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- ב"ה - Today in Judaism - Today is Friday, 4 Tevet, 5778 · December 22, 2017 - Candle Lighting Light Candles before sunset ––:––Daily Quote: A mitzvah brings another mitzvah, and a transgression brings another transgression. For the reward of a mitzvah is a mitzvah, and the reward of transgression is transgression. (Ethics of the Fathers 4:2)
Daily Torah Study:
Chumash: Vayigash, 6th Portion Genesis 46:28-47:10 with Rashi
• English / Hebrew Linear Translation
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• Daily Wisdom (short insight)
Genesis Chapter 46
28He sent Judah ahead of him to Joseph, to direct him to Goshen, and they came to the land of Goshen. כחוְאֶת־יְהוּדָ֞ה שָׁלַ֤ח לְפָנָיו֙ אֶל־יוֹסֵ֔ף לְהוֹרֹ֥ת לְפָנָ֖יו גּ֑שְׁנָה וַיָּבֹ֖אוּ אַ֥רְצָה גּֽשֶׁן:
to direct him: Heb. לְהוֹרֹת לְפָנָיו, as the Targum renders (לְפַנָאָה קֳדָמוֹהִי), to clear a place for him and to show him how to settle in it.
להורות לפניו: כתרגומו, לפנות לו מקום ולהורות האיך יתיישב בה:
him: [Lit., ahead of him.] Before he would arrive there. The Aggadic interpretation of [לְהוֹרֹת] is [that there should be teaching]: to establish for him a house of study, from which teaching would emanate. [From Tanchuma Vayigash 11]
לפניו: קודם שיגיע לשם. ומדרש אגדה להורות לפניו לתקן לו בית תלמוד שמשם תצא הוראה:
29And Joseph harnessed his chariot, and he went up to meet Israel his father, to Goshen, and he appeared to him, and he fell on his neck, and he wept on his neck for a long time. כטוַיֶּאְסֹ֤ר יוֹסֵף֙ מֶרְכַּבְתּ֔וֹ וַיַּ֛עַל לִקְרַאת־יִשְׂרָאֵ֥ל אָבִ֖יו גּ֑שְׁנָה וַיֵּרָ֣א אֵלָ֗יו וַיִּפֹּל֙ עַל־צַוָּארָ֔יו וַיֵּ֥בְךְּ עַל־צַוָּארָ֖יו עֽוֹד:
And Joseph harnessed his chariot: He personally harnessed the horses to the chariot to hasten to honor his father. [From Mechilta, Beshallach section 1]
ויאסור יוסף מרכבתו: הוא עצמו אסר את הסוסים למרכבה להזדרז לכבוד אביו:
and he appeared to him: Joseph presented himself to his father.
וירא אליו: יוסף נראה אל אביו:
and he wept on his neck for a long time: Heb. עוֹד וַיֵבְ, an expression of profuse weeping, and likewise, “For He will not place additional [guilt] on a man” (Job 34:23), an expression of profusion. He (God) does not place upon him additional accusations over [and above] his sins. Here too he wept greatly and continuously, more than was usual. Jacob, however, neither fell on Joseph’s neck nor kissed him. Our Sages said that he was reciting the Shema. [From Derech Eretz Zuta 1:10, ed. Hager, p. 62; quoted in Bereishith Zuta ; Yichusei Tannaim va’Amoraim , p. 180, Teshuvoth Hageonim, ch. 45]
ויבך על צואריו עוד: לשון הרבות בכיה וכן (איוב לד כג) כי לא על איש ישים עוד, לשון רבוי הוא, אינו שם עליו עלילות נוספות על חטאיו, אף כאן הרבה והוסיף בבכי יותר על הרגיל אבל יעקב לא נפל על צוארי יוסף ולא נשקו, ואמרו רבותינו שהיה קורא את שמע:
30And Israel said to Joseph, "I will die this time, since I have seen your face, that you are still alive." לוַיֹּ֧אמֶר יִשְׂרָאֵ֛ל אֶל־יוֹסֵ֖ף אָמ֣וּתָה הַפָּ֑עַם אַֽחֲרֵי֙ רְאוֹתִ֣י אֶת־פָּנֶ֔יךָ כִּ֥י עֽוֹדְךָ֖ חָֽי:
I will die this time: Its simple meaning is as the Targum renders. [If I should die this time, I would be consoled.] Its midrashic interpretation is, however: I thought that I would die two deaths, in this world and in the next world, because the Shechinah had left me, and I thought that the Holy One, blessed be He, would hold me responsible for your death. Now that you are still alive, I will die but once. [From Tanchuma Vayigash 9]
אמותה הפעם: פשוטו כתרגומו, ומדרשו סבור הייתי למות שתי מיתות בעולם הזה ובעולם הבא, שנסתלקה שכינה ממני, והייתי אומר שיתבעני הקב"ה מיתתך, עכשיו שעודך חי לא אמות אלא פעם אחת:
31Joseph said to his brothers and to his father's household, "I will go up and tell Pharaoh, and I will say to him, 'My brothers and my father's household who were in the land of Canaan have come to me. לאוַיֹּ֨אמֶר יוֹסֵ֤ף אֶל־אֶחָיו֙ וְאֶל־בֵּ֣ית אָבִ֔יו אֶֽעֱלֶ֖ה וְאַגִּ֣ידָה לְפַרְעֹ֑ה וְאֹֽמְרָ֣ה אֵלָ֔יו אַחַ֧י וּבֵֽית־אָבִ֛י אֲשֶׁ֥ר בְּאֶֽרֶץ־כְּנַ֖עַן בָּ֥אוּ אֵלָֽי:
and I will say to him: , ‘My brothers, etc.’-and I will further say to him, ‘The men are shepherds, etc.’
ואמרה אליו אחי וגו': ועוד אומר לו (פסוק לב) והאנשים רועי צאן וגו': (לד)
32The men are shepherds, for they were [always] owners of livestock, and their flocks and their cattle and all they have they have brought.' לבוְהָֽאֲנָשִׁים֙ רֹ֣עֵי צֹ֔אן כִּֽי־אַנְשֵׁ֥י מִקְנֶ֖ה הָי֑וּ וְצֹאנָ֧ם וּבְקָרָ֛ם וְכָל־אֲשֶׁ֥ר לָהֶ֖ם הֵבִֽיאוּ:
33And if it comes to pass that Pharaoh calls you and asks, 'What is your occupation?' לגוְהָיָ֕ה כִּֽי־יִקְרָ֥א לָכֶ֖ם פַּרְעֹ֑ה וְאָמַ֖ר מַה־מַּֽעֲשֵׂיכֶֽם:
34You shall say, 'Your servants have been owners of livestock from our youth until now, both we and our ancestors,' so that you may dwell in the land of Goshen, because all shepherds are abhorrent to the Egyptians." לדוַֽאֲמַרְתֶּ֗ם אַנְשֵׁ֨י מִקְנֶ֜ה הָי֤וּ עֲבָדֶ֨יךָ֙ מִנְּעוּרֵ֣ינוּ וְעַד־עַ֔תָּה גַּם־אֲנַ֖חְנוּ גַּם־אֲבֹתֵ֑ינוּ בַּֽעֲב֗וּר תֵּֽשְׁבוּ֙ בְּאֶ֣רֶץ גּ֔שֶׁן כִּי־תֽוֹעֲבַ֥ת מִצְרַ֖יִם כָּל־רֹ֥עֵה צֹֽאן:
so that you may dwell in the land of Goshen: which you need, for it is a land of pasture, and when you tell him that you are not skilled at any other work, he will send you away from him and settle you there.
בעבור תשבו בארץ גשן: והיא צריכה לכם שהיא ארץ מרעה, וכשתאמרו לו שאין אתם בקיאין במלאכה אחרת ירחיקכם מעליו ויושיבכם שם:
are abhorrent to the Egyptians: Because they (the sheep) are their gods.
כי תועבת מצרים כל רעה צאן: לפי שהם להם אלהות:
Genesis Chapter 47
1Joseph came and told Pharaoh, and he said, "My father and my brothers and their flocks and their cattle and all that is theirs, have come from the land of Canaan, and behold, they are in the land of Goshen." אוַיָּבֹ֣א יוֹסֵף֘ וַיַּגֵּ֣ד לְפַרְעֹה֒ וַיֹּ֗אמֶר אָבִ֨י וְאַחַ֜י וְצֹאנָ֤ם וּבְקָרָם֙ וְכָל־אֲשֶׁ֣ר לָהֶ֔ם בָּ֖אוּ מֵאֶ֣רֶץ כְּנָ֑עַן וְהִנָּ֖ם בְּאֶ֥רֶץ גּֽשֶׁן:
2And from among his brothers he took five men, and he presented them before Pharaoh. בוּמִקְצֵ֣ה אֶחָ֔יו לָקַ֖ח חֲמִשָּׁ֣ה אֲנָשִׁ֑ים וַיַּצִּגֵ֖ם לִפְנֵ֥י פַרְעֹֽה:
And from among his brothers: From the most inferior of them in regards to physical strength, [i.e., those] who did not appear strong, for if he [Pharaoh] recognized them as being strong, he would make them his warriors. They are the following: Reuben, Simeon, Levi, Issachar, and Benjamin, those whose names Moses did not double when he blessed them (Deut. 33), but the names of the strong ones he doubled, [as follows:] “And this is for Judah…Hear, O Lord, the voice of Judah” (Deut. 33:7). “And regarding Gad he said, ‘Blessed be He Who granted space to Gad’ ” (ibid. 20). “And regarding Naphtali he said, ‘Naphtali’s wishes shall be well satisfied’ ” (ibid. 23). “And regarding Dan, he said, ‘Dan is a young lion’ ” (ibid. 22). And so on for Zebulun (ibid. 18), and for Asher (ibid. 24). This is a quotation from Genesis Rabbah (95:4), which is the Aggadah of Eretz Israel. In our Babylonian Talmud, however, we find that those whose names Moses doubled were the weak ones, and it was they whom he brought before Pharaoh. As for Judah (the sixth one), whose name was doubled, however, it was not doubled because of weakness, but there is a[nother] reason for it, as is stated in Baba Kamma (92a). In the Baraitha of Sifrei , in “Vezoth Haberachah” (354) we learn as in our Talmud. [I.e., the Sifrei identifies the five brothers as does the Talmud, namely that the five brothers were Gad, Naphtali, Dan, Zebulun, and Asher.]
ומקצה אחיו: מן הפחותים שבהם לגבורה שאין נראים גבורים, שאם יראה אותם גבורים יעשה אותם אנשי מלחמתו. ואלה הם ראובן שמעון לוי יששכר ובנימין, אותם שלא כפל משה שמותם כשברכם, אבל שמות הגבורים כפל (דברים לג ז) וזאת ליהודה שמע ה' קול יהודה, (דברים לג כ) ולגד אמר ברוך מרחיב גד, (שם כג) ולנפתלי אמר נפתלי, (שם כב) ולדן אמר דן, (שם יח) וכן לזבולן, (שם כד) וכן לאשר. זהו לשון בראשית רבה (צה ד) שהיא אגדת ארץ ישראל. אבל בתלמוד בבלית שלנו מצינו שאותם שכפל משה שמותם הם החלשים ואותן הביא לפני פרעה, ויהודה שהוכפל שמו לא הוכפל משום חלשות, אלא טעם יש בדבר כדאיתא בבבא קמא (צב א), ובברייתא דספרי שנינו בה בוזאת הברכה (ספרי שנד) כמו תלמוד שלנו:
3And Pharaoh said to his brothers, "What is your occupation?" And they said to Pharaoh, "Your servants are shepherds, both we and our forefathers." גוַיֹּ֧אמֶר פַּרְעֹ֛ה אֶל־אֶחָ֖יו מַה־מַּֽעֲשֵׂיכֶ֑ם וַיֹּֽאמְר֣וּ אֶל־פַּרְעֹ֗ה רֹעֵ֥ה צֹאן֙ עֲבָדֶ֔יךָ גַּם־אֲנַ֖חְנוּ גַּם־אֲבוֹתֵֽינוּ:
4And they said to Pharaoh, "We have come to sojourn in the land, for your servants' flocks have no pasture, for the famine is severe in the land of Canaan. Now, please let your servants dwell in the land of Goshen." דוַיֹּֽאמְר֣וּ אֶל־פַּרְעֹ֗ה לָג֣וּר בָּאָ֘רֶץ֘ בָּ֒אנוּ֒ כִּי־אֵ֣ין מִרְעֶ֗ה לַצֹּאן֙ אֲשֶׁ֣ר לַֽעֲבָדֶ֔יךָ כִּֽי־כָבֵ֥ד הָֽרָעָ֖ב בְּאֶ֣רֶץ כְּנָ֑עַן וְעַתָּ֛ה יֵֽשְׁבוּ־נָ֥א עֲבָדֶ֖יךָ בְּאֶ֥רֶץ גּֽשֶׁן:
5And Pharaoh spoke to Joseph, saying, "Your father and your brothers have come to you. הוַיֹּ֣אמֶר פַּרְעֹ֔ה אֶל־יוֹסֵ֖ף לֵאמֹ֑ר אָבִ֥יךָ וְאַחֶ֖יךָ בָּ֥אוּ אֵלֶֽיךָ:
6The land of Egypt is [open] before you; in the best of the land settle your father and your brothers. Let them dwell in the land of Goshen, and if you know that there are capable men among them, make them livestock officers over what is mine." ואֶ֤רֶץ מִצְרַ֨יִם֙ לְפָנֶ֣יךָ הִ֔וא בְּמֵיטַ֣ב הָאָ֔רֶץ הוֹשֵׁ֥ב אֶת־אָבִ֖יךָ וְאֶת־אַחֶ֑יךָ יֵֽשְׁבוּ֙ בְּאֶ֣רֶץ גּ֔שֶׁן וְאִם־יָדַ֗עְתָּ וְיֶשׁ־בָּם֙ אַנְשֵׁי־חַ֔יִל וְשַׂמְתָּ֛ם שָׂרֵ֥י מִקְנֶ֖ה עַל־אֲשֶׁר־לִֽי:
capable men: Skillful in their occupation of pasturing sheep.
אנשי חיל: בקיאין באומנותן לרעות צאן:
over what is mine: Over my flocks.
