שהיא ספק זונה שמא נבעלה לעכו"ם ואם יש לה עד שלא נתייחד העכו"ם עמה הרי זו כשרה לכהונה ואפי' עבד או שפחה או קרוב נאמן לעדות זו ושתי שבויות שהעידה כל אחת מהן לחבירתה הרי אלו נאמנות הואיל ואיסור כל הספיקות כולן מדברי סופרים לפיכך הקלו בשבויה:
18
Similarly, a minor who states [that a woman was not touched by her captors] in the course of conversation.70 An incident occurred with regard to a child who was captured together with his mother. In the course of conversation, he said: "My mother and I were captured by the gentiles. When I went out to draw water from the well, I was thinking about my mother. [When I went] to gather wood, I was thinking about my mother." Our Sages [permitted] her to marry a priest because of his words.71
יח
וכן קטן שהיה מסיח לפי תומו נאמן מעשה באחד שנשבה הוא ואמו ובנה מסיח לפי תומו ואמר נשבינו לבין העכו"ם אני ואמי יצאתי לשאוב מים ודעתי על אמי ללקוט עצים ודעתי על אמי והשיאו אותה חכמים לכהן על פיו:
19
A husband's word is not accepted if he testifies72 that his wife who was taken captive was not defiled.73 Similarly, her maid-servant may not testify on her behalf.74 A maid-servant belonging to her husband, however, may testify on her behalf. And statements made by her maid-servant in the midst of conversation are accepted.75
יט
אין הבעל נאמן להעיד באשתו השבויה שלא נטמאה שאין אדם מעיד לעצמו וכן שפחתה לא תעיד לה אבל שפחת בעלה מעידה לה ושפחתה שהיתה מסיחה לפי תומה נאמנת:
20
When a priest testifies that a woman who had been taken captive is pure, he may not marry her. [We suspect that] he focused his attention on her.76 If he redeemed her and testified on her behalf, he may marry her, for if he did not know that she was pure, he would not have paid money on her behalf.77
כ
כהן שהעיד לשבויה שהיא טהורה הרי זה לא ישאנה שמא עיניו נתן בה ואם פדאה והעיד בה הרי זה ישאנה שאילו לא ידע שהיא טהורה לא נתן בה מעותיו:
21
When a woman says: "I was taken captive, but I am pure," her word is accepted. [The rationale is] that the mouth that forbid her granted her license.78[This applies] even if there is one witness who testifies that she was taken captive.79 If, however, there are two witnesses who testify that she was taken captive, her word is not accepted unless one person testifies that she is pure.
If there were two witnesses who testified that she was taken captive, one witness who testifies that she was defiled and another who contradicts his statements and testifies that she is pure and that a gentile did not enter into seclusion with her until she was redeemed, she is permitted.80 [This applies] even if the one who testifies that she is pure is a woman or a maid-servant.
כא
האשה שאמרה נשביתי וטהורה אני נאמנת שהפה שאסר הוא הפה שהתיר אפילו היה שם עד אחד שמעיד שהיא שבויה אבל אם יש שם שני עדים שנשבית אינה נאמנת עד שיעיד לה אחד שהיא טהורה היו שם שני עדים שנשבית ועד אחד מעיד שנטמאת ואחד מכחיש אותו ומעיד לה שהיא טהורה ולא נתייחד עמה עכו"ם עד שנפדית אפילו זה שמעיד שהיא טהורה אשה או שפחה הרי זו מותרת:
22
When a woman stated: "I was taken captive, but I am pure," and a court granted her license to marry [a priest], she may marry [one] as an initial and preferred option. Her license is not revoked [even if] afterwards two witnesses come and testify that she was taken captive.81 Even if her captor enters afterwards and we see that she is a captive under his dominion, her license [to marry a priest] is not revoked. We provide her with protection until she is redeemed.82
כב
מי שאמרה נשביתי וטהורה אני והתירוה בית דין להנשא ואח"כ באו שני עדים שנשבית הרי זו תנשא לכתחלה ולא תצא מהיתרה ואפילו נכנס אחריה שבאי והרי היא שבויה לפנינו ביד אדוניה הרי זו לא תצא מהיתרה שהתירוה ומשמרין אותה מעתה עד שתפדה:
23
If two witnesses came and stated that [a woman] was defiled, even if she had married and even if she bore children [to her husband, the priest], she must be divorced.83 If one witness came and testified [that she was defiled], his testimony is of no consequence.84
If the woman says, "I was taken captive, but I am pure, and I have witnesses that I am pure," we do not say: "Let us wait until the witnesses come." Instead, we grant her license [to marry into the priesthood] immediately. Moreover, even if a rumor is circulated that there are witnesses that she was defiled,85 we grant her license [to marry into the priesthood] until the witnesses come. [The rationale is that] we are lenient with regard to a woman taken captive.
כג
באו לה שני עדים אחר כך שנטמאת אפילו נשאת ואפילו היו לה בנים הרי זו תצא ואם בא עד אחד אינו כלום אמרה נשביתי וטהורה אני ויש לי עדים שאני טהורה אין אומרין נמתין עד שיבואו העדים אלא מתירין אותה מיד ולא עוד אלא אפילו יצא עליה קול שיש עליה עדי טומאה מתירין אותה עד שיבואו שבשבויה הקלו:
24
When a father states: "I consecrated my daughter and I had her divorced,"86 [as long as] she is a minor," his word is accepted.87 "I consecrated my daughter and I had her divorced while she was a minor," when she is past majority, his word is not accepted with regard to her being considered as a divorcee.88
[When he says,] "She was held captive and I redeemed her," his word is not accepted whether she is a minor or past majority. For the Torah deems him trustworthy only with regard to having her forbidden because of marriage, for it is written [Deuteronomy 22:16]: "I gave my daughter to this man,"89 but not to have her disqualified as a zonah.90
כד
האב שאמר קדשתי את בתי וגירשתיה והרי היא קטנה נאמן קדשתיה וגירשתיה כשהיתה קטנה והרי היא גדולה אינו נאמן להחזיקה גרושה נשבית ופדיתיה בין שהיא גדולה בין שהיא קטנה אינו נאמן שלא האמינה אותו תורה אלא לאסרה משום אישות שנאמר את בתי נתתי לאיש הזה אבל לא לפוסלה משום זנות:
25
When the wife of a priest is forbidden to him because she was taken captive, [we grant a leniency]. Since [the prohibition was instituted because] of a doubt,91 she is permitted to dwell together with him in the same courtyard, provided his children and the members of his household will always be there to watch him.92
כה
אשת כהן שנאסרה עליו משום שבויה הואיל והדבר ספק הרי זו מותרת לדור עמו בחצר אחד ובלבד שיהיו עמו בניו ובני ביתו תמיד לשמרו:
26
[The following laws apply when] a city was held under siege and conquered. If the gentiles surrounded the city from all sides so that it was impossible for [even] one woman to escape93 without being seen and placed under their dominion, all of the women in [the city] are forbidden [to marry into] the priesthood. They are considered as if they were held captive for perhaps they were raped by gentiles. [The only exception] are those less than three years old as explained.94
כו
עיר שבאה במצור ונכבשה אם היו העכו"ם מקיפין את העיר מכל רוחותיה כדי שלא תמלט אשה אחת עד שיראו אותה ותעשה ברשותן הרי כל הנשים שבתוכה פסולות לכהונה כשבויות שמא נבעלו לעכו"ם אלא מי שהיתה מבת שלש שנים ולמטה כמו שביארנו:
27
If it was possible for one of the woman to escape without being detected or there was one hiding place in the city - even if it could hold only one woman - it saves all [the women from being deemed forbidden].95
כז
ואם היה איפשר שתמלט אשה אחת ולא ידעו בה או שתהיה בעיר מחבואה אחת אפילו אינה מחזקת אלא אשה אחת הרי זו מצלת על הכל:
28
How does it save [the women from being deemed forbidden]? The word of every woman who claims "I am pure" is accepted. Since she could have said: "I escaped when the city was conquered," or "I was in a hiding place and I was saved," her word is accepted if she says: "I did not escape, nor did I hide, but I was not defiled."96
כח
כיצד מצלת שכל אשה שאמרה טהורה אני נאמנת ואף על פי שאין לה עד מתוך שיכולה לומר נמלטתי כשנכבשה העיר או במחבואה הייתי ונצלתי נאמנת לומר לא נמלטתי ולא נחבאתי ולא נטמאתי:
29
When does the above apply? With regard to a battalion from that country who settle in the city and are not afraid. Therefore we fear that they raped the women. With regard to a battalion from another country, which swept through the city, pillaged and passed on, the women are not forbidden.97 [The rationale is that] they do not have time to rape, because they are busy gathering spoil and fleeing.98 If, however, they took the women captive and they were under their dominion, they are forbidden [to the priesthood]99 even though Jews pursue [the battalion] and rescued [the women] from them.100
כט
בד"א בגדוד של אותה מלכות שהם מתיישבין בעיר ואין יראין לפיכך חוששין להם שמא בעלו אבל גדוד של מלכות אחרת שפשט ושטף ועבר לא נאסרו הנשים מפני שאין להם פנאי לבעול שהן עוסקים בשלל ובורחין להם ואם שבו נשים ונעשו ברשותן אע"פ שרדפו אחריהם ישראל והצילו אותן מידם הרי הן אסורות:
30
When a woman was imprisoned because of financial matters, she is permitted [to marry into the priesthood].101 When she is imprisoned with regard to matters involving capital punishment, she is forbidden to the priesthood.102 Therefore if her husband is a priest, she is forbidden to him.103
When does the above apply? When the Jews have power over the gentiles and they are afraid of them. When, by contrast, the gentiles are in power, even when a woman is imprisoned because of financial matters, she is forbidden since she was taken under the dominion of the gentiles104 unless there is a witness who testifies on her behalf as is the law regarding a woman taken captive, as explained above.105
ל
האשה שנחבשה ביד עכו"ם על ידי ממון מותרת ע"י נפשות אסורה לכהונה ולפיכך אם היה בעלה כהן נאסרה עליו במה דברים אמורים בזמן שיד ישראל תקיפה על העכו"ם והם יראין מהם אבל בזמן שיד העכו"ם תקיפה אפילו על ידי ממון כיון שנעשית ברשות העכו"ם נאסרה אלא אם כן העיד לה אחד כשבויה כמו שביארנו:
FOOTNOTES
1.
The term literally means "a promiscuous woman." Halachically, however, it has a specific meaning as the Rambam continues to explain. This concept is relevant because a priest is forbidden to marry a zonah as mentioned at the beginning of the previous chapter.
2.
Even if she is a virgin, and even if she converts (Halachah 3).
3.
Even against her will. It is the fact of the relations, not her intent, that causes her to be placed in this category. See Halachot 5-6.
4.
Even a prohibition that stems from a positive commandment, as mentioned in Halachah 3.
5.
A child born from a relationship forbidden to a priest, as mentioned in Chapter 19, Halachot 5-6. As mentioned in the notes to the following halachah, the Ra'avad differs with the Rambam's view.
6.
There is no prohibition against a challal marrying any Jewish woman, even the daughter of a priest (see Chapter 19, Halachah 11).
7.
She may even marry a High Priest (if she engaged in anal intercourse with an animal), as stated in Chapter 17, Halachah 14.
8.
As stated in Hilchot Ishut 1:4.
9.
The Ra'avad differs with the Rambam's ruling, offering a more lenient view, explaining that although a woman who enters into relations with any of the above individuals is forbidden to marry into the priesthood, these relations do not cause her to be considered as a zonah and she and a priest are not punished by lashes if they engage in relations. The Shulchan Aruch (Even HaEzer 6:8) quotes the Rambam's view.
10.
At that age, even if she had engaged in relations, her hymen would regenerate and she would be considered as a virgin (Ketubot 11b). Nevertheless, she is not considered as a native-born Jewess.
The Ra'avad rules that such a woman is not considered as a zonah. Nevertheless, she is forbidden to marry into the priesthood, based on the interpretation of Ezekiel 44:22 advanced by Kiddushin 78a which states that a priest must marry only from "the seed of the House of Israel." Note the discussion of this difference of opinion by the Maggid Mishneh. See also Chapter 19, Halachah 12, which states that as long as converts marry among each other, their descendants are forbidden to marry into the priesthood.
11.
See Chapter 12, Halachot 22-23, which defines this term and the prohibition against such a man marrying a native-born Jewess.
12.
See Chapter 15 which describes the prohibition of such a man marrying a native-born Jewess.
13.
See Chapter 12, Halachot 18-21, which describes the prohibition of such converts marrying a native-born Jewess.
14.
See Chapter 16 which describes the prohibition of such a man marrying a native-born Jewess.
15.
Leviticus 22:12 states "When the daughter of a priest is [possessed] by a foreigner, she may not partake of the terumah of holiness." Yevamot 68a states: "Since she engaged in relations with someone who is forbidden to her, she is disqualified."
16.
Since she is forbidden to marry anyone other than her yevam relations with any other man cause her to be considered as a zonah.
17.
The term aylonit refers to a woman who does not have female physical characteristics. Her breasts do not protrude, she stiffens during sexual relations, and her lower abdomen does not resemble that of a woman. She is considered incapable of giving birth (Hilchot Ishut 2:4-6).
18.
These refer to distant relatives whom the Rabbis forbade as safeguards to Scriptural prohibitions. See Hilchot Ishut 1:6 for a list of these prohibitions.
19.
See Hilchot Yibbum 1:12-13 which explains that once a woman is obligated to undergo chalitzah, there is no Scriptural prohibition against engaging in relations with her or her relatives. Nevertheless, our Sages instituted these prohibitions as safeguards.
20.
Chapter 19, Halachah 16.
21.
We are translating the term heara; see Chapter 1, Halachah 10.
22.
For below these ages, any sexual contact in which these individuals engage is not significant, as stated in Chapter 1, Halachot 13-14.
23.
I.e., if the woman's husband dies after the adulterous relations without divorcing her, she may not marry a priest. Alternatively, as the Rambam continues to explain in the subsequent halachot, if she is the wife of the priest, she may not remain married to him.
24.
As the Rambam implies, the prohibition indicated by this verse is not explicitly referring to a woman married to a priest. Instead, halachically (see Hilchot Gerushin 11:14), it is interpreted as referring to all married women who are defiled by adultery. The wife of an Israelite who was raped is an exception, but not the wife of a priest.
The commentaries question the exactness of the Rambam's statements here, because in this instance two separate prohibitions - the prohibition against relations with one's defiled wife and the prohibition against a priest engaging in relations with a zonah - are involved. See the Maggid Mishneh for a discussion of the issue. See also Chapter 1, Halachah 22.
25.
See Hilchot Ishut 24:19.
26.
I.e., despite the fact that she is not held responsible for the adulterous relations, they create a spiritual blemish that prevents her from marrying a priest.
27.
For the adulterous relations were carried out against her will.
28.
After her husband dies.
29.
Testimony is not considered binding unless it is made by two witnesses. Thus the testimony of one witnesses is not of consequence. Similarly, a person's testimony cannot be used against himself. Hence, the woman's own testimony is not of consequence.
There is one instance where the testimony of one witness is significant. When the husband issued a sotah warning to his wife. See Hilchot Ishut 24:18).
30.
And seeks to be released from her husband so that she may engage in relations with him.
31.
And thus he believes that his wife committed adultery.
32.
For since he believes either his wife or the witness, he will be consenting to a transgression each time he enters into relations with her. Accordingly, he has a moral and spiritual obligation to divorce her (Maggid Mishneh to Hilchot Ishut, loc. cit.)
33.
The Beit Shmuel 6:25 states that the Rambam's ruling applies only as an initial and preferred option. After the fact, if she marries a priest, they may remain husband and wife unless he believes her statements.
34.
The Ra'avad differs with the Rambam, explaining that since the woman's statements were rejected, they are considered of no consequence afterwards. The Maggid Mishneh justifies the Rambam's ruling and it is accepted as law by the Shulchan Aruch (Even HaEzer 6:13).
The Ra'avad's rationale is that if the woman is able to provide an satisfactory explanation why she originally stated that she was forbidden, her word is accepted, as is the case with regard to other similar situations. The Maggid Mishneh does not accept this logic. See Chelkat Mechokek 6:12 and Beit Shmuel 6:26 which discuss this issue.
35.
In contrast to an Israelite, as the Rambam continues to explain.
36.
The husband's word is accepted as stated in Hilchot Ishut 11:8-15. The rationale is that we operate on the presumption that a man will not take on the expense and trouble of making a wedding and then forfeit it because of a spurious claim.
37.
Since the doubt involves a Scriptural prohibition, we rule stringently.
38.
For if the relations took place afterwards, even if she was raped, she is forbidden to her husband as a zonah.
39.
And when there are two doubts involved, even when a Scriptural prohibition is concerned, we rule leniently.
40.
See Halachah 7.
41.
Although a minor who willfully commits adultery is not punished, she is forbidden to her husband (Chapter 3, Halachah 2).
42.
Since she was consecrated before the age of three, even if she had engaged in relations beforehand, her hymen would have regenerated. Thus there is only one doubt involved.
43.
A formal warning delivered in the presence of witnesses not to enter into privacy with a specific man (Hilchot Sotah 1:1).
44.
I.e., if her first husband dies without divorcing her.
45.
Drinking the waters would have tested her virtue. Since she did not undergo this test, the matter is unresolved and hence she is forbidden to a priest.
46.
See Hilchot Sotah 2:1, 3:2 which imply that the refusal to drink the waters is tantamount to an admission of guilt.
47.
In such an instance, the woman is forbidden to her original husband, but he must pay her the money due her by virtue of her ketubah (Hilchot Sotah 2:1).
48.
Hilchot Sotah 1:14 states that if even one witness testifies that he saw the woman commit adultery after receiving the sotah warning, she becomes forbidden to her husband.
49.
Hilchot Sotah 1:10 states that, when a husband is unable to supervise his wife's moral behavior, the court may issue such a warning on his behalf. In such an instance, however, the woman is not compelled to drink the sotah waters.
50.
Hilchot Sotah 2:2 lists fifteen women who are not given the option of drinking the sotah waters.
51.
I.e., neither a mamzer, nor a gentile, nor another individual who would disqualify her from marrying into the priesthood.
52.
This represents the legal abstract. Our Sages, however, applied stringencies as indicated by the following halachah.
53.
This factor is necessary to allow for us to apply the principle: "Whenever an entity is separated, it is considered as having been separated from the majority." When, as stated in Halachah 15, the relations occur in a place where an entity is kevua, in its fixed place, we do not follow the majority.
54.
Compare to Chapter 15, Halachah 11, which states that when the lineage of the child is involved, the woman's word is accepted even when the majority of the men are not acceptable. The rationale for the difference is that with regard to the child, there is no alternative. If the child is not deemed acceptable, he or she will not be able to marry within the Jewish people. If, however, the woman's word is not accepted, she will still be able to marry anyone other than a priest (Maggid Mishneh).
55.
I.e., instead of requiring a simple majority as is the usual standard.
56.
This ruling is cited by the Shulchan Aruch (Even HaEzer 6:17). That source, however, also cites the view of the Tur and other Rishonim which maintains that if she states that the person with whom she engaged in relations are acceptable and the majority of the people are acceptable, she may marry into the priesthood at the outset. The Beit Shmuel 6:31 also cites a third, more lenient view.
57.
After the fact, we rely on the halachic abstract stated in the previous halachah. This applies even if most of the people are unacceptable (Beit Shmuel 6:32).
58.
I.e., persons who would disqualify her from marrying into the priesthood.
59.
The Kessef Mishneh explains the Rambam's ruling as follows: When the woman goes to the unacceptable man for relations, he is considered as in his established place and hence, the doubt is considered equally balanced. Even when the unacceptable man comes to the woman for relations - in which instance, he has been separated from his natural place, and hence the principles of probability should apply - we rule stringently. This is a safeguard, lest one rule leniently when the woman goes to the man.
The Tur (Even HaEzer 6) rules more leniently, maintaining that if the man comes to the woman, we follow the principles of probability. The Shulchan Aruch (Even HaEzer 6:18) mentions both views without stating which one should be followed.
60.
And after the fact, we rely on her word.
61.
In these two instances, we assume that she lacks the intellectual sophistication to know the status of the man with whom she engaged in relations.
62.
In all instances, the initial and preferred option is for her not to marry into the priesthood (Maggid Mishneh). A child born from these relations is considered a mamzer of questionable status, as stated in Chapter 15, Halachah 12.
63.
Since a question of Scriptural Law which cannot be clarified is involved, we rule stringently.
64.
In such an instance, we are not concerned with the doubt because of the high probability that the man was acceptable.
65.
The minimum age from which time onward sexual relations are significant.
66.
As the Rambam proceeds to explain, since the prohibition is of Rabbinic origin, we do not follow the Scriptural requirements applying to witnesses. Therefore although ordinarily the testimony of two acceptable witnesses is required, in this instance, we accept the testimony of only one witness and moreover, accept testimony from witnesses - women, servants, and relatives - who would ordinarily be disqualified.
67.
There is a difference of opinion among the commentaries whether the testimony of a woman's son or daughter is acceptable. If they mention the matter in the course of conversation, their word is accepted as evident from the following halachah, If, however, a son or a daughter deliver testimony on their mother's behalf, most authorities maintain that the testimony is not accepted (see Chelkat Mechokek 7:1; Beit Shmuel 7:3).
68.
Even though one could argue that each one is lying on the other's behalf.
69.
Whenever there is a question whether or not a Scriptural prohibition applies, we rule stringently. This principle, however, is a point of Rabbinic Law. According to Scriptural Law, since the prohibition is not definitely established, one need not observe it.
70.
A minor is not acceptable as a witness. Nevertheless, if he makes statements in the course of his conversation which indicate that a woman - his mother or any other woman - was not molested by her captors, those statements can serve as evidence to grant the woman license to marry a priest.
The rationale is that these statements are considered to reflect the truth. We suspect that the child is telling us a representative account of what happened. Hence, since the prohibition was instituted only because of doubt, such statements are sufficient to allay our suspicions. With regard to the principle of accepting statements made in the course of conversation, see Hilchot Gerushin, Chapter 13, and commentaries.
There are authorities (Rabbenu Nissim) who maintain that a child's word is also accepted when he gives testimony directly. The Shulchan Aruch (Even HaEzer 7:1) also quotes that view although he appears to favor the above perspective.
71.
Because the implication is that his mother was not molested.
72.
Or if he makes the statements in the course of conversation (Maggid Mishneh; Beit Shmuel 7:4). The Rama (Even HaEzer 7:2), however, mentions opinions that grant leniency when he makes such statements in the course of conversation.
73.
The rationale is based on the principle: "A person may not give testimony on his own behalf" [Shulchan Aruch (Even HaEzer 7:2)].
74.
For we fear that she may lie to cover up for her.
75.
For we do not assume that she will know that these statements may be used to advance the cause of her mistress.
76.
We suspect that he desired to marry her and therefore testified that she was not defiled even though he did not have definite information to that effect. Although we enforce this stringency with regard to the priest himself, we accept his testimony with regard to others and allow her to marry another priest (Chelkat Mechokek 7:6, Beit Shmuel 7:7).
77.
For other persons might come and testify that she was defiled in which instance, he would be forced to divorce her. Hence were he not sure that the matter was true, he would not risk forfeiting his money (Ketubot 36b).
78.
We would forbid her from marrying a priest only because of her own statements and in those very statements, she maintains that she is pure.
79.
For the testimony of one witness is not halachicly significant. Based on Rashi (Ketubot 23b), the Beit Shmuel 7:8 states that this applies even if the witness testifies that the woman was defiled.
80.
The Maggid Mishneh states that this applies even if the witness who testified that she was defiled testified first. Although one might think that once the first witness testifies, her status would be established as forbidden, our Sages ruled leniently with regard to a woman taken captive.
81.
Had the witnesses made their statements first, the woman would not have been granted this license. Nevertheless, once she is given permission to marry into the priesthood, that permission is not rescinded unless there are witnesses that she was defiled.
82.
I.e., watchmen who will observe her and prevent her from being raped by her captors. Although she did not enjoy this protection beforehand, we grant it to her at present.
All of the particulars in this halachah are taken from an actual incident that took place. As Ketubot 23a relates, the daughters of the Sage Shmuel were taken captive. They were transported to Eretz Yisrael. They told their captors to wait for them outside and entered the court of Rabbi Chaninah and said: "We were taken captive, but we are pure." The Sages permitted them to marry into the priesthood.
83.
For testimony delivered by two witnesses establishes a halachic reality which must be reckoned with.
84.
The Chelkat Mechokek 7:9 and the Beit Shmuel 7:12 states that even if the witness came after she was given license to marry into the priesthood, but before she actually married, his testimony is of no consequence and the license is not rescinded. This applies even if witnesses had also come and testified that she had been held captive.
85.
The Chelkat Mechokek 7:11 quotes the Ritbah who maintains that this ruling applies even if the rumor was substantiated in court. As long as there is not actually testimony, her status remains unchanged.
86.
As is his right until she reaches maturity [Hilchot Ishut 3:11 (see also 9:10).
87.
And she is forbidden to marry into the priesthood.
88.
For his word is accepted only as long as the matter is in his hands (see Kiddushin 64a).
89.
Since he has the right to consecrate her and effect her divorce, his word is accepted with regard to her status.
90.
The Beit Shmuel 7:15 explains that we do not accept his word based on the principle of miggo. To explain: one might think that since the father's word would be accepted were he to claim that he consecrated her and had her divorced, we accept his word if he claims that she was taken captive, for had he desired to lie, he could have claimed that she was divorced. We do not follow that argument, because the statement that she was taken captive involves a more encompassing prohibition, causing her to be forbidden to partake of terumah as well as being forbidden to marry a priest.
91.
I.e., the prohibition was instituted because we suspect that she was defiled. The Beit Yosef (Even HaEzer 7) states that, based on the Rambam's statements, if there are witnesses that the woman was defiled, this leniency is not granted.
92.
And see that the couple do not engage in intimacy.
93.
This ruling (as continued in the following three halachot) reflects the Rambam's interpretation of Ketubot 27b. There are several other interpretations of that passage. The Shulchan Aruch (Even HaEzer 7:10) quotes the Rambam's view, but also that of dissenting authorities. See also Hilchot Ma'achalot Assurot 12:24 which states a ruling dependent on the same passage.
94.
See Halachah 17.
95.
Even if the woman admits that she did not escape or hide, her word is accepted, based on the principle of miggo. As stated in the following halachah, had she desired to lie, instead of saying merely that she was not molested, she could have claimed to have escaped or have hidden.
96.
See the Chelkat Mechokek 7:15 which state that the Rambam's words imply that the woman must come to court and make these statements to be granted license to marry into the priesthood. They also mention Rabbenu Nissim's view that does not require this measure, but instead permits all women in these situations to marry into the priesthood automatically.
97.
As mentioned above, there are opinions that differ and maintain that even when the battalion is from another country, the women are forbidden.
98.
The Kessef Mishneh maintains that even when the conquering army is from another country, if they remain in the city for a longer period, the women are forbidden from marrying into the priesthood. We suspect that since there was no immediate pressure to flee, the soldiers may have raped the local women.
99.
As are any women taken captive by gentiles as stated above.
100.
Since our Sages forbade women taken captive, that prohibition is universally enforced, regardless of the length of time the women were in captivity (Kessef Mishneh).
101.
I.e., we do not suspect that she was raped, because the gentiles will fear to rape her lest they be forced to forfeit the money owed them [Ramah (Even HaEzer 7:11)]. These laws apply not only to jails, but instances when women are held captive by men for other reasons.
102.
I.e., we fear that she was raped by her jailers.
103.
If, however, the husband is an Israelite, there is no prohibition. We do not fear that the women would try to save her life by seducing her jailers or accepting their advances. Were that to be the case, the relations would be considered voluntary and thus she would be prohibited to her husband.
The Rambam's ruling is quoted by the Shulchan Aruch (Even HaEzer 7:11). The Ramah quotes the opinion of Rabbenu Asher and other Ashkenazic authorities who maintain that a woman would be forbidden to even an Israelite husband for the reasons stated above. He does, however, mention more lenient views.
104.
The commentaries question if these laws apply with regard to contemporary prison conditions when it is less likely for the prison staff to ravage women held under their jurisdiction.
105.
Halachah 17.
Issurei Biah - Chapter Nineteen
1
What is meant by a challalah? [A woman] born from [relations] forbidden to the priesthood.1 Similarly, any woman who is forbidden to the priesthood who engaged in relations with a priest becomes a challalah. A priest who commits a transgression himself, however, is not deemed a challal.2
א
אי זו היא חללה זו שנולדה מאיסור כהונה וכן אחת מן הנשים האסורות לכהונה שנבעלה לכהן נתחללה אבל הכהן עצמו שעבר העבירה לא נתחלל:
2
[The above applies] whether she engaged in relations by coercion or inadvertently3 or whether it was vaginal or anal intercourse, as soon as the male organ enters her, she becomes a challalah. [This applies] provided the priest is nine years of age or older and the woman forbidden him is three years of age or older.4
ב
ובין שנבעלה באונס או בשגגה [בין כדרכה בין שלא כדרכה] משהערה בה נתחללה והוא שיהיה כהן בן תשע שנים ויום אחד ומעלה ותהיה זו האסורה לו בת שלש שנים ויום אחד ומעלה:
3
What is implied? When a priest who is nine years old engages in relations with a divorcee or with a zonah or a High Priest enters into relations with such women or with a widow, or marries a non-virgin and enters into relations with her,5 these women become challalot for all time. If they conceive a child from such relations, whether from relations with the priest who caused them to be deemed a challalah or whether with another priest, the offspring are challalim.
When, however, a priest consecrates a woman who is forbidden to the priesthood and she is widowed or divorced from the consecration, she does not become a challalah.6 If she marries, even if she does not engage in relations, she becomes a challalah even if it is discovered that she is a virgin.7
ג
כיצד כהן בן תשע שנים ויום אחד שבא על הגרושה או על הזונה וכהן גדול שבא עליהן או על האלמנה או שנשא בעולה ובא עליה הרי אלו נתחללו לעולם ואם הוליד ממנה בן בין זה שחללה בין כהן אחר הולד חלל אבל כהן שקידש אשה מאיסורי כהונה ונתאלמנה או נתגרשה מן האירוסין לא נתחללה ואם נשאת אף על פי שלא נבעלה נתחללה שכל נשואה בחזקת בעולה היא אף ע"פ שנמצאת בתולה:
4
When a High Priest marries a woman past majority or one who lost her signs of virginity through means other than intercourse, she does not become a challalah.8 Similarly, if he enters into relations with a non-virgin outside the context of marriage, she does not become a challalah.9
ד
כהן גדול שנשא בוגרת או מוכת עץ לא חיללה וכן אם בעל בעולה בלא נישואין לא חיללה:
5
When a priest engages in relations with one of the women forbidden as an ervah with the exception of a woman in the niddah state or with one of the woman who is forbidden because of a negative commandment that is universally applicable causes her to be deemed a zonah, as explained.10If he - or another priest - engage in relations with her a second time, she becomes a challalah11 and her offspring from [a priest] are challalim.