על אשר לי: על צאן שלי:
7So Joseph brought his father Jacob and stood him before Pharaoh, and Jacob greeted Pharaoh. זוַיָּבֵ֤א יוֹסֵף֙ אֶת־יַֽעֲקֹ֣ב אָבִ֔יו וַיַּֽעֲמִדֵ֖הוּ לִפְנֵ֣י פַרְעֹ֑ה וַיְבָ֥רֶךְ יַֽעֲקֹ֖ב אֶת־פַּרְעֹֽה:
and Jacob greeted: Heb. וַיְבָרֶ. This is a greeting, as is customary for all who occasionally present themselves before monarchs, saluder in Old French. [From Tanchuma Nasso 26]
ויברך יעקב: היא שאילת שלום כדרך כל הנראים לפני המלכים לפרקים, שלודי"ר בלע"ז [לשאול לשלום]:
8And Pharaoh said to Jacob, "How many are the days of the years of your life?" חוַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־יַֽעֲקֹ֑ב כַּמָּ֕ה יְמֵ֖י שְׁנֵ֥י חַיֶּיֽךָ:
9And Jacob said to Pharaoh, "The days of the years of my sojournings are one hundred thirty years. The days of the years of my life have been few and miserable, and they have not reached the days of the years of the lives of my forefathers in the days of their sojournings." טוַיֹּ֤אמֶר יַֽעֲקֹב֙ אֶל־פַּרְעֹ֔ה יְמֵי֙ שְׁנֵ֣י מְגוּרַ֔י שְׁלשִׁ֥ים וּמְאַ֖ת שָׁנָ֑ה מְעַ֣ט וְרָעִ֗ים הָיוּ֙ יְמֵי֙ שְׁנֵ֣י חַיַּ֔י וְלֹ֣א הִשִּׂ֗יגוּ אֶת־יְמֵי֙ שְׁנֵי֙ חַיֵּי֣ אֲבֹתַ֔י בִּימֵ֖י מְגֽוּרֵיהֶֽם:
the years of my sojournings: The days of my being a stranger. All my days, I have been a stranger in the land.
שני מגורי: ימי גרותי, כל ימי הייתי גר בארץ אחרים:
and they have not reached: in goodness.
ולא השיגו: בטובה:
10So Jacob blessed Pharaoh and left Pharaoh's presence. יוַיְבָ֥רֶךְ יַֽעֲקֹ֖ב אֶת־פַּרְעֹ֑ה וַיֵּצֵ֖א מִלִּפְנֵ֥י פַרְעֹֽה:
So Jacob blessed: According to the custom of all those who leave the presence of princes, that they bless them and take their leave. Now what blessing did he bless him? That the Nile should rise at his approach, because Egypt does not drink rain water, but the Nile rises and waters it, and since Jacob’s blessing, Pharaoh would come to the Nile, and it would rise to greet him and water the land. [From Tanchuma, Nasso 26]
ויברך יעקב: כדרך כל הנפטרים מלפני שרים, מברכים אותם ונוטלים רשות. ומה ברכה ברכו, שיעלה נילוס לרגליו, לפי שאין ארץ מצרים שותה מי גשמים אלא נילוס עולה ומשקה, ומברכתו של יעקב ואילך היה פרעה בא [עומד] על נילוס והוא עולה לקראתו ומשקה את הארץ:
Tehillim: Psalms Chapters 23 - 28
• Hebrew text
• English text
Chapter 23
Psalm 23, written by King David, is a timeless testament to the rock-solid faith of the Jewish people in knowing that G‑d is always with us, protecting and guiding our path.
1. A psalm by David. The Lord is my shepherd, I shall lack nothing.
2. He lays me down in green pastures; He leads me beside still waters.
3. He revives my soul; He directs me in paths of righteousness for the sake of His Name.
4. Though I walk in the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff-they will comfort me.
5. You will prepare a table for me before my enemies; You have anointed my head with oil; my cup is full.
6. Only goodness and kindness shall follow me all the days of my life, and I shall dwell in the House of the Lord for many long years.
Chapter 24
If the fulfillment of one's prayer would result in the sanctification of God's Name, he should pray that God act for the sake of the holiness of His Name. One should also invoke the merit of his ancestors, for we know that "the righteous are greater in death than in life"
1. By David, a psalm. The earth and all therein is the Lord's; the world and its inhabitants.
2. For He has founded it upon the seas, and established it upon the rivers.
3. Who may ascend the mountain of the Lord, and who may stand in His holy place?
4. He who has clean hands and a pure heart, who has not used My Name in vain or sworn falsely.
5. He shall receive a blessing from the Lord, and kindness from God, his deliverer.
6. Such is the generation of those who search for Him, [the children of] Jacob who seek Your countenance forever.
7. Lift up your heads, O gates, and be lifted up, eternal doors, so the glorious King may enter.
8. Who is the glorious King? The Lord, strong and mighty; the Lord, mighty in battle.
9. Lift up your heads, O gates; lift them up, eternal doors, so the glorious King may enter.
10. Who is the glorious King? The Lord of Hosts, He is the glorious King for all eternity.
Chapter 25
The verses in this psalm are arranged according to the alphabet, excluding the letters Bet, Vav, and Kuf, which together equal the numerical value of Gehenom (purgatory). One who recites this psalm daily will not see the face of purgatory.
1. By David. To You, Lord, I lift my soul.
2. My God, I have put my trust in You. May I not be put to shame; may my enemies not gloat over me.
3. Indeed, may all who hope in You not be put to shame; let those who act treacherously without reason be shamed.
4. O Lord, make Your ways known to me; teach me Your paths.
5. Train me in Your truth and teach me, for You are the God of my salvation; I yearn for You all day.
6. O Lord, remember Your mercies and Your kindnesses, for they have existed for all time.
7. Do not recall the sins of my youth, nor my transgressions; remember me in accordance with Your kindness, because of Your goodness, O Lord.
8. Good and upright is the Lord, therefore He directs sinners along the way.
9. He guides the humble with justice, and teaches the humble His way.
10. All the paths of the Lord are kindness and truth for those who observe His covenant and testimonies.
11. For the sake of Your Name, O Lord, pardon my iniquity, for it is great.
12. Whoever is a God-fearing man, him will He teach the path that he should choose.
13. His soul will abide in well-being, and his descendants will inherit the earth.
14. The secret of the Lord is to those who fear Him; He makes His covenant known to them.
15. My eyes are always turned to the Lord, for He releases my feet from the snare.
16. Turn to me and be compassionate to me, for I am alone and afflicted.
17. The sufferings of my heart have increased; deliver me from my hardships.
18. Behold my affliction and suffering, and forgive all my sins.
19. See how numerous my enemies have become; they hate me with a violent hatred.
20. Guard my soul and deliver me; may I not be put to shame, for I place my trust in You.
21. Let integrity and uprightness guard me, for my hope is in You.
22. Redeem Israel, O God, from all its afflictions.
Chapter 26
In this psalm King David inundates God with prayers and acts of piety, because he envies those who are his spiritual superiors, saying, "If only I were on their level of piety and virtue!"
1. By David. Judge me, O Lord, for in my innocence I have walked, and in the Lord I have trusted-I shall not falter.
2. Try me, O Lord, and test me; refine my mind and heart.
3. For Your kindness is before my eyes, and I have walked constantly in Your truth.
4. I did not sit with men of falsehood, and with hypocrites I will not mingle.
5. I detested the company of evildoers, and with the wicked I will not sit.
6. I wash my hands in purity, and circle Your altar, O Lord,
7. to give voice to thanks, and to recount all Your wonders.
8. I love the shelter of Your House, O Lord, and the place where Your glory resides.
9. Gather not in my soul with sinners, nor my life with men of bloodshed,
10. In whose hands are schemes, and whose right hand is filled with bribes.
11. But I walk in my innocence; redeem me and show me favor.
12. My foot stands on level ground; in assemblies I will bless the Lord.
Chapter 27
King David acknowledges and praises God, placing his trust in Him because of his victories in war. "Nevertheless, it is not wars that I desire, for I cannot gain perfection with them. Only one thing do I ask: to abide day and night in the study hall studying Torah, to gain perfection so that my soul may merit the life of the World to Come."
1. By David. The Lord is my light and my salvation-whom shall I fear? The Lord is the strength of my life-whom shall I dread?
2. When evildoers approached me to devour my flesh, my oppressors and my foes, they stumbled and fell.
3. If an army were to beleaguer me, my heart would not fear; if war were to arise against me, in this I trust
1
4. One thing I have asked of the Lord, this I seek: that I may dwell in the House of the Lord all the days of my life, to behold the pleasantness of the Lord, and to visit His Sanctuary.
5. For He will hide me in His tabernacle on a day of adversity; He will conceal me in the hidden places of His tent; He will lift me upon a rock.
6. And then my head will be raised above my enemies around me, and I will offer in His tabernacle sacrifices of jubilation; I will sing and chant to the Lord.
7. Lord, hear my voice as I call; be gracious to me and answer me.
8. In Your behalf my heart says, "Seek My countenance"; Your countenance, Lord, I seek.
9. Do not conceal Your countenance from me; do not cast aside Your servant in wrath. You have been my help; do not abandon me nor forsake me, God of my deliverance.
10. Though my father and mother have forsaken me, the Lord has taken me in.
11. Lord, teach me Your way and lead me in the path of righteousness, because of my watchful enemies.
12. Do not give me over to the will of my oppressors, for there have risen against me false witnesses, and they speak evil.
13. [They would have crushed me] had I not believed that I would see the goodness of the Lord in the land of the living.
14. Hope in the Lord, be strong and let your heart be valiant, and hope in the Lord.
FOOTNOTES
1.I trust that “the lord is my light and salvation” etc. (Rashi)
Chapter 28
A prayer for every individual, entreating God to assist him in walking the good path, to prevent him from walking with the wicked doers of evil, and that He repay the wicked for their wickedness and the righteous for their righteousness.
1. By David. I call to You, O Lord; my Strength, do not be deaf to me; for should You be silent to me, I will be like those who descend to the pit.
2. Hear the sound of my pleas when I cry out to You, when I raise my hands toward Your holy Sanctuary.
3. Do not draw me along with the wicked, with evildoers who speak of peace with their companions, though evil is in their heart.
4. Give them according to their deeds, and the evil of their endeavors; give them according to their handiwork, render to them their just desserts.
5. For they pay no heed to the acts of the Lord, nor to the work of His hands; may He destroy them and not rebuild them.
6. Blessed is the Lord, for He has heard the voice of my pleas.
7. The Lord is my strength and my shield; in Him my heart trusted and I was helped; my heart exulted, and with my song I praised Him.
8. The Lord is a strength to them; He is a stronghold of deliverance to His anointed.
9. Grant salvation to Your people and bless Your heritage; tend them and exalt them forever.
Tanya: Likutei Amarim, beginning of Chapter 7
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Friday, Tevet 4, 5778 · December 22, 2017
Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 7
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אך נפש החיונית הבהמית שבישראל שמצד הקליפה, המלובשת בדם האדם כנזכר לעיל
However, unlike the life-forms mentioned at the conclusion of ch. 6, which are derived from the three wholly unclean kelipot, the following life-forms are derived from kelipat nogah: the vitalizing animal soul in the Jew, which is derived from the side of kelipah and which clothes itself in the human being’s blood (providing him with physical life), as stated above,1
ונפשות בהמות וחיות ועופות ודגים טהורים ומותרים לאכילה, וקיום וחיות כל הדומם וכל הצומח המותר באכילה
and the souls2 of the animals, beasts, birds and fish which are pure according to the laws of the Torah and are thus permitted for Jewish consumption, as also the existence and vitality of everything in the inanimate and the vegetable world that is permissible for consumption.
וכן קיום וחיות כל המעשה דבור ומחשבה בעניני עולם הזה שאין בהם צד איסור
So, too, the existence and vitality of every act, utterance and thought in mundane matters that contain no forbidden aspect
לא שורש ולא ענף משס״ה מצות לא תעשה וענפיהן דאורייתא ודרבנן
— being neither root nor branch of the 365 prohibitive precepts and their offshoots, prohibitedeither on the explicit authority of the Torah, or by Rabbinic enactment —
רק שאינן לשם שמים
yet (when these permitted thoughts, utterances, or acts) are not performed for the sake of heaven (as they ought to be);
A Jew’s actions, words and thoughts should be directed toward the service of G‑d. For example: in eating, one’s intention should be that the food supply strength for study, prayer, or performing other commandments; he should conduct his business with the intention of providing for his family, educating his children in the path of Torah and mitzvot, and giving charity, etc. But when his deeds, words and thoughts do not serve this purpose —
אלא רצון הגוף וחפצו ותאותו
instead they serve only the will, desire and lust of the body;
ואפילו הוא צורך הגוף וקיומו וחיותו ממש, אלא שכוונתו אינה לשם שמים כדי לעבוד את ה׳ בגופו
and even where it is a need of the body and necessary for its very preservation and life (such as eating, which the body requires for its very existence and without which it cannot possibly live. Thus, the act itself cannot be faulted), but the fault lies in that his intention is not for the sake of heaven, i.e., to utilize his body as an instrument in the service of G‑d.
לא עדיפי מעשה דבור ומחשבות אלו מנפש החיונית הבהמית בעצמה
If this spiritual intent is absent, then: All these acts, utterances and thoughts are no better than the vitalizing animal soul itself;
והכל כאשר לכל נשפע ונמשך ממדרגה השנית שבקליפות וסטרא אחרא, שהיא קליפה רביעית הנקראת קליפת נוגה
and everything in this totality of things (i.e., the soul with its actions, utterances and thoughts) flows and is drawn from the second gradation of kelipot and sitra achra, which is (in the progressively ascending order of kelipot) the fourth kelipah, called kelipat nogah (“kelipah that shines”; for within thiskelipah there is yet found a ray of holiness).
שבעולם הזה הנקרא עולם העשיה רובו ככולו רע, רק מעט טוב מעורב בתוכה
For in this world, called the “World of Asiyah (‘Action’),” most, indeed almost all, of [thekelipat nogah] is evil, with only a little good intermingled within it.
Kelipat nogah is found in the higher Worlds as well. However, the proportions of good and evil which comprise it vary from one World to the next. In Beriah, kelipat nogah is mostly good, possessing only a small measure of evil which is separate from the good. In Yetzirah it is composed equally of good and evil, while in the spiritual Asiyah evil predominates. In our physical world, kelipat nogah is almost totally evil, with only a minute representation of good and light.
שממנה באות מדות טובות שבנפש הבהמית שבישראל, כמו שכתוב לעיל
(From this [minute amount of good within kelipat nogah] come the good qualities which are found in the animal soul of the Jew, as is explained above.
As explained in the first chapter, the Jew’s inherent qualities of compassion and benevolence stem from his animal soul. This is a soul of kelipah, yet, because its origins are in kelipat nogah which incorporates good as well, it gives rise to the good traits of compassion and benevolence.)
Since kelipat nogah is a mixture of good and evil, any action, utterance and thought emanating from thiskelipah can be utilized for good or evil. Indeed, as the Alter Rebbe will explain presently, the very same action, utterance or thought may be holy, if done for the sake of heaven, or evil, if otherwise intended.
והיא בחינה ממוצעת בין שלש קליפות הטמאות לגמרי ובין בחינת ומדרגת הקדושה
Now, kelipat nogah is an intermediate category between the three completely unclean kelipotand the category and order of Sanctity.
ולכן, פעמים שהיא נכללת בשלש קליפות הטמאות כמו שכתוב בע׳ חיים, שער מ״ט ריש פרק ד׳, בשם הזהר , ופעמים שהיא נכללת ועולה בבחינת ומדרגת הקדושה
Hence it is sometimes absorbed within the three unclean kelipot (as is explained in Etz Chayim, Portal 49, beginning of ch. 4, citing the Zohar), and at other times it is absorbed in and elevated to the category and level of Sanctity.
דהיינו כשהטוב המעורב בה נתברר מהרע, וגובר ועולה ונכלל בקדושה
That is, it is absorbed within Sanctity when the good that is intermingled in it is extracted and separated from the evil, prevails [over it], and ascends to be absorbed in Sanctity.
The Alter Rebbe now provides an example of a “neutral” action or utterance that is derived from kelipat nogah and can thus be utilized for either good or evil, demonstrating how the action or word itself becomes holy when its motivation is for the sake of heaven, and how it is degraded to the level of the “three completely uncleankelipot” if prompted purely by physical desire.
כגון, דרך משל: האוכל בשרא שמינא דתורא ושותה יין מבושם, להרחיב דעתו לה׳ ולתורתו
For instance, if one eats fat beef and drinks spiced wine not out of physical desire, but in order to broaden his mind for the service of G‑d and for His Torah,
כדאמר רבא: חמרא וריחא כו׳
as Rava said,3 “Wine and fragrance [make my mind more receptive],”
או בשביל כדי לקיים מצות עונג שבת ויום טוב
or in order to fulfill the commandment to enjoy the Sabbath and the festivals.4
In the latter case his eating and drinking are not merely the means to a spiritual end, as in the previous example, but are a mitzvah in themselves, for we are enjoined to enjoy the Sabbath and festivals through eating meat and drinking wine.
אזי נתברר חיות הבשר והיין שהיה נשפע מקליפת נוגה, ועולה לה׳ כעולה וכקרבן
When one eats and drinks in the above-mentioned manner then the vitality of the meat and the wine which originated in kelipat nogah is then extracted from the evil and ascends to G‑d like a burnt offering and sacrifice (i.e., the life-force of kelipat nogah that the food and drink contain is absorbed in Sanctity).
וכן האומר מילתא דבדיחותא לפקח דעתו ולשמח לבו לה׳ ולתורתו ולעבודתו, שצריכים להיות בשמחה
So, too, concerning speech: The vitality of words spoken for a sacred purpose ascends and is absorbed in Sanctity. For example: he who makes a humorous remark to sharpen his mind and make his heart rejoice in G‑d and His Torah and service, which should be practiced joyfully,
וכמו שעשה רבא לתלמידיו, שאמר לפניהם מילתא דבדיחותא תחלה, ובדחי רבנן
as Rava was wont to do with his pupils, prefacing his discourse with a humorous remark, whereupon the students became cheerful5 and thereby more receptive and better able to understand the discourse.
When a humorous remark is made with this intent, the vitality of the words, which originates in kelipat nogah,is extracted from the evil of kelipat nogah and is absorbed in Sanctity.
| FOOTNOTES | |
| 1. | In ch. 1. |
| 2. | According to the AriZal, all things, including inanimate objects, possess a soul, which is the creative and preserving force of the Creator, the thing’s reality. This doctrine was adopted and expounded by the Baal Shem Tov and the Alter Rebbe. See Shaar HaYichud VehaEmunah ch. 1. |
| 3. | Yoma 76b. |
| 4. | Maimonides, Code, Hilchot Shabbat 30:7, Hilchot Yom-Tov 6:16; Shulchan Aruch by the Alter Rebbe 242:1; 529:1,3. |
| 5. | Pesachim 117a (Rabbeinu Channanel’s reading). |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassFriday, Tevet 4, 5778 · December 22, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 105
Frankincense on the Suspected Adulteress' Meal Offering
"Nor shall he put frankincense upon it"—Numbers 5:15.
It is forbidden to add frankincense to the suspected adulteress' meal offering [as is done by almost all other meal offerings].
Full text of this Mitzvah »
Frankincense on the Suspected Adulteress' Meal Offering
Negative Commandment 105
Translated by Berel Bell
The 105th prohibition is that we are forbidden from putting frankincense into the meal offering brought for a sotah.
The source of this commandment is G‑d's statement1 (exalted be He), "he shall not place frankincense on it."
The Sifra2 says, "This verse comes to teach you that if one put in either oil or frankincense, he would be transgressing a prohibition. Just as adding oil is a transgression, so too adding frankincense."3 Therefore, even one who transgresses this prohibition receives lashes.4
The Mechilta5 says, "the verse, 'he shall not place oil on it; he shall not place frankincense on it' teaches that these count as two separate punishments."
FOOTNOTES
1.Ibid.
2.. Kapach, 5731 says that this actually refers to the Sifri.
3.The Rambam's intention in quoting the Sifra (and the Mechilta) is evidently to point out that these count as two separate and distinct mitzvos.
4.Since it is a separate mitzvah.
5.Kapach, 5731 says that this actually refers to the Sifri Zuta.
Negative Commandment 330
Incest with a Mother
"She is your mother, do not uncover her nakedness"—Leviticus 18:7.
It is forbidden to have incestuous relations with one's mother.
Full text of this Mitzvah »
Incest with a Mother
Negative Commandment 330
Translated by Berel Bell
The 330th prohibition is that one is forbidden from having relations with one's mother.
The source of this commandment is G‑d's statement,1 "She is your mother; you must not commit incest with her."
The punishment for violating this prohibition is kares.2 If there were witnesses, and the act was intentional, the punishment is execution by stoning.3 If the act was unintentional, he must bring a sin-offering.4
FOOTNOTES
1.Lev. 18:7.
2.See note to N320.
3.Ibid.
4.Ibid.
Negative Commandment 331
Incest with a Step-Mother
"Do not uncover the nakedness of your father's wife"—Leviticus 18:8.
It is forbidden to have incestuous relations with one's step-mother.
Full text of this Mitzvah »
Incest with a Step-Mother
Negative Commandment 331
Translated by Berel Bell
The 331st prohibition is that one is forbidden from having relations with one's father's wife.1
The source of this commandment is G‑d's statement,2 "You must not commit incest with your father's wife."
The punishment for violating this prohibition is kares.3 If there were witnesses, and the act was intentional, the punishment is execution by stoning.4 If the act was unintentional, he must bring a sin-offering.5
It is therefore clear that one who commits incest with his mother is culpable both for incest with one's mother [N330] and with one's father's wife [N331]. This is true both during the father's lifetime and after his death, as explained in Sanhedrin.6
FOOTNOTES
1.. Even if she is not his mother.
2.Lev. 18:8.
3.See note to N320.
4.Ibid.
5.Ibid.
6.54a.
Negative Commandment 332
Incest with a Sister
"The nakedness of your sister, [whether] your father's daughter . . . you shall not uncover their nakedness"—Leviticus 18:9.
It is forbidden to have incestuous relations with one's sister.
Full text of this Mitzvah »
Incest with a Sister
Negative Commandment 332
Translated by Berel Bell
The 332nd prohibition is that one is forbidden from having relations with one's sister.
The source of this commandment is G‑d's statement,1 "Do not commit incest with your sister, your father's daughter."
The punishment for violating this prohibition intentionally is kares.2 If the act was unintentional, he must bring a sin-offering.3
FOOTNOTES
1.Lev. 18:9.
2.See N320, note 9.
3.Ibid. note 12.
Negative Commandment 333
Incest with a Paternal Half-Sister
"The daughter of your father's wife born to your father, she is your sister: you shall not uncover her nakedness"—Leviticus 18:11.
It is forbidden to have incestuous relations with one's paternal half-sister.
[Incest with a maternal half-sister is also forbidden—it is included in Negative Commandment 332. But one who engages in incestuous relations with a paternal half-sister is also transgressing this prohibition.]
Full text of this Mitzvah »
Incest with a Paternal Half-Sister
Negative Commandment 333
Translated by Berel Bell
The 333rd prohibition is that one is forbidden from having relations with the daughter of one's father's wife, if she is also a sister.1
The source of this commandment is G‑d's statement2 (exalted be He), "Do not commit incest with a daughter that your father's wife has borne to your father. She is your sister."
This prohibition comes to single out the daughter of your father's wife as a separate incestual prohibition. The proof that the daughter of your father's wife is a distinct prohibition is from the following law: if a man has relations with his sister, and her mother is married to his father,3 he has transgressed two prohibitions — incest with his sister and with the daughter of his father's wife. This is like one who has relations with his mother, who has transgressed two prohibitions — incest with his mother and with his father's wife, as explained above.4
This is how our Sages expressed this idea in the second chapter of Yevamos5: "Our Sages taught, 'One who has relations with his sister, and she is also the daughter of his father's wife is culpable for committing incest with one's sister and for committing incest with the daughter of one's father's wife.' Rabbi Yossi the son of Rabbi Yehuda said, 'He is only culpable for the prohibition of incest with one's sister.' What is the reasoning of the Sages? They say, let us examine [the verses]: it is already written,6 '[Do not commit] incest with your sister, your father's daughter.' Why do we need the verse,7 '[Do not commit] incest with a daughter that your father's wife has borne to your father'? This verse makes him guilty on two counts: incest with one's sister and with the daughter of one's father's wife."
The punishment for violating this prohibition — i.e. incest with one's sister, the daughter of one's father's wife — is solely8 kares9 if done intentionally. If the act was unintentional, he must bring a sin-offering.10
FOOTNOTES
1.This excludes one's stepmother's daughter from a man other than one's father. Such a woman is not related (she has a different father and mother), and is permitted. See Kapach, 5731, note 55.
2.Lev. 18:11.
3.To exclude a case where she was born out of wedlock, for example.
4.N331.
5.. 22b.
6.Lev. 18:9.
7.Lev. 18:11.
8.However, the Beth Din does not execute him. See Kapach, 5731, note 58. Chavel translation, Soncino, 1967.
9.See note to N320.
10.Ibid.
Negative Commandment 334
Incest with a Son's Daughter
"The nakedness of your son's daughter . . . you shall not uncover"—Leviticus 18:10.
It is forbidden to have incestuous relations with one's son's daughter.
Full text of this Mitzvah »
Incest with a Son's Daughter
Negative Commandment 334
Translated by Berel Bell
The 334th prohibition is that one is forbidden from having relations with one's son's daughter.
The source of this commandment is G‑d's statement,1 "Do not commit incest with your son's daughter."
FOOTNOTES
1.Lev. 18:10.
Rambam:
• 1 Chapter A Day: Tefillin, Mezuzah and Sefer Torah Tefillin, Mezuzah and Sefer Torah - Chapter Ten
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1
Thus, it can be concluded that there are twenty factors that - each in its own right - can disqualify a Torah scroll. If a scroll contains one of these factors, it does not have the sanctity of a Torah scroll, but rather is considered like a chumash used to teach children. It may not be used for a public Torah reading.
They are:
a) that the scroll was written on parchment from a non-kosher animal;
b) that the scroll was written on parchment from a kosher animal that was not processed;
c) [that the scroll was written on parchment] that was not processed with the intention that it be used for a Torah scroll;
d) that it was written on [the side of the parchment] that is not appropriate for writing; i.e., on g'vil on the side of the flesh, and on k'laf on the side of the hair;
e) that a portion was written on g'vil and a portion on k'laf;
f) that it was written on duchsustos;
g) that it was written on unruled [parchment];
h) that it was written with [an ink] other than a black ink that remains [without fading];
i) that it was written in a language other [than L'shon HaKodesh];
j) that it was written by a nonbeliever or others whose writing is not acceptable;
k) that the names of God were not written with the proper intention;
l) that even a single letter was omitted;
m) that even a single letter was added;
n) that one letter touches another;
o) that the form of a letter is distorted so that it cannot be read, or so that it would be read as another letter. This applies regardless of whether the distortion was caused by the original writing, a perforation, a tear, or an erasure;
p) that additional space was left between letters, so that a word would appear as two words, or that too little space was left between words, so that two words appear as one;
q) that the form of the passages was altered;
r) that the form of the songs was altered;
s) that other passages were written in the form of the songs;
t) that the parchments were sewn together using [thread made from anything other] than animal sinews.
Any other factors were mentioned only as the most proper way of fulfilling the mitzvah and are not absolute requirements.
א
נמצאת למד שעשרים דברים הן שבכל אחד מהן פוסל ספר תורה ואם נעשה בו אחד מהן הרי הוא כחומש מן החומשין שמלמדין בהן התינוקות ואין בו קדושת ספר תורה ואין קורין בו ברבים ואלו הן:
(א) אם נכתב על עור בהמה טמאה
(ב) שנכתב על עור בהמה טהורה שאינו מעובד
(ג) שהיה מעובד שלא לשם ספר תורה
(ד) שנכתב שלא במקום כתיבה על הגויל במקום בשר ועל הקלף במקום שיער
(ה) שנכתב מקצתו על הגויל ומקצתו על הקלף
(ו) שנכתב על דוכסוסטוס
(ז) שנכתב בלא שירטוט
(ח) שנכתב בלא שחור העומד
(ט) שנכתב בשאר לשונות
(י) שכתבו אפיקורוס או כיוצא בו משאר פסולין
(יא) שכתב האזכרות בלא כוונה
(יב) שחסר אפילו אות אחת
(יג) שהוסיף אפילו אות אחת
(יד) שנגעה אות באות
(טו) שנפסדה צורת אות אחת עד שלא תקרא כל עיקר או תדמה לאות אחרת בין בעיקר הכתיבה בין בנקב בין בקרע בין בטשטוש
(טז) שהרחיק או שהקריב בין אות לאות עד שתראה התיבה כשתי תיבות או שתי תיבות כתיבה אחת
(יז) ששינה צורת הפרשיות
(יח) ששינה צורת השירות
(יט) שכתב בשאר הכתב כשירה
(כ) שתפר היריעות בלא גידי טהורה ושאר הדברים למצוה לא לעכב:
Commentary on Halachah 1
2
A proper Torah scroll is treated with great sanctity and honor. It is forbidden for a person to sell a Torah scroll even if he has nothing to eat. [This prohibition applies] even if he possesses many scrolls or if he [desires to] sell an old scroll in order to purchase a new one.
A Torah scroll may never be sold except for two purposes:
a) to use the proceeds to study Torah;
b) to use the proceeds to marry.
[Even in these instances, permission to sell is granted only] when the person has nothing else to sell.
ב
ס"ת כשר נוהגין בו קדושה יתירה וכבוד גדול ואסור לאדם למכור ספר תורה אפילו אין לו מה יאכל ואפילו היו לו ספרים רבים ואפילו יש ליקח בו חדש לעולם אין מוכרין ספר תורה אלא לשני דברים שילמוד תורה בדמיו או שישא אשה בדמיו והוא שלא יהיה לו דבר אחר למכור:
Commentary on Halachah 2
3
A Torah scroll that has become worn or disqualified should be placed in an earthenware container and buried next to a Torah sage. This is the manner in which it should be entombed.
The mantle of a scroll that has become worn should be used to make shrouds for a corpse that has no one to bury it. This is the manner in which it should be entombed.
ג
ספר תורה שבלה או שנפסל נותנין אותו בכלי חרש וקוברין אותו אצל תלמידי חכמים וזו היא גניזתו מטפחות ספרים שבלו עושין אותן תכריכין למת מצוה וזו היא גניזתן:
4
The [following] are all considered to be sacred articles: a container that was prepared to be used for a Torah scroll and within which a scroll had actually been placed, and similarly, a mantle, a movable ark or cabinet in which a Torah scroll is placed - [this applies] even though the scroll is within its container - and similarly, a chair that was prepared for a Torah scroll to be placed upon it and upon which a scroll had actually been placed. They are forbidden to be discarded. Instead, when they become worn out or broken, they should be entombed.