Accordingly, if a priest engages in relations with a woman who is obligated to undergo yibbum and she conceived from their first relations, the offspring is acceptable to marry into the priesthood. [The rationale is that] the prohibition [against relations with such a woman] is not restricted to the priesthood. She becomes a zonah as we explained.12 If he engaged in relations with her a second time and she conceived and gave birth, she becomes a challalah and her offspring are challalim, for [these relations]13 are forbidden exclusively to the priesthood.
ה
כהן הבא על ערוה מן העריות חוץ מנדה או על אחת מחייבי לאוין השוין בכל עשה אותה זונה כמו שביארנו חזר ובא עליה ביאה שנייה בין הוא בין כהן אחר נעשית חללה וזרעו ממנה חללים לפיכך כהן שבא על זקוקה ליבם ונתעברה מביאה ראשונה הולד כשר לפי שאינה מאיסורי כהונה ונעשית זונה חזר ובא עליה ביאה שנייה נתעברה וילדה היא חללה וולדה חלל לפי שהוא מאיסורי כהונה:
6
Similarly, when a priest engages in relations with a convert or a freed maid-servant, he causes her to become a challalah14 and his offspring from her are challalim.15 When a priest engages in relations with a woman in the niddah state, the offspring are acceptable and are not challalim. For the prohibition [against relations with] a woman in the niddah state is universally applicable and is not exclusive to the priesthood.
ו
וכן כהן הבא על הגיורת והמשוחררת חללה וזרעו ממנה חללים כהן הבא על הנדה הולד כשר ואינו חלל שאין איסור הנדה מיוחד בכהנים אלא שוה בכל:
7
When a priest marries a divorcee who is pregnant - whether with his child or that of another man - and she gives birth after she became a challalah, the child is acceptable, for it was not conceived from forbidden seed.16
ז
כהן שנשא גרושה מעוברת בין ממנו בין מאחר וילדה כשהיא חללה הולד כשר שהרי לא בא מטיפת עבירה:
8
We have already explained,17 that a woman who has undergone chalitzah is forbidden to a priest by Rabbinic decree. Therefore, when a priest engages in relations with such a woman, she becomes a challalah and her offspring, challalim. All of this is based on Rabbinic decree. When, by contrast, a priest engages in relations with one of the shniot,18 she is acceptable19 and his descendants from her are acceptable, for these prohibitions are universally applicable and are not exclusive to the priesthood.
ח
כבר ביארנו שהחלוצה אסורה לכהן מדבריהם לפיכך כהן שבא על החלוצה הרי זו חללה וזרעה מכהן חללים והכל מדבריהן אבל כהן שבא על אחת מהשניות היא כשירה וזרעו ממנה כשרים שאיסור השניות איסור השוה בכל הוא ואינו מיוחד בכהנים:
9
When a priest engages in relations with a woman whose status as a zonah is questionable, e.g., a woman concerning whose status as a convert or as a freed maid-servant is questionable, when he engages in relations with a woman whose status as a divorcee is questionable,20 or a High Priest engages in relations with a woman whose status as a widow is questionable,21 the woman is deemed as a challalah of questionable status and her offspring are considered challalim of questionable status.
ט
כהן שבא על ספק זונה כגון ספק גיורת או משוחררת או שבא על ספק גרושה וכן כהן גדול שבא על ספק אלמנה הרי זו ספק חללה וולדה ספק חלל:
10
Thus there are three categories of challalim: a challal according to Scriptural Law, a challal according to Rabbinic decree, a person whose status as a challal is a matter of question.
Anyone whose status as a challal is a matter of question must observe the severities incumbent on the priesthood and those incumbent on ordinary Israelites.22 He may not partake of terumah.23 He may not become impure due to contact with the dead24 and he must marry a woman fit to marry a priest. If he partakes of terumah, becomes impure, or marries a divorcee, he is given stripes for rebellious conduct. The same laws apply to a challal by Rabbinic decree.
When, however, a person is definitely a challal according to Scriptural Law, he is like [any other] non-priest. He may marry a divorcee and become impure due to contact with a corpse. [This is derived from Leviticus 21:1 which] states: "Speak to the priests, the descendants of Aaron." [Implied is that the prohibition that follows25 does not apply] even to the descendants of Aaron unless they are priests.
י
נמצאו החללים שלשה חלל מן התורה וחלל מדבריהם וספק חלל וכל ספק חלל נותנין עליו חומרי כהנים וחומרי ישראל אינו אוכל בתרומה ולא מטמא למתים ונושא אשה הראויה לכהן ואם אכל או נטמא או נשא גרושה מכין אותו מכת מרדות והוא הדין בחלל של דבריהם אבל חלל של תורה הודאי הרי הוא כזר ונושא גרושה ומטמא למתים שנאמר אמור אל הכהנים בני אהרן אע"פ שהם בני אהרן עד שיהיו בכיהונם:
11
A male priest who is forbidden to marry a zonah and a challalah is forbidden to marry a female convert and freed maid-servant for they are equivalent to zonot as we explained.26 A woman of the priestly family, however, is permitted to marry a challal, a convert, or a freed servant. For women of acceptable lineage were not forbidden against marrying men of unacceptable lineage.27 [This is derived from the phrase "the descendants" [- literally, the sons -] of Aaron," i.e., sons and not daughters. Thus a convert is permitted to marry a female mamzer28 and also, the daughter of a priest.
יא
כהן זכר שהוא אסור לישא זונה וחללה אסור בגיורת ומשוחררת שהיא כזונה כמו שביארנו אבל הכהנת מותרת להנשא לחלל ולגר ולמשוחרר שלא הוזהרו כשרות להנשא לפסולין שנאמר בני אהרן ולא בנות אהרן נמצא הגר מותר לישא ממזרת ולישא כהנת:
12
When converts and/or freed servants marry among themselves and give birth to a daughter - even after several generations - this daughter is forbidden to marry a priest,29 for the seed of a native-born Jew has not intermingled with them. If one married such a woman, she need not be divorced since she was both conceived and born in holiness.30 When, however, a convert or a freed servant marries a native-born Jewess or a native-born Jew marries a female convert or a freed slave, their daughter is acceptable to marry into the priesthood at the outset.
יב
גרים ומשוחררים שנשאו אלו מאלו והולידו בת אפילו לאחר כמה דורות הואיל ולא נתערב בהן זרע ישראל הרי אותה הבת אסורה לכהן ואם נשאת לא תצא הואיל והורתה ולידתה בקדושה אבל גר או משוחרר שנשא בת ישראל או ישראל שנשא גיורת או משוחררת בתו כשרה לכהונה לכתחלה:
13
When an Ammonite convert31 or a second generation Egyptian convert32 marry a native-born Jewess, the intimate relations they share involve a transgression and the women become zonot as we explained.33Nevertheless, their daughters may marry into the priesthood as an initial and preferred option.34
יג
גר עמוני שנשא בת ישראל וכן מצרי שני שנשא בת ישראל אף על פי שביאתם בעבירה והרי נשותיהן זונות כמו שביארנו בנותיהם כשרות לכהונה לכתחלה:
14
When a challal marries an acceptable woman, his descendants from her are challalim. This also applies to the son of his son's son35and indeed, even for 1000 generations. For the male son of a challal is a challal for all time. If the offspring is female, she is forbidden to marry into the priesthood, because she is a challalah.
When, however, an Israelite marries a challalah, the offspring are acceptable.36 Therefore if one of the offspring is female, she may marry into the priesthood at the outset.
יד
חלל שנשא כשרה זרעו ממנה חללים וכן בן בן בנו ואפילו אחר אלף דור שבן החלל הזכר הוא חלל לעולם ואם היתה בת אסורה היא לכהונה שהרי היא חללה אבל ישראל שנשא חללה הולד כשר לפיכך אם היתה בת הרי זו תנשא לכהונה לכתחלה:
15
Priests, Levites, and Israelites are permitted to marry among each other.37 The status of the child is determined by that of the father.38 [Similarly,] Levites, Israelites, and challalim are permitted to marry among each other and the status of the child is determined by that of the father. [This is derived from Numbers 1:18]: "And they established the lineage of their families, according to their father's household." [Implied is that] the household of one's father is one's family and not the household of one's mother.
טו
כהנים ולוים וישראלים מותרין לבוא זה בזה והולד הולך אחר הזכר (לויים וישראלים וחללים מותרים לבוא זה בזה והולד הולך אחר הזכר) שנאמר ויתילדו על משפחותם לבית אבותם בית אביו היא משפחתו ואין בית אמו משפחתו:
16
Levites, Israelites, challalim, converts, and freed servants are permitted to marry among each other. When a convert or a freed servant marries the daughter of a Levite, the daughter of an Israelite, or a challalah, the offspring is an Israelite.39 When an Israelite, a Levite, or a challal marry a female convert or a freed maid-servant, the status of the child is determined by that of the father.40
טז
לויים וישראלים וחללים גרים ועבדים משוחררים מותרים לבוא זה בזה והגר והמשוחרר שנשא לויה או ישראלית או חללה הרי הבן ישראלי וישראלי או לוי או חלל שנשאו גיורת או משוחררת הולד הולך אחר הזכר:
17
We operate under the presumption that all families are of acceptable lineage and it is permitted to marry their descendants as an initial and preferred option.41 Nevertheless, if you see two families continuously quarreling with each other, you see one family that is always involved with strife and controversy, or you see a person who frequently quarrels with people at large and is very insolent, we suspect [their lineage]. It is fitting to distance oneself from such people for these are disqualifying characteristics.
Similarly, a person who always slurs the lineage of others, casting aspersions on the ancestry of families or individuals, claiming that they are mamzerim, we are suspicious that he himself is a mamzer. Similarly, if he calls others servants, we suspect that he is a servant. For whoever denigrates others, denigrates them with a blemish that he himself possesses.
Similarly, whenever a person is characterized by insolence and cruelty, hating people and not showing kindness to them, we seriously suspect that he is a Gibeonite. For the distinguishing signs of the holy nation of Israel is that they are meek, merciful, and kind. With regard to the Gibeonites, [II Samuel 21:2] states: "The Gibeonites are not of the Jewish people." For they acted extremely brazenly and would not be appeased. They did not show mercy to the sons of [King] Saul, nor did they show kindness to the Jews to forgive the descendants of their king,42 while [the Jews] had shown them kindness and allowed them to live.43
יז
כל משפחות בחזקת כשרות ומותר לישא מהן לכתחלה ואע"פ כן אם ראית שתי משפחות שמתגרות זו בזו תמיד או ראית משפחה שהיא בעלת מצה ומריבה תמיד או ראית איש שהוא מרבה מריבה עם הכל ועז פנים ביותר חוששין להן וראוי להתרחק מהן שאלו סימני פסלות הם וכן הפוסל את אחרים תמיד כגון שנותן שמץ במשפחות או ביחידים ואומר עליהן שהן ממזרים חוששין לו שמא ממזר הוא ואם אמר להן שהם עבדים חוששין לו שמא עבד הוא שכל הפוסל במומו פוסל וכן כל מי שיש בו עזות פנים או אכזריות ושונא את הבריות ואינו גומל להם חסד חוששין לו ביותר שמא גבעוני הוא שסימני ישראל האומה הקדושה ביישנין רחמנים וגומלי חסדים ובגבעונים הוא אומר והגבעונים לא מבני ישראל המה לפי שהעיזו פניהם ולא נתפייסו ולא רחמו על בני שאול ולא גמלו לישראל חסד למחול לבני מלכם והם עשו עמהם חסד והחיום בתחלה:
18
When [the purity of] a family's [lineage] has been disputed, i.e., two individuals testify44 that a mamzer or a challal has intermingled with that family or there are servants among them,45 the matter is questionable. If the family are priests, one should not marry a woman from them until he46 investigates the lineage of four - actually eight47- of her maternal ancestors: her mother, her maternal grandmother, the mother of her maternal grandfather, the maternal grandmother of her maternal grandfather. Similarly, he must investigate the lineage of her paternal grandmother, the mother of her paternal grandmother, the mother of her paternal grandfather, and the mother of the mother of her paternal grandfather.
יח
משפחה שקרא עליה ערער והוא שיעידו שנים שנתערב בהן ממזר או חלל או שיש בהן עבדות ה"ז ספק ואם משפחת כהנים היא לא ישא ממנה אשה עד שיבדוק עליה ארבע אמהות שהן שמנה:
אמה ואם אמה ואם אבי אמה ואם אם אבי אמה וכן הוא בודק על אם אביה ואם אם אביה ואם אבי אביה ואם אם אבי אביה:
19
If the family whose lineage was disputed were Levites or Israelites, it is necessary to check [the lineage of] another pair of women. Thus one must check ten maternal ancestors.48 [The rationale is that unacceptable people] intermarry among Levites and Israelites more frequently than among priests.
יט
ואם היתה משפחה זו שקרא עליה ערער לוים או ישראלים מוסיף לבדוק להם זוג אחד ונמצא בודק עשר אמהות שהעירוב בלוים וישראלים יתר מן הכהנים:
20
Why is it necessary to check the lineage only of the woman's maternal [ancestors]? Because whenever men argue with each other, one will malign the other with a blemish that exists in his lineage. Thus if he was unacceptable, the matter would have been made known.49 Women, by contrast, do not malign [each other] with regard to blemishes in their lineage.50
כ
ולמה בודק בנשים בלבד מפני שהאנשים כל עת שיריבו זה עם זה יחרף את חבירו בפסול שיש בייחוסו ואילו היה שם פסול היה נשמע אבל הנשים אין מחרפות ביוחסין:
21
Why must a man make an investigation when he desires to marry a woman from a family concerning whom the presumption of acceptable lineage has been impaired and yet a woman who desires to marry into this family is not required to make an investigation? Because woman of acceptable lineage were not warned against marrying [men of] unacceptable lineage.51
כא
ולמה יבדוק האיש כשירצה לישא ממשפחה זו שהורעה חזקתה ולא תבדוק אשה שתנשא להן מפני שלא הוזהרו כשרות להנשא לפסולין:
22
Whenever a person is called a mamzer, a netin a challal, or a servant and he remains silent, we suspect [the lineage of] him and his family52 and do not marry women from this [family] unless an investigation was made as we explained.53
כב
כל שקורין לו ממזר ושותק או נתין ושותק או חלל ושותק או עבד ושותק חוששין לו ולמשפחתו ואין נושאין מהן אא"כ בודקין כמו שביארנו:
23
When there is a suspicion that a person concerning whom there is a question whether he is a challal married into a family,54 every widow from that family is forbidden to a priest at the outset.55 [After the fact,] if she married [a priest], she need not be divorced because there are two questions involved: Maybe this is the widow of that challal56 or maybe it is not? Even if you say that she was his widow, maybe he was a challal or maybe he was not?57
If, however, a person who was definitely a challal married into a family, every woman58 from that family is forbidden to a priest until he conducts an investigation. If he marries [such a woman without an investigation], she must be divorced. The same laws59 apply if a person regarding whom there is a question whether he is a mamzer or a person who is definitely mamzer became intermingled in the family. For the same prohibition applies to the priesthood with regard to the wife of a challal and the wife of a mamzer, as we explained.60
כג
משפחה שנתערב בה ספק חלל כל אלמנה מאותה משפחה אסורה לכהן לכתחלה ואם נשאת לא תצא מפני שהן שתי ספיקות שמא זו אלמנת אותו חלל שמא אינה אלמנתו ואם נאמר שהיא אלמנתו שמא חלל הוא שמא אינו חלל אבל אם נתערב בה חלל ודאי כל אשה מהן אסורה לכהן עד שיבדוק ואם נשאת תצא והוא הדין אם נתערב בה ספק ממזר או ממזר ודאי שאשת ממזר ואשת חלל לכהונה איסור אחד הוא כמו שביארנו:
FOOTNOTES
1.
I.e., the women mentioned in Chapter 17, Halachah 1.
2.
The fact that he engaged in forbidden relations does not detract from the essential holiness endowed to him by his priestly lineage.
3.
For the spiritual blemish brought about by the forbidden relations has an effect regardless of her intent or lack of it.
4.
For only when the male and the female are these respective ages are their relations considered significant.
5.
Note the contrast to the following halachah. Although a non-virgin is forbidden only on the basis of a positive commandment (Chapter 17, Halachah 13), offspring from such a relationship are challalim.
6.
Needless to say, a divorcee may not marry a priest. The Rambam is emphasizing that if she is divorced, in addition to the prohibition of a divorcee, she is also prohibited as a challalah.
7.
For as Ketubot 11a states, a woman who is divorced after marriage is considered as if she has engaged in relations. The Chelkat Mechokek 7:23 and the Beit Shmuel 7:36 discuss this ruling, mentioning views that differ slightly.
8.
For after the fact, he is allowed to remain married to such a woman, as stated in Chapter 17, Halachah 15.
9.
For the prohibition forbidding her to him applies only within the context of marriage (Chapter 17, Halachah 2). Although he performs a transgression for entering into intimacy without the intent of marriage (see Hilchot Ishut 1:4), that prohibition is not restricted to the priesthood and offspring are deemed challalim, only when the prohibition against the relations is exclusive to the priesthood.
10.
Chapter 18, Halachah 1.
11.
Since she became a zonah, the prohibition against relations with her is exclusive to the priesthood.
12.
Chapter 18, Halachah 2. For the relations do involve a transgression.
13.
I.e., relations with a zonah.
14.
For they are forbidden exclusively to the priesthood, as stated in Chapter 18, Halachah 3.
15.
Even if they are conceived during the first time the couple engage in relations [Shulchan Aruch (Even HaEzer 7:14)]. The rationale is that even before the priest engages in relations with such women, they are deemed as zonot.
16.
As Kiddushin 77a states, the determination of whether a child is deemed as a challal or not depends on whether it was conceived through a transgression or not. The mother's status at the time of birth is not significant.
17.
In Chapter 17, Halachah 7.
18.
Relatives forbidden by Rabbinic decree as listed in Hilchot Ishut 1:6.
19.
See Chapter 18, Halachah 4.
20.
The Shulchan Aruch (Even HaEzer 7:20) quotes the Rambam's ruling. The Tur and the Rama state that the same laws apply to a woman who underwent a chalitzah ceremony of questionable validity. Based on the distinction between such a woman and a woman whose status is a divorcee is questionable which the Rambam makes in Chapter 17, Halachah 7, the Beit Shmuel 7:40 maintains that the Rambam would not accept such an addition.
21.
See Chapter 17, Halachah 12.
22.
Otherwise, there is a possibility that he will be violating prohibitions of Scriptural origin.
23.
Lest he is an Israelite to whom this is forbidden. See Hilchot Terumah 6:7.
24.
Lest he is a priest to whom this is forbidden.
25.
The prohibition against contact with a corpse.
26.
Chapter 18, Halachah 3.
27.
I.e., those forbidden to the priesthood (Maggid Mishneh). See, however, Halachah 21 and notes.
28.
See Chapter 15, Halachah 7.
29.
Kiddushin 78b states that after the destruction of the Temple, the priests accepted this stringency upon themselves.
30.
Note the Beit Yosef (Even HaEzer 7), the Chelkat Mechokek 7:29 and the Beit Shmuel 7:42 who note that the Rambam requires the girl to be both conceived and born within the Jewish people.
31.
Who is forbidden to marry a native-born Jewess (Chapter 12, Halachah 18).
32.
Who is likewise forbidden (ibid.:19).
33.
Chapter 18, Halachah 3. As Yevamot 36a states, the women themselves may not marry a priest, but their daughters may.
34.
For a female Ammonite is permitted and a third generation Egyptian is permitted.
35.
We have not used the term grandson or great grandson, because if a female descendant is involved, the next generation are not challalim.
36.
Neither the son, nor the daughter are considered challalim.
37.
E.g., there is no restriction against a priest marrying the daughter of a Levite or an Israelite.
38.
Thus in the instance mentioned in the previous note, the offspring would be considered as priests.
39.
I.e., neither a Levite or a challal.
40.
Thus the offspring of a Levite are Levites and the offspring of challalim are challalim.
41.
The Rambam is stating that it is not necessary to investigate thoroughly the lineage of a family before marrying into them. If it is a common presumption that a family is of acceptable lineage, one may marry a family member at the outset. When we know nothing of the lineage of the family, there are some authorities [Remo as quoted by the Tur (Even HaEzer 2)] who maintain that we do question his lineage and require proof that he is acceptable. Others (Rabbenu Asher and Rabbenu Nissim) differ and maintain that even if we do not know anything about a family's lineage, we assume that they are acceptable. See the discussion of the issue by Beit Shmuel 2:3.
The debate concerns the practice in the Talmudic age and in subsequent eras when Jewish observance was strong. At present, particularly in contemporary communities when there are many non-observant Jews and non-halachic divorce and similar problems are rampart, it is customary for Rabbinic courts to be careful and investigate the lineage of people before performing a marriage.
42.
As mentioned in the notes to Chapter 12, Halachah 23, 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.
43.
Joshua, Chapter 9, relates that after the Jews' conquest of Jericho and Ai, the inhabitants of Gibeon:
Acted cunningly... They took old sacks upon their donkeys, old and rent wine bottles... old, worn and patched shoes... and came to Joshua at Gilgal. They told him:... "We have come from a distant country. Therefore, make a covenant with us." Joshua made a covenant with them... and the princes of the congregation swore to them.
After the ruse was discovered, Joshua and the people honored the covenant and allowed the Gibeonites to live. Moreover, they even came to their defense when they were attacked by other Canaanite nations.
44.
The Beit Shmuel 2:6 cites the opinion of Rashi (Kiddushin 76a) which maintains that even if the two people cast aspersions on the family's lineage without delivering formal testimony, such investigations must be made.
45.
We are not concerned that a servant intermingled among them, for even if a servant did conceive a child with a woman from a priestly family, the child is acceptable. Our suspicion is that one of the priests had relations with a maid-servant and she bore him a son or daughter who was raised as a member of the priest's family (Chelkat Mechokek 2:2).
46.
See Halachah 21and notes which discuss whether a woman is required to make such an investigation or not.
47.
I.e., the obligation is to check the lineage of four women: her mother, the mother of her maternal grandfather, her paternal grandmother, and the paternal grandmother of her paternal grandfather. Nevertheless, to verify the acceptability of the lineage of these women, it is necessary to verify that their mothers are also of acceptable lineage, thus reaching a total of eight (Rabbenu Nissim).
48.
I.e., one must add the mother of her maternal grandmother and the maternal grandmother of her paternal grandmother (Merkevet HaMishneh).
The Maggid Mishneh questions the Rambam's statements, noting that from Kiddushin 76a, it would appear that one would have to check the lineage of twelve or sixteen women.
49.
I.e., after the blemish was mentioned in quarrels, it would become a matter of public knowledge and investigated accordingly.
50.
Hence, their blemished lineage would not be public knowledge.
51.
The Rambam's statements (based on his interpretation of Kiddushin 76b) have attracted the attention of the commentaries who raise a basic question: The prohibition against marrying an unacceptable partner (e.g., a mamzer) applies equally to men and women (see Chapter 1, Halachah 1). Why then is a woman not warned with regard to this matter?
The Maggid Mishneh (quoting Rashi's commentary to Kiddushin 76a) states that here, the Rambam intent is that since the Torah did not forbid a woman of the priestly family from marrying a challal, our Sages did not require a woman to make an investigation even when there is a question whether her future husband is entirely unacceptable.
According to Rashi who interprets "disputing a family's lineage" (Halachah 18) as merely casting aspersions, this interpretation is tenable. After all, we have no hard and fast evidence that the man's lineage is unacceptable. But according to the Rambam, who defines that term as referring to testimony delivered in court, the original question remains. Since there is a firm possibility that a Scriptural prohibition is involved, why shouldn't a woman be required to make an investigation? Among the resolutions offered is that of the Chelkat Mechokek 2:5 is that the Rambam would require an investigation even when a woman desires to marry. Nevertheless, the investigation need not include all of the eight (or ten) women mentioned by the Rambam. Such thoroughness is required only when a man seeks to marry.
See the gloss of the Maggid Mishneh to Halachah 18 and the Chelkat Mechokek 2:3 which cite differing opinions which also require a woman to make a full-fledged investigation of the lineage of a man she desires to marry if there are questions concerning his lineage.
52.
We assume that he would not remain silent when his lineage is slurred unless there was some truth to the assertions.
The Ra'avad states that the Rambam's statement (taken from Ketubot 14b) held true only in the Talmudic era when a person who insulted a colleague's lineage was placed under a ban of ostracism. Hence when a person remained silent instead of appealing to the court, we could assume that he was admitting to the accuser's assertion. In the present era, by contrast, there is no punishment given for making such slurs. Hence, the insulted person would have no benefit in bringing the matter to the court's attention. Accordingly, it is preferable to remain silent.
The Ramban and the Rashba explain that the Rambam's words apply with regard to a family concerning which there already exist doubts with regard to their lineage. When, by contrast, their lineage is considered unblemished, it is preferable for them to remain silent. Rabbenu Nissim states that the insulted person's silence is considered significant only when it is common for him to protest other matters. If, however, he usually remains silent, the fact that he does so in this situation as well is of no consequence. The Shulchan Aruch (Even HaEzer 2:4) quotes the Rambam's words and the Rama quotes the latter views.
53.
As explained in Halachot 18-19. The investigation is sufficient to clarify any difficulties, for the suspicion created by his silence is not a more serious factor than the testimony of the witnesses mentioned in Halachah 18 (Maggid Mishneh).
54.
I.e., there is a report that a man of questionable status married into a family, but the identity of that man and that of his wife are not known.
55.
One might think that because of the multiple doubt involved the woman would be permitted at the outset. Nevertheless, because of the stringency of the laws of proper lineage, this leniency is not taken.
56.
And as is stated in Chapter 18, Halachah 1, a woman who engaged in relations with a challal is forbidden to the priesthood.
57.
Since there is a multiple doubt (sefek sefeikah), the woman is permitted.
58.
I.e., both widows and daughters (Kessef Mishneh).
59.
I.e., the first clause applies to a person's whose status as a mamzer is a matter of question and the second clause to whose unacceptable status is definite (Kessef Mishneh).
In his Kessef Mishneh, Rav Yosef Caro mentions opinions that rule more stringently and forbid marriage even when there is a report that a person about whom a question was raised whether or not he is a mamzer married into a family. In his Shulchan Aruch (Even HaEzer 2:5), however, he quotes the Rambam's view.
60.
Chapter 18, Halachah 1.
Issurei Biah - Chapter Twenty
1
[The status of] all of the priests of the present era1 is accepted on the basis of a prevailing assumption.2 They may only eat sacred food that is eaten [within] the boundaries [of Eretz Yisrael],3 provided it is terumah mandated by virtue of Rabbinic decree [alone].4 [Even] terumah mandated by Scriptural Law and challah mandated by Scriptural Law, by contrast, may be eaten only by a priest whose lineage is established.
א
כל כהנים בזמן הזה בחזקה הם כהנים ואין אוכלין אלא בקדשי הגבול והוא שתהיה תרומה של דבריהם אבל תרומה של תורה וחלה של תורה אין אוכל אותה אלא כהן מיוחס:
2
What is meant by a priest whose lineage is established? Anyone concerning whom two witnesses5 testify that he is a priest, the son of so-and-so the priest, and the descendant of so-and-so the priest, extending back until we reach a person whose lineage need not be checked, i.e., a priest who served at the altar. [Such a person's lineage need not be verified, because] were the High Court not to have made investigations about him, they would not have allowed him to perform service [in the Temple].6
Accordingly, we do not investigate the lineage of anyone who served at the altar or who served on the Sanhedrin. For only priests, Levites, and Israelites of acceptable lineage are appointed to the Sanhedrin.7
ב
אי זהו כהן מיוחס כל שהעידו לו שני עדים שהוא כהן בן פלוני הכהן ופלוני בן פלוני הכהן עד איש שאינו צריך בדיקה והוא הכהן ששימש על גבי המזבח שאילו לא בדקו בית דין הגדול אחריו לא היו מניחין אותו לעבוד לפיכך אין בודקין מהמזבח ומעלה ולא מן הסנהדרין ומעלה שאין ממנין בסנהדרין אלא כהנים לויים וישראלים מיוחסין:
3
In the present era, even in Eretz Yisrael,8 challah does not have the status of a Scriptural commandment. [This is derived from Numbers 15:18:] "When you come into the land...."9 [Implied is when] all of you enter and not when only a portion enter.10 When Ezra ascended [to Eretz Yisrael], the entire people did not ascend.
Similarly, in the present era, terumah is a Rabbinic commandment.11 Therefore it is eaten by the priests of our era [whose lineage is established merely] by presumption.
ג
חלה בזמן הזה ואפילו בארץ ישראל אינה של תורה שנאמר בבואכם אל הארץ ביאת כולכם ולא ביאת מקצתכם וכשעלו בימי עזרא לא עלו כולם וכן תרומה בזמן הזה של דברי סופרים ולפיכך אוכלים אותה הכהנים שבזמנינו שהן בחזקה:
4
When two witnesses testify that they saw a person partaking of terumah mandated by Scriptural Law, his lineage is established. We do not elevate a person [to the level that his priestly] lineage is [considered as] established based on the fact that he delivers the Priestly Blessing [to the people], reads the Torah first,12 or is given terumah in the granaries,13 or because of the testimony of one witness.
ד
מי שהעידו עליו [שני] עדים שראוהו שהיה אוכל בתרומה של תורה הרי זה מיוחס ואין מעלין ליוחסין לא מנשיאת כפים ולא מקריאה בתורה ראשון ולא מחילוק תרומה בבית הגרנות ולא על פי עד אחד:
5
When a priest whose lineage was established says: "This son of mine is a priest," we do not consider [the son as a priest whose] lineage is established14on the basis of his statement unless he brings witnesses who testify that the child is his son.15
ה
כהן מיוחס שאמר בני זה כהן הוא אין מעלין אותו ליוחסין על פיו עד שיביא עדים שהוא בנו:
6
[The following laws apply when] a priest whose lineage has been established departs to another country together with his wife whom we know to be of acceptable lineage. If he comes together with her and children who relate to them as parents and says: "This is the woman who departed together with me and these are her children," he does not have to bring witnesses to testify about the woman or the children.