In contrast, the platform on which the chazan stands while holding the Torah scroll and tablets used for the instruction of children are not sacred in nature.
Similarly, the decorative silver and gold pomegranates that are made for a Torah scroll are considered sacred articles and may not be used for mundane purposes, unless they were sold with the intention of purchasing a Torah scroll or chumash with the proceeds.
ד
תיק שהוכן לספר תורה והונח בו וכן המטפחות והארון והמגדל שמניחין בו ספר תורה אף על פי שהספר בתוך התיק וכן הכסא שהוכן להניח עליו ספר תורה והונח עליו ספר תורה הכל תשמישי קדושה הן ואסור לזרקן אלא כשיבלו או כשישברו נגנזין אבל הבימות שעומד עליהן שליח ציבור ואוחז הספר והלוחות שכותבין בהן לתינוק להתלמד אין בהן קדושה וכן רמוני כסף וזהב וכיוצא בהן שעושין לספר תורה לנוי תשמישי קדושה הן ואסור להוציאן לחול אלא אם כן מכר אותן לקנות בדמיהן ספר תורה או חומש:
5
It is permissible to place a Torah scroll on another Torah scroll and, needless to say, upon chumashim.Chumashim may be placed upon books of the Prophets or of the Sacred Writings. In contrast, books of the Prophets or the Sacred Writings may not be placed on chumashim, nor may chumashim be placed on Torah scrolls.
All sacred writings, even texts of Torah law and allegories, may not be thrown. It is forbidden to enter a lavatory wearing a amulet containing verses from the sacred writings unless it is covered with leather.
ה
ומותר להניח ספר תורה על גבי ספר תורה ואין צריך לומר על גבי חומשים ומניחין החומשין על גבי נביאים וכתובים אבל אין מניחין נביאים וכתובים על גבי חומשים ולא חומשים על גבי ספר תורה וכל כתבי הקדש אפילו הלכות ואגדות אסור לזרקן הקמיעין שיש בהם ענינים של כתבי הקודש אין נכנסין בהן לבית הכסא אלא אם כן היו מחופות עור:
6
A person should not enter a bathhouse, lavatory, or cemetery while holding a Torah scroll, even if it is covered by a mantle and placed in its container. He should not read from the scroll until he moves four cubits away from the corpse or from the lavatory.
A person should not hold a Torah scroll while naked. It is forbidden to sit on a couch on which a Torah scroll is placed.
ו
לא יאחז אדם ספר תורה בזרועו ויכנס בו לבית המרחץ או לבית הכסא או לבית הקברות אע"פ שהוא כרוך במטפחות ונתון בתוך התיק שלו ולא יקרא בו עד שירחיק ארבע אמות מן המת (או מבית המרחץ) או מבית הכסא ולא יאחז את ספר תורה כשהוא ערום ואסור לישב על מטה שספר תורה עליה:
Commentary on Halachah 6
7
It is forbidden to engage in intimate relations in a room where a Torah scroll is located, until one either:
a) removes the scroll;
b) places it in a container, and then places that container in a container that is not intended for it. If, however, the container is intended for it, even ten containers, one over the other, are considered as a single entity; or
c) constructs a divider at least ten handbreadths high.
[The above applies] only when there is no other room available. If there is another room available, one may not engage in intimate relations unless one removes the Torah scroll.
ז
בית שיש בו ספר תורה אסור לשמש מטתו בו עד שיוציאנו או עד שיניחנו בכלי ויתן הכלי בכלי אחר שאינו מזומן לו אבל אם היה מזומן לו אפילו עשרה כלים זה בתוך זה ככלי אחד הם או עד שיעשה לו מחיצה גבוהה עשרה טפחים אם לא היה לו בית אחר אבל אם יש לו בית אחר אסור לשמש עד שיוציאנו:
8
Any impure person, even [a woman in] a niddah state or a gentile, may hold a Torah scroll and read it. The words of Torah do not contract ritual impurity. This applies when one's hands are not soiled or dirty with mud. [In the latter instance,] one should wash one's hands and then touch the scroll.
ח
כל הטמאין ואפילו נדות ואפילו כותי מותר לאחוז ספר תורה ולקרות בו שאין דברי תורה מקבלין טומאה והוא שלא יהיו ידיו מטונפות או מלוכלכות בטיט אלא ירחצו ידיהם ואח"כ יגעו בו:
9
Whenever a person sees a Torah scroll being carried, he must stand before it. Everyone should remain standing until the person holding the scroll reaches his destination and stands still, or until they can no longer see the scroll. Afterward, they are permitted to sit.
ט
כל הרואה ספר תורה כשהוא מהלך חייב לעמוד מפניו ויהיו הכל עומדים עד שיעמוד זה שהוא מהלך בו כשיגיענו למקומו או עד שיתכסה מעיניהם ואחר כך יהיו מותרין לישב:
10
It is a mitzvah to designate a special place for a Torah scroll and to honor it and glorify it in an extravagant manner. The words of the Ten Commandments are contained in each Torah scroll.
A person should not spit before a Torah scroll, reveal his nakedness before it, take off his footwear before it, or carry it on his head like a burden. He should not turn his back to a Torah scroll unless it is ten handbreadths higher than he is.
י
מצוה לייחד לספר תורה מקום ולכבדו ולהדרו יותר מדאי דברים שבלוחות הברית הן הן שבכל ספר וספר לא ירוק אדם כנגד ספר תורה ולא יגלה ערותו כנגדו ולא יפשיט רגליו כנגדו ולא יניחנו על ראשו כמשאוי ולא יחזיר אחוריו לספר תורה אא"כ היה גבוה ממנו עשרה טפחים:
11
A person who was journeying from one place to another with a Torah scroll should not place the Torah scroll in a sack, load it on a donkey, and then ride on [the beast]. If, however, he is afraid of thieves, it is permissible. If there is no danger, he should carry it in his bosom while riding the animal, and journey [onward].
Anyone who sits before a Torah scroll should sit with respect, awe, and fear, because [the Torah] is a faithful testimony [of the covenant between God and the Jews] for all the inhabitants of the earth, as [Deuteronomy 31:26] states: "And it will be as a testimony for you."
A person must honor a Torah scroll [to the full extent] of his potential. The Sages of the early generations said: "Whoever desecrates the Torah will have his person desecrated by people. Whoever honors the Torah will have his person honored by people."
Blessed be God who offers assistance.
יא
היה מהלך ממקום למקום וספר תורה עמו לא יניח ספר תורה בתוך השק ויניחנו על גבי החמור וירכב עליו ואם היה מתפחד מן הגנבים מותר ואם אין שם פחד מניחו בחיקו כנגד לבו והוא רוכב על הבהמה והולך כל מי שיושב לפני ספר תורה ישב בכובד ראש באימה ופחד שהוא העד הנאמן לכל באי עולם שנאמר והיה שם בך לעד ויכבדהו כפי כחו אמרו חכמים הראשונים כל המחלל את התורה גופו מחולל על הבריות וכל המכבד את התורה גופו מכובד על הבריות:
Rambam:
• 3 Chapters A Day: Sotah Sotah - Chapter Four, Issurei Biah Issurei Biah - Chapter One, Issurei Biah Issurei Biah - Chapter Two
English Text | Hebrew Text
Audio: Listen | Download | Video ClassSotah - Chapter Four
1
On the fifteenth of Adar, the court attends to the needs of the community at large.1 [At that time,] they check which women should be compelled to drink, so that they can compel them to drink,2 and to which should be given a warning so that they are divorced without receiving [the money due them by virtue of] their ketubah.
A sotah can, [however,] be compelled to drink at any time of the year.3
א
בחמשה עשר באדר נפנין ב"ד לצרכי הרבים. ובודקין על הראויה לשתות להשקותה. ועל הראויה לקנא לה ולהוציאה בלא כתובה. ובכל זמן משקין את הסוטות:
2
A sotah is compelled to drink the bitter water only during the daytime.4 The entire day is fit for this purpose.
Two sotot should not be compelled to drink at the same time, as implied by [the verse]:5 "And the priest shall have her stand."
ב
ואין משקין את הסוטה אלא ביום וכל היום כשר להשקות סוטה. ואין משקין שתי סוטות כאחת שנאמר והעמיד אותה הכהן:
3
When a sotah says, "I will not drink [the bitter water]," because she is overcome by fear, she has the option of retracting and saying that she will drink the waters. If, however, she says that she will not drink when she is healthy and not affected by fear, she may not change her mind and say that she will drink [the bitter water].6
ג
סוטה שאמרה איני שותה מחמת יראה ופחד שיש לה יכולה לחזור ולומר הריני שותה. אבל אמרה איני שותה והיא בריאה ואינה יראה ולא פוחדת אינה יכולה לחזור ולומר הנני שותה:
4
If she says, "I will not drink," before the scroll [with God's name] written for her is blotted out, the scroll is entombed. It is not fit to be used for another sotah.7 Her meal offering is scattered on the ash heap.8
If she says, "I will not drink [the water]," after the scroll has been blotted out, we take hold of her and force her to drink the water.
ד
אמרה איני שותה קודם שתמחק המגילה הרי מגילתה נגנזת. ואינה כשרה להשקות בה סוטה אחרת ומנחתה מתפזרת על הדשן. ואם אמרה איני שותה אחר שנמחקה המגילה מערערין אותה ומשקין אותה בעל כרחה:
5
We intimidate her so that she will drink, and we tell her: "My daughter. If you are certain that you are innocent, stand firm. Drink [the water] without fear. For the water can be compared to the powder of a drug placed on the skin. If there is a wound, it will penetrate and descend. If there is no wound, it will have no effect."
ה
ומאיימין עליה שתשתה ואומרין לה בתי אם ברור לך הדבר שטהורה את עמדי על בורייך ושתי ואל תפחדי לפי שאין המים דומין אלא לסם יבש מונח על בשר חי יש שם מכה מחלחל ויורד. אין שם מכה אינו עושה כלום:
6
If she says, "I committed adultery," although the scroll has been blotted out, the waters should be poured out,9 for they are not of a sacred nature,10 and her meal offering is scattered on the ash heap.
ו
אמרה טמאה אני אע"פ שנמחקה המגילה המים נשפכין מפני שאין בהן קדושה. ומנחתה מתפזרת על הדשן:
7
When the scroll for a sotah is written at night, it is unacceptable, as [implied by Numbers 5:22-25], which states: "[The priest] shall write,... he shall give to drink,... and he shall offer," [establishing an equivalence between these different activities]. Just as the sacrifice must be offered during the daytime,11 so too the writing of the scroll and making the woman drink must be performed during the day.12
If [the scroll] is written in non-sequential order, it is not acceptable, [as implied by Numbers 5:23, which] states: "[The priest shall write] these [curses]" - i.e., in sequence.
If he wrote the scroll before she accepted the oath, it is unacceptable, [as implied by ibid.:21-23, which] state: "And he will administer the oath... and he will write."13
ז
מגילת סוטה שכתבה בלילה פסולה שנאמר וכתב וגו' והשקה וגו' והקריב וגו' כשם שקרבנה ביום כך כתיבת המגלה והשקייתה ביום. כתבה למפרע פסולה שנאמר האלה על הסדר. כתבה קודם שתקבל עליה השבועה פסולה שנאמר והשביע וכתב:
8
If he wrote it as a letter,14 it is unacceptable, for the verse states "on a scroll." If he writes it on two sheets [of parchment], it is unacceptable, for the verse states "on a scroll" - i.e., one and not two or three.
It may not be written on paper or on untreated parchment,15 but rather on a parchment scroll, [as implied by] the use of the term: "on a scroll." If it is written on paper or on untreated parchment, it is unacceptable.
ח
כתבה אגרת פסולה שנאמר בספר. כתבה על שני דפין פסולה שנאמר בספר ספר אחד ולא שנים וגו'. ואינו כותב לא על הנייר ולא על הדפתרא אלא במגילת ספר שנאמר בספר. ואם כתבה על נייר או דפתרא פסולה:
9
If the scroll is written by an Israelite,16 or a priest who is a minor, it is unacceptable, for [Numbers 5:23] states: "And the priest shall write...."
He should not write it with kumos, kankantum,17 or with any other substance that leaves a permanent mark. Instead, he should use ink18 without kankantum, for the verse states: "And he will write and he will blot out." [Implied is that one must] write [with a substance] that can be blotted out. If one writes with a substance that leaves a permanent impression, it is unacceptable.
ט
ואם כתבה ישראל או כהן קטן פסולה. שנאמר וכתב הכהן. אינו כותבה לא בקולמוס ולא בקנקנתום ולא בכל דבר שרישומו ניכר ועומד אלא בדיו שאין בו קנקנתום שנאמר וכתב ומחה כתב שהוא יכול להמחות ואם כתב בדבר המתקיים פסולה:
10
If [when the writing of the scroll is being blotted out] any trace of the writing remains, it is unacceptable until it is thoroughly blotted out.
If [the priest] writes one letter and then blots it out, and then writes another letter and blots it out, completing [the writing of the entire scroll in this manner], it is unacceptable. It must be written out completely [at one time to be acceptable].
י
נשאר במגילה רושם כתב ניכר פסולה עד שימחוק יפה יפה. כתב אות אחת ומחקה וחזר וכתב אות שנייה ומחקה עד שהשלים פסולה עד שתהיה כולה כתובה:
11
If the scroll was not written for the sake of the woman, or it was not blotted out for the sake of the woman, it is unacceptable.
If [a priest] wrote two scrolls, [one for each of] two sotot and blotted them out into the same cup or blotted them out into two cups, but [afterwards] mixed them together in one cup and gave the two women to drink from it, it is unacceptable. Neither of the women drank [only the water in which] her scroll [was blotted out].
If [two scrolls] were blotted out in two different cups, mixed together and then separated again into two different cups, the women should not be given the water to drink. If, however, they were forced to drink [this water], it is acceptable.19
If [the water prepared for a sotah]20 is spilled, [the priest] should write another scroll and bring other water.21 If [the water] spills, but some remains, the woman should not be forced to drink it.22 If she drinks [the remianing water], it is acceptable.23
יא
כתבה שלא לשמה או מחקה שלא לשמה פסולה. כתב שתי מגילות לשתי סוטות ומחקן לתוך כוס אחד או לתוך שתי כוסות ועירבן בכוס אחד והשקה לשתיהן פסולה. לפי שכל אחת מהן לא שתתה מגילתה. מחקן בשני כוסות ועירבן וחזר וחילקן לשני הכוסות לא ישקה אותן ואם השקה כשר ואם נשפכו המים ה"ז כותב מגילה אחרת ומביא מים אחרים. נשפכו ונשתייר מהן לא ישקה את השאר ואם השקה כשר:
12
If the water for a sotah is kept overnight, it becomes unacceptable.24 If one placed the dust25 [in the cup] before the water, it is unacceptable.
If there is no dust in the Sanctuary, one should bring dust from outside the Sanctuary, leave it in the Sanctuary and then take some of it and place it on the water. He should not use ash;26 he may, however, use rotten produce,27 for it is considered to be dust.