[If he says:] "She died and these are her children," he must bring witnesses who testify that these are his children.16 He need not bring witnesses that his wife was of acceptable lineage, for her status as being acceptable was already established when she departed from us.
ו
כהן מיוחס שיצא הוא ואשתו שידענו שהיא כשרה למדינה אחרת ובא הוא והיא ובנים כרוכין אחריהן ואמר אשה שיצאת עמי היא זו ואלו בניה אינו צריך להביא עדים לא על האשה ולא על הבנים מתה ואלו בניה צריך להביא עדים שאלו בניו ואינו צריך להביא עדים על אמן שהיא כשרה מפני שכבר הוחזק שיצאה מעמנו כאשה כשרה:
7
When a priest whose lineage was established goes out to another country and comes together with his wife and his sons, saying: "I married this woman and these are her sons," he must bring proof that the woman is acceptable. He does not have to bring witnesses that these are her sons, provided the children relate to her as a mother.
If he comes together with two wives and brings proof regarding one, he is required to bring proof about the sons, even though the children are young and relate to her as a mother. For perhaps they are the sons of the other women, but relate to the woman whose lineage is established as a mother.
ז
יצא כהן מיוחס למדינה אחרת ובא הוא ואשתו ובניו ואמר אשה זו נשאתי ואלו בניה צריך להביא ראיה שאשה זו כשרה ואינו מביא עדים שאלו בניה והוא שיהיו כרוכין אחריה ואם בא בשתי נשים והביא ראיה על האחת אף על פי שהבנים קטנים וכרוכין אחריה צריך להביא ראיה עליהם שמא בניו מן האחרת הם ונכרכו אחר זו המיוחסת:
8
If he comes together with sons and says: "I married a woman and she died. These are her sons," he must bring witnesses that the woman was acceptable and that these are her sons." These laws also apply with regard to an Israelite of established lineage and a Levite of established lineage. Afterwards, we can testify with regard to this son so that he will be fit for the Sanhedrin.17
ח
בא הוא ובניו ואמר אשה נשאתי ומתה ואלו בניה מביא עדים שאותה האשה כשרה היתה ואלו בניה וכדין הזה דנין בישראל מיוחס ובלוי מיוחס ואח"כ נעיד על בנו זה שהוא מיוחס כדי שיהיה ראוי לסנהדרין:
9
We do not elevate a person's lineage [based on mention in] a document to the priesthood. What is implied? If it is stated in a document: "So-and-so, the priest, borrowed from so-and-so this-and-this amount," and witnesses sign below, we do not operate under the assumption that this priest is of acceptable lineage. For perhaps, they signed only with regard to the loan.18
With regard to what does the above apply? With regard to considering the person as a priest of acceptable lineage. [Different principles apply] with regard to the presumption that he is a priest like the other priests of the present age and license to partake of terumah and challah mandated by Rabbinic decree and to be given other sacred articles [granted priests within] the boundaries [of Eretz Yisrael].19 [These privileges are granted on the basis of] mention in a legal document, the testimony of one witness, or the fact that a person recites the priestly blessing or reads the Torah first.
ט
אין מעלין משטרות לכהונה כיצד הרי שהיה כתוב בשטר פלוני כהן לוה מפלוני והלוהו כך וכך והעדים מלמטה אין מחזיקין בהם כהן זה שהוא מיוחס שמא לא העידו אלא על המלוה בד"א לענין ייחוס אבל לחזקה שיהיה כהן ככהני זמן זה ויאכל תרומה וחלה של דברי סופרים ובשאר קדשי הגבול מעלין מן השטרות וע"פ עד אחד ומנשיאות כפים ומקריאה בתורה ראשון:
10
Similarly, whenever a priest says: "My son is a priest," his word is accepted with regard to feeding him terumah20 and having him accepted as a priest.21 He need not bring proof regarding his sons or his wife.
י
וכן כל כהן שאמר בני זה כהן נאמן להאכילו בתרומה ולהיותו בחזקת כהן ואינו צריך להביא ראיה לא על הבנים ולא על האשה:
11
When two people come to a particular city, one says: "I and my colleague are priests," and the other says, "I and my colleague are priests," their word is accepted and they are both considered as priests22 even though it appears that they are in collusion.23
Similarly, if one witness says: "I saw this person recite the Priestly Blessing," "...eat terumah, "...received terumah in the granary," or "...read first from the Torah and a Levi read after him,"24 he is considered a priest on the basis of this statement. Similarly, if one testified that a person read second from the Torah after a priest, he is considered as a Levite.
יא
שנים שבאו למדינה זה אומר אני וחבירי כהן וזה אומר אני וחבירי כהן אע"פ שנראין כגומלין זה את זה הרי אלו נאמנין ושניהם בחזקת כהנים וכן עד שאמר ראיתי זה שנשא כפיו או שאכל בתרומה או שחלק על הגורן או שקרא בתורה ראשון וקרא אחריו לוי מחזיקין אותו בכהונה על פיו וכן אם העיד שזה קרא שני בתורה אחר כהן מחזיקין אותו בלויה:
12
If one delivers testimony in court saying that he saw a person and his brothers divide terumah left to them by their father the priest, we do not consider him a priest because of this testimony. Perhaps he is a challal and took his portion of the inheritance of terumah in order to sell it.
יב
העיד שראה זה שחלק עם אחיו בבית דין תרומה שהניח להן אביהן הכהן אין מעלין אותו לכהונה בעדות זו שמא חלל הוא ולקח חלק ירושתו מתרומה למכרה:
13
In the present era, when a person comes and says: "I am a priest," his word is not accepted and we do not consider him a priest on the basis of his own statements. He should not read from the Torah first, recite the Priestly Blessing,25or partake of sacred food that is eaten [within] the boundaries [of Eretz Yisrael] unless there is one witness who corroborates his statements.
He does, however, cause himself to be forbidden [to marry] a divorcee, a zonah, and a challalah; nor may he become impure because of contact with a corpse.26 If he marries such a woman or becomes impure, he receives lashes.27 A woman [who may not marry into the priesthood] who engages in relations with him is deemed a challalah of questionable status.28
יג
מי שבא בזמן הזה ואמר כהן אני אינו נאמן ואין מעלין אותו לכהונה על פי עצמו ולא יקרא בתורה ראשון ולא ישא את כפיו ולא יאכל בקדשי הגבול עד שיהיה לו עד אחד אבל אוסר עצמו בגרושה וזונה וחללה ואינו מטמא למתים ואם נשא או נטמא לוקה והנבעלת (לו) ספק חללה:
14
If the person makes these statements in the course of conversation, his word is accepted.29
What is implied? An incident once took place with regard to a person who was speaking in the midst of conversation, saying: "I remember that when I was an infant and was being carried on my shoulders by father, they took me out of school,30removed my outer garment, and had me immerse in the mikveh to partake of terumah in the evening. My colleagues separated themselves from my and called me: 'Yochanan, who eats challot.' Our holy teacher31 had him considered a priest on the basis of these statements.
יד
ואם היה מסיח לפי תומו נאמן כיצד מעשה באחד שהיה מסיח לפי תומו ואמר זכור אני כשהייתי תינוק והייתי מורכב על כתיפו של אבי הוציאוני מבית הספר והפשיטוני כתנתי והטבילוני לאכול תרומה לערב וחביריי בודלין ממני והיו קוראין אותי יוחנן אוכל חלות והעלהו רבינו הקדוש לכהונה ע"פ עצמו:
15
An adult's word is accepted if he says: "I remember when I was a child32 and I saw so-and-so immerse himself in a mikveh and partake of terumah in the evening." He is considered a priest on the basis of this statement.
In the present era, when a person comes and says: "I am a priest," and a witness testifies on his behalf, saying: "I know that his father is a priest," we do not consider him as a priest on the basis of this testimony. [We fear that] perhaps he is a challal.33 Instead, [the witness] must testify that the person himself is a priest. If, however, the father's identity as a priest is an established fact or two witnesses come and testify that the person's father is a priest, because of his father, we assume [that he is a priest].
טו
נאמן גדול לומר זכור אני כשהייתי תינוק וראיתי פלוני טובל ואוכל בתרומה לערב ומחזיקין אותו בכהונה בעדותו מי שבא בזמן הזה ואמר כהן אני ועד אחד מעיד לו שאני יודע שאביו של זה כהן אין מעלין אותו לכהונה בעדות זה שמא חלל הוא עד שיעיד שזה כהן הוא אבל אם הוחזק אביו כהן או שבאו שנים והעידו שאביו של זה כהן הרי הוא בחזקת אביו:
16
When the identity of a person's father as a priest has been established, but there is a rumor34 that he is the son of a divorcee or the son of a woman who performed chalitzah, we entertain suspicions and do not treat him as a priest. If one witness comes and testifies that he is acceptable, we treat him as a priest because of his statements.35 If two witnesses come afterwards and testify that he is a challal, we remove him from the priesthood.36
If another witness comes and testifies that he is acceptable, we treat him as a priest, because the last witness is joined together with the first.37 Thus there are two witnesses testifying that he is acceptable and two testifying that he is unacceptable. Both pairs of witness and the rumor are voided, for two witnesses have the same legal power as 100.38 And the person remains a priest based on the status of his father.39
טז
מי שהוזחק אביו כהן ויצא עליו קול שהוא בן גרושה או חלוצה חוששין לו ומורידין אותו בא עד אחד אחר כך והעיד שהוא כשר מעלין אותו לכהונה על פיו באו שנים עדים אח"כ והעידו שהוא חלל מורידין אותו מן הכהונה בא עד אחד והעיד שהוא כשר מעלין אותו לכהונה שזה האחרון מצטרף לעד ראשון והרי שנים מעידין שהוא כשר ושנים מעידים שהוא פסול ידחו אלו ואלו וידחה הקול שהשנים כמאה וישאר כהן בחזקת אביו:
17
[The following law applies] when a woman [remarried] without waiting three months after [the death of] her [first] husband40 and gave birth. If it is not known whether the child was conceived by the first - and born after nine months - or conceived by the second - and born after seven - and one of them was a priest and the other, an Israelite, the child is a priest of questionable status.
Similarly, if a son of a priest became intermingled with a child of an Israelite41 and they grow to maturity, they are both considered priests of questionable status. They must observe the stringencies incumbent on Israelites and the stringencies incumbent on priests: They may only marry women fit to marry into the priesthood. They may not become impure through contact with the dead, nor may they partake of terumah. If they marry a divorcee, they are forced to divorce and they do not receive lashes.42
יז
אשה שלא שהתה שלשה חדשים אחר בעלה וילדה ואין ידוע אם בן תשעה לראשון או בן שבעה לאחרון והיה אחד מהן כהן והשני ישראל הרי זה ספק כהן וכך אם נתערב ולד כהן בולד ישראל והגדילו התערובות כל אחד מהן ספק כהן ונותנין עליהן חומרי ישראל וחומרי כהנים נושאין נשים הראויות לכהונה ואין מטמאים למתים ולא אוכלין בתרומה ואם נשאו גרושה מוציאין ואינן לוקין:
18
[The following rules apply] if the sons of two priests become intermingled or the wife of a priest married a second priest without waiting three months after the death of her first husband and it is not known whether the child was conceived by the first - and born after nine months - or conceived by the second - and born after seven. The stringencies that would apply as if he was the son of both men must be observed: He must observe the rights of aninut43 because of [both44 of] them45 and they [both] observe the rights of aninut because of him.46 He may not become impure because of them, nor may they become impure because of him.47 He may serve in the priestly watch48 of both of them, but does not receive a portion.49 If they are both from the same priestly watch and the same beit av,50 he receives one portion.51
יח
שני כהנים שנתערבו ולדותיהם או אשת כהן שלא שהתה אחר בעלה שלשה חדשים ונשאת לכהן אחר ואין ידוע אם בן תשעה לראשון או בן שבעה לאחרון נותנין לו על הולד חומרי שניהם הוא אונן עליהם והן אוננין עליו הוא אין מטמא להם והם אינן מטמאין לו ועולה במשמרו של זה ושל זה ואין חולק ואם היו שניהם במשמר אחד ובית אב אחד נוטל חלק אחד:
19
When does the above apply? When the relationships with both [priests] involve marriage. If, however, one is a licentious relationship, our Sages decreed that [the son's] priestly privileges are suppressed entirely, because he does not have definitive knowledge of the identity of his father. [This is supported by Numbers 25:13]:52 "He and his descendants who follow him will possess [the covenant of priesthood]." [Implied is that] his descendants will be able to trace their identity to him.
יט
במה דברים אמורים בזמן שהן באין מכח נישואין אבל בזנות גזרו חכמים שמשתקין אותו מדין כהונה כלל הואיל ואינו יודע אביו הודאי שנאמר והיתה לו ולזרעו אחריו עד שיהיה זרעו מיוחס אחריו:
20
What is implied? There were ten priests. One of them departed and engaged in relations [with a woman without revealing his identity]. The son is definitely a priest.53 Nevertheless, since he does not know his father's identity and cannot trace his lineage to him, his priestly privileges are suppressed entirely. He may not serve [in the Temple], partake [of sacrificial foods], or receive an allotment [from the sacrifices]. If, however, he becomes impure because of contact with a corpse or he marries a divorcee, he receives lashes, for there is no question of leniency.54
כ
כיצד עשרה כהנים שפירש אחד מהם ובעל שהרי הולד כהן ודאי ואף על פי כן הואיל ואינו יודע אביו שיתייחס לו משתקין אותו מדין כהונה ואינו עובד ולא אוכל ולא חולק ואם נטמא למתים או נשא גרושה לוקה שאין כאן ספק היתר:
FOOTNOTES
1.
When the priests do not serve in the Temple and there is no Sanhedrin to verify their lineage.
2.
I.e., they are regarded as priests by people at large even though there is no definite proof of their lineage.
3.
I.e., in contrast to sacrificial meat which may be eaten only in the Temple courtyard or within the city of Jerusalem depending on the type of sacrifice involved.
4.
As explained in Halachah 3, in the present age, the mitzvah of terumah has the status of a Rabbinic commandment. As reflected by the commentaries to Hilchot Terumah 2:1, according to the Rambam, Scriptural Law requires us to separate terumah from all types of produce usually eaten by humans. The mitzvah does not apply only to the grain, grapes, and olives singled out by Deuteronomy 18:4.
5.
Note the Maggid Mishneh who elaborates, explaining that although generally, the testimony of one witness is sufficient with regard to issues involving Scriptural prohibitions, an exception is made with regard to terumah.
6.
See the conclusion of the tractate of Middot and Hilchot Bi'at HaMikdash 6:11, which describes the manner in which the lineage of the priests was checked.
7.
See Hilchot Sanhedrin 2:1.
8.
As the Rambam explains in Hilchot Bikkurim 5:5,7, in the Biblical era, there was a distinction between the mitzvah of challah as observed in Eretz Yisrael and as observed in the Diaspora. For according to Scriptural Law, the mitzvah applies only in Eretz Yisrael.
9.
The continuation of the verse describes the mitzvah to separate challah.
10.
As the Rambam explains in Hilchot Terumah 1:26 and Hilchot Beit HaBechirah 6:16, after the conquest of Eretz Yisrael by Assyrians and the Babylonians the sanctity of the land was nullified and there was no obligation to keep the agricultural laws of Eretz Yisrael. When Ezra led the people back to Eretz Yisrael after the 70 years of the Babylonian exile, the majority of the people did not accompany him. (Moreover, he did not conquer the land.) Hence, his sanctification of Eretz Yisrael was not sufficient to meet the requirements of Scriptural Law. Nevertheless, he and his court ruled that those mitzvot should be observed as a Rabbinic ordinance.
This reflects the Rambam's view. Although other Rishonim (Ra'avad, Rav Moshe HaCohen) differ and maintain that Ezra's settlement of the land was sufficient to sanctify it according to Scriptural Law, the Rambam's approach is accepted by most authorities.
11.
The Rambam maintains that the laws regarding terumah and the tithes are derived from those applying to challah (Kessef Mishneh to Hilchot Terumah 1:26).
12.
In the Talmudic era - as is still the practice in certain communities - when a person was given an aliyah, he would read the Torah himself, rather than have it read for him by others.
13.
Although all of these practices are signs of the priesthood, we do not consider them as conclusive evidence of a priest's lineage.
14.
The Maggid Mishneh explains that the Rambam's words could be interpreted to mean that the child is considered a priest with regard to marriage. Nevertheless, he does not possess the advantage of being considered of established lineage unless testimony is given.
15.
The father's statement is, however, sufficient to have considered as a priest with regards to matters applicable in the present age, as stated in Halachah 10.
16.
More precisely, that they are the sons borne him by his deceased wife.
17.
And his daughters fit to marry priests.
18.
And did not pay attention to the fact the person was described as a priest.
19.
E.g., the sheep exchanged in place of a donkey, the first shearing of a sheep, and the like.
20.
This refers even to terumah mandated by Scriptural Law. Ketubot 25b explains that this ruling is based on the principle of miggo. If the priest desired to transgress, he could feed his son terumahwithout having him declared a priest. See also Halachah 3.
21.
To be given an aliyah first and to bless the people.
22.
For the testimony of one witness is effective.
23.
And there is room to suspect that each is lying on the others behalf.
24.
If a Levi did not read after him, the fact that he read first is not significant. For perhaps there were no priests present and an Israelite was called instead or he was given the honor because of his stature as a Torah scholar.
25.
The Maggid Mishneh explains that the above are forbidden him, because - as stated in Halachah 9 - when an observer sees a person performing such acts, he may consider that person a priest.
Rav Moshe Cohen and the Rama (Even HaEzer 3:1) maintain that, in the present era, it is customary to accept a person's word if he claims to be a priest. For the only serious problem with regard to observance is partaking of terumah and we do not separate terumah in the present age. Note the Chelkat Mechokek 3:1 who raises questions regarding the license for this person to recite the Priestly Blessing. See also the Maggid Mishneh who mentions that this custom was also practiced in his era. He strongly protests against it, calling it "an erroneous custom."
26.
Since he considers himself a priest, it is as if he has taken a vow not to perform these activities.
27.
The commentaries have questioned this statement, for it has not been formally established that the person is a priest. Nevertheless, since he considers himself a priest, as far as he is concerned, the warning given him will be have been of substance and the punishment deserved. Hence he is given the lashes. The woman is not given lashes, for as far as she is concerned, the matter is not definitely established (Maggid Mishneh).
28.
Hence if another priest engages in relations with her, he is not given lashes. Her offspring are also challalim of questionable status and her daughter may not marry into the priesthood (Maggid Mishneh; Chelkat Mechokek 3:3).
29.
He is allowed to partake of terumah mandated by Rabbinic decree, for his statements are given the weight of the testimony of one witness.
30.
This is proof that he was not a servant, for servants are not taught the Torah (Tosafot, Ketubot 26a).
31.
Rabbi Yehudah HaNasi.
32.
Generally, for testimony to be valid, the person observing the matter must be acceptable as a witness. In this instance, however, formal testimony is not required. Hence leniency is shown. (See Hilchot Edut 14:3).
33.
This applies even if there are no rumors that the person's mother is not acceptable (Maggid Mishneh). The Chelkat Mechokek 3:9 quotes other authorities who are more lenient.
34.
We are not speaking about mere hearsay, but a rumor that is substantiated by the court.
35.
For the testimony of one witness is powerful enough to negate the rumor.
36.
Because the testimony of one witness is of no consequence in the face of the testimony of two witnesses.
37.
The fact that the two witnesses do not testify at the same time is not significant (Hilchot Edut 4:4).
38.
I.e., the intent is that once two witnesses give testimony in court, their statement is given the weight of established fact and needs no further corroboration. Since the statements of the two pairs of witnesses contradict each other, they are both nullified. Nevertheless, the statements of the witnesses who testify that he is acceptable also have the power to nullify the rumor.
39.
The Maggid Mishneh mentions that there is a difference of opinion among the Rabbis if he is considered acceptable only with regard to terumah mandated by Rabbinic Law or also with regard to terumah mandated by Scriptural Law. The Beit Shmuel 3:14 states that the Rambam is also referring to terumah mandated by Rabbinic Law.
40.
A woman is required to wait for such an interim so that the lineage of her children will be established definitively.
41.
I.e., as infants, the identity of the children became confused and the doubt was never clarified.
42.
They are not given lashes, because it is not certain that they violated a Scriptural commandment. They should, however, be given "stripes for rebellious conduct," because of their disregard of the restrictions the Rabbis placed upon them [Perisha (Even HaEzer 3)].
43.
This term refers to the state of acute morning that applies immediately after the death of one's close relative. See Hilchot Evel 4:6. It is particularly relevant to priests, for one is forbidden to serve in the Temple or partake of sacrificial foods in a state of aninut (Hilchot Bi'at HaMikdash 2:6-10 ).
44.
Yevamot 100b notes a difficulty in the use of the plural in both this and the following clause. Since the ordinary way the mother of this priest could have married a second priest is when her first husband died, how is it possible to speak about the son mourning for that first husband or that first husband mourning for him?
The Talmud answers that this is speaking about a situation where the mother thought she was consecrated to the first husband, but in fact was not. This is not considered a licentious relationship warranting the stringencies mentioned in the following halachah. A formal divorce, however, is not required and hence the woman may marry another priest.
The Maggid Mishneh explains that according to the Rambam, one can also interpret the passage as referring to a woman whose father died in her childhood and who was married by Rabbinic decree. Until she attains majority, she may dissolve that marriage through the rite of mi'un. In such an instance, a formal divorce is not required. If she conceives a child, dissolves her marriage, and then marries another priest, the situation mentioned in this halachah may apply.
45.
For perhaps that person is his father. Rashi (Yevamot, loc. cit.) interprets this statement as referring to the restrictions placed upon priests for aninut. Since it is possible that the person who died is his father, he should not risk the violation of a Scriptural commandment. With regard to the customs concerning aninut mentioned in Hilchot Evel (one of them being that one does not perform any of the Torah's mitzvot), by contrast, Kinat Eliyahu raises a question: Should one refrain from performing a mitzvah because perhaps the person who died was his father?
46.
For perhaps he is their son.
47.
There is a Scriptural prohibition against a priest becoming impure. That prohibition does not apply when one is certain that the person who died is one's relative. In this instance, however, neither the father or son is certain.
48.
The priests were divided into 24 watches. Each one would serve in the Temple for a week in a cycle of rotation (Hilchot K'lei HaMikdash 4:3). This priest has the right to serve during the week allotted to both of the individuals suspected of being his father.
49.
In this instance, we are speaking of expropriating property (a share in the sacrifices) from the other priests. Hence we follow the principle: When a person seeks to expropriate property, the burden of proof is upon him.
50.
Each priestly watch was divided into seven batei av, family groupings, who would serve in the Temple one day of the seven (Hilchot K'lei HaMikdash 4:11).
51.
For he is certainly entitled to one portion.
52.
Yevamot, loc. cit., explains that this interpretation is not of Scriptural origin. Instead, the law is a Rabbinic decree. Our Sages, however, found a Biblical verse that supported their ruling.
53.
Because all the individuals suspected of being his father were priests.
54.
For he is definitely a priest and must observe the prohibitions incumbent upon them.
Hayom Yom:
• English Text | Video Class
Thursday, Tevet 10, 5778 · 28 December 2017
"Today's Day"
Friday, Tevet 10, 5703
Fast day. Selichot (p. 356). Avinu malkeinu (p. 277).
Torah lessons: Chumash: Vayigash, Shishi with Rashi.
Tehillim: 55-59.
Tanya: Yet the vitality (p. 29)...of flesh and blood (p. 31).
From the Tzemach Tzedek's answer at yechidus: It is written, "Let the wicked leave his path and the man of sin his thoughts etc."1 Aven (sin) is the same as on,2 meaning power and strength. Just as it is imperative that the "wicked leave his path," for without teshuva it is impossible to approach the Sacred,3 so must the "man of strength," one with unshakeable confidence in his reasoning, "leave his thoughts." He is not to insist, "I say so. This is what I think;" every "I", ego, is a source of evil, a cause of divisiveness.
FOOTNOTES
1.Yeshayahu 55:7.
2.In Hebrew spelling, but using a different vowel.
3.See Tanya Ch. 17, p. 73.
Daily Thought:
Impossible Fusion
Why not remain broken? When broken, you can achieve the highest heights. When you are nothing, you can receive everything.
Because you are not made only to receive. You must also face the real world and challenge its chutzpah over and over. To do that, you need supreme wholeness, as though you were Adam in the Garden before his fall.
And if you should say, “But it is impossible! It is beyond the capacity of a created being to be both something and nothing at once.”
You are right. It is impossible. That is precisely the advantage of the human being. That is why G‑d created you: To join heaven and earth, Nothingness and Being. To make the impossible a reality.
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Chabad.org Calendar of New York, New York, United States - TODAY IN JUDAISM: 9 Tevet, 5778 - Wednesday, December 27, 2017 -
- - ב"ה - Today in Judaism - Today is Wednesday, 9 Tevet, 5778 · December 27, 2017Today in Jewish History:
• Passing of Ezra (313 BCE)
Ezra, who led the return of the Jewish people to the Land of Israel after the Babylonian exile (423-353 BCE), oversaw the building of the Second Temple, canonized the 24 books of the Holy Scriptures ("bible") and, as head of the "Great Assembly" legislated a series of laws and practices (including formalized prayer) which left a strong imprint on Judaism to this very day, passed away on the 9th of Tevet of the year 3448 from creation (313 BCE -- exactly 1000 years after the Giving of the Torah on Mount Sinai). The passing of Ezra marked the end of the "Era of Prophecy."
Daily Quote: And Jacob worked seven years for Rachel; and they seemed to him but a few days, for the love he had to her. (Genesis 29:20)
Daily Torah Study:
Chumash: Vayechi, 4th Portion Genesis 49:1-49:18 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Genesis Chapter 49
1Jacob called for his sons and said, "Gather and I will tell you what will happen to you at the end of days. אוַיִּקְרָ֥א יַֽעֲקֹ֖ב אֶל־בָּנָ֑יו וַיֹּ֗אמֶר הֵאָֽסְפוּ֙ וְאַגִּ֣ידָה לָכֶ֔ם אֵ֛ת אֲשֶׁר־יִקְרָ֥א אֶתְכֶ֖ם בְּאַֽחֲרִ֥ית הַיָּמִֽים:
and I will tell you, etc.: He attempted to reveal the End, but the Shechinah withdrew from him. So he began to say other things. — [from Pesachim 56a, Gen. Rabbah 98:2]
ואגידה לכם: בקש לגלות את הקץ ונסתלקה שכינה ממנו והתחיל אומר דברים אחרים:
2Gather and listen, sons of Jacob, and listen to Israel, your father. בהִקָּֽבְצ֥וּ וְשִׁמְע֖וּ בְּנֵ֣י יַֽעֲקֹ֑ב וְשִׁמְע֖וּ אֶל־יִשְׂרָאֵ֥ל אֲבִיכֶֽם:
3Reuben, you are my firstborn, my strength and the first of my might. [You should have been] superior in rank and superior in power. גרְאוּבֵן֙ בְּכֹ֣רִי אַ֔תָּה כֹּחִ֖י וְרֵאשִׁ֣ית אוֹנִ֑י יֶ֥תֶר שְׂאֵ֖ת וְיֶ֥תֶר עָֽז:
and the first of my might: That is, his first drop [of semen], for he had never experienced a nocturnal emission. — [from Yeb. 76a]
וראשית אוני: היא טפה ראשונה שלו, שלא ראה קרי מימיו:
my might: Heb. אוֹנִי, my strength, similar to:“I have found power (אוֹן) for myself” (Hos. 12:9);“because of His great might (אוֹנִים)” (Isa. 40:26);“and to him who has no strength (אוֹנִים)” (ibid. 29). - [from Targum Onkelos]
אוני: כוחי, כמו (הושע יב ט) מצאתי און לי, (ישעיה מ כו) מרוב אונים, (שם כט) ולאין אונים:
superior in rank: Heb. שְׂאֵת יֶתֶר. You were fit to be superior over your brothers with the priesthood, an expression of raising up the hands (נְשִׂיאוּת כַּפַיִם) [to recite the priestly blessing]. — [from Gen. Rabbah 99:6]
יתר שאת: ראוי היית להיות יתר על אחיך בכהונה, לשון נשיאות כפים:
and superior in power: Heb. וְיֶתֶר עָז, [i.e. superior] with kingship, like “And He will grant strength (עֹז) to His king” (I Sam. 2:10) and what caused you to lose all this? - [from Gen. Rabbah 99:6]
ויתר עז: במלכות, כמו (ש"א ב י) ויתן עז למלכו. ומי גרם לך להפסיד כל אלה:
4[You have] the restlessness of water; [therefore,] you shall not have superiority, for you ascended upon your father's couch; then you profaned [Him Who] ascended upon my bed. דפַּ֤חַז כַּמַּ֨יִם֙ אַל־תּוֹתַ֔ר כִּ֥י עָלִ֖יתָ מִשְׁכְּבֵ֣י אָבִ֑יךָ אָ֥ז חִלַּ֖לְתָּ יְצוּעִ֥י עָלָֽה:
[You have] the restlessness of water: The restlessness and the haste with which you hastened to display your anger, similar to water which hastens on its course. Therefore-
פחז כמים: הפחז והבהלה אשר מהרת להראות כעסך, כמים הללו הממהרים למרוצתם, לכך
you shall not have superiority: You shall no longer receive all these superior positions that were fit for you. Now what was the restlessness that you exhibited?
אל תותר: .אל תתרבה ליטול כל היתרות הללו שהיו ראויות לך. ומהו הפחז אשר פחזת
for you ascended upon your father’s couch; then you profaned: that Name that ascended my couch. That is the Shechinah, which was accustomed to going up on my bed. — [from Shab. 55b]
כי עלית משכבי אביך אז חללת: - אותו שעלה על יצועי, שם שכינה שדרכו להיות עולה על יצועי:
the restlessness: Heb. פַּחַז. This is a noun; therefore, it is accented on the first syllable, and the entire word is vowelized with the “pattach.” [I.e., each syllable is vowelized with a“pattach.”] If it were a [verb in] past tense, [meaning: he was restless,] it would be vowelized פָּחַז, half with a “kamatz” and half with a“pattach,” and it would be accented on the latter syllable (פָּחַז).
פחז: שם דבר הוא לפיכך טעמו למעלה וכולו נקוד פת"ח, ואלו היה לשון עבר היה נקוד חציו קמ"ץ וחציו פת"ח וטעמו למטה:
my bed: Heb. יְצוּעִי, a term denoting a bed, because it is spread (מַצִּיעִים) with mattresses and sheets. There are many similar occurrences:“I shall not go up on the bed that was spread for me (יְצוּעָי)” (Ps. 132:3);“when I remember You on my couch (יְצוּעָי)” (ibid. 63:7). - [from Targum Onkelos]
יצועי: לשון משכב על שם שמציעים אותו על ידי לבדין וסדינין, והרבה דומים לו (תהלים קלב ג) אם אעלה על ערש יצועי, (תהלים סג ז) אם זכרתיך על יצועי:
5Simeon and Levi are brothers; stolen instruments are their weapons. השִׁמְע֥וֹן וְלֵוִ֖י אַחִ֑ים כְּלֵ֥י חָמָ֖ס מְכֵרֹֽתֵיהֶֽם:
Simeon and Levi are brothers: [They were] of one [accord in their] plot against Shechem and against Joseph: “So they said one to the other, ‘…So now, let us kill him…’ ” (Gen. 37:19f). Who were “they” ? If you say [that it was] Reuben or Judah, [that cannot be because] they did not agree to kill him. If you say [that it was] the sons of the maidservants, [that cannot be because] their hatred [toward him] was not [so] unmitigated [that they would want to kill him], for it is stated: “and he was a lad [and was] with the sons of Bilhah” (Gen. 37:2). [It could not have been] Issachar and Zebulun [because they] would not have spoken before their older brothers. [Thus,] by necessity [we must say that] they were Simeon and Levi, whom their father called “brothers.” - [from Gen. Rabbah, Shitah Chadashah]
שמעון ולוי אחים: בעצה אחת על שכם ועל יוסף. (לעיל לז יט - כ) ויאמרו איש אל אחיו ועתה לכו ונהרגהו, מי הם, אם תאמר ראובן או יהודה, הרי לא הסכימו בהריגתו, אם תאמר בני השפחות, הרי לא היתה שנאתן שלימה, שנאמר (שם ב) והוא נער את בני בלהה ואת בני זלפה וגו', יששכר וזבולן לא היו מדברים בפני אחיהם הגדולים מהם, על כרחך שמעון ולוי הם, שקראם אביהם אחים:
stolen instruments: This craft of murder is in their hands wrongfully, [for] it is [part] of Esau’s blessing. It is his craft, and you (Simeon and Levi) have stolen it from him. — [from Tanchuma Vayechi 9]
כלי חמס: אומנות זו של רציחה, חמס הוא בידיהם, מברכת עשו היא, זו אומנות שלו היא, ואתם חמסתם אותה הימנו:
their weapons: Heb. מְכֵרֹתֵיהֶם, a term denoting weapons. In Greek, the word for sword is“machir” (Tanchuma Vayechi 9). Another explanation: מְכֵרֹתֵיהֶם means: In the land of their dwelling (מְגוּרָתָם) they conducted themselves with implements of violence, like“Your dwelling place (מְכֹרֹתַיִ) and your birthplace (וּמוֹלְדֹתַיִ)” (Ezek. 16:3). This is Onkelos’s translation. — [from Tanchuma Vayechi 9]
מכרתיהם: לשון כלי זיין, הסייף בלשון יוני מכי"ר. דבר אחר מכרתיהם. בארץ מגורתם נהגו עצמן בכלי חמס, כמו (יחזקאל טז ג) מכורותיך ומולדתיך, וזה תרגום של אונקלוס בארע תותבותהון:
6Let my soul not enter their counsel; my honor, you shall not join their assembly, for in their wrath they killed a man, and with their will they hamstrung a bull. ובְּסֹדָם֙ אַל־תָּבֹ֣א נַפְשִׁ֔י בִּקְהָלָ֖ם אַל־תֵּחַ֣ד כְּבֹדִ֑י כִּ֤י בְאַפָּם֙ הָ֣רְגוּ אִ֔ישׁ וּבִרְצֹנָ֖ם עִקְּרוּ־שֽׁוֹר:
Let my soul not enter their counsel: This is the [future] incident of Zimri [that Jacob is referring to], when the tribe of Simeon gathered to bring the Midianitess before Moses, and they said to him, “Is this one forbidden or permitted? If you say she is forbidden, who permitted you to marry Jethro’s daughter?” Let my name not be mentioned in connection with that affair. [Therefore, the Torah depicts Zimri as] “Zimri the son of Salu, the prince of a father’s house of the Simeonites” (Num. 25:14), but [Scripture] did not write, “the son of Jacob.” - [from Sanh. 82a, Gen. Rabbah 99:6]
בסודם אל תבא נפשי: זה מעשה זמרי, כשנתקבצו שבטו של שמעון להביא את המדינית לפני משה, ואמרו לו זו אסורה או מותרת, אם תאמר אסורה, בת יתרו מי התירה לך, אל יזכר שמי בדבר, שנאמר (במדבר כה יד) זמרי בן סלוא נשיא בית אב לשמעוני, ולא כתב בן יעקב:
their assembly: When Korah, who is of the tribe of Levi, assembles the whole congregation against Moses and against Aaron. — [From Tanchuma Vayechi 10]
בקהלם: כשיקהיל קרח שהוא משבטו של לוי את כל העדה על משה ועל אהרן:
my honor, you shall not join: My name shall not join them there, as it is said: “Korah the son of Izhar the son of Kehath the son of Levi” (Num. 16:1), but it does not say, “the son of Jacob.” In (I) Chronicles (7:22f.), however, it says,“the son of Korah the son of Izhar the son of Kehath the son of Levi the son of Israel.” - [from Tanchuma Vayechi
אל תחד כבודי: שם, אל יתיחד עמהם שמי, שנאמר (במדבר טז א) קרח בן יצהר בן קהת בן לוי, ולא נאמר בן יעקב אבל בדברי הימים כשנתייחסו בני קרח על הדוכן, נאמר (דה"א ו כב) בן קרח בן יצהר בן קהת בן לוי בן ישראל:
my honor, you shall not join: כָּבוֹד, honor, is a masculine noun. [Therefore,] you must explain [this passage] as if he (Jacob) is speaking to the honor and saying, “You, my honor, shall not join them,” like“You shall not join (תֵחַד) them in burial” (Isa. 14:20). [Since the word (תֵּחַד) includes a prefixed“tav,” it can be either the second person masculine or the third person feminine. Since כָּבוֹד is a masculine noun, the verb must be second person.]
אל תחד כבודי: כבוד לשון זכר הוא, ועל כרחך אתה צריך לפרש כמדבר אל הכבוד ואומר אתה כבודי אל תתיחד עמם, כמו (ישעיה יד כ) לא תחד אתם בקבורה:
for in their wrath they killed a man: These are Hamor and the men of Shechem, and all of them are considered as no more than one man. And so [Scripture] says regarding Gideon, “And you shall smite Midian as one man” (Jud. 6:16), and similarly regarding the Egyptians, “a horse and its rider He cast into the sea” (Exod. 15:1). This is its midrashic interpretation (Gen. Rabbah 99:6), but its simple meaning is that many men are called “a man,” each one individually. In their wrath they (Simeon and Levi) killed every man with whom they were angry. Similarly,“and he learned to attack prey; he devoured men (אָדָם)” (Ezek. 19:3).
כי באפם הרגו איש: אלו חמור ואנשי שכם, ואינם חשובין כולם אלא כאיש אחד וכן הוא אומר בגדעון (שופטים ו טז) והכית את מדין כאיש אחד, וכן במצרים (שמות טו א) סוס ורוכבו רמה בים, זהו מדרשו. ופשוטו אנשים הרבה קורא איש, כל אחד לעצמו, באפם הרגו כל איש שכעסו עליו, וכן (יחזקאל יט ג) וילמד לטרוף טרף אדם אכל:
and with their will they hamstrung a bull: They wanted to “uproot” Joseph, who was called “bull,” as it is said:“The firstborn of his bull-he has majesty” (Deut. 33:17). עִקְרוּ means esjareter in Old French, to hamstring, an expression similar to “You shall hamstring their horses” (Josh. 11:6). - [From Targum Yerushalmi]
וברצונם עקרו שור: רצו לעקור את יוסף שנקרא שור, שנאמר (דברים לג יז) בכור שורו הדר לו. עקרו אישירוטו"ר בלע"ז [לכרות גידי השוק], לשון (יהושע יא ו) את סוסיהם תעקר:
7Cursed be their wrath for it is mighty, and their anger because it is harsh. I will separate them throughout Jacob, and I will scatter them throughout Israel. זאָר֤וּר אַפָּם֙ כִּ֣י עָ֔ז וְעֶבְרָתָ֖ם כִּ֣י קָשָׁ֑תָה אֲחַלְּקֵ֣ם בְּיַֽעֲקֹ֔ב וַֽאֲפִיצֵ֖ם בְּיִשְׂרָאֵֽל:
Cursed be their wrath for it is mighty: Even at the time of castigation, he cursed only their wrath. This is [in agreement with the idea behind] what Balaam said, “What shall I curse, which God did not curse?” (Num. 23:8). - [From Gen. Rabbah 99:6]
ארור אפם כי עז: אפילו בשעת תוכחה לא קלל אלא אפם, וזהו שאמר בלעם (במדבר כג ח) מה אקוב לא קבה אל:
I will separate them throughout Jacob: I will separate them from one another so that Levi will not be numbered among the tribes; hence they are separated. Another explanation: There are no [itinerant] paupers, scribes, or teachers of children except from [the tribe of] Simeon, so that they should be scattered. The tribe of Levi was made to go around to the threshing floors for heave offerings and tithes; thus he caused him to be dispersed in a respectable way. — [From Gen. Rabbah 98:5, 99:6, Shitah Chadashah]
אחלקם ביעקב: אפרידם זה מזה שלא יהא לוי במנין השבטים, והרי הם חלוקים. דבר אחר אין לך עניים וסופרים ומלמדי תינוקות אלא משמעון, כדי שיהיו נפוצים, ושבטו של לוי עשאו מחזר על הגרנות לתרומות ולמעשרות, נתן לו תפוצתו דרך כבוד:
8Judah, [as for] you, your brothers will acknowledge you. Your hand will be at the nape of your enemies, [and] your father's sons will prostrate themselves to you. חיְהוּדָ֗ה אַתָּה֙ יוֹד֣וּךָ אַחֶ֔יךָ יָֽדְךָ֖ בְּעֹ֣רֶף אֹֽיְבֶ֑יךָ יִשְׁתַּֽחֲו֥וּ לְךָ֖ בְּנֵ֥י אָבִֽיךָ:
Judah, [as for] you, your brothers will acknowledge you: Since he reproved the first ones (Reuben, Simeon, and Levi) with reproach, Judah began retreating backwards [so that he (Jacob) would not reprove him for the deed involving Tamar (Gen. 38:16 ff). So Jacob called him with words of appeasement, “Judah, you are not like them.” - [From Shitah Chadashah]
יהודה אתה יודוך אחיך: לפי שהוכיח את הראשונים בקנטורים התחיל יהודה לסוג לאחוריו (שלא יוכיחנו על מעשה תמר) וקראו יעקב בדברי רצוי יהודה לא אתה כמותם:
Your hand will be at the nape of your enemies: In the time of David: “And of my enemies-you have given me the back of their necks” (II Sam. 22:41). - [From Gen. Rabbah 98:9] [
ידך בערף אויביך: בימי דוד, שנאמר (ש"ב כב מא) ואויבי תתה לי עורף:
your father’s sons: Since they were [born] from many wives, he did not say, “your mother’s sons,” after the manner that Isaac said (Gen. 27:29). - [From Gen. Rabbah 98:6]
בני אביך: על שם שהיו מנשים הרבה לא אמר בני אמך, כדרך שאמר יצחק (לעיל כז כט):
9A cub [and] a grown lion is Judah. From the prey, my son, you withdrew. He crouched, rested like a lion, and like a lion, who will rouse him? טגּ֤וּר אַרְיֵה֙ יְהוּדָ֔ה מִטֶּ֖רֶף בְּנִ֣י עָלִ֑יתָ כָּרַ֨ע רָבַ֧ץ כְּאַרְיֵ֛ה וּכְלָבִ֖יא מִ֥י יְקִימֶֽנּוּ:
A cub [and] a grown lion is Judah: He prophesied about David, who was at first like a cub:“When Saul was king over us, it was you who led Israel out and brought them in” (II Sam. 5:2), and at the end a lion, when they made him king over them. This is what Onkelos means in his translation by יְהֵא בְּשֵׁירוּיָא שִׁלְטוֹן, [he shall be a ruler] in his beginning.
גור אריה: על דוד נתנבא, בתחלה גור (שמואל ב' ה ב) בהיות שאול מלך עלינו אתה הייתה המוציא והמביא את ישראל, ולבסוף אריה כשהמליכוהו עליהם, וזהו שתרגם אונקלוס שלטון יהא בשרויא, בתחלתו:
from the prey: From what I suspected of you, (namely) that“Jospeh has surely been torn up; a wild beast has devoured him” (Gen. 37: 33). This referred to Judah, who was likened to a lion. - [from Tanchuma Vayigash 9]
מטרף: ממה שחשדתיך (לעיל לז לג) בטרף טרף יוסף חיה רעה אכלתהו, וזהו יהודה שנמשל לאריה:
my son, you withdrew: Heb. עָלִיתָ, you withdrew yourself and said, “What is the gain [if we slay our brother and cover up his blood]?” (Gen. 37:26) (Gen. Rabbah 99:8). Similarly, [Judah withdrew] from killing Tamar, when he confessed, “She is right, [it is] from me…” (Gen. 38: 26) (Aggadath Bereshith 83). Therefore, “he crouched, lay down, etc.” [This was fulfilled] in the time of Solomon,“every man under his vine, etc.” (I Kings 5:5) (Gen. Rabbah 98:7).
בני עלית: סלקת את עצמך, ואמרת (שם כו) מה בצע וגו'. וכן מהריגת תמר שהודה (לעיל לח כו) צדקה ממני, לפיכך כרע רבץ וגו' בימי שלמה (מ"א ה ה) איש תחת גפנו וגו':
10The scepter shall not depart from Judah, nor the student of the law from between his feet, until Shiloh comes, and to him will be a gathering of peoples. ילֹֽא־יָס֥וּר שֵׁ֨בֶט֙ מִֽיהוּדָ֔ה וּמְחֹקֵ֖ק מִבֵּ֣ין רַגְלָ֑יו עַ֚ד כִּֽי־יָבֹ֣א שִׁילֹ֔ה וְל֖וֹ יִקְּהַ֥ת עַמִּֽים:
The scepter shall not depart from Judah: from David and thereafter. These (who bear the scepter after the termination of the kingdom) are the exilarchs (princes) in Babylon, who ruled over the people with a scepter, [and] who were appointed by royal mandate. — [From Sanh. 5a]
לא יסור שבט מיהודה: מדוד ואילך, אלו ראשי גליות שבבבל שרודים את העם בשבט שממונים על פי המלכות:
nor the student of the law from between his feet: Students. These are the princes of the land of Israel. — [From Sanh. 5a]
ומחקק מבין רגליו: תלמידים, אלו נשיאי ארץ ישראל:
until Shiloh comes: [This refers to] the King Messiah, to whom the kingdom belongs (שֶׁלוֹ) , and so did Onkelos render it: [until the Messiah comes, to whom the kingdom belongs]. According to the Midrash Aggadah, [“Shiloh” is a combination of] שַׁי לוֹ, a gift to him, as it is said:“they will bring a gift to him who is to be feared” (Ps. 76:12). - [From Gen. Rabbah ed. Theodore-Albeck p. 1210 ]
עד כי יבא שילה: מלך המשיח שהמלוכה שלו, וכן תרגם אנקלוס. ומדרש אגדה שילו, שי לו, שנאמר (תהלים עו יב) יובילו שי למורא:
and to him will be a gathering of peoples: Heb. יִקְּהַת עַמִּים denoting a gathering of peoples, for the“yud” of (יִקְּהַת) is part of the root [and not a prefix], like“with your brightness (יִפְעָתֶ)” (Ezek. 28: 17), and sometimes [the “yud” is] omitted. Many letters are subject to this rule, and they are called defective roots, like the“nun” of נוֹגֵף (smite), נוֹשֵׁ (bite), and the “aleph” of“and my speech (אַחְוָתִי) in your ears” (Job 13:17); and [the “aleph”] of“the scream of (אִבְחַת) the sword” (Ezek. 21:20); and [the “aleph”] of“a jug (אָסוּ) of oil” (II Kings 4:2). This too, is [a noun meaning] a gathering of peoples, [meaning: a number of nations who unite to serve God and join under the banner of the King Messiah] as it is said: “to him shall the nations inquire” (Isa. 11:10). Similar to this is“The eye that mocks the father and despises the mother’s wrinkles (לְיִקְּהַת אֵם)” (Prov. 30:17), [i.e., meaning] the gathering of wrinkles in her face, due to her old age. And in the Talmud [we find]:“were sitting and gathering assemblies וּמַקְהו ֹאַקְהָתָא in the streets of Nehardea” [Pumbeditha] in Tractate Yebamtoh (110b). He (Jacob) could also have said: קְהִיּת עַמִּים [Since the“yud” of יִקְהַת is not a prefix denoting the third person masculine singular, but is a defective root, the form קְהִיּת עַמִּים would be just as appropriate.]- [From Gen. Rabbah 98:9]
ולו יקהת עמים: אסיפת עמים, שהיו"ד עיקר היא ביסוד, כמו (יחזקאל כח יז) יפעתך, ופעמים שנופלת ממנו, וכמה אותיות משמשות בלשון זה והם נקראים עיקר נופל, כגון נו"ן של נוגף ושל נושך ואל"ף (איוב יג יז) שבאחותי באזניכם, (יחזקאל כא כ) ושבאבחת חרב (מ"ב ד ב) ואסוך שמן. אף זה יקהת עמים, אסיפת עמים, שנאמר (ישעיהו יא י) אליו גוים ידרושו, ודומה לו (משלי ל יז) עין תלעג לאב ותבוז ליקהת אם, לקבוץ קמטים שבפנים מפני זקנתה. ובתלמוד (יבמות קו ב) דיתבי ומקהו אקהתא בשוקי דנהרדעא, ויכול היה לומר קהיית עמים:
11He binds his foal to a vine, and to a tendril [he binds] his young donkey. [He launders] his garment with wine, and with the blood of grapes binds his raiment. יאאֹֽסְרִ֤י לַגֶּ֨פֶן֙ עִיר֔וֹ (כתיב עירה) וְלַשּֽׂרֵקָ֖ה בְּנִ֣י אֲתֹנ֑וֹ כִּבֵּ֤ס בַּיַּ֨יִן֙ לְבֻשׁ֔וֹ וּבְדַם־עֲנָבִ֖ים סוּתֽוֹ (כתיב סותה) :
He binds his foal to a vine: He prophesied concerning the land of Judah [namely] that wine will flow like a fountain from it. One Judahite man will bind one foal to a vine and load it from one vine, and from one tendril [he will load] one young donkey. — [From Gen. Rabbah 98:9]
אסרי לגפן עירה: נתנבא על ארץ יהודה שתהא מושכת יין כמעיין, איש יהודה יאסור לגפן עיר אחד ויטעננו מגפן אחת, ומשורק אחד בן אתון אחד:
a tendril: A long branch, corjede in Old French, a vine-branch. [
שרקה: זמורה ארוכה, קורייד"א בלע"ז [עריס]:
He launders]…with wine: All this is an expression of an abundance of wine. — [From Gen. Rabbah 99:8]
כבס ביין: כל זה לשון רבוי יין:
his raiment: Heb. סוּתֹה. It is a word denoting a type of garment, and there is none like it in Scripture.
סותה: לשון מין בגד הוא, ואין לו דמיון במקרא:
binds: Heb. אֹסְרִי, equivalent to אוֹסֵר, as in the example:“He lifts (מְקִימִי) the pauper up from the dust” (Ps. 113:7) [instead of מֵקִים];“You, Who dwell (הַישְׁבִי) in heaven” (ibid. 123:1) [instead of הַישֵׁב]. Likewise,“his young donkey” (בְּנִי אִתֹנוֹ) [instead of בֶּן אִתֹנוֹ] follows this pattern. Onkelos, however, translated it [the verse] as referring to the King Messiah [i.e., the King Messiah will bind, etc.]. The vine represents Israel; עִירֹה means Jerusalem [interpreting עִירֹה as“his city,” from עִיר]. The tendril represents Israel, [referred to as such by the prophet:]“Yet I planted you a noble vine stock (שׁוֹרֵק)” (Jer. 2:21). בְּנִי אִתֹנוֹ [is translated by Onkelos as] They shall build his Temple [בְּנִי is derived from בנה, to build. אִתֹנוֹ is] an expression similar to“the entrance gate (שַׁעַר הָאִיתוֹן)” in the Book of Ezekiel (40:15). [The complete Targum reads as follows: He (the Messiah) shall bring Israel around to his city, the people shall build his Temple.] He (Onkelos) further translates it in another manner: the vine refers to the righteous, בְּנִי אִתֹנוֹ refers to those who uphold the Torah by teaching [others], from the idea [expressed by the verse]:“the riders of white donkeys (אֲתֹנֹת)” (Jud. 5:10).
אסרי: כמו אוסר, דוגמתו (תהלים קיג ז) מקימי מעפר דל, (שם קכג א) היושבי בשמים, וכן בני אתונו כענין זה. ואונקלוס תרגם במלך המשיח. גפן הם ישראל, עירה זו ירושלים. שורקה אלו ישראל (ירמיה ב כא) ואנכי נטעתיך שורק:
[He launders]…with wine: [Onkelos renders:] “Fine purple shall be his (the Messiah’s) garment,” whose color resembles wine. [The complete Targum reads: Fine purple shall be his garment, his raiment fine wool, crimson and colorful clothing.]“And colorful clothing” is expressed by the word סוּתֹה, [a garment] a woman wears to entice [מְסִיתָה] a male to cast his eyes on her. Our Rabbis also explained it in the Talmud as a term denoting the enticement of drunkenness, in Tractate Kethuboth (11b): And if you say about the wine, that it does not intoxicate, the Torah states: סוּתֹה [which means enticement to drunkenness. The Rabbis, however, render the passage as follows: and with the blood of grapes that entices.].
בני אתונו: יבנון היכליה, לשון שער האיתון בספר יחזקאל (מ טו). ועוד תרגמו בפנים אחרים גפן אלו צדיקים. בני אתונו עבדי אורייתא באולפן, על שם (שופטים ה י) רוכבי אתונות צחורות. [כבס ביין יהא] ארגוון טב לבושוהי, דומה ליין, וצבעונין הוא לשון סותה שהאשה לובשתן ומסיתה בהן את הזכר ליתן עיניו בה. ואף רבותינו פירשו בתלמוד לשון הסתת שכרות במסכת כתובות (דף קיא ב) ועל היין, שמא תאמר אינו מרוה, תלמוד לומר סותה:
12[He is] red eyed from wine and white toothed from milk. יבחַכְלִילִ֥י עֵינַ֖יִם מִיָּ֑יִן וּלְבֶן־שִׁנַּ֖יִם מֵֽחָלָֽב:
red-eyed from wine: Heb. חַכְלִילִי, an expression of redness, as the Targum renders, and similarly (Prov. 23:29),“Who has bloodshot eyes (עֵינַים חַכְלִלוֹת) ?” For it is common for those who drink wine to have red eyes.
חכלילי: לשון אודם כתרגומו וכן (משלי כג כט) למי חכלילות עינים, שכן דרך שותי יין עיניהם מאדימין:
from milk: Due to the abundance of milk, for in his (Judah’s) land there will be good pasture for flocks of sheep. This is the meaning of the verse: He shall be red-eyed from an abundance of wine, and he shall be white-toothed from an abundance of milk. According to the Targum, however, עֵינַיִם denotes mountains because from there one can see far away. [According to the Targum : His mountains shall be red with his vineyards.] The Targum renders it also in another manner, as an expression of fountains (as in Gen. 16:7, 24:16, 29, 30, 42, 43, 45) and the flow of the vats. [The Targum reads further: His vats (נַעִווֹהִי) shall flow with wine.] נַעִווֹהִי means “his vats.” This is Aramaic, [and] in Tractate A.Z. (74b):“Vats (נַעִוָא) are to be purged with boiling water.” [וּלְבֶן שִׁנַּיִם he renders:] יְחַוְרָן בָּקְעָתֵיהּ. He renders שִׁנַּיִם as a term denoting rocky crags. [According to this translation then, Onkelos renders: his rocky crags shall be white.]
מחלב: מרוב חלב [שיהא בארצו מרעה טוב לעדרי צאן, וכן פירוש המקרא אדום עינים יהא מרוב יין, ולבן שנים יהא מרוב חלב]. ולפי תרגומו עינים לשון הרים, שמשם צופים למרחוק. ועוד תרגמו בפנים אחרות לשון מעינות וקילוח היקבים. נעווהי, יקבים שלו, ולשון ארמי הוא במסכת עבודה זרה (דף עד ב) נעוא ארתחו. יחוורן בקעתיה, תרגם שנים לשון (ש"א יד ד) שני הסלעים:
13Zebulun will dwell on the coast of the seas; he [will be] at the harbor of the ships, and his boundary will be at Zidon. יגזְבוּלֻ֕ן לְח֥וֹף יַמִּ֖ים יִשְׁכֹּ֑ן וְהוּא֙ לְח֣וֹף אֳנִיֹּ֔ת וְיַרְכָת֖וֹ עַל־צִידֹֽן:
Zebulun will dwell on the coast of the seas: Heb. חוֹף. His land will be on the seacoast. חוֹף is as the Targum renders: סְפַר, marche in Old French, borderland. He will constantly frequent the harbor of the ships, in the place of the port, where the ships bring merchandise, for Zebulun would engage in commerce and provide food for the tribe of Issachar, and they (the tribe of Issachar) would engage in [the study of] Torah. That is [the meaning of] what Moses said,“Rejoice, O Zebulun, in your going forth, and Issachar, in your tents” (Deut. 33:18) Zebulun would go forth [to engage] in commerce, and Issachar would engage in [the study of] Torah in tents. — [From Tanchuma Vayechi 11]
לחוף ימים: על חוף ימים תהיה ארצו. חוף כתרגומו ספר, מרק"א בלע"ז [גבול], והוא יהיה מצוי תדיר על חוף אניות, במקום הנמל, שאניות מביאות שם פרקמטיא, שהיה זבולן עוסק בפרקמטיא, וממציא מזון לשבט יששכר והם עוסקים בתורה, הוא שאמר משה (דברים לג יח) שמח זבולן בצאתך ויששכר באהליך, זבולן יוצא בפרקמטיא ויששכר עוסק בתורה באהלים:
and his boundary will be at Zidon: The end of his boundary will be near Zidon. יַרְכָתוֹ means: his end, similar to“and to the end of (וּלְיַרְכְּתֵי) the Tabernacle” (Exod. 26:22). - [From Targum Onkelos]
וירכתו על צידון: סוף גבולו יהיה סמוך לצידון. ירכתו, סופו, כמו (שמות כו כב) ולירכתי המשכן:
14Issachar is a bony donkey, lying between the boundaries. ידיִשָּׂשכָ֖ר חֲמֹ֣ר גָּ֑רֶם רֹבֵ֖ץ בֵּ֥ין הַמִּשְׁפְּתָֽיִם:
Issachar is a bony donkey: Heb. חִמֹר גָרֶם, a bony donkey. He bears the yoke of the Torah, like a strong donkey which is laden with a heavy burden. — [From Gen. Rabbah 99: 9]
יששכר חמור גרם: חמור בעל עצמות, סובל עול תורה כחמור חזק שמטעינין אותו משאוי כבד:
lying between the boundaries: like a donkey, which travels day and night and does not lodge in a house, but when it lies down to rest, it lies between the boundaries, in the boundaries of the towns where it transports merchandise. — [From Zohar vol. 1, 242a]
רבץ בין המשפתים: כחמור המהלך ביום ובלילה ואין לו לינה בבית וכשהוא רוצה לנוח רובץ לו בין התחומין בתחומי העיירות שמוליך שם פרקמטיא:
15He saw a resting place, that it was good, and the land, that it was pleasant, and he bent his shoulder to bear [burdens], and he became an indentured laborer. טווַיַּ֤רְא מְנֻחָה֙ כִּ֣י ט֔וֹב וְאֶת־הָאָ֖רֶץ כִּ֣י נָעֵ֑מָה וַיֵּ֤ט שִׁכְמוֹ֙ לִסְבֹּ֔ל וַיְהִ֖י לְמַס־עֹבֵֽד:
He saw a resting place, that it was good: He saw that his territory was a blessed and good land for producing fruits. — [From Targum Onkelos , Bereshith Rabbathi]
וירא מנוחה כי טוב: ראה לחלקו ארץ מבורכת וטובה להוציא פירות:
and he bent his shoulder to bear [burdens]: [I.e., the yoke of Torah.]- [From Gen. Rabbah 98:12]
ויט שכמו לסבול: עול תורה:
and he became: for all his brothers, the Israelites-
ויהי: לכל אחיו ישראל:
an indentured laborer: to decide for them instructions of Torah [law] and the sequence of leap years, as it is said: “And of the sons of Issachar, those who had an understanding of the times, to know what Israel should do: their chiefs were two hundred” (I Chron 12:33). He (Issachar) provided two hundred heads of Sanhedrin.“And all their brethren obeyed their word” (ibid. 12:32). - [From Gen. Rabbah 98: 12]
למס עובד: לפסוק להם הוראות של תורה וסדרי עבורין, שנאמר (דה"א יב לג) ומבני יששכר יודעי בינה לעתים לדעת מה יעשה ישראל ראשיהם מאתים, מאתים ראשי סנהדראות העמיד, וכל אחיהם על פיהם:
and he bent his shoulder: Heb. וַיֵּט, he lowered his shoulder, similar to“And He bent (וַיֵּט) the heavens” (II Sam. 22:10, Ps. 18:10),“Incline your ear (הַטּוּ)” (Ps. 78:1). Onkelos, however, rendered it in a different manner: and he bent his shoulder to bear wars and to conquer regions, for they dwelled on the border; the enemy will be vanquished under him as an indentured laborer.