יב
מי סוטה שלנו נפסלין בלינה. הקדים עפר למים פסולה. לא היה שם עפר בהיכל מביא עפר מבחוץ ומניחו בהיכל ולוקח ממנו ונותן על פני המים. ואינו מביא אפר אבל מביא רקבובית שהיא כעפר:
13
[The priest] should not dig with a hatchet [under the floor of] the Sanctuary to remove dust, as [implied by Numbers 5:17]: "the dust that is on the earth of the Sanctuary."28 If one did dig and remove dust, it is acceptable.
יג
ולא יחפור בקרדום בהיכל ויוציא עפר שנאמר אשר יהיה בקרקע המשכן. ואם חפר והוציא עפר כשר:
14
If [the priest] first brought her meal offering and then had her drink the water, it is acceptable.29
If her meal offering became impure before it was placed in a sacred vessel, it should be redeemed like any other meal offering that became impure before being consecrated in a sacred vessel,30 and she should bring another meal offering.31 If the meal offering became impure after being consecrated in a sacred vessel, it should be burned.32
Similarly, if a woman admitted to committing adultery before the fistful of meal was taken from the meal offering,33 she refused to drink [the water],34 her husband was unwilling to have her drink [the water], witnesses came [and testified that she] committed adultery,35 [her husband] died, or she died,36 the entire meal offering should be burned. If any of these things happened after the fistful of meal was offered, the remainder of the meal offering should not be eaten.37
יד
הקריב את מנחתה ואח"כ השקה כשרה. נטמאת מנחתה קודם שיניחנה בכלי שרת הרי זו תפדה ככל המנחות שנטמאו קודם שיתקדשו בכלי שרת ויביאו מנחה אחרת. נטמאת המנחה אחר שקדשה בכלי שרת ה"ז תשרף. וכן אם אמרה טמאה אני קודם שתקמץ המנחה. או שאמרה איני שותה. או שלא רצה בעלה להשקותה. או שבאו עידי טומאה. או שמת הוא. או שמתה היא. הרי המנחה כולה נשרפת. ואם אירע אחד מאלו אחר שקרב הקומץ אין השירים נאכלין:
15
If [the sotah's] husband was a priest, the remainder of her meal offering should not be eaten, because he has a portion in it.38 It should not, however, be burned on the altar in its entirety, as are other meal offerings brought by male priests, because the woman also has a portion in it.39 Therefore, the fistful [of meal] is offered as a distinct entity, and the remainder is scattered on the ash heap.
If the witnesses are discovered to have lied,40 the meal offering is considered to be a non-sacred entity.41
טו
היה בעלה כהן אין שירי מנחתה נאכלין מפני שיש לבעל חלק בהם ואינה עולה כולה לאישים כמנחת זכרי כהונה מפני שיש לה חלק בה. אלא הקומץ קרב לעצמו ושירים מתפזרין על בית הדשן. נמצאו עידיה זוממין מנחתה תצא לחולין:
16
If a man warns his wife against [entering into privacy with] several men, and she entered into privacy with each of the men in question, she is required to bring one meal offering that includes them all when her husband requires her to drink [the bitter water].
[This is implied by Numbers 5:15, which uses a plural term when referring to "the meal offering [brought because of] the warnings" - i.e., one offering can requite several warnings.42
טז
המקנא לאשתו ע"י אנשים הרבה ונסתרה עם כל אחד ואחד מהם ה"ז מביא מנחה אחת ע"י כולן כשמשקה אותה שנאמר מנחת קנאות היא. מנחה אחת לקינויין הרבה:
17
[Based on the principle of] gilgul [sh'vuah],43 the husband may have the woman include in her oath that she did not commit adultery with the man concerning whom she was given a warning or with any other man, that she did not commit adultery during the time between her consecration and the consummation of the marriage, nor after the consummation.
He may not, however, have her include that she did not engage in relations [with another man] before she was consecrated or between the time she was divorced [and remarried], if she was in fact divorced and remarried. The rationale is that even if she engaged in relations [with other men at that time], she would not be forbidden [to her husband]. And whenever she is not forbidden to him, he cannot make any stipulations regarding her conduct.
For this reason, if a man married his yevamah, he cannot compel her to include in her oath that she did not engage in relations with others while she was waiting for him to perform yibbum.44 He may, however, compel her to include in her oath that she did not commit adultery when married to his brother. For if she committed adultery when married to his brother, she is forbidden to him.
Similarly, if [the husband] divorced his wife and remarried her, he may compel her to include in her oath that she did not commit adultery when married to him originally. Similarly, he may have her include in her oath that she will not commit adultery in the future or that she will not commit adultery if he divorces her and remarries her. [In such an instance,] if she commits adultery in the future, the waters will check her [fidelity], and [if she is guilty,] the physical phenomena [described above] will be visited upon her.
All the above is implied by [the woman's response to the oath, Numbers 5:22]: "Amen, Amen." [This can be interpreted as meaning] Amen with regard to this man; Amen with regard to others. Amen with regard to the time when I was married; Amen with regard to the time when I was consecrated. Amen with regard to the past; Amen with regard to the future.
יז
יש לבעל לגלגל בשבועה עליה שלא זינתה עם איש זה שקינא לה בו ולא עם איש אחר. ושלא זינתה תחתיו משנתארסה קודם שתנשא ולא אחר שנשאת. אבל אינו מגלגל עליה שלא זינתה קודם האירוסין ולא אחר שגירשה אם גירשה והחזירה. שאם זינתה בעת זה לא תאסר עליו. וכל שתבעל ולא תהיה אסורה לו אינו מתנה עמה. לפיכך אם כנס יבמתו אינו מגלגל עליה שלא זינתה כשהיתה שומרת יבם. אבל מגלגל עליה שלא זינתה תחת אחיו שאם זינתה תחת אחיו ה"ז אסורה עליו. וכן אם גירשה והחזירה מגלגל עליה שלא זינתה תחתיו בנישואין הראשונים. ויש לו לגלגל עליה בלהבא שלא תזנה תחתיו ושלא תזנה אחר שיחזירנה אם יגרש ויחזיר. לפיכך כשתזנה להבא מים בודקין אותה ויארעו לה אותן המאורעות. לכך נאמר אמן אמן. אמן מאיש זה אמן מאיש אחר. אמן נשואה אמן ארוסה אמן לשעבר אמן להבא:
18
It is a mitzvah for Israelites to issue warnings to their wives,45 [as implied by Numbers 5:14] "And he shall warn his wife." [Our Sages said that] whoever issues a warning to his wife has become possessed by a spirit of purity.
A warning should not be issued in a spirit of levity, nor in the midst of conversation, nor with frivolity, nor in the midst of an argument, nor with the purpose of instilling fear.
If, however, a man transgressed and issued a warning to his wife under such circumstances, the warning is binding.
יח
מצות חכמים על בני ישראל לקנאות לנשיהן שנאמר וקנא את אשתו. וכל המקנא את אשתו נכנסה בו רוח טהרה. ולא יקנא לה לא מתוך שחוק ולא מתוך שיחה ולא מתוך קלות ראש ולא מתוך מריבה ולא להטיל עליה אימה. ואם עבר וקינא לה בפני עדים מתוך אחד מכל הדברים האלו ה"ז קינוי:
19
It is not proper for a man to rush and at the outset issue a warning in the presence of witnesses.46 Instead, he should [first speak to his wife] privately and gently, in a spirit of purity and caution, in order to guide her to the proper path and remove obstacles.
Whenever a person is not careful regarding [the conduct of] his wife, his sons and the members of his household, warning them,47 and scrutinizing their ways at all times so that he knows that they are perfect without sin or transgression, he is himself a sinner, as [implied by Job 5:24]: "And you shall know that your tent is at peace and scrutinize your dwelling, and you shall not sin."48
יט
אין ראוי לקפוץ ולקנאות בפני עדים תחלה אלא בינו לבינה בנחת ובדרך טהרה ואזהרה כדי להדריכה בדרך ישרה ולהסיר המכשול. וכל מי שאינו מקפיד על אשתו ועל בניו ובני ביתו ומזהירן ופוקד דרכיהן תמיד עד שידע שהן שלמין מכל חטא ומעון ה"ז חוטא שנאמר וידעת כי שלום אהלך ופקדת נוך ולא תחטא:
FOOTNOTES
1.
See Hilchot Arachin 8:1, Hilchot Kilayim 2:15, and Hilchot Rotzeach 8:6, where reference is made to various services performed by the court at that time.
2.
The commentaries note that the court cannot actually compel a woman to drink the bitter water. All it can do is issue a warning so that she will become forbidden to her husband, as stated in Chapter 1, Halachot 10:11.
3.
I.e., although the court pays attention to this matter in Adar, it is possible for a sotah to be compelled to drink at any time of the year. See Hilchot Sh'vitat Yom Tov 7:11, which states that it was customary to have a sotah drink the bitter water during Chol HaMo'ed when there will be many people visiting the Temple.
4.
See Halachah 7.
5.
The commentaries note that there is no verse in the Torah that uses the wording cited by the Rambam. There are, however, several from which it could be implied that only one sotah should be compelled to drink at one time.
6.
Her original refusal to drink the waters is interpreted as an admission of guilt that cannot be retracted.
7.
For every scroll must be written for the sake of the woman who drinks its waters, as stated in Chapter 3, Halachah 8. See also Halachah 11 of this chapter.
8.
The "ash heap" was a place in the Temple Courtyard, east of the altar, where sacrifices that became disqualified were burned. Rashi (Sotah 20a) states that this offering also had to be burned.
9.
She is not compelled to drink them. At the outset, their purpose was to determine whether or not she was innocent. Through her admission, that determination was made (Rashi, Sotah 20a).
10.
Although God's name was blotted out in it, this does not endow it with holiness.
11.
As must all sacrifices.
12.
Significantly, in his Commentary on the Mishnah (Sotah 2:4), the Rambam quotes a different proof-text as the source for this concept.
13.
I.e., in that order.
14.
The Kessef Mishneh quotes Rashi (Sotah 17b) as stating that this means without having the lines of the scroll ruled (sirtut) before it is written.
15.
For a more detailed definition of the term the Rambam uses, see Hilchot Tefillin 1:6.
16.
I.e., a person other than a priest.
17.
In his Commentary on the Mishnah, Gittin 2:3, the Rambam mentions Arabic terms for these words. Rav Kapach explains the meaning as follows: Kumos and kankantum are two similar substances, yellow and green powders, which when mixed with gallnut juice produce a black substance. Others translate kumos as gum or resin and kankantum as vitriol or atramentum sutorum.
18.
See Hilchot Tefillin 1:4, which describes how ink was made.
19.
Sotah 18a states that the decision in this instance resolves around the question of bererah - i.e., the idea that retroactively it can be considered that an activity was performed originally with an intent that becomes clarified only afterwards.
There is an unresolved debate among the Sages if the principle of bererah is accepted with regard to questions of Scriptural law, and therefore, the more stringent approach is taken. In this instance, this implies that God's name should not be blotted out a second time.
Note the Minchat Chinuch, who asks how this questionable drinking of the water is considered sufficient to release a woman from the prohibition she incurred after violating her husband's warning and entering into privacy with the man in question.
Note also that Halachah 2 states that two sotot should not be forced to drink at the same time.
20.
This is not a continuation of the previous subject, but rather deals with an ordinary instance in which water was prepared for one sotah.
21.
We do not say that God's name should not be blotted out a second time because of one woman.
22.
For at the outset, the woman must drink all the water in which her scroll was blotted out.
23.
Sotah (ibid.) also leaves this as an unresolved question. Since there is no binding decision that it is acceptable, the Rambam rules as above, that one may not blot out God's name in such a situation.
24.
Since it came from the basin - and was measured in a sacred vessel - it must be used on the day on which it was taken. See Hilchot Pesulei HaMukdashin, ch. 3.
25.
Mentioned in Chapter 3, Halachah 10.
26.
Although in some halachic contexts (see Hilchot Shechitah 14:13) ash is considered to be dust, in this instance, the phrase "from the dust that is on the earth of the Tabernacle" implies a similarity between dust and earth (Sotah 16a).
27.
Our translation follows Sotah 16b. The Meiri states that this refers to rotten wood.
28.
I.e., that it existed there previously (Sotah 15b).
29.
Although this deviates from the order stated in Chapter 3, Halachah 15, Sotah 19a states that this order is also acceptable, after the fact.
30.
See Hilchot Issurei Mizbe'ach 6:5. In such an instance, although the meal has been designated for use as a sacrifice, since it has not been placed in a sacred vessel, its actual substance has not become consecrated.
31.
With the money received from redeeming the first one.
32.
Since it was placed in a sacred vessel, it became consecrated. Consequently, once it became impure it must be burned, as stated in Hilchot Pesulei Hamukdashim 19:1.
33.
The meal offering must be burned, because the offering of a sotah is acceptable only when it is being used to test the fidelity of a woman. Once she has admitted her guilt, that is unnecessary. Nor may it be offered as a voluntary offering, for a sotah's offering is of barley meal, and voluntary offerings may be brought from wheat only, but not from barley.
34.
See Halachah 4.
35.
In this instance as well, the question of the woman's fidelity has been clarified.
36.
As stated above, the purpose of the offering is to test the woman's fidelity and thus allow her to resume relations with her husband. If that objective is no longer relevant, as in the latter two instances mentioned in the halachah, the offering is not brought.
37.
Many authorities maintain that a printer's error has crept into the text and the text should read "the remainder is eaten." Nevertheless, the majority favor the version stated above.
38.
As stated in Leviticus 6:15, a meal offering brought by a priest should not be eaten, but instead burned on the altar.
39.
The meal offerings brought by priests are offered on the altar entirely, without a fistful of meal being separated. For a meal offering brought by a non-priest to be acceptable, by contrast, the fistful of meal must be separated and burned as a distinct entity. See Hilchot Ma'aseh HaKorbanot 12:12.
40.
The term used by the Rambam (and his source, Sotah 6b) refers to hazamah, when the testimony of the witnesses is disqualified because others testify that they and the witnesses were together in another place at the time the witnesses say the act took place. Seemingly, the same law would apply if the witnesses' testimony was disqualified on other grounds.
41.
It need not be redeemed. The rationale is that it was consecrated based on a false premise - that the woman had entered into privacy with the man in question. Whenever an entity is consecrated on a false premise, the consecration is not binding.
42.
The commentaries have questioned why the Rambam quotes the derivation of this concept from the Midrash (Sifre Zuta), instead of citing the Talmud (Keritot 9b), which cites a different proof-text.
43.
Gilgul Sh'vuah implies that when taking an oath on one claim, a person may be required to include a variety of related claims in that oath. See Hilchot To'en V'Nit'an 1:12.
44.
For even if she did engage in relations with another man at that time, she would not be forbidden to her yavam (Hilchot Yibbum 2:20).
45.