ויט שכמו: השפיל שכמו כמו (שמואל ב' כב י) ויט שמים (תהלים עח א) הטו אזניכם. ואונקלוס תרגמו בפנים אחרים ויט שכמו לסבול מלחמות ולכבוש מחוזות שהם יושבים על הספר, ויהי האויב כבוש תחתיו למס עובד:
16Dan will avenge his people, like one, the tribes of Israel. טזדָּ֖ן יָדִ֣ין עַמּ֑וֹ כְּאַחַ֖ד שִׁבְטֵ֥י יִשְׂרָאֵֽל:
Dan will avenge his people: Heb. יָדִין, will avenge his people from the Philistines, like“When the Lord avenges (יָדִין) His people” (Deut. 32:36). - [From Targum Onkelos]
דן ידין עמו: ינקום נקמת עמו מפלשתים, כמו (דברים לב לו) כי ידין ה' עמו:
like one, the tribes of Israel: All Israel will be like one with him, and he will avenge them all. Concerning Samson he uttered this prophecy. We can also explain שִׁבְטֵי יִשְׂרָאֵל כְּאַחַד [as follows]: like the special one of the tribes, namely David, who came from Judah. — [From Targum Onkelos, Sotah 10a, Gen. Rabbah 99:11]
כאחד שבטי ישראל: כל ישראל יהיו כאחד עמו ואת כולם ידין, ועל שמשון נבא נבואה זו. ועוד יש לפרש כאחד שבטי ישראל כמיוחד שבשבטים הוא דוד שבא מיהודה:
17Dan will be a serpent on the road, a viper on the path, which bites the horse's heels, so its rider falls backwards. יזיְהִי־דָן֙ נָחָ֣שׁ עֲלֵי־דֶ֔רֶךְ שְׁפִיפֹ֖ן עֲלֵי־אֹ֑רַח הַנּשֵׁךְ֙ עִקְּבֵי־ס֔וּס וַיִּפֹּ֥ל רֹֽכְב֖וֹ אָחֽוֹר:
a viper: Heb. שְׁפִיפֹן. This is a snake, and I say it is given this appellation because it bites,“and you will bite (תְּשׁוּפֶנוּ) his heel” (Gen. 3:15).
שפיפן: הוא נחש. ואומר אני שקרוי כן על שם שהוא נושף, כמו (בראשית ג טו) ואתה תשופנו עקב:
which bites the horse’s heels: So is the habit of a snake. He (Jacob) compares him (Dan) to a snake, which bites a horse’s heels, and [causes] its rider to fall backwards, although it does not touch him. We find something similar in [the story of] Samson:“And Samson grasped the two pillars of the center, etc.” (Jud. 16:29), and those on the roof died. Onkelos renders [נָחָשׁ] as כְּחִיוֵי חוּרְמָן, the name of a species of snake whose bite has no antidote, and that is the צִפְעֹנִי (adder). It is called חוּרְמָן because it destroys (חֵרֶם) everything. [Onkelos renders] וּכְפִתְנָא, and like a viper, like פֶּתֶן (Isa. 11:8, Ps. 58:5) [and he renders] יִכְמוֹן, [as] he will lie in wait.
הנשך עקבי סוס: כך דרכו של נחש, ודמהו לנחש הנושך עקבי סוס, ונופל רכבו אחור שלא נגע בו. ודוגמתו מצינו בשמשון (שופטים טז כט) וילפת שמשון את שני עמודי התוך וגו' ושעל הגג מתו. ואונקלוס תרגם כחיוי חורמן, שם מין נחש, שאין רפואה לנשיכתו, והוא צפעוני, וקרוי חורמן על שם שעושה הכל חרם. וכפתנא, כמו פתן. יכמון, יארוב:
18For Your salvation, I hope, O Lord! יחלִֽישׁוּעָֽתְךָ֖ קִוִּ֥יתִי יְהֹוָֽה:
For Your salvation, I hope, O Lord!: He (Jacob) prophesied that the Philistines would gouge out his (Samson’s) eyes, and he (Samson) would ultimately say,“O Lord God, remember me now and strengthen me now only this once, etc.” (Jud. 16:28). - [From Num. Rabbah 14:9]
לישועתך קויתי ה': נתנבא שינקרו פלשתים את עיניו, וסופו לומר (שופטים טז כח) זכרני נא וחזקני נא אך הפעם וגו':
Tehillim: Psalms Chapters 49 - 54
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Chapter 49
This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth.
1. For the Conductor, by the sons of Korach, a psalm.
2. Hear this, all you peoples; listen, all you inhabitants of the world;
3. sons of common folk and sons of nobility, rich and poor alike.
4. My mouth speaks wisdom, and the thoughts of my heart are understanding.
5. I incline my ear to the parable; I will unravel my riddle upon the harp.
6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me.
7. There are those who rely on their wealth, who boast of their great riches.
8. Yet a man cannot redeem his brother, nor pay his ransom to God.
9. The redemption of their soul is too costly, and forever unattainable.
10. Can one live forever, never to see the grave?
11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others-
12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands.
13. But man will not repose in glory; he is likened to the silenced animals.
14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah.
15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode.
16. But God will redeem my soul from the hands of the grave, for He will take me, Selah.
17. Do not fear when a man grows rich, when the glory of his house is increased;
18. for when he dies he will take nothing, his glory will not descend after him.
19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself.
20. He will come to the generation of his forefathers; they shall not see light for all eternity.
21. Man [can live] in glory but does not understand; he is likened to the silenced animals.
Chapter 50
This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin.
1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting.
2. Out of Zion, the place of perfect beauty, God appeared.
3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent.
4. He will call to the heavens above, and to the earth, to avenge His people:
5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.”
6. Then the heavens declared His righteousness, for God is Judge forever.
7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God.
8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me.
9. I do not take oxen from your house, nor goats from your pens;
10. for every beast of the forest is Mine, the cattle of a thousand mountains.
11. I know every bird of the mountains, and the crawling creatures of the field are in My possession.
12. Were I hungry, I would not tell you, for the world and everything in it is mine.
13. Do I eat the flesh of bulls, or drink the blood of goats?
14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High,
15. and call to Me on the day of distress; I will free you, and you will honor Me.
16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips?
17. For you hate discipline, and throw My words behind you.
18. When you see a thief you run with him, and your lot is with adulterers.
19. You sent forth your mouth for evil, and attach your tongue to deceit.
20. You sit down to talk against your brother; your mother's son you defame.
21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes.
22. Understand this now, you who forget God, lest I tear you apart and there be none to save you.
23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God."
Chapter 51
This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions.
1. For the Conductor, a psalm by David,
2. when Nathan the prophet came to him after he had gone to Bathsheba.
3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions.
4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin.
5. For I acknowledge my transgressions, and my sin is always before me.
6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment.
7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me.
8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things.
9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow.
10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice.
11. Hide Your face from my sins, and erase all my trespasses.
12. Create in me a pure heart, O God, and renew within me an upright spirit.
13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me.
14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.
15. I will teach transgressors Your ways, and sinners will return to You.
16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness.
17. My Lord, open my lips, and my mouth shall declare Your praise.
18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings.
19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain.
20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem.
21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat,1 a mas-kil2 by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
FOOTNOTES
1.A musical instrument (Rashi).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
Tanya: Likutei Amarim, beginning of Chapter 9
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Wednesday, Tevet 9, 5778 · December 27, 2017
Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 9
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3In the previous chapters the Alter Rebbe elaborated on the composition of the Jew’s divine soul with its ten holy soul-powers and three soul-garments, and his animal soul, with its corresponding ten powers and three garments originating in kelipah. In the present chapter the Alter Rebbe will discuss the battle fought within the Jew between these two souls.
והנה מקום משכן נפש הבהמית שמקליפת נוגה בכל איש ישראל הוא בלב
The abode of the animal soul derived from kelipat nogah in every Jew, i.e., the place where the animal soul (nefesh habahamit) resides and is most manifest, is in the heart; for, as mentioned in previous chapters, the animal soul is predominantly emotional, and the heart is the seat of emotion.
בחלל השמאלי, שהוא מלא דם — וכתיב: כי הדם הוא הנפש
More specifically, the abode of the animal soul is in the left ventricle, as it is filled with blood, and it is written,1 “For the blood is the soul” (nefesh) — indicating that the soul resides in that ventricle filled with blood, the left ventricle.
ולכן כל התאות והתפארות וכעס ודומיהן הן בלב
Because the animal soul resides in the heart, therefore all lusts and boasting and anger and similar passions are in the heart,
ומהלב הן מתפשטות בכל הגוף
and from the heart they spread throughout the entire body,
וגם עולה למוח שבראש, לחשב ולהרהר בהן ולהתחכם בהן
rising also to the brain in the head,2 to think and meditate about them and to become cunning in them —
כמו שהדם מקורו בלב, ומהלב מתפשט לכל האברים, וגם עולה להמוח שבראש
just as the blood has its source in the heart, and from the heart it circulates into every organ, rising also to the brain in the head.3
Similarly the soul (nefesh) clothed in the blood abides in the heart and spreads out from there to pervade one’s entire body. Thus, in the case of the animal soul, the “brain” (the intellectual faculties) too, instead of motivating the heart and guiding it, merely reacts to it, and serves only as a clever tool for realizing the passions of the heart.
אך מקום משכן נפש האלקית הוא במוחין שבראש, ומשם מתפשטת לכל האברים
But the abode of the divine soul is in the brains that are in the head, and from there it extends to all the limbs.
The divine soul is essentially intellective, and the brain is the seat of intellect.
וגם בלב, בחלל הימני שאין בו דם
[The divine soul resides] also in the heart, in the right ventricle where there is no blood,
וכמו שכתוב: לב חכם לימינו
As it is written,4 “The heart of the wise man — i.e., the divine soul (in contrast with the animal soul; specifically: the evil inclination, the yetzer hara, which is described5 as ”an old fool“) — is on his right.”
We thus see that the divine soul resides not only in the brain but in the right ventricle of the heart as well.
As he did when speaking of the animal soul, the Alter Rebbe again singles out the heart from among all the other organs; having said that the divine soul extends to all the organs, he mentions the heart specifically: “and also in the heart.” For unlike the other organs in which merely the extension of the divine soul is manifest, in the heart the divine soul itself (i.e., its emotional faculties) is revealed. The Alter Rebbe now goes on to explain this point.
והיא אהבת ה׳ כרשפי שלהבת
This revelation in the heart of the divine soul residing in the brain is man’s fiery love towards G‑d,
מתלהבת בלב משכילים
which flares up in the heart of discerning men who utilize their power of Chochmah,
המבינים ומתבוננים
who understand and reflect with their faculty of Binah (“understanding”), by which they understand the matter in all its details and ramifications,
בדעתם אשר במוחם
with the knowledge of their brain, i.e., with their faculty of Daat (“knowledge”), by which they immerse themselves and sensitize themselves in that which they understand; thus, the love flares up in the hearts of those who utilize all three faculties of Chochmah, Binah and Daat —
בדברים המעוררים את האהבה
on matters that arouse this love, i.e., in contemplation of G‑d’s greatness (as the Alter Rebbe will soon conclude).
For, as explained in the third chapter, understanding the greatness of G‑d leads one to love Him. This love, then, is one example of the divine soul’s reaching from the brain into the heart.
וכן שמחת לבב בתפארת ה׳ והדר גאונו
Similarly: Another, deeper way in which the heart’s emotion gives expression to the presence of the divine soul in the brain: the gladness of the heart at [apprehending] the beauty of G‑d and the majesty of His glory;
כאשר עיני החכם אשר בראשו, במוח חכמתו ובינתו
the gladness that is aroused when [the divine soul’s intellect, which the Alter Rebbe, borrowing a phrase fromKohelet,6 describes as] the wise man’s eyes, which are “in his head,” meaning in the brain harboring his wisdom and understanding —
מסתכלים ביקרא דמלכא ותפארת גדולתו עד אין חקר ואין סוף ותכלית, כמבואר במקום אחר
when these “eyes” i.e., intellectual faculties gaze intently at the glory of the King and the beauty of His unfathomable, infinite and boundless greatness, then the heart rejoices and is glad, as is explained elsewhere.
Gazing with the mind’s “eye” means that one not only understands the greatness of G‑d, but also perceives it — as though seeing it with his very eyes. Such perception arouses great joy in one’s heart, and this joy, like the love spoken of earlier, is a direct result and a manifestation of the intellect of the divine soul residing in the brain.
וכן שאר מדות קדושות שבלב הן מחב״ד שבמוחין
Similarly the other holy emotions in the heart too, such as fear of G‑d, and the like, originate from the ChaBaD (wisdom, understanding, knowledge) in the brains.
The Alter Rebbe has thus established7 that each of these two souls has its own, separate abode and way of functioning. Lest we erroneously conclude that each soul goes about its own affairs, not interfering or concerning itself with those of the other, the Alter Rebbe continues:
| FOOTNOTES | |
| 1. | Devarim 12:23. |
| 2. | Note the difference in expression: The emotions merely “spread” to all the other organs, but “rise” to the brain. When emotion is assimilated into the intellect it indeed “rises”, and is elevated (— even in the case of the animal soul, where the intellect is merely the tool of emotion), for the essential nature of intellect is more refined than that of emotion. With regard to the blood (mentioned presently), the expression “rises” is again used specifically in connection with the brain: the blood, too, is elevated and refined upon ascending to the brain. |
| 3. | The Rebbe explains that the specific mention of the brain (aside from its inclusion with the other organs) parallels the statement further that the divine soul’s abode is in the brain and the heart. |
| 4. | Kohelet 10:2. |
| 5. | Ibid. 4:13. |
| 6. | Ibid. 2:14. |
| 7. | This paragraph is based on a comment of the Rebbe. |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassWednesday, Tevet 9, 5778 · December 27, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 52
Intermarriage
"You shall not make marriages with them"—Deuteronomy 7:3.
It is forbidden to marry a non-Jew.
Full text of this Mitzvah »
Intermarriage
Negative Commandment 52
Translated by Berel Bell
The 52nd prohibition is that we are forbidden from marrying heretics.1
The source of this commandment is G‑d's statement,2 "do not intermarry with them," which then explains what kind of intermarriage is referred to — "do not give your daughters to their sons, and do not take their daughters for your sons."
Tractate Avodah Zarah3 states clearly, "the Torah prohibition applies where there is marriage."
There are variations regarding the punishment for one who transgresses this prohibition. If he has relations with her in public, the punishment is carried out by one who kills him while he is in the act — as Pinchas did to Zimri.4 Our Sages said5 [regarding this law]: "a man who has relations with a non-Jew — the zealous are allowed to kill him." This is true only upon certain conditions: that the act was done in public and the act is still in progress, just it as happened [with Pinchas and Zimri].
If, however, nobody knows of the act, or he separated from her before the zealous could kill him, his punishment is kares. This kares is not explicitly mentioned in Scripture. Our Sages asked,6 "what if the zealous do not kill him?" They explain that he receives kares, as it is written,7 "[Yehudah has rebelled...] because Yehudah, who was holy to G‑d, has profaned himself; because he loved and had relations with the daughter of a foreign god. G‑d will give kares to the one who does this, [he will neither be] a student nor a teacher." [In reference to this] our Sages said, "from here we learn that he receives kares."
Whenever it is determined that a man has had relations with a non-Jewish woman, and there were witnesses and a warning,8 he is lashed by Torah law. One should understand this.
The details of this law are explained in Avodah Zarah9 and Sanhedrin.10
FOOTNOTES
1.I.e. all non-Jews, regardless of whether they worship idols or not. See Hilchos Issurei Biyah, 12:1. Kapach, 5731, note 74.
2.Deut. 7:3.
3.36b.
4.Num. 25:6-8.
5.Sanhedrin 81b.
6.Ibid. 82a.
7.Malachi 2:11-12.
8.And, as mentioned above, there was marriage.
9.36b.
10.82a.
Negative Commandment 53
Marriage with an Ammonite or Moabite
"An Ammonite or a Moabite shall not enter the congregation of G‑d"—Deuteronomy 23:4.
It is forbidden to marry a male Ammonite or Moabite, even after they convert to Judaism.
Full text of this Mitzvah »
Marriage with an Ammonite or Moabite
Negative Commandment 53
Translated by Berel Bell
The 53rd prohibition is that we are forbidden from marrying male descendants of Ammon and Moav — even after they have converted to Judaism.
The source of this commandment is G‑d's statement,1 "An Ammonite or Moabite [man] may never enter the congregation of G‑d."
One who transgresses this prohibition receives lashes — i.e. when a male Ammonite or Moabite convert has relations with a Jewish woman within marriage, both receive lashes by Torah law.
The details of this law are explained in the eighth chapter of Yevamos2 and the end of Kiddushin.3
FOOTNOTES
1.Deut. 23:4.
2.76b.
3.74b.
Negative Commandment 55
Rejecting an Egyptian
"Do not reject an Egyptian"—Deuteronomy 23:8.
It is forbidden to utterly distance an Egyptian convert. A third generation Egyptian convert must be allowed to marry among the Jewish people.
Full text of this Mitzvah »
Rejecting an Egyptian
Negative Commandment 55
Translated by Berel Bell
The 55th prohibition is that we are forbidden from distancing ourselves from Egyptians by refusing to marry them once they have converted to Judaism.1
The source of this commandment is G‑d's statement,2 "do not despise the Egyptian."
The details of these two mitzvos, i.e. that of the Egyptian and that of the Edomite,3 are explained in the eighth chapter of Yevamos and the end of Kiddushin.4
FOOTNOTES
1.This is only in the third generation following the conversion. During the first two generations, one is forbidden from marrying them. See Hilchos Issurei Biyah, 12:19.
2.Deut. 23:8.
3.N54.
4.Op.cit.
Negative Commandment 54
Rejecting an Edomite
"Do not reject the Edomite, since he is your brother"—Deuteronomy 23:8.
It is forbidden to utterly distance an Edomite convert. A third generation Edomite convert must be allowed to marry among the Jewish people.
Full text of this Mitzvah »
Rejecting an Edomite
Negative Commandment 54
Translated by Berel Bell
The 54th prohibition is that we are forbidden from distancing ourselves from the descendants of Esav once they have converted to Judaism — i.e. we are forbidden from refusing to marry them after their conversion.1
The source of this commandment is G‑d's statement,2 "do not despise the Edomite, since he is your brother."
FOOTNOTES
1.See note to N55.
2.Deut. 23:8.
Negative Commandment 354
Marrying a Bastard
"A mamzer shall not enter into the assembly of G‑d"—Deuteronomy 23:3.
A child born of certain illicit relationships is called a mamzer. Such an individual may not marry a non-mamzer.
Full text of this Mitzvah »
Marrying a Bastard
Negative Commandment 354
Translated by Berel Bell
The 354th prohibition is that a mamzer1 is forbidden from having relations with a Jewish woman.2
The source of this commandment is G‑d's statement,3 "a mamzer may not enter the congregation of G‑d."
One who transgresses this prohibition receives lashes.
The details of this mitzvah are explained in the eighth chapter of Yevamos and the end of Kiddushin.
FOOTNOTES
1.An illegitimate child, product of a sexual prohibition punishable by kares. See end of N353.
2.In Hilchos Issurei Biyah, 15:2, the Rambam rules that he would receive lashes only if he had relations with her after kiddushin.
3.Deut. 23:3.
Negative Commandment 360
A Castrated Man
"A man with injured testicles or whose member is cut may not enter the assembly of G‑d"—Deuteronomy 23:2.
A man whose genitals have been damaged to the point that he is incapable of fathering a child may not marry a Jewish woman.
Full text of this Mitzvah »
A Castrated Man
Negative Commandment 360
Translated by Berel Bell
The 360th prohibition is that a man whose reproductive organs have been damaged to the extent that he cannot father children is forbidden from having relations with a Jewish woman.
The source of this commandment is G‑d's statement,1 "a man with crushed testicles or a cut member may not enter the congregation of G‑d."
If he had relations with a Jewish woman after kiddushin, he receives lashes.
The details of this mitzvah are explained in the ninth chapter of Yevamos.
FOOTNOTES
1.Deut. 23:2.
Negative Commandment 361
Castration
"...neither shall you do this in your land"—Leviticus 22:24.
It is forbidden to cause castration to a male – whether human or animal – by damaging his genitals. It is forbidden even to further damage the genitals of a male who has already been castrated.
Full text of this Mitzvah »
Castration
Negative Commandment 361
Translated by Berel Bell
The 361st prohibition is that we are forbidden from damaging the reproductive organs of any male, including all species of animals, as well as humans.
The source of this commandment is G‑d's statement1 which follows mention of [animals whose reproductive organs were] crushed by hand or by instrument, pulled loose, or severed — "in your land you may not do this."
[Our Sages2 gave] the explanation of this verse: "among you [i.e. by Jews] it may not be done."
One who transgresses this prohibition — i.e. who castrates one from any species — receives lashes.
In the chapter Shemonah Sheratzim,3 our Sages said, "What is the source for the prohibition of castrating a man? The verse, 'in your land you may not do this' — i.e. among you.4 Even the second one to damage a reproductive organ5 transgresses this prohibition, as Rabbi Chiya bar Abun said in the name of Rabbi Yochanan: 'everyone agrees that the second one to make [a meal offering] into chometz [also] transgresses, since it is written,6 "do not bake it chometz," and7 "do not make it chometz." The second one to damage a reproductive organ transgresses since it is written, "crushed by hand or by instrument..." If one transgresses for crushing by hand, it is obvious that one transgresses for crushing with an instrument! But this comes to include even one who crushes with an instrument after they were already crushed by hand — that he too transgresses.' "
The details of this mitzvah are explained in a number of passages in Shabbos and Yevamos.
FOOTNOTES
1.Lev. 22:24.
2.Sifra, Emor, 7:11.
3.Shabbos 110b.
4.Rather than literally, "in your land," i.e. of Israel. The prohibition actually applies outside Israel as well. See Hilchos Issurei Biyah, 16:10.
5.Literally, "one who castrates after one who castrates."
6.Lev. 6:10.
7.Lev. 2:11.
Rambam:
• 1 Chapter A Day: Berachot Berachot - Chapter Two
English Text | Hebrew Text
Audio: Listen | Download | Video ClassBerachot - Chapter Two
1
This is the order of the blessings of the grace after meals:
The first blessing [thanks God for providing our] sustenance;
The second blessing [thanks God for granting us] Eretz [Yisrael];
The third blessing [praises God as] "the builder of Jerusalem"; and
The fourth blessing [praises God as] "He who is good and does good."
The first blessing was instituted by Moses, our teacher; the second blessing by Joshua; the third by King David and his son, Solomon; and the fourth by the Sages of the Megillah.
א
סדר ברכת המזון כך היא:
ראשונה ברכת הזן שנייה ברכת הארץ שלישית בונה ירושלים רביעית הטוב והמטיב ברכה ראשונה משה רבינו תקנה שנייה תיקן יהושע שלישית תיקן דוד ושלמה בנו רביעית חכמי משנה תקנוה:
Commentary on Halachah 1
2
When workers are employed by an employer and eat a meal of bread, they should not recite a blessing before eating. Similarly, they should recite only two blessings after eating so that they do not neglect their employer's work.
[In such an instance,] the complete text of the first blessing should be recited. In the second blessing, they should begin with the text of the blessing for Eretz Yisrael, include aspects of the blessing for the building of Jerusalem, and conclude using the standard conclusion of the second blessing.
If they do not receive a wage, but only meals in return for their services or if they eat together with their employer, they should recite the full text of the four blessings as others do.
ב
הפועלים שהיו עושין מלאכה אצל בעל הבית ואכלו פתן אין מברכין לפניה ומברכין לאחר סעודתן שתי ברכות בלבד כדי שלא יבטלו מלאכת בעל הבית ברכה ראשונה כתיקונה שנייה פותח בברכת הארץ וכולל בה בונה ירושלים וחותם בברכת הארץ ואם היו עושין בסעודתן בלבד או שהיה בעל הבית מיסב עמהן מברכין ד' ברכות כתיקונן כשאר כל אדם:
Commentary on Halachah 2
3
The blessing for Eretz Yisrael should include an acknowledgement of thanks [to God] at its beginning and at its conclusion. It should conclude: "[Blessed are You, God,] for the land and for the sustenance." Whoever does not include the phrase "a precious, good, and spacious land" in the blessing for Eretz Yisrael does not fulfill his obligation.
A person must mention the covenant [of circumcision] and the Torah [in this blessing], mentioning the covenant before the Torah. [The reason for this order is] that the covenant mentioned in the blessing for Eretz Yisrael refers to the covenant of circumcision, concerning which thirteen covenants [are mentioned in the Torah]. In contrast, [the Torah mentions only] three covenants with regard to the Torah, as [Deuteronomy 28:69] states: "These are the words of the covenant... in addition to the covenant He established with you at Chorev," and [Deuteronomy 29:9-11] states: "You are standing... to establish a covenant."
ג
ברכת הארץ צריך לומר הודייה בתחלתה ובסופה וחותם בה על הארץ ועל המזון וכל שלא אמר ארץ חמדה טובה ורחבה בברכת הארץ לא יצא ידי חובתו וצריך להזכיר בה ברית ותורה ולהקדים ברית לתורה שהברית הזאת שאומרים בברכת הארץ היא ברית מילה שנכרתו עליה שלש עשרה בריתות והתורה כולה נכרתו עליה שלש בריתות שנאמר אלה דברי הברית וגו' מלבד הברית אשר כרת אתם בחרב אתם נצבים וגו' לעברך בברית וגו':
Commentary on Halachah 3
4
The third blessing begins as follows: "Have mercy on us, God, our Lord, and on Israel, Your people, on Jerusalem, Your city, and on Zion, the abode of Your glory..." Alternatively, it begins: "Comfort us, God, our Lord, with Jerusalem, Your city...."
One should conclude: "[Blessed are You, God,] who will build Jerusalem," or "...who will comfort His people Israel with the building of Jerusalem." For this reason, this blessing is referred to as "the blessing of comfort."
Whoever does not mention the kingdom of the House of David in this blessing does not fulfill his obligation, because it is an essential element of the blessing. There will be no complete comfort until the return of the sovereignty to the House of David.
ד
ברכה שלישית פותח בה רחם יי' אלהינו עלינו ועל ישראל עמך ועל ירושלים עירך ועל ציון משכן כבודך או נחמנו יי' אלהינו בירושלים עירך וחותם בה בונה ירושלים או מנחם עמו ישראל בבנין ירושלים ולפיכך נקראת ברכה זו נחמה וכל מי שלא אמר מלכות בית דוד בברכה זו לא יצא ידי חובתו מפני שהיא ענין הברכה שאין נחמה גמורה אלא בחזרת מלכות בית דוד:
5
On Sabbaths and on the festivals, one should begin with the concept of comfort and conclude with the concept of comfort and, in the midst of the blessing, mention the sacred quality of the day.
How should one begin? Either with, "Comfort us, God, our Lord, with Zion, Your city..." or "Have mercy on us, God, our Lord, and on Israel, Your people, on Jerusalem, Your city...." One should conclude with: "[Blessed are You, God,] who will comfort His people Israel with the building of Jerusalem" or "... who will build Jerusalem."
On the Sabbath, in the midst [of the blessing], one should say:
Our God, and God of our fathers, may it please You, God, our Lord, to strengthen us through Your mitzvot and through the mitzvah of this great and holy seventh day. For this day is great and holy before You for us to refrain from work and rest on it with love in accordance with the commandment of Your will. In Your good will, God, our Lord, grant us tranquility and prevent distress, evil, and sorrow on the day of our rest.
On the festivals, one should include the prayer Ya'aleh v'yavo in this blessing. Similarly, on Rosh Chodesh and on Chol HaMo’ed, one should include the prayer Ya'aleh v'yavo in the third blessing.
ה
בשבתות ובימים טובים מתחיל בנחמה ומסיים בנחמה ואומר קדושת היום באמצע כיצד מתחיל נחמנו יי' אלהינו בציון עירך או רחם יי' אלהינו על ישראל עמך ועל ירושלים עירך ומסיים מנחם עמו ישראל בבנין ירושלים או בונה ירושלים ואומר באמצע בשבת אלהינו ואלהי אבותינו רצה והחליצנו יי' אלהינו במצותיך ובמצות יום השביעי הגדול והקדוש הזה כי יום זה גדול וקדוש הוא מלפניך נשבות בו וננוח בו באהבה כמצות רצונך ברצונך הנח לנו יי' אלהינו ואל תהא עלינו צרה ורעה ויגון ואנחה ביום מנוחתנו ובימים טובים אומר יעלה ויבא וכן בראשי חדשים ובחולו של מועד מוסיף באמצע ברכה שלישית יעלה ויבא:
6
On Chanukah and Purim, one should add the prayer Al hanisim in the blessing for Eretz Yisrael, as one adds in the Shemoneh Esreh.
When a festival or Rosh Chodesh falls on the Sabbath, one recites R'tzey vahachalitzenu first, and then Ya'aleh v'yavo. Similarly, when Rosh Chodesh Tevet falls on the Sabbath, one recites Al hanisim in the blessing for Eretz Yisrael, and R'tzey vahachalitzenu and Ya'aleh v'yavo in the blessing of comfort.
ו
בחנוכה ובפורים מוסיף באמצע ברכת הארץ על הנסים כדרך שמוסיף בתפלה ויום טוב או ראש חדש שחל להיות בשבת מזכיר רצה והחליצנו תחילה ואחר כך יעלה ויבא וכן ראש חדש טבת שחל להיות בשבת מזכיר על הנסים בברכת הארץ ורצה והחליצנו ויעלה ויבא בנחמה:
7
In the fourth blessing, one must mention God's sovereignty three times.
When a guest recites grace in the home of his host, he should add a blessing for his host in this blessing. What should he say? "May it be Your will that [my] host not be disgraced in this world or shamed in the world to come." He may add to the blessing for [his] host and extend it [as he desires].
ז
ברכה רביעית צריך להזכיר בה שלש מלכיות וכשמברך האורח אצל בעל הבית מוסיף בה ברכה לבעל הבית כיצד אומר יהי רצון שלא יבוש בעל הבית בעולם הזה ולא יכלם לעולם הבא וכו' ויש לו רשות להוסיף בברכת בעל הבית ולהאריך בה:
8
When grace is being recited in the house of a mourner, the following addition should be made in the fourth blessing:
The Living King who is good and does good, the true God, the true Judge who judges justly, the absolute ruler of His world who may do as He chooses. We are His people and His servants and we are obligated to thank Him and bless Him for everything.
He should request mercy for the mourner to comfort him in the matters that he desires. [Afterwards,] he concludes, Harachaman....
ח
וכשמברכין בבית האבל אומר בברכה רביעית המלך החי הטוב והמטיב אל אמת דיין אמת שופט בצדק שליט בעולמו לעשות בו כרצונו שאנחנו עמו ועבדיו ובכל אנחנו חייבין להודות לו ולברכו ומבקש רחמים על האבל לנחמו כפי מה שירצה וגומר הרחמן כו':
9
The blessing for the bridegroom is recited after these four blessings at each meal eaten in the place of the wedding celebration. This blessing should not be recited by servants or by minors.
Until when is the blessing recited? When a widower marries a widow, it is recited only on the first day. When a groom who has never married before marries a widow or when a bride who has never married before marries a widower, it is recited during all the seven days of the marriage celebrations.