Sotah 3a records a difference of opinion regarding this matter between Rabbi Akiva and Rabbi Yishmael. Rabbi Akiva states, as the Rambam rules here, that a man is obligated to issue a warning, while Rabbi Yishmael maintains that the matter is optional. Other commentaries note that the first mishnah in the tractate of Sotah appears to indicate that it is forbidden for a husband to issue a warning. (This concept is derived as follows: The mishnah begins: "When a man issued a warning...." From this wording, our Sages infer that the mishnah is speaking after the fact. At the outset, a warning should not be given.)
Significantly, Rabbi Akiva was noted for his love of his fellow man, as he stated: "'Love your fellow man as yourself,'... this is a great general principle within the Torah." This implies - and so is evident from the continuation of the Rambam's words - that the warning is not an instrument of strife, but rather is intended to prompt love and closeness.
46.
For this is likely to cause shame and embarrassment and prevent healthy communication between husband and wife. If, however, a warning that was delivered gently and in private is not effective, then the husband should warn his wife in the presence of witnesses.
47.
I.e., giving them gentle warnings, as mentioned in the first clause of this halachah.
48.
One may infer that failing to invest oneself in such scrutiny is sinful.
Issurei Biah - Chapter One
Introduction to Hilchos Issurei Biah
They contain 37 mitzvot: one positive commandment and 36 negative commandments. They are:
1. Not to have sexual relations with one’s mother,
2. Not to have relations with one’s father’s wife,
3. Not to have relations with one’s sister,
4. Not to have relations with the daughter of one’s father’s wife,
5. Not to have relations with the daughter of one’s son,
6. Not to have relations with one’s daughter,
7. Not to have relations with the daughter of one’s daughter,
8. Not to marry a woman and her daughter,
9. Not to marry a woman and her son’s daughter,
10. Not to marry a woman and her daughter’s daughter,
11. Not to have relations with the sister of one’s father,
12. Not to have relations with the sister of one’s mother,
13. Not to have relations with the wife of the brother of one’s father,
14. Not to have relations with the wife of one’s son,
15. Not to have relations with the wife of one’s brother,
16. Not to have relations with the sister of one’s wife,
17. Not to have relations with an animal,
18. For a woman not to engage in relations with an animal,
19. For [a man] not to engage in relations with another man,
20. Not to have relations with one’s father,
21. Not to have relations with the brother of one’s father,
22. Not to have relations with a married woman,
23. Not to have relations with [a woman in] the niddah state,
24. Not to marry a gentile,
25. For an Ammonite [convert] or a Moabite [convert] not to marry into God’s congregation, [i.e., the Jewish people,]
26. Not to prevent a third generation Egyptian [convert] from marrying among the Jewish people,
27. Not to prevent a third generation Edomite [convert] from marrying among the Jewish people,
28. Not to allow a mamzer to marry among the Jewish people,
29. Note to allow a castrated male to marry among the Jewish people,
30. Not to castrate a male; [this includes] even an animal, beast, or fowl,
31. For a High Priest not to marry a widow,
32. For a High Priest not to engage in relations with a widow even outside the bounds of marriage,
33. That a High Priest should marry a virgin maiden,
34. That a priest should not marry a divorcee,
35. That he should not marry a zonah,
36. That he should not marry a chalalah,
37. That a person should not draw close to any of the woman forbidden to him even though he does not engage in relations.
These mitzvot are explained in the ensuing chapters.
הלכות איסורי ביאה - הקדמה
הלכות איסורי ביאה יש בכללן שבע ושלשים מצות מצוה אחת עשה ושלשים ושש מצות לא תעשה וזה הוא פרטן:
(א) שלא לבא על האם
(ב) שלא לבא על אשת אב
(ג) שלא לבעול אחות
(ד) שלא לבעול בת אשת אב
(ה) שלא לבעול בת הבן
(ו) שלא לבעול הבת
(ז) שלא לבעול בת הבת
(ח) שלא לישא אשה ובתה
(ט) שלא לישא אשה ובת בנה
(י) שלא לישא אשה ובת בתה
(יא) שלא לבעול אחות אב
(יב) שלא לבעול אחות אם
(יג) שלא לבעול אשת אחי האב
(יד) שלא לבעול אשת הבן
(טו) שלא לבעול אשת אח
(טז) שלא לבעול אחות אשתו
(יז) שלא לשכב עם בהמה
(יח) שלא תביא אשה בהמה עליה
(יט) שלא לשכב עם זכר
(כ) שלא לגלות ערות אב
(כא) שלא לגלות ערות אחי אב
(כב) שלא לבעול אשת איש
(כג) שלא לבעול נדה
(כד) שלא להתחתן בעכו"ם
(כה) שלא יבוא עמוני ומואבי בקהל ה'
(כו) שלא להרחיק דור שלישי מצרי מלבוא בקהל
(כז) שלא להרחיק דור שלישי אדומי מלבוא בקהל
(כח) שלא יבא ממזר בקהל
(כט) שלא יבא סריס בקהל
(ל) שלא לסרס זכר אפילו בהמה חיה ועוף
(לא) שלא ישא כהן גדול אלמנה
(לב) שלא יבעול כהן גדול אלמנה אפילו בלא נישואין
(לג) שישא כהן גדול בתולה בנערותיה
(לד) שלא ישא כהן גרושה
(לה) שלא ישא זונה
(לו) שלא ישא חללה
(לז) שלא יקרב אדם לאחת מכל העריות ואף על פי שלא בעל
וביאור מצות אלו בפרקים אלו:
1
When a person voluntarily engages in sexual relations with one of the arayot1 mentioned in the Torah, he is liable for kerait,2 as [Leviticus 18:29] states: "Whenever anyone performs any of these abominations, the souls will be cut off...." [The plural is used, referring to] the man and the woman.3If they transgressed unknowingly, they are liable to bring a fixed4 sin offering. There are some arayot with whom relations are punishable by execution5 in addition to kerait which is applicable in all cases.6
א
הבא על אחת מכל העריות האמורות בתורה במזיד חייב כרת שנאמר כי כל אשר יעשה מכל התועבות האלה ונכרתו הנפשות וגו' שניהם הבועל והנבעלת ואם היו שוגגין חייבין חטאת קבועה ויש מן העריות שהוא במיתת בית דין יתר על הכרת השוה בכולן:
2
With regard to the arayot that are punishable by execution by the court. If there were witnesses, they delivered a warning,7 and the transgressors did not cease their actions, they are executed through the means prescribed for them.
ב
אותן העריות שיש בהן מיתת ב"ד אם היו שם עדים והתראה ולא פירשו ממעשיהם ממיתין אותן מיתה האמורה בהן:
3
Even if a transgressor was a Torah scholar neither execution or lashes is administered unless a warning was given. For [the obligation for] a warning was instituted universally only to make a distinction between a person who transgresses inadvertently and one who transgresses intentionally.8
ג
ואפילו היה העובר תלמיד חכם אין ממיתין ולא מלקין עד שתהיה שם התראה שלא נתנה התראה בכ"מ אלא להבחין בין שוגג למזיד:
4
Among the arayot punishable through execution by the court are those for [which the violators are] executing by stoning, those for which they are executed by burning, and those for which they are executed by strangulation.9
The following transgressions are punishable by stoning: one who has relations with his mother, with his father's wife,10 his son's wife; she is called his daughter-in-law,11 one who sodomizes a male, a male who has relations with an animal, and a woman who has relations with an animal.
ד
העריות שיש בהן מיתת ב"ד מהן שמיתתן בסקילה ומהן שמיתתן בשריפה ומהן שמיתתן בחנק ואלו שמיתתן בסקילה:
הבא על אמו ועל אשת אביו ועל אשת בנו והיא הנקראת כלתו והשוכב עם זכר והשוכב עם בהמה והאשה המביאה את הבהמה עליה:
5
The following arayot are punishable by burning: a person who has relations with his wife's daughter12 during his wife's lifetime,13 with the daughter of her daughter, with the daughter of her son, with her mother, with the mother of her mother, with the mother of her father, with his own daughter, with the daughter of his daughter, or with the daughter of his son.
ה
ואלו הן העריות שמיתתן בשריפה:
הבא על בת אשתו בחיי אשתו ועל בת בתה ועל בת בנה ועל אם אשתו ועל אם אמה ועל אם אביה והבא על בתו ועל בת בתו ועל בת בנו:
6
The only instance in which forbidden sexual relations are punishable by execution by strangulation is adultery, as [derived from Leviticus 20:10]: "The adulterer and the adulteress shall surely be put to death." Whenever the Torah mentions "putting to death" without further description, the intent is strangulation.14
If [the adulteress] is the daughter of a priest, she should be executed by burning and the adulterer by strangulation, as [ibid. 21:9] states: "The daughter of a priest, when she begins to act promiscuously, she shall be burnt with fire."15 If the adulteress is a consecrated16 maiden,17 both she and the adulterer should be stoned,18 as [Deuteronomy 22:23-24] states: "When a virgin maiden.... they shall be stoned with rocks...." Whenever the Torah uses the phrase "They shall surely be put to death, they are responsible for their own blood" [Leviticus 20:11] - they are executed by stoning.19
ו
אין לך ערוה בחנק אלא אשת איש בלבד שנאמר מות יומת הנואף והנואפת ומיתה האמורה בתורה סתם היא חנק ואם היתה בת כהן היא בשריפה ובועלה בחנק שנאמר ובת איש כהן כי תחל לזנות באש תשרף ואם היתה נערה מאורשה שניהם בסקילה שנאמר כי תהיה נערה בתולה וגו' וסקלתם אותם באבנים וכל מקום שנאמר בתורה מות יומתו דמיהם בם הרי הן בסקילה:
7
All of the other arayot are punishable by kerait alone and are not punishable by execution by the court. Therefore if there were witnesses and a warning was administered, the court punishes them with lashes, for all those who are obligated for kerait are lashed.
ז
שאר העריות כולן בכרת בלבד ואין בהם מיתת ב"ד לפיכך אם היו שם עדים והתראה ב"ד מלקין אותן שכל חייבי כריתות לוקין:
8
When a person enters into relations with women who are forbidden by merely a negative commandment,20 both he and she are lashed. If they do so unknowingly, they are not liable for punishment. When a person enters into relations with one of the shniyot,21 Rabbinic Law ordains that he be given "stripes for rebellious conduct."22 When, however, a person enters into relations with a woman who is forbidden merely by a positive commandment,23he need not be punished. If, however, the court [wishes to] administer stripes for rebellious conduct to him to distance him from sin, they have that option.24
ח
הבא על אחת מחייבי לאוין במזיד הוא לוקה והיא ואם בשוגג פטורין מכלום והבא על אחת מהשניות במזיד מכין אותו מכת מרדות מדבריהם אבל הבא על אחת מחייבי עשה אינו לוקה ואם הכו אותם ב"ד מכת מרדות כדי להרחיק מן העבירה הרשות בידם:
9
A person compelled [to engage in forbidden relations] is not liable at all, not for lashes nor for a sacrifice. Needless to say, there is no obligation for capital punishment, as [reflected by Deuteronomy 22:26]: "And to the maiden, do not do anything."25
To whom does the above apply? To the victim of rape. When, by contrast, a man engages in relations, there is no concept of being compelled against his will. For an erection is always a willful act.26
When a woman is compelled into relations at the outset and afterwards, she consents, she is not liable. Once [a man] compels her to engage in relations, it is beyond her control whether to desire [or] not. For man's natural tendency and inclination is compelling her to desire.27
ט
אנוס פטור מכלום מן המלקות ומן הקרבן ואין צריך לומר מן המיתה שנאמר ולנערה לא תעשה דבר בד"א בשנאנס הנבעל אבל הבועל אין לו אונס שאין קישוי אלא לדעת ואשה שתחלת ביאתה באונס וסופה ברצון פטורה מכלום שמשהתחיל לבעול באונס אין בידה שלא תרצה שיצר האדם וטבעו כופה אותה לרצות:
10
A person who inserts the corona into [the woman's vaginal channel] is referred to as one who "uncovers" as [Leviticus 20:18] states: "He uncovered her source."28 A person who inserts the entire organ is referred to as one who completes [intercourse]. With regard to all the forbidden relations [mentioned] by the Torah, one who "uncovers" and one who "completes [intercourse] are [equally] liable for execution by the court, kerait, lashes, or stripes for rebellious conduct. Even though the man did not ejaculate and even if he withdrew and did not complete relations, [the man and the woman] both become liable.29 Whether a person engages in vaginal or anal intercourse,30 when he "uncovers" [the woman], they both become liable for execution, kerait, lashes, or stripes for rebellious conduct. Whether they were lying or standing,31 liability is established by the insertion of the corona.
י
המכניס ראש העטרה בלבד הוא הנקרא מערה מלשון את מקורה הערה והמכניס כל האבר הוא הנקרא גומר ובכל הביאות האסורות אחד המערה ואחד הגומר ואע"פ שלא הוציא שכבת זרע ואף ע"פ שפירש ולא גמר כיון שהכניס ראש העטרה נתחייבו שניהם מיתת ב"ד או כרת או מלקות או מכת מרדות (ואחד הבא על הערוה כדרכה ואחד הבא עליה שלא כדרכה) משיערה בה יתחייבו שניהן מיתה או כרת או מלקות או מכת מרדות בין שהיו שוכבין בין שהיו עומדים על הכנסת העטרה הוא החיוב:
11
[There is never any liability when] a man engages in forbidden relations without an erection, instead his organ was hanging loosely like the organ of the dead, e.g., one who was sick or a person with a congenital malady, i.e., he was born sexually inadequate. Even though he inserts his organ with his hand, he is not liable for kerait or lashes. Needless to say, he is not liable for execution. For this is not considered sexual intercourse. Nevertheless, [such an act] disqualifies a woman from partaking of terumah.32 And the court subjects both of them to stripes for rebellious conduct.33
יא
כל הבא ביאה אסורה בלא קישוי אלא שהיה האבר שלו מדולדל כמו אבר המתים כגון החולים או מי שנולד כך כגון סריס חמה אף על פי שהכניס את האבר בידו אינו חייב לא כרת ולא מלקות ואין צריך לומר מיתה שאין זו ביאה אבל פוסל הוא מן התרומה וב"ד מכין את שניהם מכת מרדות:
12
When a person enters into sexual relations with one of the arayot as a casual act,34 although he did not intend to do so, he is liable.35Similar concepts apply with regard to one who enters into relations with women forbidden by a negative commandment alone or with one of the shniyot.36
When, however, a man has relations with one of the arayot after she died, he is not liable at all.37 Needless to say, this applies with regard to those women with whom relations are forbidden by a negative commandment alone. When, by contrast, one has relations with a person who is trefe38 or who has relations with an animal which is trefe, he is liable. [The person or the animal] is [now] alive even though he will ultimately die from this illness. Even when the two signs39 which validate ritual slaughter were slit but [the woman or the animal] is making its last movements, if one enters into relations with [her or it] he is liable until she or it dies or is decapitated.