ט
בבית חתנים מברכין ברכת חתנים אחר ארבע ברכות אלו בכל סעודה וסעודה שאוכלים שם ואין מברכין ברכה זו לא עבדים ולא קטנים עד כמה מברכין ברכה זו אם היה אלמון שנשא אלמנה מברכין אותה ביום ראשון בלבד ואם בחור שנשא אלמנה או אלמון שנשא בתולה מברכין אותה כל שבעת ימי המשתה:
10
The blessing that is added at the place of the wedding celebration is the final blessing of the seven blessings recited at the wedding.
When does the above apply? When [all] the people who eat there were present [at the wedding] and heard the wedding blessings being recited. If, however, other people were present who had not heard the wedding blessings at the wedding, the seven wedding blessings are recited for them after grace, just as they are recited at the wedding itself.
The above applies when [a quorum of] ten are present. The groom can be counted as part of this quorum.
י
ברכה זו שמוסיפין בבית חתנים היא ברכה אחרונה משבע ברכות של נישואין במה דברים אמורים כשהיו האוכלין הם שעמדו בברכת נישואין ושמעו הברכות אבל אם היו האוכלין אחרים שלא שמעו ברכת נישואין בשעת נישואין מברכין בשבילם אחר ברכת מזון שבע ברכות כדרך שמברכין בשעת נישואין והוא שיהיו עשרה וחתנים מן המנין:
11
These are the seven blessings:
Blessed are You, God, our Lord, King of the universe, Creator of man.
Blessed are You, God, our Lord, King of the universe, who created all things for His glory.
Blessed are You, God, our Lord, King of the universe, who created man in His image, in an image reflecting His likeness, [He brought forth] his form and prepared for him from his own self a structure that will last for all time. Blessed are You, God, Creator of man.
May the barren one rejoice and exult as her children are gathered to her with joy. Blessed are You, God, who makes Zion rejoice in her children.
Grant joy to these loving companions as You granted joy to Your creation in the Garden of Eden long ago. Blessed are You, God, who grants joy to the groom and the bride.
Blessed are You, God, our Lord, King of the universe, who created joy and happiness, bride and groom, gladness, song, cheer, and delight, love and harmony, peace and friendship. Soon, God, our Lord, may there be heard in the cities of Judah and the outskirts of Jerusalem, a voice of joy and a voice of happiness, a voice of a groom and a voice of a bride, a voice of grooms rejoicing from their wedding canopies and youths from their songfests. Blessed are You, God, who grants joy to the groom together with the bride.
יא
ואלו הן שבע ברכות:
ברוך אתה יי' אלהינו מלך העולם יוצר האדם ברוך אתה יי' אלהינו מלך העולם שהכל ברא לכבודו ברוך אתה יי' אלהינו מלך העולם אשר יצר את האדם בצלמו בצלם דמות תבניתו והתקין לו ממנו בנין עדי עד ברוך אתה יי' יוצר האדם שוש תשיש ותגל עקרה בקיבוץ בניה לתוכה בשמחה ברוך יי' משמח ציון בבניה שמח תשמח רעים ואהובים כשמחך יצירך בגן עדן מקדם ברוך אתה יי' משמח חתן וכלה ברוך אתה יי' אלהינו מלך העולם אשר ברא ששון ושמחה חתן וכלה גילה ורנה דיצה וחדוה אהבה אחוה שלום וריעות מהרה יי' אלהינו ישמע בערי יהודה ובחוצות ירושלים קול ששון וקול שמחה קול חתן וקול כלה קול מצהלות חתנים [מחופתם] ונערים מנגינתם ברוך אתה יי' משמח חתן עם הכלה:
12
[The following rules apply when a person who is reciting grace] on a Sabbath or a festival [concludes the third blessing and] forgets to mention the aspect of holiness connected with the day: If he remembers before he begins the fourth blessing, he should recite the following:
On the Sabbath: Blessed [are You, God...] who has granted rest to His people Israel as a sign and a holy covenant. Blessed are You, God, who sanctifies the Sabbath.
On the festivals: Blessed [are You, God...] who has granted festivals to His people Israel for rejoicing and for happiness. Blessed are You, God, who sanctifies Israel and the seasons.
Afterwards, one should begin the fourth blessing and conclude grace. If he [does not] remember [the omission of the special passages until after] he begins the fourth blessing, he should cease [his prayers] and return to the beginning [of grace], the blessing for sustenance.
יב
שכח ולא הזכיר בשבת או ביום טוב קדושת היום אם נזכר קודם שיתחיל בברכה רביעית בשבת אומר ברוך יי' אשר נתן מנוחה לעמו ישראל לאות ולברית קדש ברוך אתה יי' מקדש השבת ביום טוב אומר ברוך אשר נתן ימים טובים לעמו ישראל לששון ולשמחה ברוך אתה יי' מקדש ישראל והזמנים ומתחיל בברכת רביעית וגומר ואם נזכר אחר שהתחיל בברכה רביעית פוסק וחוזר לראש שהוא ברכת הזן:
Commentary on Halachah 12
13
[The following rules apply when a person who is reciting grace] on Rosh Chodesh [concludes the third blessing and] forgets to recite Ya'aleh v'yavo:
If he remembers before he begins the fourth blessing, he should recite the following: "Blessed [are You, God...] who granted Rashei Chadashim to His people Israel as a remembrance." The blessing does not include a chatimah. Afterwards, he should begin the fourth blessing and conclude grace. If he remembers after beginning the fourth blessing, he should complete it [without making any additions]. He need not repeat [the entire grace]. The same rules apply on Chol HaMo’ed.
[When a person reciting grace] on Chanukah or on Purim forgets to mention the uniqueness of the day in grace, he need not repeat [the grace].
יג
בראשי חדשים שכח ולא אמר יעלה ויבא אם נזכר קודם שיתחיל ברכה רביעית אומר ברוך אשר נתן ראשי חדשים לעמו ישראל לזכרון ואינו חותם בה ומתחיל בברכה רביעית וגומר ואם נזכר אחר שהתחיל בברכה רביעית גומר אותה ואינו חוזר וכן בחולו של מועד ובחנוכה ובפורים שכח ולא הזכיר הענין בברכת המזון אינו חוזר:
Commentary on Halachah 13
14
[The following rules apply to] a person who ate and forgot to recite grace: If he remembers before his food becomes digested, he should return and recite grace. If he remembers after his food becomes digested, he should not return and recite grace.
If a person forgets and is unsure whether he recited grace or not, he must return and recite grace, provided his food has not become digested.
יד
מי שאכל ושכח ולא בירך אם נזכר קודם שיתעכל המאכל שבמעיו חוזר ומברך נתעכל המזון שבמעיו אינו חוזר ומברך וכן אם נעלם ממנו ולא ידע אם בירך או לא בירך חוזר ומברך והוא שלא נתעכל המזון שבמעיו:
Rambam:
• 3 Chapters A Day: Issurei Biah Issurei Biah - Chapter Fifteen, Issurei Biah Issurei Biah - Chapter Sixteen, Issurei Biah Issurei Biah - Chapter Seventeen
English Text | Hebrew Text
Audio: Listen | Download | Video ClassIssurei Biah - Chapter Fifteen
1
What is meant by the Torah's prohibition against relations with a mamzer? [The term refers to a person conceived from] a forbidden sexual relationship.1 A niddah is an exception. A son conceived from such relationships is blemished,2 but is not a mamzer. When, however, a man enters into any other forbidden sexual relationships, whether through rape, or willingly, whether conscious of the prohibition or not,3 the offspring produced is a mamzer. Both male and female [mamzerim] are forbidden forever, as [Deuteronomy 23:3] states: "[A mamzer shall not enter God's congregation.] Also the tenth generation...," i.e., [the prohibition is] everlasting.
א
אי זהו ממזר האמור בתורה זה הבא מערוה מן העריות חוץ מן הנדה שהבן ממנה פגום ואינו ממזר אבל הבא על שאר העריות בין באונס בין ברצון בין בזדון בין בשגגה הולד ממזר ואחד זכרים ואחד נקבות אסורין לעולם שנאמר גם דור עשירי כלומר לעולם:
2
When a mamzer marries a Jewish women or a Jewish man marries a female mamzer, once they enter into relations after consecration, they are punished by lashes.4 If the man consecrates the woman, but does not enter into relations, he does not receive lashes.5 If they enter into relations without consecration, they6 do not receive lashes because of relations with a mamzer.7 For the only instance where relations that involve a negative prohibition incur the punishment of lashes without the woman being consecrated is relations between a High Priest and a widow, as will be explained.8
When a woman remarries his divorcee after she married another person,9the offspring are acceptable. For she is not considered an ervah.
ב
אחד ממזר שנשא ישראלית או ישראלי שנשא ממזרת כיון שבעלו אחר הקידושין לוקין קידש ולא בעל אינו לוקה בעל ולא קידש אינן לוקין משום ממזרות שאין לך בכל חייבי לאוין מי שלוקה על בעילה בלא קידושין אלא כהן גדול באלמנה כמו שיתבאר המחזיר גרושתו משנשאת הולד כשר שהרי אינה ערוה:
3
When a gentile or a servant enter into relations with a Jewish woman, the child is acceptable. [This applies] whether the woman is unmarried or married, whether she was raped or engaged in relations willingly.10 When a gentile or a servant enter into relations with a female mamzer, the offspring is a mamzer.11 When a mamzer enters into relations with a female gentile, the offspring is a gentile. If [the child] converts, he is fit to marry within the Jewish people like other converts.12 If [a mamzer] enters into relations with a maid-servant, the offspring is a servant. If he is freed, the offspring is acceptable like other freed servants. He may marry a Jewish woman.
ג
עכו"ם ועבד הבא על בת ישראל הולד כשר בין פנויה בין באשת איש בין באונס בין ברצון עכו"ם ועבד הבאים על הממזרת הולד ממזר וממזר הבא על העכו"ם הולד עכו"ם נתגייר הרי הוא כשר כשאר גרים ואם בא על השפחה הולד עבד שחררו הולד כשר כשאר עבדים משוחררין ומותר בבת ישראל:
4
This is the general principle: When a child is born from a servant, a gentile, a maid-servant, or a female gentile, he is like his mother.13 We are not concerned with the father. For this reason, [the Sages] permitted a mamzer to marry a maid-servant to purify the lineage of his descendants. For he can free them and they will be free men.14 [Our Sages] did not ordain a decree forbidding a maid-servant to a mamzer,15 so that he can legitimize his sons.16
ד
זה הכלל בן הבא מן העבד או מן העכו"ם או מן השפחה או מן בת עכו"ם הרי הוא כאמו ואין משגיחין על האב לפי דבר זה התירו לממזר לישא שפחה כדי לטהר את בניו שהרי הוא משחרר אותם ונמצאו בני חורין ולא גזרו על השפחה לממזר מפני תקנת הבנים:
5
When a person who is half a servant and half a freed man17 engages in relations with a married woman, a son born of that relationship has no way of legitimizing [his marriage relationships], because the dimension of him which is a mamzer18 and the dimension of him which is an acceptable Jew19 are intermingled. Therefore he is forbidden to engage in relations with a maid-servant.20 and his offspring share his status forever.21
ה
מי שחציו עבד וחציו בן חורין הבא על אשת איש אותו הבן אין לו תקנה מפני שצד ממזרות וצד כשרות מעורבין בו לפיכך אסור בשפחה ונמצאו בניו כמותו לעולם:
6
When a gentile engages in relations with a maid-servant who immersed herself, the offspring are servants. When a servant who immersed himself engages in relations with a female gentile, the offspring are gentile. He is given his mother's status. When, however, a gentile engages relations with a gentile maid-servant or a gentile servant engages relations with a gentile woman, the status of the offspring follows that of the father.
ו
עכו"ם הבא על השפחה שטבלה הרי זה עבד ועבד שטבל שבא על עכו"ם הולד עכו"ם הלך אחר האם אבל עכו"ם הבא על שפחה עכו"ם או עבד עכו"ם שבא על עכו"ם בת חורין הלך אחר הזכר:
7
A mamzer may marry a female convert and a female mamzer may marry a male convert, the offspring of both relationships are mamzerim.22 For the status of the offspring follows that of the blemished one. [The license for such a marriage is derived from] the verse: "[A mamzer shall not enter] God's congregation." The congregation of converts is not considered as "God's congregation."
ז
ממזר מותר לישא גיורת וכן הממזרת מותרת לגר והבנים משניהם ממזרים שהולד הולך אחר הפגום שנאמר בקהל ה' וקהל גרים אינו קרוי קהל י"י:
8
When a female convert marries a male convert and gives birth to a son, he is permitted to marry a female mamzer even though he was both conceived and born in holiness.23 This also applies to the son of his grandson [- or any other descendant -] until his connection with conversion is forgotten and it is not known that he [descends from] converts.24 Afterwards, he will be forbidden to marry a female mamzer. Converts and freed servants are bound by the same laws.25
ח
גיורת שנשאת לגר והולידו בן אע"פ שהורתו ולידתו בקדושה הרי זה מותר בממזרת וכן בן בן בנו עד שישתקע שם גירותו ממנו ולא יודע שהוא גר ואחר כך יאסר בממזרת ואחד הגרים ואחד העבדים משוחררין דין אחד לכולן:
9
When a convert marries a native-born Jewess26 or a native-born Jew marries a convert, the son is a Jew in all contexts and is forbidden to marry a female mamzer.
ט
גר שנשא בת ישראל או ישראל שנשא גיורת הולד ישראל לכל דבר ואסור בממזרת:
10
There are three categories of mamzerim: one that is definitely a mamzer, a mamzer whose status is a matter of doubt, and a mamzer by Rabbinic decree. What is meant by one who is definitely a mamzer? The offspring of a relationship that is definitely incestuous or adulterous, as we explained.27
A mamzer whose status is a matter of doubt is the offspring of a relationship that we are unsure whether it is adulterous or incestuous. For example, a man engaged in relations with a woman who was consecrated, but we are unsure if the consecration was effective,28 or who was divorced, but we are unsure whether the divorce was effective,29 or a similar situation.
A mamzer by Rabbinic decree: for example, a woman who heard that here husband died and remarried and then discovered that her husband was alive. Afterwards, her [first] husband engaged in relations with her while she was still married with her second husband, the offspring is a mamzer by Rabbinic decree.30
י
שלשה ממזרים הם ממזר ודאי וממזר ספק וממזר מדברי סופרים אי זהו ממזר ודאי זה שבא מן הערוה הודאית כמו שביארנו וממזר ספק זה שבא מספק ערוה כגון הבא על האשה שנתקדשה ספק קידושין או נתגרשה ספק גירושין וכיוצא בהן מדברי סופרים כגון האשה ששמעה שמת בעלה ונשאת והרי בעלה קיים ובא בעלה הראשון עליה והיא תחת השני הרי הבן ממזר מדברי סופרים:
11
When an unmarried woman becomes pregnant through a promiscuous relationship, we ask her: "What is [the status of] this fetus" or "...this child"? If she replies: "It is the child of a man of acceptable lineage; I entered into relations with an Israelite," her word is accepted and the son is acceptable.31 [This applies] even if most of the inhabitants of the city in which she engaged in relations are of unacceptable lineage.32
יא
פנויה שנתעברה מזנות אמרו לה מהו העובר הזה או הילוד הזה אם אמרה בן כשר הוא ולישראל נבעלתי הרי זו נאמנת והבן כשר ואף ע"פ שרוב העיר שזנתה בה פסולים:
12
If the child's mother was not questioned until she died, or she was a deaf-mute, mute, or intellectually or emotionally unstable, we consider the child as a mamzer whose status is questionable.33 [This ruling applies even] if she said: "I engaged in relations with so-and-so, the mamzer" or "...with so-and-so, the netin."34 Even if that person agrees with her statement, [the child's status is only doubtful. The rationale is:] Just as she engaged in relations with the person who admitted to her statement; so, too, she engaged in relations with others.35
This [child] is called a shituki.36 He knows the identity of his mother, but does not definitely know the identity of his father.
יב
ואם לא נבדקה אמו עד שמתה או שהיתה חרשת או אלמת או שוטה או שאמרה לפלוני הממזר נבעלתי או לפלוני הנתין אפילו אותו פלוני מודה שהוא ממנו הרי זה הילוד ספק ממזר כשם שזינתה עם זה שהודה לה כך זינתה עם אחר וזה הוא הנקרא שתוקי שמכיר את אמו ואינו מכיר את אביו ודאי:
13
Similarly, a child that is found in the marketplace - he is called an asufi37 - is considered as a mamzer whose status is questionable.38for we do not know his [lineage].
יג
וכן הבן הנמצא בשוק והוא הנקרא אסופי הרי הוא ספק ממזר שאין אנו יודעים מה הוא:
14
[The following rules apply when] an unmarried woman engages in promiscuous relations says: "This child is the son of so-and-so." If that person is of acceptable lineage, the son is considered acceptable. Nevertheless, her word is not accepted for the child to be considered as the man's son.39 It appears to me, however, that we give consideration to her words and because of the doubt, that child is forbidden to marry the relatives of the [named] person.
If the [named] person is a mamzer, we do not accept her word to definitely deem the offspring as a mamzer on this basis, as we explained.40 Instead, we consider the child as a mamzer whose status is questionable.
יד
פנויה שזנתה ואמרה בן זה בן פלוני הוא אם אותו פלוני כשר הרי הבן כשר ואינה נאמנת להיות זה בנו של פלוני ויראה לי שחוששין לדבריה ויהיה הבן אסור בקרובות אותו פלוני מספק ואם אותו פלוני ממזר אינה נאמנת להיות הבן ממזר ודאי על פיה כמו שביארנו אלא יהיה ספק ממזר:
15
[Different laws apply with regard to] a father who [makes statements with regard to] a child who is presumed to be his son. If he says: "This son of mine is a mamzer,"41 his word is accepted.42 If the son himself has children, his word is not accepted.43 For the Torah accepted his word with regard to his son alone. [This is derived from Deuteronomy 21:17:] "He will recognize the firstborn, the son of the hated." [Implied is that] he makes his identity known to others.44
טו
אבל האב שהוחזק שזה בנו ואמר בני זה ממזר הוא נאמן ואם יש לבן בנים אינו נאמן שלא האמינה אותו תורה אלא על בנו שנאמר כי את הבכור בן השנואה יכיר יכירנו לאחרים:
16
Just as a father's word is accepted when he says: "This son of mine is my firstborn," so, too, his word is accepted if he says: "This son of mine is a mamzer," or "...the son of a divorced woman" or "...the son of a woman who performed chalitzah."45 Similarly, if his wife was pregnant, his word is accepted if he says: "This fetus is not my child. It is a mamzer." The child is definitely deemed as a mamzer.
If a person says that he himself is a mamzer, his word is accepted with regard to the prohibition against him marrying a native-born Jewess.46 He is, however, forbidden to marry a female mamzer47 until it is definitely known that he is a mamzer. The same laws apply to his son. If he has grandchildren, his word is not accepted with regard to the disqualification of his grandchildren. He can disqualify only himself.
טז
וכשם שנאמן לומר בני זה בכור כך נאמן לומר בני זה ממזר או בן גרושה או בן חלוצה וכן אם היתה אשתו מעוברת נאמן לומר עובר זה אינו בני וממזר הוא ויהיה ממזר ודאי והאומר על עצמו שהוא ממזר נאמן לאסור עצמו בבת ישראל ואסור בממזרת עד שיודע ודאי שהוא ממזר ובנו כמוהו ואם יש לו בני בנים אינו נאמן לפסול בני בניו ולא יפסול אלא עצמו:
17
[The following laws apply when] a woman who was consecrated48 becomes pregnant in her father's home. The offspring is assumed to be a mamzer.49 He is forbidden to marry both a native-born Jewess and a female mamzer.50
If his mother was questioned and said: "I became pregnant from the man who consecrated me," her word is accepted and the child is considered acceptable.51If, however, that man contravenes her and says: "I never engaged in relations with her," the child is considered a mamzer. For even if the child was assumed to be his son, his word is accepted if he says: "My son is a mamzer."52
[Even in the latter situation,] the woman is not assumed to be a zonah.53 Instead, her word is accepted if she says: "I engaged in relations with the man who consecrated me." [Since] she is not a zonah, if she married a priest,54 she need not be divorced55 and offspring which she bears him are acceptable [as priests].56
יז
ארוסה שנתעברה והיא בבית אביה הרי הולד בחזקת ממזר ואסור בבת ישראל ואסור בממזרת ואם נבדקה אמו ואמרה מארוסי נתעברתי נאמנת והולד כשר ואם הכחישה הארוס ואמר מעולם לא באתי עליה הרי הולד ממזר שאפילו היה בחזקת בנו ואמר בני זה ממזר נאמן והאשה אינה בחזקת זונה אלא נאמנת לומר לארוס נבעלתי ואינה זונה ואם נשאת לכהן לא תצא וולדה ממנו כשר:
18
If people at large gossip about her while she is consecrated, [saying that] she was promiscuous with the man to whom she was consecrated and with others, the child is a mamzer whose status is questionable.57 [This applies] even if the man to whom she was consecrated was intimate with her in her father's home. For just as she acted loosely with the man to whom she was consecrated, she could have acted loosely with others. If she was questioned and said: "This fetus was conceived by the man to whom I am consecrated," the child is acceptable as explained [above].
יח
היו העם מרננים אחריה והיא ארוסה עם ארוסה ועם אנשים אחרים אף על פי שבא עליה ארוסה בבית חמיו הרי זה ספק ממזר כשם שהפקירה עצמה לארוסה הפקירה לאחרים ואם נבדקה ואמרה עובר זה מארוסי הרי זה כשר כמו שביארנו:
19
When a married woman58 is pregnant and says: "This fetus is not my husband's," her word is not accepted to render the child illegitimate. [Instead,] we assume that the child is acceptable. For the Torah accepted only the word of the father. If the father says that it is not his son or he is overseas,59 we assume that the son is a mamzer.60
If the woman said: "I was impregnated by a gentile," or "...by a servant," the child is acceptable.61 For the husband cannot deny her words.62 A fetus will not remain in its mother's womb for more than twelve months.63
יט
אשת איש שהיתה מעוברת ואמרה עובר זה אינו מבעלי אינה נאמנת לפסלו והרי הבן בחזקת כשרות שלא האמינה תורה אלא האב אמר האב אינו בני או שהיה בעלה במדינת הים הרי זה בחזקת ממזר ואם אמרה מעכו"ם ועבד נתעברתי הרי הולד כשר שאין הבעל יכול להכחישה בדבריה ואין העובר משתהה במעי אמו יתר על שנים עשר חדש:
20
Although there is a rumor circulating to the fact that a woman has committed adultery and everyone is gossiping about her, we do not suspect that her children are mamzerim. [The rationale is that] the person who most frequently has relations with her is her husband. It is permitted to marry her daughter, even as an initial and preferred option.64 With regard to her own status, we suspect that she is a zonah.65 If her conduct was very lewd, we also suspect the lineage of her children.66
כ
אשת איש שיצא עליה קול שהיתה זונה תחת בעלה והכל מרננין אחריה אין חוששין לבניה שמא ממזרים הם שרוב בעילות אצל הבעל ומותר לישא בתה לכתחלה אבל היא עצמה חוששין לה משום זונה ואם היתה פרוצה יותר מדאי אף לבניה חוששין:
21
According to Scriptural Law, a person suspected of being a mamzer is permitted to marry among the Jewish people.67 [Deuteronomy 23:3] states: "A mamzer shall not enter God's congregation." [Implied is that] one who is definitively a mamzer may not marry among the Jewish people, not one whose status is questionable. Nevertheless, our Sages raised the level [of purity required] with regard to lineage and forbade those of questionable status from marrying among the Jewish people.
According a male and a female who are definitely mamzerim may marry. A mamzer whose status is a matter of doubt,68 a shituki,69 or an asufi70 are forbidden to marry native-born Jewesses.
כא
דין תורה שספק ממזר מותר לבוא בקהל שנאמר לא יבא ממזר בקהל י"י ממזר ודאי אסור לבוא בקהל ולא ספק אבל חכמים עשו מעלה ביוחסין ואסרו גם הספיקות לבוא בקהל לפיכך ממזר ודאי מותר לישא ממזרת ודאית אבל ממזר ספק או שתוקי או אסופי אסור לישא בת ישראל:
22
[A man of the latter status] is forbidden to marry a female mamzer. Even a female mamzer whose status is questionable is forbidden to him. For perhaps one of them is not a mamzer, but the other is definitely a mamzer. A mamzer by Rabbinic decree may marry a female mamzer by Rabbinic decree.71 Similarly, in any other instances [where a person is forbidden to marry] because of a doubt, one person of this status may not marry another.72
כב
ואסור לישא ממזרת ואפילו ממזרת מספק אסורה לו שמא אחד מהן אינו ממזר והשני ממזר ודאי וממזר של דבריהם מותר לישא ממזרת של דבריהם וכן שאר הספיקות אסורין לישא זה מזה:
23
What is implied? Shitukim, asufim, and those whose status as mamzerim is indefinite are forbidden to marry each other. If they married, the union may not be maintained. Instead, they must divorce with a formal bill of divorce.73 The offspring of such relationships are [mamzerim of] indefinite status like their parents.
Individuals of indefinite status like this have no option except to marry converts.74 The status of their offspring follows their blemish.
כג
כיצד שתוקים ואסופים וספק ממזרים אסורים לבוא זה עם זה ואם נשאו לא יקיימו אלא יוציאו בגט והולד ספק כאבותיו ואין לספיקות אלו תקנה אלא שישאו מן הגרים והולד הולך אחר הפגום:
24
What is implied? When a shituki or an asufi marries a female convert or a freed maid-servant, a convert, or a freed servant marries a female shituki or asufi, the offspring are shitukim or asufim.
כד
כיצד שתוקי או אסופי שנשא גיורת או משוחררת או גר ומשוחרר שנשא שתוקית או אסופית הולד שתוקי או אסופי:
25
When an asufi is found in a city inhabited by gentiles, whether the majority are gentiles or the majority are Jews, the child is considered as gentile of indefinite status with regard to his lineage.75 If he consecrates a woman, she needs a bill of divorce because of the doubt.76 If someone kills him, he is not executed for doing so.77
כה
האסופי שנמצא בעיר שיש בה עכו"ם בין שהיה רוב עכו"ם או רוב ישראל ה"ז ספק עכו"ם לענין יחוסין קידש אשה צריכה גט מספק מי שהרגו לא היה נהרג עליו:
26
If the court had him immersed for the sake of conversion78 or he immersed on his own initiative after he attained majority, his status is the same as any asufi that is found in Jewish cities.79
If the majority of the inhabitants of the city are gentile, it is permitted to feed him meat from animals that were not ritually slaughtered.80 If the majority were Jewish, we return his lost articles as is the law with regard to Jews. If the populations are equally balanced,81 it is a mitzvah to maintain his life82 and we remove an avalanche from him on the Sabbath.83 With regard to damages, we follow the same principle that applies in all cases of doubt in financial law: When a person who seeks to expropriate [money] from a colleague, the burden of proof is upon him.84
כו
הטבילוהו בית דין לשם גרות או שטבל משהגדיל הרי הוא כשאר אסופים הנמצאים בערי ישראל היה רוב העיר עכו"ם מותר להאכילו נבילות היה רובן ישראל מחזירין לו אבידתו כישראל מחצה על מחצה מצוה להחיותו כישראל ומפקחין עליו את הגל בשבת והרי הוא לענין נזקין ככל ספק ממון המוציא מחבירו עליו הראיה:
27
It appears to me that whenever there is a gentile woman or a maid-servant who is fit to give birth in a city, since an asufi that is discovered there is considered to possibly have the status of a gentile or a servant, if he marries a female convert as we stated,85 there is a doubt whether his wife is a married woman.86 One who enters into relations with her is not liable, because we do not execute individuals when there is a doubt involved.87
Similarly, it appears to me that when a shituki marries a woman who could be forbidden to him as an ervah,88 there is a doubt whether she is a married woman, for consecration is not effective with regard to the ariot.
כז
יראה לי שכל מדינה שיש בה שפחה או עכו"ם הראויה לילד הואיל והאסופי הנמצא שם ספק עכו"ם או ספק עבד כשישא הגיורת כמו שביארנו הרי זו ספק אשת איש והבא עליה פטור שאין הורגין על ספק וכן יראה לי שהשתוקי שנשא אשה שאפשר שהיא ערוה עליו והרי היא ספק אשת איש שאין קידושין תופסין בעריות:
28
What is meant by "a woman who could be forbidden to him as an ervah"? Any woman whose father or brother was alive when his mother became pregnant89 or any woman who was divorced or widowed. For it is possible that she is his father's wife or the wife of his father's brother.90
כח
ואי זו היא האשה שאפשר שתהיה ערוה עליו כל אשה שהיה אביה או אחיה קיים כשנתעברה בו אמו וכל אשה שנתגרשה או נתאלמנה שמא אשת אביו היא או אשת אחי אביו:
29
What is the source on which I rely to say that a shituki or an asufi are not forbidden to marry any woman who could be forbidden to him as an ervah?91 For an acceptable child whose mother was questioned92is not forbidden to marry any woman who could be forbidden to him as an ervah. And it is written in the Torah [Leviticus 19:29]: "Do not desecrate your daughter to have her act promiscuously." [Commenting on this verse,] our Sages state:93 If this would happen, a father will marry his daughter and a brother will marry his sister.
If the law was that anyone who does not definitely know the identity of his father would be forbidden to marry any woman who could be forbidden to him as an ervah, this situation could not arise and the earth would never become filled with incestuous relations.94 From this,95 we learn that we do not forbid ariot and consider them as relatives because of the doubt unless we definitely know that she is forbidden to him as an ervah. For were we to say this, all of the orphans in the world who did not know their fathers would be forbidden to marry in all situations lest they encounter a forbidden relationship.
כט
ומנין אני אומר שאין השתוקי והאסופי אסור בכל אשה שאפשר שתהיה ערוה עליו שהרי הכשר שנבדקה אמו אינו אסור בכל אשה שאפשר שתהיה ערוה עליו והרי נאמר בתורה אל תחלל את בתך להזנותה ואמרו חכמים שאם יעשה זה נמצא אב נושא בתו ואח נושא אחותו ואילו היה הדין שכל מי שאינו יודע אביו בודאי אסור בכל אשה שאפשר שתהיה ערוה עליו לא היינו באים למדה הזאת לעולם ולא תהיה הארץ מלאה זמה הא למדת שאין אוסרין עריות ומחזיקין אותן בשאר בשר בספק עד שיודע בודאי שזו ערוה עליו שאם אתה אומר כן כל היתומים שבעולם שלא הכירו אבותיהם היו אסורין להנשא בכ"מ שמא יפגעו בערוה:
30
When a child was abandoned on the road and afterwards,96 one came and said: "He is my son and I abandoned him," his word is accepted. Similarly, the mother's word is accepted. If the child was taken in from the marketplace and afterwards, his father and mother came and said: "This is our son," their word is not accepted. [The rationale is that] he has already been categorized as an asufi.