יב
הבא על ערוה מן העריות כמתעסק אף ע"פ שאין כוונתו לכך חייב וכן בחייבי לאוין ובשניות אבל הבא על ערוה מן העריות והיא מתה פטור מכלום ואין צריך לומר בחייבי לאוין שהוא פטור והבא על הטריפה או ששכב עם בהמה טריפה חייב חי הוא אע"פ שסופו למות מחולי זה ואפילו שחט בה שני סימנין ועדיין היא מפרכסת הבא עליה חייב עד שתמות או עד שיתיז ראשה:
13
When an adult male enters into relations with any of the women forbidden in connection with the above transgressions who is three years and one day old or more,40 he is liable for execution, kerait, or lashes and she is not liable41 unless she is past majority. If she is younger than this, both participants are not liable, for the act is not considered as sexual relations.42
Similarly, when an adult woman enters into sexual relations with a minor, if he is nine years and one day old, she is liable for execution, kerait,43 or lashes and he is not liable. If he is younger than nine years old, they are both free of liability.44
יג
כל אשה אסורה מאלו אם היתה בת ג' שנים ויום אחד ומעלה גדול הבא עליה חייב מיתה או כרת או מלקות והיא פטורה מכלום אא"כ היתה גדולה ואם היתה פחותה מזה הרי שניהן פטורין שאין ביאתה ביאה וכן אשה גדולה שבא עליה קטן אם היה בן ט' שנים ויום אחד ומעלה היא חייבת כרת או מיתה או מלקות והוא פטור ואם היה בן ט' שנים ולמטה שניהם פטורין:
14
When a man enters into relations with a male or has a male enter into relations with him, once the corona is inserted [into the anus] they should both be stoned if they are both adults. As [Leviticus 18:22] states: "Do not lie with a man," [holding one liable for the act, whether] he is the active or passive partner.
If a minor of nine years and a day or more is involved, the man who enters into relations or has the minor enter into relations with him should be stoned and the minor is not liable. If the male [minor] was less than nine years old, they are both free of liability.45 It is, however, appropriate for the court to subject the adult to stripes for rebellious conduct for homosexual relations46 although his companion was less than nine years old.
יד
הבא על הזכר או הביא זכר עליו כיון שהערה אם היו שניהם גדולים נסקלים שנאמר ואת זכר לא תשכב בין שהיה בועל או נבעל ואם היה קטן בן ט' שנים ויום אחד ומעלה זה שבא עליו או הביאו על עצמו נסקל והקטן פטור ואם היה הזכר בן ט' או פחות שניהן פטורין וראוי לבית דין להכות הגדול מכת מרדות לפי ששכב עם זכר ואף על פי שהוא פחות מבן ט':
15
One is liable for anal intercourse with an androgynus47 just as one is liable for relations with another male. One who engages in vaginal intercourse with [an androgynus] is not liable.48
There is a doubt concerning the gender of a tumtum.49 Therefore a person who has relations with a tumtum or vaginal intercourse with an androgynus should be given stripes for rebellious conduct.50
An androgynus may marry a woman.51
טו
[אחד הבא על הזכר או] הבא על אנדרוגינוס דרך זכרותו חייב [ואם בא עליו דרך נקבותו פטור] והטומטום ספק הוא לפיכך הבא על הטומטום או על אנדרוגינוס [דרך נקבותו] מכין אותו מכת מרדות והאנדרוגינוס מותר לישא אשה:
16
When a person sodomizes an animal or has an animal insert its organ in him, both the person and the animal should be stoned to death,52 as [Leviticus 18:23] states: "Do not lie down with any animal," prohibiting [such relations] whether he sodomizes the animal or has the animal enter him. All [living creatures] animals, beasts, and fowl should be stoned to death.53 The Torah did not make any distinction with regard to the age of an animal whether it is young or old. "Any animal" implies a prohibition on the day of its birth. Whether the person enters into vaginal or anal intercourse with the animal, when he inserts the corona or the animal inserts the corona within him, they are liable.
טז
הבא על הבהמה או שהביא בהמה עליו שניהן נסקלין שנאמר ובכל בהמה לא תתן שכבתך בין שרבעה או הביאה עליו ואחד בהמה ואחד חיה ועוף הכל בסקילה ולא חלק הכתוב בבהמה בין גדולה לקטנה שנאמר ובכל בהמה אפילו ביום לידתה (הבא עליה בין כדרכה בין שלא כדרכה) כיון שהערה בה או שהערתה בו חייב:
17
When a boy nine years old sodomizes an animal or has an animal engage in relations with him, the animal should be stoned, but he is not liable.54 If the boy was less than nine years old, the animal is not stoned. Similarly, when a girl three years old or more causes an animal or a beast to have relations with her, whether it is an older animal or a younger animal, once the corona of the animal is inserted into her vagina or anus, the animal is stoned to death and she is not liable.55 If she was past majority, they both should be stoned to death. If she was less than three years old, the animal should not be stoned.56
יז
קטן בן ט' שנים ויום אחד שבא על הבהמה או הביאה עליו היא נסקלת על ידו והוא פטור היה בן ט' או פחות אין סוקלין את הבהמה וכן קטנה בת ג' שנים ויום אחד שהביאה בהמה וחיה עליה בין בהמה גדולה בין בהמה קטנה כיון שהערתה בה הבהמה (בין כדרכה בין שלא כדרכה) הבהמה נסקלת והיא פטורה ואם היתה גדולה שניהן נסקלין ואם היתה מבת ג' שנים ולמטה אין הבהמה נסקלת:
18
When a person lies with an animal inadvertently or a woman causes an animal to have relations with her inadvertently,57 the animal is not stoned to death even though they are past majority.58 With regard to [relations with] all the arayot, when one is an adult and the other a minor, the minor is not liable and the adult is liable, as explained. If one is awake and one is sleeping, the one who is sleeping is not liable.59 If one [transgresses] intentionally and the other inadvertently, the one who [transgresses] intentionally is liable60 and the one who transgresses inadvertently must bring a sacrifice. If one acted under duress and one acted willingly, the one who acted under duress is not liable as stated above.61
יח
וכן השוכב עם הבהמה בשגגה והאשה שהביאה את הבהמה עליה בשגגה אין הבהמה נסקלת על ידן ואף ע"פ שהן גדולים כל העריות כולן שהיה אחד גדול ואחד קטן הקטן פטור והגדול חייב כמו שביארנו אחד ער ואחד ישן הישן פטור אחד מזיד ואחד שוגג המזיד חייב והשוגג מביא קרבן אחד אנוס ואחד ברצון האנוס פטור כמו שביארנו:
19
The witnesses are not required to see [the precise details] of couple's intimate relations, the man inserting [his organ]as one inserts a piston into a pipe. Instead, once they see them clinging together as is the way of all who engage in relations, they may be executed on the basis of this evidence. We do not say: Maybe he did not insert the corona, because we can assume that in this position, the corona was inserted.62
יט
אין העדים נזקקין לראות המנאפים שהערו זה בזה והכניס כמכחול בשפופרת אלא משיראו אותן דבוקין זה עם זה כדרך כל הבועלין הרי אלו נהרגין בראיה זו ואין אומרים שמא לא הערה מפני שחזקת צורה זו שהערה:
20
When an established presumption that people are close relatives has been established, we judge accordingly even though there is no clear proof that they were relatives.63 We give lashes and execute by burning, stoning, and strangulation based on such a presumption.
What is implied? If it is an accepted presumption that a particular woman is a man's sister, daughter, or mother and he had relations with her in the presence of witnesses, he is given lashes or executed by burning or stoning even though there is no clear-cut evidence that the woman is his sister, mother, or daughter, only the accepted presumption.
An incident occurred with a woman who came to Jerusalem carrying an infant on her shoulders and she raised it, [establishing] the assumption that he was her son. [After he grew older,] he had relations with her and they brought her to the court who executed her by stoning.64
A proof of this law can be drawn from the fact that the Torah speaks of the judgment of execution for one who curses his father and strikes his father65 How can we find clear proof that he is his father?66 Instead, we operate according to the existing presumption. So, too, with regard to other relatives, we operate according to the existing presumption.
כ
מי שהוחזק בשאר בשר דנין בו על פי החזקה אף ע"פ שאין שם ראיה ברורה שזה קרוב ומלקין ושורפין וסוקלין וחונקין על חזקה זו כיצד הרי שהוחזק שזו אחותו או בתו או אמו ובא עליה בעדים הרי זה לוקה או נשרף או נסקל ואע"פ שאין שם ראיה ברורה שזו היא אחותו או אמו או בתו אלא בחזקה בלבד ומעשה באשה אחת שבאת לירושלים ותינוק מורכב לה על כתיפה והגדילתו בחזקת שהוא בנה ובא עליה והביאוה לב"ד וסקלוה ראיה לדין זה מה שדנה תורה במקלל אביו ומכה אביו שיומת ומנין לנו ראיה ברורה שזה אביו אלא בחזקה כך שאר קרובים בחזקה:
21
[The following rules apply when] a man and a woman come from overseas, he says: "This is my wife," and she says: "This is my husband." If in [their new] city, he establishes the presumption that she is his wife67 for 30 days,68 we execute [an adulterer who has relations] with her. Within 30 days, however, we do not execute anyone on the presumption that she is a married woman.69
כא
איש ואשה שבאו ממדינת הים הוא אומר זאת אשתי והיא אומרת זה בעלי אם הוחזקה בעיר ל' יום שהיא אשתו הורגין עליה אבל בתוך הל' יום אין הורגין עליה משום אשת איש:
22
When a woman is presumed to be a niddah among her neighbors,70 her husband is given lashes for [engaging in relations] with her in the niddah state.71
[The following rule applies when] a person issues a warning [not to enter into seclusion with a specific man]72 to his wife and she enters into seclusion with him. If one witness comes and testifies that she was unfaithful,73 her husband was a priest, and he engaged in relations with her afterwards, he receives lashes because of her because he had relations with a zonah.74 Although the fundamental element of this testimony is established by one witness,75 [her conduct caused] her identity to be established as a zonah.76
כב
האשה שהוחזקה נדה בשכונותיה בעלה לוקה עליה משום נדה המקנא לאשתו ונסתרה ובא עד אחד והעיד שנטמא והיה בעלה כהן ובא עליה אחר כך הרי זה לוקה עליה משום זונה אף על פי שעיקר העדות בעד אחד כבר הוחזקה בזונה:
23
When a father says: "My daughter is consecrated to this person," his word is accepted77 and she must marry him.78 [Nevertheless,] if she acts unfaithfully while [consecrated] to him, she is not stoned to death79 because of her father's statements unless there are witnesses [who testify] that she was consecrated in their presence.80
Similarly, when a woman states: "I have been consecrated," [if it is discovered that she engaged in relations with another man,] she is not executed on the basis of her own statements. Instead, there must be witnesses [that she was consecrated] or she must have established a common conception [that this was the case].
כג
האב שאמר בתי זו מקודשת היא לזה אע"פ שהוא נאמן ותנשא לו אם זינתה אינה נסקלת על פיו עד שיהיו שם עדים שנתארסה בפניהם וכן האשה שאמרה מקודשת אני אינה נהרגת על פיה עד שיהיו שם עדים או תוחזק:
FOOTNOTES
1.
In Hilchot Ishut 1:5, the Rambam defines the term arayot as "[Those women] with whom relations are forbidden by Scriptural Law and with whom relations are punishable by kereit as enumerated in Parshas Acharei Mot.
2.
Literally, the soul's being cut off. This involves premature death in this world (before the age of 50, Mo'ed Kattan 28a) and the soul not meriting a portion in the world to come (Hilchot Teshuvah 8:1).
3.
The prohibition and the punishment is incumbent on them both equally.
4.
This term is used to distinguish the sacrifice from the "adjustable guilt offering" (korban olah viyoreid) that is brought for certain transgressions. See Hilchot Shegagot ch. 1 which describes the fixed sin offering , and ch. 10 which describes the adjustable guilt offering.
5.
See Halachot 4-6.
6.
Even if they cannot be executed because the court cannot find two appropriate witnesses, they are punishable by kerait.
7.
See Hilchot Sanhedrin 12:2 which describes the obligation to give a warning and states: "How is a warning administered? We tell him: 'Desist..." or 'Do not do it. It is a transgression and you are liable to be executed by the court....'.
8.
The Rambam's ruling reflects a unique instance in which he uses the wording of a Talmudic passage for the opposite intent. Sanhedrin 8b quotes Rabbi Yossi bar Rabbi Yehudah as coining the expression the Rambam employs: "A warning was instituted only to make a distinction between a person who transgresses inadvertently and one who transgresses intentionally." Rabbi Yossi, however, used this concept as support for his contention that a Torah scholar does not need a warning. Since he is knowledgeable, we assume that he is familiar with the laws. If he is transgressing, we can conclude that he is doing so as a conscious act of rebellion. Hence, he is deserving of punishment.
The Rambam differs, maintaining that even a Torah scholar might not be aware that his act violates a particular prohibition. We do not suspect that he did know the law, it was however possible that he was aware of the prohibition, but not know that it applied in this instance, e.g., he knew that adultery was forbidden, but did not know whether or not the woman was married or related to him. The warning will clarify that for him (Maggid Mishneh; Kessef Mishneh to Hilchot Sanhedrin, loc. cit.).
9.
See Hilchot Sanhedrin 15:1-5 for a description of these different modes of execution.
10.
Even if she is not his mother.
11.
The wording of the Hebrew emphasizes that his son married the woman, not merely engaged in relations with her.
12.
I.e., from a previous marriage.
13.
After his wife's death, her daughter is still prohibited to him and they are punishable by kerait. There is, however, no punishment to be administered by an earthly court. As stated in Chapter 2, Halachah 8, this applies to any woman prohibited because they are closely related to the person's wife.
14.
Sanhedrin 52b explains the rationale for this statement as follows: Just as death at the hand of heaven does not leave a mark; so, too, unless another form of execution is explicitly stipulated, death at the hand of the court should not leave a sign. This alludes to strangulation in which the condemned's body is not marred at all.
15.
See Chapter 3, Halachah 3.
16.
According to Jewish law, marriage is a two-staged process involving consecration (erusin or kiddushin) and marriage (nissuin). Consecration establishes the bond between a man and a woman. From that time onward, she is forbidden to engage in relations with other men. It is not until marriage, however, that the husband and wife relationship is consummated and the couple begin their life together.
In the present era, both of these stages of marriage are completed at the same time. In the Biblical and Talmudic eras, it was customary to wait a year between these two stages.
17.
I.e., between the age of twelve and twelve and a half and she is a virgin. Otherwise, adultery is punished by strangulation.
18.
See Chapter 3, Halachah 4.
19.
Sanhedrin 53a derives this concept from the fact that this phrase is used with regard to a person who divines with a yidoni concerning whom Leviticus 20:27 explicitly states that he should be stoned to death.
20.
I.e., the punishment of kerait is not mentioned with regard to them. They include nine forbidden relationships, e.g., a mamzer or a mamzeret to an acceptable Jew or a divorcee to a priest. These nine are mentioned in Hilchot Ishut 1:7.
21.
Literally, "secondary." In Hilchot Ishut 1:6, the Rambam explains that this term refers to "women with whom relations are forbidden according to the Oral Tradition. These prohibitions are Rabbinic in origin." He continues listing 20 such women with whom our Sages forbade relations as a safeguard for the Scriptural prohibitions. For example, as a safeguard against relations with one's mother, the Sages forbade relations with both of one's grandmothers.
22.