In the years of famine, their word is accepted. It is because of the famine that they abandoned him, for they desire that others sustain them. Therefore they remained silent until the child was gathered in.
ל
הולד שהיה מושלך בדרך ובא אחד ואמר בני הוא ואני השלכתיו נאמן וכן אמו נאמנת נאסף מן השוק ובאו אביו ואמר אחר כן ואמרו בננו הוא אין נאמנין הואיל ויצא עליו שם אסופי ובשני רעבון נאמנין שמפני רעב השליכוהו והן רוצין שיזונו אותם אחרים ולפיכך שתקו עד שנאסף:
31
If the child was found circumcised, bundled, salted,97 blue eye-paint98 was applied to his eyes, an amulet was placed around his neck,99 it was placed under a interwoven tree that a wild beast could not enter and was close to the city, or it was found in a synagogue near the public domain or at the side of the public domain, the laws pertaining to an asufi do not apply. Since [the parents] are protecting the child so that it does not die, we can assume that it is acceptable.100
If, however, it is abandoned in the midst of the road or far away from a city, even under a tree, or in a synagogue, or it is found hanging in a place accessible by a wild beast,101 it is considered as an asufi.
לא
נמצא הולד מהול או שהוחתל או שהומלח או שהיה הכוחל בעיניו או הקמיעין בצוארו או שנמצא תחת אילן מסובך שאין חיה נכנסת לו והיה סמוך לעיר או שנמצא בבית הכנסת הסמוך לר"ה או בצידי ר"ה אין כאן משום אסופי מאחר שהן משמרין אותו שלא ימות בחזקת כשר הוא אבל אם נמצא מושלך באמצע הדרך או רחוק מן העיר אפילו תחת אילן או בבית הכנסת או שנמצא תלוי באילן מקום שחיה מגעת לו הרי זה אסופי:
32
A mid-wife's word is accepted if she states: "This child is a priest," "...a Levite," "...a netin,"102 or "...a mamzer," because the child's lineage has not been established and is not known.
When does the above apply? When her faithfulness has been established and an objection is not raised against her. If, however, an objection was raised against her and one person said: "She is testifying falsely," her word is not accepted.103 The child is considered as acceptable,104 but is not considered as [a priest or Levite].105
לב
נאמנת חיה לומר זה הבן כהן הוא או לוי או נתין או ממזר מפני שלא הוחזק ואין אנו יודעין יחוסן בד"א בשהוחזקה בנאמנות ולא ערער עליה אדם אבל אם ערער עליה אפילו אחד ואמר בשקר מעידה אינה נאמנת והרי הבן בחזקת כשר ואין לו ייחוס:
33
It is a clear matter that a shituki is forbidden to marry a shituki and an asufi is forbidden to marry an asufi, because their status is doubtful.106 Nevertheless, even mamzerim of a definite status and netinim may intermarry. The offspring is a mamzer.107 A shituki or an asufi are permitted to marry netinim and other converts. The offspring is considered as [a mamzer] of doubtful status.
לג
דבר ברור שהשתוקי אסור לישא שתוקית ואסופי אסור באסופית מפני שהן ספיקות אבל ממזרים ודאים ונתינים מותרים לבוא זה בזה והולד ממזר ושתוקי ואסופי מותרין בנתינים ובשאר הגרים והולד ספק:
FOOTNOTES
1.
These refer to a variety of incestuous and adulterous relationships as listed in the beginning of this text.
2.
I.e., he has a spiritual taint to his character.
3.
The difference between whether relations were willful, forced, or inadvertent is relevant only with regard to the punishment received by the man and woman. The child born of the offspring is considered as a mamzer regardless. This law teaches us an important lesson with regard to sexual morality. The effects of our deeds on our offspring is binding, regardless of whether we repent and/or seek to refine ourselves afterwards.
4.
As is the punishment for the violation of any Scriptural commandment.
5.
For the consecration alone does not involve the violation of a Scriptural commandment.
6.
Here the Rambam mentions both the man and the woman, for both are forbidden to engage in relations. In the former clause, he refers to the man, because the consecration is his responsibility.
7.
The Rambam's wording implies that the couple do receive lashes for their relations, for they have violated the prohibition: "There shall not be a promiscuous woman" (Deuteronomy 23:18) which forbids relations that are not carried out for the sake of marriage (Maggid Mishneh, based on Hilchot Ishut 1:4).
The Rambam's opinion is that the prohibition against relations with a mamzerapplies only within the context of marriage depends on the prooftext cited above: "A mamzer shall not enter the congregation of God," i.e., shall not marry among the Jewish people. According to the Rambam, the implication is that the prohibition must involve marriage (Rav Avraham, the son of the Rambam, as quoted in the Kessef Mishneh).
The Ra'avad, the Ramban, Rav Moshe HaCohen, and others do not agree with the Rambam's ruling and maintain that this prohibition applies even if there was no consecration. Relations alone are sufficient to establish liability. See the discussion of the issue in the Maggid Mishneh and Kessef Mishneh.
8.
Chapter 17, Halachah 3.
9.
I.e., and her second husband died or divorced her. The Rambam describes the prohibition against a man remarrying his divorcee after she was consecrated by another man in Hilchot Gerushin 11:12. The Maggid Mishneh states that the Rambam feels it necessary to emphasize that the offspring of such relations are not mamzerim even though the prohibition is not punishable by kereit, because Deuteronomy 24:4, the source for the prohibition describes such relations as "an abomination." That term is often used with regard to the ariot, the more severe sexual prohibitions.
10.
Thus although the woman committed adultery and is forbidden to her husband, the child is not considered as a mamzer. The rationale is that we pay no attention to the seed of the gentile or the servant, as stated in Halachah 4. Halachicly, it is as if the woman conceived the child independently.
11.
This law is based on the same rationale. Since we pay no attention to the seed of the servant or the gentile, the child takes on the same quality as the mother. Just as she is disqualified, so, too, is he.
12.
For there is no difference between him and other gentiles. See the following halachah.
13.
Whether Jewish, gentile, or a servant.
The Maggid Mishneh and Shulchan Aruch (Even HaEzer 7:17) quote views which state that if the offspring is female, she may not marry into the priesthood.
14.
The mamzer will purchase the servant and treat her as his wife. The children she bears him will be his property and they will not be mamzerim. If he desires, he may free them, at which point, their status is the same as other converts. If, by contrast, a mamzer would marry a convert, although there is no prohibition involved, the offspring would be mamzerim (Halachah 7).
15.
As she is forbidden to an ordinary Jewish male by Rabbinic decree (Chapter 12, Halachah 11).
16.
There are Rabbis today who advise that this practice should be followed by mamzerim. They should meet gentile woman, have them convert as servants, and live with them.
17.
E.g., a slave was owned by two partners, one of whom freed him and one did not. See Hilchot Avadim 5:4.
18.
The dimension of the father which was free causes him to have a dimension of mamzerut. For a free man who engages in relations with a married woman conceives a mamzer.
19.
For when a servant engages in relations with a married woman, the offspring are acceptable.
20.
This is forbidden to him as to other acceptable Jews, because of the dimension of his being that shares that status.
Rashi differs with this approach and maintains that he should be permitted to engage in relations with a maid-servant. See Chelkat Mechokek 4:19, Beit Shmuel 4:28.
21.
He may marry a convert or a freed servant, but their offspring share his status as stated in the Halachah 7.
22.
The Beit Shmuel 4:35 emphasizes that although such marriages are permitted, there is a certain unadvisable dimension to it, for it is undesirable to increase the number of mamzerim among the Jewish people.
23.
I.e., although he and his parents are considered as full Jews with regard to all matters, the prohibition against marrying a mamzer does not apply to him.
24.
The Shulchan Aruch (Even HaEzer 4:22) quotes the Rambam's view, but also that of Rabbenu Asher which states that after ten generations a convert is forbidden to marry a female mamzer.
25.
See Chapter 13, Halachah 11.
26.
Although there are some Rishonim who differ with the Rambam, the Shulchan Aruch (loc. cit.) quotes the Rambam's view.
27.
In Halachah 1 of this chapter.
28.
See Hilchot Ishut 4:21-22 for examples of such questionable consecrations.
29.
See Hilchot Gerushin 5:13 for examples of such questionable divorces.
30.
See Hilchot Gerushin 10:7 which explains this situation. Although the marriage of the second husband is not valid, for a married woman cannot be married to another man, our Sages decreed that the second marriage be considered binding with regard to this point: That a child fathered by her first husband be considered a mamzer.
31.
The Maggid Mishneh quotes an opinion that maintains that this ruling applies only after the fact. As an initial and preferred option, a native-born Jewess should not marry such a person. The Shulchan Aruch (Even HaEzer 4:26) quotes the Rambam's ruling. See also Chapter 18, Halachot 13-15.
Despite the fact that we have no existing presumption regarding the child's lineage, we rule that he or she is acceptable. The rationale is that the child has no alternative; its status depends on this ruling (Maggid Mishneh).
32.
E.g., they are mamzerim.
33.
For we have no way of determining the status of the father and it is possible that the father was a mamzer.
34.
I.e., her word is not effective in conclusively determining the child's status as a mamzer for the reason the Rambam proceeds to state. Her word is accepted in having the child deemed as legitimate, but not in having him deemed as a mamzer. See also Halachah 14 and Chapter 18, Halachah 14.
35.
We assume that she was promiscuous with more than one person and thus we have no way of determining the identity of the child's father. Thus the presumed father has no way of knowing whether or not the child was actually his (Maggid Mishneh).
The Rambam maintains that this rule applies even when the woman does not have a reputation for promiscuity. See Chelkat Mechokek 4:25 and Beit Shmuel 4:40 which discuss this issue.
36.
Shituki means "one who is silenced." Rashi, Yevamot 37a, explains that this name is given because the child will call out for his father and his mother will silence him.
37.
The term asufi means "one who was gathered in," i.e., the child was taken in from the street.
38.
Halachah 31 qualifies this ruling, stating that it applies only when it appears that the parents abandoned the child to die. If it is evident that the parents desired the child to live, e.g., they circumcised it, they gave it medical treatment, and/or placed it in a location where it was likely to be found, we assume that it was of acceptable lineage and was abandoned only because its parents were unable to provide for it.
39.
I.e., he does not inherit the named person's property, nor is his wife freed from the obligation of chalitzah if he dies childless (Maggid Mishneh). See Hilchot Yibbum ViChalitzah 3:4 where the latter law is discussed.
40.
See Halachah 12.
41.
I.e., he is not my son, but born from an adulterous relationship.
42.
Note Hilchot Nachalot 4:3 which states that once a father acknowledges a child as his son, he cannot declare him as illegitimate afterwards.
43.
For by invalidating the legitimacy of the son, he would automatically be invalidating the lineage of his offspring and the Torah did not give him that power as the Rambam continues to explain. See also Hilchot Nachalot 4:2.
44.
The verse speaks of a father recognizing his heirs in connection with the division of his estate. If the father states that he did not father a son that was presumed to be his, that son is thus identified as a mamzer, for he will have been conceived through adultery.
45.
The latter two concepts are relevant with regard to the sons of priests as will be explained in Chapter 19.
46.
His statement is not accepted as testimony, for a person may not testify against himself. Nevertheless, the restrictions he placed against himself are binding. It is as if he took a vow, forbidding himself to marry a native-born Jewess (Beit Shmuel 4:53)
47.
For we fear that he made these statements in order to be granted this leniency.
48.
According to Jewish Law, marriage is a two-staged process involving: a) consecration, kiddushin or erusin, and b) marriage, nissuin, when the couple begin living together as man and wife. From the time of consecration onward, however, the woman is forbidden to engage in relations with other men.
49.
These laws differ from those applying to a married woman, as stated in Halachot 19-20. The rationale is that we do not assume that a couple that is merely consecrated share intimacy with the same degree of consistency as a married couple. Nor is a consecrated woman likely to the same degree of fidelity as a married woman.
50.
He is forbidden to marry a native-born Jewess for it is possible that he is a mamzer. He is forbidden to marry a female mamzer, because it is possible that he is an acceptable Jewish male.
51.
As in Halachah 11. In this instance, since a bond has already been established between the couple, it is even more reasonable to accept her statements. This is speaking about a situation where the husband is not present to be questioned (Shulchan Aruch (Even HaEzer 4:27). The Rama states that the child is also considered as the presumed father's son with regard to receiving a share in the inheritance.
52.
As stated in Halachah 15. In contrast to a situation where the presumed father could not be asked, this child is definitely a mamzer and is forbidden to marry a native-born Jew or Jewess (ibid.).
53.
The term literally means "promiscuous woman," but has a specific halachic meaning, as the Rambam states in Chapter 18, Halachah 1: "A woman who entered into relations with a man who she is forbidden to marry." After consecration, every man would be prohibited to this woman.
The Torah gave the husband the right to determine his son's status. He does not, however, have the right to determine that of the woman (Ketubot 13a).
54.
After her first husband died.
55.
Nevertheless, since the man who consecrated her contradicts her statements, the initial and preferred option is for her not to marry a priest (Beit Shmuel 4:47). Similarly, if the person who consecrated her is a priest, he is forbidden to marry her.
56.
If the woman had been forbidden to the priesthood, her offspring would not be considered priests, as stated in Chapter 19.
57.
This is speaking about an instance when we cannot clarify the child's status by asking the mother.
58.
We have translated the term according to the prevalent understanding of the Rambam's ruling. Note, however, the Rama (Even HaEzer 4:29) who questions whether these laws also apply with regard to a woman who was only consecrated.
59.
And thus could not have fathered the child.
60.
The Beit Shmuel 4:52 interprets the Rambam's words as meaning "the child is a mamzer of questionable status," for the possibility exists that he was conceived by a gentile.
61.
As indicated by Halachah 11, the woman's word is accepted with regard to defining the legitimacy of her child's lineage.
62.
He does not know with how many people and with whom she was promiscuous.
63.
Although a full-term pregnancy is nine months, our Sages spoke of the possibility of a woman carrying a baby for twelve months. Although this is abnormal, when a man left his home between nine and twelve months before a child was born, they desired to consider that possibility rather than deem the child as a mamzer. See Yevamot 80b.
Rama (Even HaEzer 4:14) states that the above leniency is granted only when we do not see moral lapses in the woman's conduct. If, however, she conducts herself in an unbecoming manner, we suspect the child's lineage.
64.
Rashi (Yevamot 27b) states that one should marry the offspring only when there is no other alternative.
65.
And hence may not marry a priest. Even an Israelite should refrain from marrying such a woman (Maggid Mishneh). After the fact, if she marries a priest, we do not require a divorce (Beit Shmuel 4:24).
66.
Sotah 27b raises this question, but leaves the matter unresolved. Accordingly, it is appropriate to be stringent (Maggid Mishneh).
67.
According to the Rambam, the general principle is that according to Scriptural Law, whenever there is a doubt whether an act is forbidden, there is no prohibition. Our Rabbis, however, decreed that when there is a doubt with regard to a Scriptural prohibition, we are stringent. Others differ and maintain that according to Scriptural Law, if there is a doubt concerning a prohibition, it must be observed. There is a special leniency, stemming from a verse from the Torah, when a doubt arises whether a person is a mamzer or not. See Chapter 18, Halachah 17.
68.
See Halachah 10.
69.
See Halachah 12.
70.
See Halachah 13.
71.
For there is no Scriptural prohibition involved.
72.
As the Rambam continues to explain in the following halachah.
73.
For the marriage, though forbidden, is binding according to Jewish Law.
74.
As stated in Halachah 7.
75.
We treat him as neither a Jew nor a gentile as the Rambam continues to illustrate. The Maggid Mishneh explains that the ruling follows the principle: Whenever a doubt arises and the permitted and the forbidden entities are fixed, we do not follow the majority, but instead, considered the situation as equally balanced.
76.
I.e., the couple are not allowed to remain married for perhaps he is a gentile, but a formal divorce is necessary, for perhaps he is a Jew and the consecration is binding.
77.
For perhaps he is a gentile.
78.
As is the law which applies with regard to any child convert (Chapter 13, Halachah 7).
79.
He is bound by the restrictions applying to a mamzer whose status is doubtful despite the possibility that they might not apply because he is a convert.
The Ra'avad rules that in such a situation, he is considered as any other convert and allowed to marry a native-born Jewesses The Maggid Mishneh explains the rationale for the Ra'avad's position, stating that there is a multiple doubt involved: Maybe he is not of Jewish origin, and if he is of Jewish origin, maybe he is not a mamzer. Moreover, the entire prohibition against an asufi is Rabbinic in origin. (For according to Scriptural Law, only a mamzer whose status is definite is forbidden). The Shulchan Aruch (Even HaEzer 4:33) quotes the Rambam's view. The Chelkat Mechokek 4:31 questions why the Ra'avad's view is not cited, but the Beit Shmuel 4:54 explains that according to the Rambam, with regard to questions of lineage, we are stringent even in such situations.
80.
This and the following laws apply when the person did not convert (Maggid Mishneh). For the principle that we consider the populations as equally balanced applies only with regard to questions of lineage.
81.
The Kessef Mishneh notes that Ketubot 16b, the source for the Rambam's ruling, could be interpreted as making such a statement only in a situation where the majority of the inhabitants are Jewish. He, however, offers an interpretation of the passage which conforms to the Rambam's ruling.
82.
I.e., we must support him in situations of need.
83.
To save his life even though doing so involves violation of the Sabbath laws.
The Maggid Mishneh cites opinions which maintain that this ruling applies even if the majority of the inhabitants are gentiles. For when a question of life and death is involved, we do not require a majority. See Hilchot Shabbat 2:20-21 and notes for an explanation of the matter.
84.
There are certain situations where the laws applying to gentiles are more severe than those applying to a Jew. For example, if an ox belonging to a gentile that is not known to gore does in fact gore an ox belonging to a Jew, the gentile is required to pay full damages. A Jew, by contrast, would be required to pay only partial damages. If such a situation would arise with regard to a person's whose identity in doubt, he could tell the plaintiff: "If you prove I am not a Jew, I will pay full damages."
85.
Halachah 23. I.e., if he marries without undergoing conversion (Chelkat Mechokek 4:36).
86.
For perhaps he is a gentile or a servant. Just as he could have been born by a Jewish mother, he could have been born by one of these. We do not consider the degree of probability involved.
87.
Needless to say, such relations are forbidden. The Rambam is emphasizing that punishment is not meted out. Because punishment is not given unless we are certain there is a prohibition involved.
The Ra'avad differs with the Rambam's view and maintains that even with regard to capital punishment, we follow the probability. Hence if the majority of the inhabitants of the city are Jewish, we assume that the asufi is Jewish and his consecration of the woman is binding. The Maggid Mishneh justifies the Rambam's ruling, explaining that in all instances, the asufi is not considered as definitely Jewish.
88.
A woman who could be a close relative with whom relations are forbidden. See the following halachah.
89.
For perhaps the woman he marries is his sister (since he does not know the identity of his father, it is possible that her father was also his father) or the sister of his father.
90.
I.e., before she was divorced or widowed her husband (or her husband's brother) fathered the shituki.
91.
The license the Rambam speaks about applies according to Scriptural Law. According to Rabbinic Law, a shituki is forbidden to marry a native-born Jew or Jewess (Halachot 21-23).
92.
See Halachah 11.
93.
Yevamot 37b. The verse refers to a situation where a father allows his daughter to act promiscuously and thus it will not be known who is the father of her child. If this would happen in numerous instances, there would be many children who did not know the identity of their fathers and it would be possible for a brother to marry his sister.
94.
For if a man who did not know the identity of his father were restricted in the above manner, there would be no room for our Sages' concern, for he would be prohibited against marrying any woman whose ties could in any way be incestuous.
95.
I.e., from the fact that our Sages did not enforce such a restriction.
96.
Before the child was brought home.
97.
It was customary in the Talmudic era to apply salt to newborn babies to strengthen their limbs.
98.
This substance was used in the Talmudic era for both medicinal and cosmetic purposes.
99.
I.e., the mystical writing in the amulet was intended to protect the child.
100.
We assume that a mother may want to abandon a child who is a mamzer so that it will die and there will be no sign of her sin. If, however, she and/or the father performed acts which indicate that they desired the child to live - even though they did not desire to care for it themselves - we assume that the child was of legitimate origin.
101.
I.e., in a place where it would most likely die or be killed.
102.
See Chapter 12, Halachot 22-23.
103.
The Beit Shmuel 4:60 explains that generally, the protest of one witness is not accepted against testimony which was previously accepted. In this instance, however, the child's identity is not known at all and there is no existing presumption regarding his status. Hence the protest cancels out the original testimony.
104.
Even though the midwidfe said that he was a mamzer.
105.
If the midwife said he was of this lineage.
106.
I.e., it is possible that one of them will be acceptable and one illegitimate.
107.
For the child takes on the blemished identity, as stated in Halachah 7.
Issurei Biah - Chapter Sixteen
1
A man with maimed testicles or a severed member who married a native-born Jewess and engaged in sexual relations1 is punished by lashes, as [Deuteronomy 23:2] states: "A person with maimed testicles or a severed member may not enter the congregation of God."
Such a man may marry a female convert or a freed maid-servant. Even a priest with maimed testicles may marry a female convert or a freed maid-servant, because the holiness [of the priesthood] does not rest upon him. He is permitted to marry even a female netin2 or a woman whose status is in doubt.
א
פצוע דכא וכרות שפכה שנשאו בת ישראל ובעלו לוקין שנאמר לא יבוא פצוע דכא וכרות שפכה בקהל י"י ומותרין לישא גיורת ומשוחררת ואפי' כהן שהוא פצוע דכא מותר לישא גיורת ומשוחררת לפי שאינו בקדושתו ואפילו נתינה או אחד מן הספיקות מותרת לו:
2
Since a man with a maimed organ is forbidden to marry among the Jewish people, [our Sages] did not decree against his marrying a female netin or a woman whose status is in doubt.3 A man with maimed testicles or a severed member is, however, forbidden to [marry] a female mamzer4 whose status is definite, because this prohibition is of Scriptural origin.
ב
הואיל ופצוע דכא אסור לבוא בקהל לא גזרו בו על הנתינים ולא על הספיקות אבל פצוע דכא וכרות שפכה אסור בממזרת ודאית שהרי אסורה מן התורה:
3
What is meant by maimed testicles? Anyone whose testicles have been wounded. What is meant by a severed member? Anyone whose shaft has been cut off.
There are three organs to which wounds can disqualify a male: the shaft, the testicles, and the tract in which the semen develops. If one of these three was wounded or crushed, the man is disqualifed.5
ג
ואי זהו פצוע דכא כל שנפצעו הביצים שלו וכרות שפכה כל שנכרת הגיד שלו ובשלשה איברין אפשר שיפסל הזכר בגיד ובביצים ובשבילין שבהן תתבשל שכבת זרע והן הנקראין חוטי ביצים וכיון שנפצע אחד מג' איברין אלו או נדך הרי זה פסול:
4
What is implied? If the shaft is wounded, crushed, or cut off from the corona or above the corona,6 he is disqualified. If a portion at the top of the corona is cut off, but even a hairsbreadth [of the corona] remains which surrounds the entire shaft, he is acceptable. If the shaft was cut like a pen is sharpened or like a funnel above the corona,7 he is acceptable.8
ד
כיצד נפצע הגיד או נדך או שנכרת העטרה או למעלה מעטרה פסול ואם נכרת מראש העטרה ונשתייר ממנה אפילו כחוט השערה מוקף לכל הגיד כשר נכרת הגיד למעלה מעטרה כקולמוס או כמרזב כשר:
5
If the shaft is perforated below the corona, he is acceptable. [The following rules apply if] the corona itself is perforated. If when the person ejaculates, semen emerges from the hole, he is unacceptable. If the hole becomes closed, he returns to acceptable status. If the shaft is perforated below the corona when the portion above is in the midst of corona, he is disqualified. For the entire corona must be intact [for the person to be acceptable].
ה
ניקב למטה מעטרה כשר ניקבה העטרה עצמה אם כשיראה קרי תצא שכבת זרע מן הנקב פסול נסתם הנקב חזר להכשרו ניקב למטה מעטרה שכנגדו למעלה בתוך העטרה פסול שהעטרה כולה מעכבת:
6
If the seminal tract becomes obstructed and the semen emerges from the urinary tract, he is unacceptable.
ו
נסתם שביל שכבת זרע וחזר לראות שכבת זרע משביל שמשתין בו הרי זה פסול:
7
If both or one of the testicles9 were severed, wounded, or crushed or one was lacking or pierced by a hole, he is unacceptable. If both or one of the seminal tracts are severed, crushed, or wounded, he is unacceptable.
ז
נכרתו הביצים או אחת מהן או שנפצעה אחת מהן או שנדוכה אחת מהן או שחסרה או שנקבה הרי זה פסול נכרתו חוטי ביצים או אחת או שנדך או נפצע הרי זה פסול:
8
If one of the seminal tracts was perforated into the urinary tract and the person urinates from two sources - the seminal tract and the urinary tract - he is acceptable.10
ח
ניקב חוט מחוטי הביצים לשביל מי רגלים והרי הוא מטיל מים משני מקומות משביל המים ומשביל שכבת זרע ה"ז כשר:
9
Whenever we have used the term "unacceptable" in this context, the implication is that [the malady] was not caused by the hand of heaven, e.g., [his testicles] were severed by a man or a dog, he was struck by a sharp end, or the like. If, however, he was born with maimed testicles or a severed member, or without testicles, he became ill because of a bodily ailment and these organs ceased to function, or an ulcer arose in them that caused them to waste away or be severed,11 he is permitted to marry among the Jewish people. For all of these blemishes are caused by the hand of heaven.
ט
כל פסול שאמרנו בענין זה כשלא היו בידי שמים כגון שכרתו אדם או כלב או הכהו קוץ וכיוצא בדברים אלו אבל אם נולד כרות שפכה או פצוע דכא או שנולד בלא ביצים או שחלה מחמת גופו ובטלו ממנו אברים אלו או שנולד בהם שחין והמסה אותן או כרתן ה"ז כשר לבא בקהל שכל אלו בידי שמים:
10
It is forbidden to destroy a male's reproductive organs. This applies to humans and also to animals, beasts, and fowl, both from a kosher species and from a non-kosher species, in Eretz Yisrael and in the Diaspora. Although [Leviticus 22:24] states: "And you shall not do this in your land,"12 According to the Oral Tradition,13 we learned that this [prohibition] is applicable in every place. The verse teaches that one should not act in this manner among the Jewish people, not with their own bodies, nor with the bodies of others.
Whoever castrates [a person or an animal] should be lashed14 according to Scriptural Law everywhere. Even a person who castrates a person who has been castrated should be lashed.
י
אסור להפסיד איברי זרע בין באדם בין בבהמה חיה ועוף אחד טמאים ואחד טהורים בין בארץ ישראל בין בחוצה לארץ אע"פ שנאמר ובארצכם לא תעשו מפי השמועה למדו שדבר זה נוהג בכל מקום וענין הכתוב לא יעשה זאת בישראל בין בגופן בין בגוף אחרים וכל המסרס לוקה מן התורה בכ"מ ואפילו מסרס אחר מסרס לוקה:
11
What is implied? One came and severed a person's member, another cut off or pulled away his testicles and a third cut his seminal tract; all receive lashes. Similarly, if one crushed a person's member, another pulled it away, and a third cut it off, all receive lashes. [This applies] although the last person castrated a person - or an animal, beast, or fowl - who had already been castrated.
A person who castrates a female - whether a human or other species - is not liable.15
יא
כיצד הרי שבא אחד וכרת את הגיד ובא אחר וכרת את הביצים או נתקן ובא אחר וכרת חוטי ביצים או שבא אחד ומעך את הגיד ובא אחר ונתקו ובא אחר וכרתו כולן לוקין ואף על פי שלא סרס האחרון אלא מסורס בין באדם בין בבהמה חיה ועוף והמסרס את הנקבה בין באדם בין בשאר מינים פטור:
12
It is forbidden to have a man or a male of another species drink a potion that causes him to lose his sexual potency. Lashes are not given, however. A woman is permitted to drink a potion to cause her to lose her sexual potency so that she will not conceive.16
If a person bound a man and set a dog or other animal upon him until his sexual organs were maimed or he made him sit in water or snow until his sexual organs lost their potency, he is not given lashes unless he castrates him by hand. It is, however, fitting to subject him to stripes for rebellious conduct.17
יב
המשקה עיקרין לאדם או לשאר מינים כדי לסרסו ה"ז אסור ואין לוקין עליו ואשה מותרת לשתות עיקרין כדי לסרסה עד שלא תלד הרי שכפה את האדם ושסה בו כלב או שאר חיות עד שעשאוהו כרות שפכה או שהושיבו במים או בשלג עד שביטל ממנו איברי תשמיש אינו לוקה עד שיסרס בידו וראוי להכותו מכת מרדות:
13
It is forbidden to tell a gentile to castrate one of our animals. If the gentile took the animal and castrated it on his own initiative, it is permitted.18If a Jew acts deceitfully in this context,19 he should be punished and required to sell the animal to another Jew. He may [sell it] to his son who is past majority, but not to his son who is below majority, nor may he give it to him.20
יג
אסור לומר לעכו"ם לסרס בהמה שלנו ואם לקחה הוא מעצמו וסרסה מותר ואם הערים ישראל בדבר זה קונסין אותו ומוכרה לישראל אחר ואפילו לבנו הגדול מותר למוכרה אבל לבנו הקטן אינו מוכרה לו ולא נותנה לו:
FOOTNOTES
1.
As explained in Chapter 15, Halachah 2, all of the prohibitions against sexual relations that involve the violation of a negative commandment alone involve a situation where the woman has been consecrated. As mentioned in the notes to that halachah, there are other authorities who differ with the Rambam on this matter.
2.
See Chapter 12, Halachot 22-23.
3.
To anyone other than a halachic authority, the Rambam's ruling appears problematic: A woman whose status is in doubt is either a female mamzer or an acceptable native-born Jewess. In either case, this man would be forbidden to marry her. Why then is he permitted when her status is not clarified?
Halachically, however, Kiddushin 73a interprets the phrase "He shall not enter God's congregation," as forbidding one from marrying only a person whose lineage is definite. The Rambam maintains that even the Sages did not enforce a decree in this instance. (See Beit Shmuel 5:2.)
4.
The Rambam's position is that although having a maimed organ disqualifies a priest from the holiness of the priesthood, it does not disqualify an Israelite from the holiness with which he is endowed. The Ra'avad differs with this ruling and states that a man with a maimed organ may marry a female mamzer. The Maggid Mishneh mentions other authorities who follow both of these views. The Shulchan Aruch (Even HaEzer 5:1) follows the position of the Rambam, while the Rama mentions the other view.
5.
In his Commentary to the Mishnah (Yevamot 8:2), the Rambam states that any difficulty which renders a man sterile according to medical knowledge disqualifies him from marriage.
6.
I.e., any portion of the shaft between the corona and the body that is cut off disqualifies the person.
7.
I.e., any portion of the shaft between the corona and the body that is cut off disqualifies the person.
8.
Rashi (Yevamot 75b) differs and disqualifies such a person. The Shulchan Aruch (Even HaEzer 5:3) quotes both views without stating which should be followed.
9.
The Rama (Even HaEzer 5:7) states that there are authorities who do not disqualify a person if one testicle is intact. He states, however, that since a Scriptural prohibition is involved, it is preferable to follow the more stringent view.
10.
For this difficulty will not prevent him from conceiving a child.
11.
Rabbenu Asher differs with regard to the latter two instances and does not consider illness and the like as "by the hand of heaven." Shulchan Aruch (Even HaEzer 5:10) quotes both views without stating which one should be followed. [See also Rav Kappach's notes to the Rambam's Commentary to the Mishnah (Yevamot 8:2) which discuss whether or not this ruling involved a change of mind for the Rambam.]
12.
Which could be understood as implying that the prohibition applies only in Eretz Yisrael.
13.
Sifra to the above verse.
14.
The punishment given for the violation of a Scriptural commandment.
15.
The Maggid Mishneh and the Shulchan Aruch (Even HaEzer 5:11 interpret the Rambam's statements as meaning that although there is a prohibition against doing so, lashes are not given.
16.
This ruling serves as the basis for contemporary Rabbis to permit women to take oral contraceptives.
17.
The punishment given for violating a Rabbinic commandment.
18.
As long as the gentile acted on his own initiative, the Jew is not obligated to suffer a loss.
19.
I.e., encouraging a gentile to castrate the animal without actually telling him to do so.
20.
For a son below majority is not considered as having an independent financial domain. See the Rama (Even HaEzer 5:14) who mentions more particulars concerning this issue.
Issurei Biah - Chapter Seventeen
1
There are three women who are forbidden to all priests [by Scriptural Law]: a divorcee, a zonah,1 and a challalah.2 There are four [forbidden to] a High Priest. These three and a widow.
Bound by [the prohibitions applying to a High Priest] are one anointed with the oil of anointment3 or one who assumed his position by wearing the additional garments,4 one serving in that capacity, a High Priest who was appointed and then removed from the office, and a priest anointed to lead a war.5 All of these are commanded [to marry] a virgin and are forbidden to marry a widow.6
א
שלש נשים נאסרו על כל הכהנים גרושה זונה וחללה ועל כהן גדול ארבע אלו השלש והאלמנה אחד כהן גדול משוח בשמן המשחה או המרובה בגדים ואחד כהן העובד ואחד כהן גדול שמנוהו ועבר וכן כהן משוח מלחמה כולן מצווין על הבתולה ואסורין באלמנה:
2
Any priest who marries7 one of these three women - whether a High Priest or an ordinary priest - and engages in relations is punished by lashes. If he enters into promiscuous relations with her, he does not receive lashes for [violating the prohibitions against] a zonah, a divorcee, and a challalah.8 [This is derived from the fact that Leviticus 21:7 states the prohibition using the term:] "They shall not take." [Implied is that the prohibition does not apply] unless he takes - marries - [the woman] and enters into relations with her.9
ב
כל כהן שנשא אחת מהשלש נשים אלו בין גדול בין הדיוט ובעל לוקה ואם בא עליה דרך זנות אינו לוקה משום זונה או גרושה או חללה שנאמר לא יקחו עד שיקח ויבעול:
3
When, by contrast, a High Priest enters into relations with a widow, he receives lashes even though he did not consecrate her. [This is derived from ibid.:15 which states]: "And he shall not desecrate...." As soon as he engages in relations with her, he desecrates her and disqualifies her from the priesthood.10A zonah, challalah, and divorcee, by contrast, are disqualified from the priesthood before one enters into relations with them.11 Therefore a High Priest alone receives lashes for merely entering into relations with a widow even though she was not consecrated. For he desecrates her and he is warned against desecrating people of acceptable lineage, [other] women and his offspring.
ג
אבל כהן גדול שבא על אלמנה לוקה אחת אע"פ שלא קידש שנאמר לא יחלל כיון שבעלה חללה ופסלה לכהונה אבל זונה וחללה וגרושה הרי הן מחוללות ועומדות קודם בעילתו ולפיכך לוקה כהן גדול לבדו על בעילת אלמנה לבדה אף על פי שאין שם קידושין שהרי חללה והוא מוזהר שלא יחלל כשרים לא אשה ולא זרעו:
4
When a High Priest consecrates a widow and enters into relations with her, he receives two sets of lashes: one because of the prohibition: "He shall not take a widow," and one because of the prohibition: "He shall not desecrate." Whether a High Priest or an ordinary priest marries one of these four, but does not engage in relations, he does not receive lashes.
ד
קידש כהן גדול אלמנה ובעלה לוקה שתים אחת משום אלמנה לא יקח ואחת משום לא יחלל ובין כהן גדול ובין כהן הדיוט שנשא אשה מן הארבע ולא בעל אינו לוקה:
5
Whenever [the priest] receives lashes, the woman [with whom he engages in relations] is given lashes.12 Whenever he does not receive lashes, she does not receive lashes. For there is no difference between a man and a woman with regard to punishments with the exception of a designated maidservant as explained.13
ה
וכל מקום שהוא לוקה היא לוקה וכל מקום שהוא אינו לוקה היא אינה לוקה שאין הפרש בין איש לאשה לעונשין זולתי בשפחה חרופה בלבד כמו שביארנו:
6
Any priest - whether a High Priest or an ordinary priest - who enters into relations with a gentile woman receives lashes for relations with a zonah.14 [There is a difference between her and a Jewish woman,]15 because she cannot be consecrated. He is forbidden to enter into relations with any zonah, whether a Jewess or a gentile.
ו
כל כהן הבא על הכותית בין גדול בין הדיוט לוקה משום זונה שהרי אינה בת קידושין והוא אסור בבעילת זונה בין ישראלית בין כותית:
7
A woman who has undergone the rite of chalitzah (a chalutzah)16 is forbidden to a priest according to the Rabbinic tradition, for she resembles a divorcee.17 [If he engages in relations with such a woman,] he is given "stripes for rebellious conduct."18
When a priest marries a woman whose status as a chalutzah is doubtful,19 he is not compelled to divorce her.20 She is acceptable21 and her child is acceptable.22 For our Sages did not decree against a woman whose status as a chalutzah is doubtful, only against one who is definitely in that category. When it is questionable if a woman is a divorcee,23 a widow,24 a zonah,25 or a challalah,26 [a priest who marries her] is given "stripes for rebellious conduct" and required to divorce her with a get.27
ז
החלוצה אסורה לכהן מד"ס מפני שהיא כגרושה ומכין אותו מכת מרדות מדבריהם כהן שנשא ספק חלוצה אין מוציאין אותה מתחתיו והיא כשרה וולדה כשר מפני שלא גזרו על ספק חלוצה אלא על חלוצה ודאית וכן מי שהיתה ספק גרושה או ספק אלמנה או ספק זונה וספק חללה מכין אותו מכת מרדות ומוציא בגט:
8
There is a major general principle that applies with regard to all of the Torah's prohibitions. One prohibition does not take effect when another prohibition is in effect unless:
a) both of the prohibitions take effect at the same time;28
b) the latter prohibition forbids additional entities besides [the entity that was originally] prohibited;29
c) when the scope of the [latter] prohibition encompasses other entities together with [the entity that was originally] prohibited.30
ח
כלל גדול הוא בכל איסורים שבתורה שאין איסור חל על איסור אלא א"כ היו שני איסורין באין כאחת או שהיה האיסור האחד מוסיף דברים אחרים על אותו האיסור או אם היה כולל דברים אחרים עם איסור זה:
9
Accordingly,31 When a woman was a widow and then she became a divorcee,32 and then she became a challalah,33 and then she became a zonah,34 should a High Priest engage in relations with her afterwards, he receives four sets of lashes for engaging in relations once. For a widow is forbidden to a High Priest, but permitted to an ordinary priest.
ט
לפיכך אשה שהיתה אלמנה ונעשית גרושה ונעשית חללה ונעשית זונה ובא עליה כהן גדול אח"כ לוקה ארבע מלקיות על ביאה אחת לפי שהאלמנה אסורה לכהן גדול ומותרת להדיוט
10
When she becomes a divorcee, she becomes forbidden by an additional prohibition [for] she is also forbidden to an ordinary priest. Therefore, [even for the High Priest,] another prohibition aside from that against relations with a widow is added to her. She is, nevertheless, still permitted to partake of terumah.35 If she becomes a challalah, another prohibition is added to her, for she is forbidden to partake of terumah. She is, nevertheless, still permitted to marry an Israelite.
If she becomes a zonah, another prohibition is added to her, since there is a type of promiscuous relations that would cause her to be forbidden to an Israelite, e.g., a married woman engaged in adultery voluntarily.
The same principle applies36 to an ordinary priest who engaged in relations with a divorcee who became a challalah and then a zonah. He receives three sets of lashes for engaging in relations once. If this order is altered,37 she only receives one set of lashes.38
י
חזרה להיות גרושה נוסף בה איסור ונאסרת לכהן הדיוט לפיכך נוסף בה איסור אחר על איסור האלמנה ועדיין היא מותרת לאכול בתרומה נעשית חללה נוסף בה איסור שהרי נאסרת בתרומה ועדיין היא מותרת לישראל נעשית זונה הואיל ויש שם זנות שאוסרה על ישראל אם זינתה אשתו ברצון נוסף בה איסור אחר והוא הדין לכהן הדיוט שבא על הגרושה שנעשית חללה ואחר כך זונה שהוא לוקה שלש על ביאה אחת אבל אם נשתנה סדר זה אינו לוקה אלא אחת:
11
When a woman is widowed from several men or divorced from several men, [a High Priest or a priest] receive only one set of lashes for each time they engage in relations.39 A woman is forbidden as a widow whether she was widowed after [only] consecration or after marriage.
יא
מי שנתאלמנה מאנשים הרבה או נתגרשה מאנשים הרבה אין לוקין עליה אלא אחת על כל ביאה אלמנה בין מן האירוסין בין מן הנישואין אסורה:
12
When the brother of a High Priest dies, even if the deceased had [merely] consecrated his wife,40 [the High Priest] should not perform the rite of yibbum. Instead, he should perform chalitzah.41
If a woman became his yevamah while he was an ordinary priest and he was then appointed as the High Priest, he should not perform yibbum once he has been appointed.42 [This applies] even if he already gave his word43 [that he would marry] her while he was an ordinary priest.44 If, however, he consecrated a widow and was then appointed as a High Priest, he should marry her.45
If she was consecrated, but the status of the consecration was questionable and then the person who consecrated her died, she is considered a widow of questionable status.46
יב
כהן גדול שמת אחיו אע"פ שהוא מן האירוסין ה"ז לא ייבם אלא חולץ נפלה לו יבמה והוא כהן הדיוט ונתמנה להיות כהן גדול אף על פי שעשה בה מאמר כשהוא כהן הדיוט ה"ז לא ייבם אחר שנתמנה אבל אם אירס את האלמנה ונתמנה להיות כ"ג ה"ז יכנוס אחר שנתמנה היתה מקודשת ספק קידושין ומת ארוסה הרי זו ספק אלמנה:
13
It is a positive commandment for a High Priest to marry a virgin maiden.47 When she reaches the age of maturity,48 she becomes forbidden to him,49 as [Leviticus 21:13] states: "He shall marry a virgin woman." "Woman" implies that she is not a minor. "Virgin" implies that she has not reached maturity. What is implied? She has departed from the category of a minor, but has not fully reached maturity, i.e., a maiden. He may never be married to two women at the same time.50 [This is derived from the singular form of the term] "woman," i.e., one, but not two.
יג
מצות עשה על כהן גדול שישא נערה בתולה ומשתבגור תאסר עליו והוא אשה בבתוליה יקח אשה לא קטנה בבתוליה ולא בוגרת הא כיצד יצאת מכלל קטנות ולכלל בגרות לא באה זו נערה ואינו נושא שתי נשים לעולם כאחת שנאמר אשה אחת ולא שתים:
14
A High Priest may not marry a woman who has lost her virginity even if she never engaged in relations.51 If she engaged in anal intercourse, it is as if she engaged in vaginal intercourse.52 If she engaged in [anal]53 intercourse with an animal, she is permitted.
יד
כהן גדול לא ישא מוכת עץ אע"פ שלא נבעלה [נבעלה שלא כדרכה הרי זו כנבעלה כדרכה נבעלה לבהמה ה"ז מותרת]:
15
A High Priest who married a woman who had engaged in relations previously is not punished by lashes.54 He must, however, divorce her with a get.55 If he married a woman past the age of maturity or one who lost her virginity for reasons other than relations, he may remain married to her.
If he consecrated a woman who had previously engaged in relations and then he was appointed as the High Priest, he may marry her after his appointment.56
טו
כ"ג שנשא בעולה אינו לוקה אבל מוציא בגט נשא בוגרת או מוכת עץ ה"ז יקיים אירס בעולה ונתמנה כהן גדול ה"ז יכנוס אחר שנתמנה:
16
If he raped or seduced a virgin maiden, he may not marry her.57[This applies] even if he raped or seduced her while he was an ordinary priest and was appointed as the High Priest before he married her. If he married her, he must divorce her.
טז
אנס נערה בתולה או פיתה אותה אפילו אנסה או פיתה אותה כשהוא כהן הדיוט ונתמנה כהן גדול קודם שיכנוס הרי זה לא יכנוס ואם כנס מוציא:
17
If he consecrates a girl while she was a minor and she reaches full maturity while [consecrated] to him before he marries her, he should not marry her.58 [The rationale is that] her body underwent a change.59 If he married her, he need not divorce her.60
יז
אירס את הקטנה ובגרה תחתיו קודם נישואין ה"ז לא יכנוס מפני שנשתנה גופה ואם כנס לא יוציא:
18
[The prohibition against marrying a divorcee applies] whether she was divorced after consecration or after marriage. If, however, a girl is released from marriage through the rite of mi'un, she is permitted to a priest, as we explained in Hilchot Gerushin.61 [This applies even if] her husband first divorced her with a get, then remarried her, and then she was released through mi'un.62
Any woman who is not fit to perform the rite of chalitzah,63 but nevertheless performs it is not disqualified from [marrying] a priest.
יח
אחת גרושה מן האירוסין או מן הנישואין אבל הממאנת אפילו גירשה בגט והחזירה ומיאנה בו ה"ז מותרת לכהן כמו שביארנו בהלכות גירושין וכל מי שאינה ראויה לחליצה אם נחלצה לא נפסלה לכהונה:
19
[The following rules apply if] a rumor begins to circulate: "So-and-so, the priest wrote..." or "...gave a get for his wife," and she lives with him and serves him.64 She is not forced to be divorced from her husband.65If she married another priest,66 she should be forced to be divorced.67
יט
יצא עליה קול איש פלוני כהן כתב גט לאשתו או נתן גט לאשתו והרי היא יושבת תחתיו ומשמשתו אין מוציאין אותה מתחת בעלה ואם נשאת לכהן אחר תצא מן השני:
20
If a rumor circulated in a city68 that a woman was consecrated and then divorced after consecration, her [status] becomes suspect, as explained in Hilchot Gerushin.69 If, however, a rumor is circulated that she is a chalutzah, her [status] does not become suspect.70
כ
יצא שמה בעיר שנתקדשה ונתגרשה מן הקידושין חוששין לה כמו שביארנו בהלכות גירושין אבל אם יצא עליה קול שהיא חלוצה אין חוששין לה:
21
If a rumor is circulated that a virgin has engaged in relation, her [status] does not become suspect and she may marry a High Priest. If a rumor is circulated that she is a maid-servant, her [status] does not become suspect and she may marry a priest.71
If a rumor72 circulates in a city that she is acting promiscuously,73 her [status] does not become suspect. Even if her husband separated from her because she violated [the practices of modesty required by] the Jewish faith74 or because [of the testimony] of witnesses [concerning] unseemly conduct,75 but he died before giving her a get, she is permitted [to marry] a priest. For a woman like the above should not be forbidden [to a priest] unless there is definite testimony [that she acted promiscuously] or she admits [doing so] herself.76
כא
יצא קול על הבתולה שהיא בעולה אין חוששין לה ותנשא לכהן גדול יצא עליה קול שהיא שפחה אין חוששין לה ותנשא אפילו לכהן יצא לה שם מזנה בעיר אין חוששין לה ואפילו הוציאה בעלה משום שעברה על דת יהודית או בעדי דבר מכוער ומת קודם שיתן לה גט הרי זו מותרת לכהן שאין אוסרין אשה מאלו אלא בעדות ברורה או בהודאת פיה:
FOOTNOTES
1.
This term is defined in depth in the following chapter.
2.
This term is defined in Chapter 19.
3.
As was the practice until the later years of the First Temple.
4.
I.e., in the later years of the First Temple, the oil of anointment was entombed together with the Holy Ark. From that time onward, the High Priests assumed their position by wearing the eight garments of the High Priest. [See the Rambam's Commentary to the Mishnah (Megilah 1:9).]
5.
See Hilchot Melachim 7:1 which states:
In both a milchemet mitzvah (a war that it is a mitzvah to wage) and a milchemet hareshut (a war that we have license to wage), a priest is appointed to address the nation before the battle. He is anointed with the oil of anointment and is called, the meshuach milchamah.
Although this individual is not a High Priest with regard to the Temple service, since he was anointed, certain of the dimensions of the High Priesthood are incumbent upon him.
6.
I.e., a High Priest - and the others mentioned - are bound by a positive commandment to marry a virgin and a negative commandment to marry a widow.
7.
The Rambam's wording is somewhat inexact. For the prohibition applies even if the priest merely consecrated the woman and entered into relations with her. Marriage (nissuin) is not required (Kiddushin 78a).
8.
He does, however, receive lashes for violating the prohibition against promiscuous relations, as the Rambam states in Hilchot Ishut 1:4).
9.
According to the Rambam's understanding of Kiddushin 78a,b for the prohibition to apply both marriage and intimate relations are necessary. If the priest performs one of these acts without the other, the Scriptural prohibition does not apply. The Ra'avad takes issue with the Rambam and maintains that the prohibition applies even when consecration is not involved.
10.
According to the literal meaning of the verse, the object of the verb "desecrate" is "his offspring." If a priest enters into a relationship with one of these women, his offspring are challalim, "desecrated," and are not considered as members of the priestly family. Nevertheless, Kiddushin, loc. cit., interprets the phrase non-literally, explaining that the verb refers to the woman. By entering into relations with the priest, she becomes "desecrated" from the priesthood, i.e., forbidden to marry a priest. Moreover, the fact that the prohibition against a High Priest entering into relations with a widow mentions that term implies that causing the woman to be placed in such a status is prohibited. Since she is given that status even if the relations are held outside of marriage, marriage is not a fundamental element of the prohibition.
11.
As stated in Halachah 1.
12.
For the prohibition against these relations involve the woman as well as the man. See Keritot 10b, Yevamot 84b.
13.
Chapter 3, Halachah 14.
14.
See Chapter 18, Halachah 1.
15.
In which instance, the prohibition applies only if she was consecrated (Halachah 2).
16.
When a man dies childless, her widow is required to marry her deceased husband's brother in the rite called yibbum. She is forbidden to marry anyone else. If he does not desire to marry her, he must release her through the ritual called chalitzah. See Deuteronomy, ch. 25, Hilchot Yibbum ViChalitzah.
17.
Just as a divorcee is released from her connection to her husband through a get, a childless widow is released from her obligation to her brother-in-law through chalitzah.
18.
The punishment given for the violation of a Rabbinic commandment.
19.
E.g., her brother-in-law performed the chalitzah rite, it was, however, questionable if he was obligated to do so or not, or if he was in fact her brother-in-law or not.
20.
If, however, she was definitely a chalutzah, we would compel him to divorce. For a person should be compelled to observe a Rabbinic prohibition. Similarly, before he marries her, he should be prevented for doing so. Since there is a possibility that a Rabbinic prohibition is involved, we should prevent him from risking its violation. If, however, the couple are already married, we follow the principle "When there is a question of a Rabbinic prohibition involved, we rule leniently."
21.
I.e., she is not considered as a challalah, a woman who entered into forbidden relations with a priest.
22.
I.e., he or she is not considered as a challah.
23.
A woman was divorced in a manner whether it was questionable whether the divorce was effective or not and afterwards, here husband died.
24.
As related in Halachah 12, this applies to a situation in which there is a question whether a man consecrated a woman in an effective manner or not and then dies. Hence, there is a question whether she is a widow.
25.
See Chapter 18, Halachah 12.
26.
The offspring of a priest who had relations with a woman concerning whom a doubt existed whether she was forbidden to him or not (Chapter 19, Halachah 9).
27.
He is required to divorce her, based on the principle "When a doubt concerning a Scriptural prohibition is involved, we take the more stringent view" (Maggid Mishneh). In this instance, since there is a possibility that a Scriptural prohibition is involved in the marriage to each of these women, we rule stringently and require a divorce. A get is required, for even if there is a prohibition involved - and certainly if there is no prohibition involved - the consecration is binding. For the woman to be able to remarry, she must be divorced.
28.
Hilchot Ma'achalot Assurot 5:5 gives an example of this concept. When a person rips a limb from a living animal which causes the animal to become trefe, he is considered to have transgressed two prohibitions: the prohibition against eating flesh from a living animal and the prohibition against partaking of an animal that is trefe, for both prohibitions take effect at the same time.
29.
This concept is exemplified in the following two halachot. See also Hilchot Ma'achalot Assurot 7:2.
30.
This principle is exemplified by Hilchot Ma'achalot Assurot 8:6 which relates that a person who partakes of a gid hanesheh, a sciatic nerve, of an animal which is trefe is liable for two transgressions. Since when the animal became trefe, its entire body became encompassed in the prohibition, that prohibition also encompasses the gid even though it was prohibited beforehand.
31.
I.e., on the basis of the principle that a prohibition that includes additional factors takes effect.
32.
I.e., her second husband divorced her.
33.
By having relations with a priest.
34.
By engaging in relations with a person whom she is forbidden to marry.
35.
I.e., if her father was a priest, after her marriages, she returns to his home and may partake of terumah. Alternatively, if her second husband was an ordinary priest and she gave birth to a child, she may partake of terumah because of her child.
36.
I.e., the priest is liable for additional sets of lashes.
37.
I.e., she becomes a zonah first. If other prohibitions precede her becoming a zonah, she receives the appropriate number of lashes (Maggid Mishneh).
38.
For the other prohibitions would not add anything once she becomes forbidden in this manner.
39.
The fact the she was widowed or divorced several times does not increase the number of prohibitions involved.
40.
And thus she is still a virgin and fit to marry a High Priest.
41.
In Hilchot Yibbum ViChalitzah 6:10, the Rambam states that the woman must perform chalitzah, because were her yevam to perform yibbum, he would acquire her as his wife. Moreover, according to law, he should perform yibbum, because whenever the observance of a positive commandment conflicts with the observance of a negative commandment, the positive commandment takes precedence. Nevertheless, our Sages forbade yibbum lest he engage in relations with her a second time. In such an instance, relations with her are forbidden and there is no mitzvah. For the positive commandment of yibbum applies only the first time the couple engage in relations.
42.
For the reason mentioned in the previous note.
43.
The Hebrew term the Rambam uses maamar has a specific halachic meaning. As explained in Hilchot Yibbum ViChalitzah 2:1, although according to Scriptural Law, the yibbum relationship is established through intimate relations, our Sages ordained that before engaging in relations, a yevam declare his intent to his yevamah. They equated this declaration with consecration.
44.
For a maamar does not establish a relationship.
45.
Because she is already his wife.
46.
And because of the doubt, she is forbidden to a High Priest.
47.
The term "maiden" refers to a girl between the age of twelve and twelve and a half who has manifested signs of physical maturity (Hilchot Ishut 2:1).
48.
Twelve and a half. This is the meaning of the term throughout this chapter.
49.
Since he must marry a virgin, he is forbidden to marry anyone other than a virgin. Even if he consecrated the woman beforehand, if he has not married her and she attains maturity after he is appointed as a High Priest, he may not marry her as stated in Halachah 17.
50.
As stated in Hilchot K'lei HaMikdash 5:10, a High Priest may not have two wives while he is performing the Yom Kippur services. Here the Rambam is stating that the prohibition applies not only on Yom Kippur, but throughout the year.
The Ra'avad notes that II Chronicles 24:3 speaks of Yehoyeda the High Priest and the marriage of two women, seemingly contradicting the Rambam's ruling. The Ra'avad interprets the verse as stating that Yehoyeda married the women himself. (Similarly, Rav Moshe HaCohen and others question the Rambam's ruling.) Rambam LeAm, however, advances the interpretation that the verse is stating that Yehoyeda had Yoash marry the women.
51.
I.e., she lost her virginity through an accident of some sorts.
52.
And she is forbidden to a High Priest.
53.
This addition is necessary, for if she lost her virginity through relations with an animal, she is disqualified (Meiri).
54.
For he is guilty of transgressing merely a positive commandment and lashes are not given for such a transgression.
55.
Since a transgression is involved in engaging in relations with her, he is compelled to divorce her. Nevertheless, a bill of divorce is necessary for the consecration is binding.
56.
As stated in Halachah 12 with regard to a widow.
57.
For he is commanded to marry a virgin and she is not. Even though it is he himself who caused her to lose her virginity, she is not acceptable. Since she is not a virgin, a transgression is involved every time he enters into relations with her. Hence, he is obligated to divorce her.
In the instance mentioned in the previous halachah, he had already consecrated the woman, but in this instance, he did not consecrate her first (Maggid Mishneh).
58.
Because, as stated in Halachah 13, he must marry a maiden, a girl between twelve and twelve and a half.
59.
And thus she is considered as a different person and, in an abstract sense, not the same woman whom he consecrated. In this manner, the Rambam (based on Yevamot 59a) makes a distinction between this instance and one in which a priest consecrated a widow and then was appointed as High Priest, as mentioned in Halachah 12.
60.
For even if at the outset, she was passed the age of maturity when he married her, he is allowed to remain married to her, as stated in Halachah 15.
61.
As explained in Hilchot Gerushin, ch. 11, according to Scriptural Law, when a girl's father dies before she reaches the age of twelve, there is no way that she can marry until she reaches that age. Nevertheless, our Sages gave her mother and/or brothers the right to marry her off if they believe that it is to her advantage. Because this marriage does not have a basis in Scriptural Law, a get is not required to absolve it. Instead, the girl may simply leave her husband's house. To formalize the absolution of the relationship all that is necessary is for her to declare that she desires to leave the marriage in the presence of two witnesses. Since the relationship was never binding according to Scriptural Law, she is not disqualified from marrying into the priesthood.
62.
As stated in Hilchot Gerushin 11:16, even if at one point she was divorced with a get, since she was released through mi'un, the fact the she was divorced previously is not of consequence. For it is obvious that the divorce is unnecessary.
63.
E.g., a man who performed chalitzah with his deceased brother's widow without realizing that she was pregnant and hence, not required to perform this rite before remarrying.
64.
In the case of an Israelite, there would be no difficulty, for it is possible that he remarried his divorcee. In the case of a priest, however, this would be forbidden, for a priest is forbidden to marry any divorcee even his own.
65.
For a rumor that follows a marriage is not sufficient grounds to require a divorce.
66.
After being widowed from her first husband.
67.
Since the rumor preceded the second marriage, the second priest should not have married her, because of the doubt regarding the validity of the marriage that the rumor caused. And since he married her in possible violation of the law, he is forced to divorce her.
68.
As stated in Hilchot Ishut 9:22, we are speaking about a rumor that has been substantiated by a court. It is not conclusive evidence that a woman has been consecrated, but it is far from mere hearsay. If a rumor has not been substantiated in a court, it is of no substance.
69.
Chapter 10, Halachah 20.
70.
Since a chalutzah is forbidden only because of a Rabbinic ordinance, when we are not certain the woman performed this rite, there is no prohibition, as stated in Halachah 7. The Ra'avad, however, rules stringently and maintains that since we are speaking about a rumor with substance, even a rumor that she is a chalutzah can cause her to be forbidden.
71.
We do not disqualify a woman when there is a question about her lineage unless there is explicit testimony that she is not acceptable (Maggid Mishneh).
72.
This refers even to a rumor substantiated in court (Beit Shmuel 6:30).
73.
And committed adultery or engaged in relations that would cause her to be forbidden to the priesthood as explained in the following chapter.
74.
E.g., going out to the marketplace with her hair uncovered, spinning flax in the marketplace in a manner that shows her arms to men, playing frivolously with youths, as stated in Hilchot Ishut 24:12.
75.
I.e., testimony regarding conduct that leads to the conclusion that she committed adultery although the adulterous relations themselves were not observed, as mentioned in ibid.:15.
76.
For in such instance, she accepts the prohibition upon herself, as stated in Chapter 18, Halachah 9.
Hayom Yom:
• English Text | Video Class
Wednesday, Tevet 9, 5778 · 27 December 2017
"Today's Day"
Thursday, Tevet 9, 5703
Torah lessons: Chumash: Vayigash, Chamishi with Rashi.
Tehillim: 49-54.
Tanya: On the other hand (p. 27)...swallowed up forever (p. 29).
Our custom in aleinu (Siddur Tehilat Hashem p. 84) is to say "for they bow to vanity and nothingness," and markedly not to say "and pray1..." This wording is followed also in Musaf for Rosh Hashana and Yom Kippur. The expectorating is after these words; the reason is that speech stimulates saliva, and we do not wish to benefit from this saliva.
FOOTNOTES
1.A sentence which follows "for they bow..." in some versions of aleinu.
Daily Thought:
Broken & Whole
The broken shards of the first tablets are stored in the ark together with the whole ones.—Talmud Bava Batra 14b.
When you find the Infinite, where will you put it?
In your broken vessel?
It will not stay.
In a new whole one?
It will not fit.
Let the heart be broken in bitterness for its confines. Let it be whole in the joy of a boundless soul.
This is the secret that the human being holds over the angels: Only the human heart can be broken and whole at once.
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