Lashes mandated by Rabbinic decree which are given as punishment for the violation of Rabbinic commandments and for other purposes. See Hilchot Sanhedrin 16:3, 18:5, which mentions this punishment.
23.
Relationships which the Torah does not explicitly prohibit, but the prohibition can be derived from a positive commandment. For example, there is no prohibition against a High Priest marrying a non-virgin. Nevertheless, since he is commanded (Leviticus 21:13) to marry a virgin bride, we assume that it is forbidden for him to marry a woman who is not a virgin. There are two other such relationships: Egyptian and Edomite converts who cannot marry into the Jewish people until the third generation. See Hilchot Ishut 1:8.
24.
See Hilchot Sanhedrin 24:4 which states that the court may administer punishment that is not required by Torah Law if they feel that it will lead to the moral development of the Jewish people.
25.
The verse cited speaks of the rape of a consecrated maiden in a field where even if she had called for help, there would have been none to save her. Since she was compelled to perform the transgression, she is not held responsible.
26.
The Ra'avad takes issue with the Rambam on this point, explaining that if a man develops an erection with the intent of having relations with his wife and while he is still erect, he is compelled to engage in forbidden relations, he is considered to have acted against his will. The Maggid Mishneh states that even the Rambam would accept such a ruling.
The Maggid Mishneh states, however, that there are authorities who maintain that if a man is compelled to engage in relations at the pain of death, he is considered to have been compelled to act against his will. Yevamot 53b, the source for the Rambam's ruling, is speaking about a situation when a person is not compelled by forces beyond his control. Other authorities maintain that he is liable, even in such a situation. It is, however, unlikely that the Rambam would maintain that the court should actually carry out capital punishment. For in Hilchot Yesodei HaTorah 5:4, the Rambam writes that a person who is compelled by gentiles to engage in adulterous or incestuous sexual relations should sacrifice his life rather than do so. If, however, he fails to chose martyrdom and transgresses, he should not be punished by the court. It would be difficult to explain that ruling applies only in a situation when he had already developed an erection for a woman with whom he was permitted to engage in relations and was then compelled to engage in forbidden relations. Thus it would appear that the man is not held responsible for capital punishment engaging in relations at the threat of death. [See Bayit Chadash (Yoreh De'ah 20)].
See also the Kessef Mishneh to Hilchot Sanhedrin 20:2 who states that since developing an erection comes as a result of the man's own pleasure and desire, he is considered to have acted willingly even though he was compelled to engage in the relations.
27.
Ketubot 51a states that even if the woman says: "Let him continue, for had he not taken me by force, I would have hired him," she is considered as acting under duress and freed of liability. For it was not until after she was overcome by desire that she consented.
28.
This expression is used with regard to relations with a woman in the nidah state. From that instance, Yevamot 54a derives a connection to the entire Torah.
29.
If, however, the man merely touches the entrance to the vaginal channel with his organ, he is not liable (see Beit Shmuel 20:3).
30.
Based on Leviticus 19:13, Sanhedrin 54a states that both forms of intercourse are equally forbidden.
31.
Or Sameach notes that Leviticus 18:23 explicitly mentions a woman standing while engaged in forbidden relates.
32.
I.e., if a priest's daughter or a priest's wife is involved in such a sexual act, she is forbidden to partake of terumah just as if she would be forbidden to do so had she engaged in ordinary relations (see Hilchot Terumah 6:6).
33.
"Stripes for rebellious conduct" is a punishment which is not dependent on the Torah's binding laws, but rather is left to the court's jurisdiction based on its conception of what is appropriate for the moral standards of the persons involved and the community. Although such an act is not formally considered as sexual relations, chastisement is necessary to prevent such behavior from continuing.
34.
The Hebrew term kimitasek literally means "as one was going about his business," i.e., he was performing other actions and without any intent, the forbidden act was performed.
35.
Since he derived pleasure from the physical act, he is liable even though originally he had no intent (Yevamot 62b).
This refers only to liability for a sin offering for inadvertent transgression. Needless to say, he is not liable for punishment by the court, because in such instances, he must acknowledge a warning (Maggid Mishneh).
The commentaries question how sexual relations can be performed "as one was going about his business." With regard to the Sabbath prohibitions, we can appreciate the use of such a term. For example, a person intended to cut produce that was not connected to the ground and in the course of doing so also cut produce that was connected to the ground. But with regard to sexual relations, how is it possible to say that a man performed the act without intention? As stated above, "an erection is always a willful act."
Based on Hilchot Shegagot 2:7, the Maggid Mishneh interprets this as referring to an instance in which a person intended to engage in relations with his wife, but accidentally engaged in relations with his sister.
36.
The Ra'avad questions the Rambam's statements and the Maggid Mishneh states that this clause is a printing error, for there is no sacrifice associated with these transgressions. The Kessef Mishneh offers a resolution, explaining that although he is not punished by an earthly court, nor is he obligated to bring a sacrifice, the transgressor is liable to God. He will reckon with the transgression on His scales of judgment. Rav David Arameah states that this teaches that the person has an obligation to confess his sin.
37.
Yevamot 55b derives this concept through the techniques of Biblical exegesis.
38.
An animal or a person that is sick or wounded and will die within a year.
39.
I.e., the esophagus and the windpipe were cut.
40.
I.e., she reaches the date of her third birthday.
41.
For a minor is never liable for punishment. Even though she consented to the transgression, she is not subjected to punishment, because she is not considered as responsible for her actions (Nidah 44b). Despite the fact that the woman is not punished, the man receives the punishment mandated by the transgression.
42.
For until that age, her signs of virginity will regenerate and hence, relations are not of consequence. Nevertheless, even when the girl is below that age, it is forbidden to enter into such relations (the Rambam's Commentary to the Mishnah, Sanhedrin 7:4).
43.
In his commentary to the Mishnah (ibid. ), the Rambam states that the punishment of kerait is not given until the violator is 20 years of age. Until that age, the person is considered immature and hence, not held liable by the heavenly court.
44.
For below that age, relations are not of consequence.
45.
For sexual relations with a male below the age of nine are not of consequence. Nevertheless, it is forbidden to enter into such relations (the Rambam's Commentary to the Mishnah, Sanhedrin 7:4).
46.
Although he is not liable according to Scriptural Law, his act certainly warrants punishment that will discourage him from continuing this pattern of conduct.
47.
A person with male and female sexual characteristics.
48.
For there is a doubt regarding the halachic status of such an individual.
49.
A person whose genital are is covered with a mass of flesh and whose gender is impossible to detect. With regard to an androgynus, the doubt concerns the individual's halachic status. With regard to the tumtum, the doubt concerns the actual facts: Which gender is covered by the mass of flesh?
50.
Since there is a possibility that such relations are prohibited, this punishment should be given to discourage them.
51.
I.e., although there is a question regarding the status of the androgynus, relations between him and her are permitted (Maggid Mishneh).
52.
Since the animal was the direct cause for the person's death, the animal is also executed. Alternatively, since the person was engaged in an unseemly transgression due to the animal, it is executed (Sanhedrin 54a).
53.
And it is forbidden to benefit from that animal (Hilchot Issurei Mizbeach 4:2).
54.
For a minor is never liable for punishment. Sanhedrin 55b explains that based on the first rationale mentioned in the previous note, one might think that the animal should not be executed. Nevertheless, the person is worthy of execution because of his deed, it is only that the Torah has pity on him. And the Torah has pity on the person and not on the animal.
55.
For she is not of age.
56.
For this is not considered relations.
57.
The question how such acts can be considered inadvertent has been raised by the commentaries. Among the answers given is that the person was not aware that the act which he performed was forbidden.
58.
Since the person is not executed, according to the first of the rationales mentioned above, the animal should not be executed. Since our Sages did not conclude which of the rationales should prevail, the matter is left undecided and therefore the animal is allowed to live.
59.
The person sleeping is considered as if he performed the forbidden act under duress.
60.
For punishment by the court or at the hand of heaven.
61.
Halachah 13.
62.
This and the following halachot are based on the principle that a chazzakah, a presumption that is firmly established, is binding and considered as actual fact.
63.
I.e., as long as it is the popular conception that two individuals are related, we judge accordingly. It is not necessary for the court to bring testimony from the midwife that in fact this-and-this woman bore this-and-this child.
64.
The punishment given for relations between a mother and her son.
65.
Exodus 21:15, 17.
66.
For we have no way of establishing the fact that his father conceived him.
67.
By living together as husband and wife in a way obvious to all.
68.
We see the concept of 30 days used to establish a person's identity in another context: After that period of time, his name may be mentioned in a legal document without fear of deception (Chelkat Mechokek 19:3; see Hilchot Malveh ViLoveh 24:4).
Although capital punishment is not enforced in the present age, there are certain aspects of this halachah which are relevant, for there are several halachic contexts in which it is necessary to determine whether or not a woman is married. Today, with the advances in recording keeping and communication, it is customary for the Jewish community - particularly, in Eretz Yisrael and in a partial way, in certain places in the Diaspora - to keep records and to be able to verify whether or not a couple are married.
69.
The transgressors are given "stripes for rebellious conduct" for certainly there is at least a possibility that the couple who claim to be husband and wife are married (Rabbi Akiva Eiger to Halachah 15).
70.
I.e., she wore clothes that she set aside to wear while she is in her niddah state. See Turei Zahav 185:2 who states that even if the woman later gives an explanation for her conduct, her explanation is not accepted and we consider her status to have changed. The Siftei Cohen and others, however, differ. See Chapter 4, Halachah 10.
71.
A man is forbidden to have relations with a woman while she is in the niddah state. In this instance, although we do not know for certain that she was in the niddah state, we act according to the presumption created by her conduct.
72.
When a man issues such a warning to his wife and she violates it, he is forbidden to engage in relations with her until she drinks the sotah waters (Hilchot Sotah 1:2).
73.
In which instance, she is not given the sotah waters to drink. Instead, her husband is required to divorce her (ibid.:14).
74.
The term zonah is halachicly defined as any woman who engages in relations with a man forbidden to her. The term literally means "a prostitute" or "a promiscuous woman." Here, however, the term is given the specific halachic meaning mentioned above. Whether she willingly or unwillingly engages in such relations, she is placed in this category. A priest is forbidden to engage in relations with such a woman. See Chapter 18, Halachah 12.
75.
One might think that it was necessary for the change in the status of the woman to be established through the testimony of two witnesses.
76.
I.e., since she violated the warning her husband gave her, we assume that she acted unfaithfully. Hence, the testimony of one witness is sufficient to bring about a change in her status.
The Ra'avad differs with the Rambam and maintains that the man is given lashes for violating a different prohibition, the prohibition against relations with a wife who has been unfaithful. The Ra'avad, however, speaks of the woman being raped and maintains that a woman is not placed in the category of a zonah when only one person observes her being raped.
The Maggid Mishneh questions the Ra'avad's statements, noting that the Rambam does not mention rape at all. The Maggid Mishneh also states that the Rambam does not require lashes when a man engages in relations with his wife after she was unfaithful. The Kessef Mishneh questions that statement, noting that in Hilchot Gerushin 11:14, the Rambam specifically rules that a man is given lashes in such a situation. See also the notes to Chapter 18, Halachah 7.
77.
We are speaking about a girl who is a na'arah between the age of twelve and twelve and a half. Her father has the right to consecrate her to whoever he desires. Therefore we accept his word when he states that he consecrated her, as Deuteronomy 22:16 states: "I gave my daughter to this man" (Kiddushin 64a).
(A father's word is also accepted with regard to consecrating his daughter is she is younger. We are, nevertheless, compelled to say that here we are speaking about a na'arah, because punishment is mentioned and a girl below the age of twelve is never punished by the court.)
78.
Or undergo formal divorce proceedings before marrying another man.
79.
The punishment given for relations with a consecrated maiden.
80.
Although the father's statement is given a certain amount of legal credibility, it is not considered as sufficient basis for capital punishment (Kiddushin 63b).
Issurei Biah - Chapter Two
1
The [following] four women: the wife of a man's father, the wife of his son, the wife of his brother, and the wife of the brother of his father, are considered an ervah1 for him forever, whether after consecration or after marriage, in the lifetime of their husbands or after their deaths, [even] if they were divorced - with the exception of the wife of one's brother who did not leave a son.2
If a man engages in relations with one of these woman during the lifetime of their husbands, he is liable for two [sin-offerings3]: for incestuous relations and adulterous relations, for both of these prohibitions take effect at the same time.4
א
אשת אביו ואשת בנו ואשת אחיו ואשת אחי אביו ארבעתן ערוה עליו לעולם בין מן האירוסין בין מן הנישואין בין שנתגרשו בין שלא נתגרשו בין בחיי בעליהן בין אחר מיתת בעליהן חוץ מאשת אחיו שלא הניח בן ואם בא על אחת מהן בחיי בעלה חייב שתים משום שאר בשר ומשום אשת איש שהרי שניהן האיסורין באין כאחד:
2
Therefore a person who engages in relations with his mother who is his father's wife is liable for two [sin-offerings], one because [the woman is] his mother and one because she is his father's wife. [This applies] both during his father's lifetime and after his father's death.5
The wives of both a person's paternal brother and his maternal brother are considered an ervah for him. [This applies regardless if he and/or his brother were conceived] in marriage or in a promiscuous relationship.6 The wife of the maternal brother of a man's father is, however, forbidden [only] as a shniyah, as explained.7 Both a person's paternal sister and his maternal sister are considered an ervah for him. [This applies regardless if he and/or his sister were conceived] in marriage or in a promiscuous relationship, e.g., his mother or his father acted promiscuously with others and his sister was conceived promiscuously, as [implied by Leviticus 18:9]: "one born at home or one born beyond [marriage]."
ב
לפיכך הבא על אמו שהיא אשת אביו חייב שתים בין בחיי אביו בין לאחר מיתת אביו אחת משום אמו ואחת משום אשת אביו אחד אחיו מאביו או אחיו מאמו בין מנישואין בין מזנות אשתו ערוה עליו אבל אשת אחי אביו מן האם הרי היא שנייה כמו שביארנו ואחד אחותו מאביו או מאמו בין מן הנישואין בין מזנות כגון שזנתה אמו או אביו עם אחרים והיתה לו אחות מזנות הרי זו ערוה עליו שנאמר מולדת בית או מולדת חוץ:
3
The daughter of his father's wife who is his paternal sister is an ervah for him, [as ibid.:11] states: "the nakedness of the daughter of your father's wife, your father's offspring." If, however, a man's father marries a woman and she has a daughter from another man, that daughter is permitted to him.8 She is not "your father's offspring." Behold one is already liable for [relations] with her because she is a sister, why then [does the Torah mention]: "the daughter of your father's wife"? So that one should be liable for this prohibition as well.9
ג
בת אשת אביו שהיא אחותו מאביו הרי היא ערוה עליו שנאמר ערות בת אשת אביך מולדת אביך אבל אם נשא אביו אשה ויש לה בת מאיש אחר אותה הבת מותרת לו שאין זו מולדת אביו והלא משום אחותו חייב עליה ולמה נאמר בת אשת אביך לחייב עליה אף משום זה:
4
Therefore a man who engages in relations with his sister who was born to his father's wife in marriage is liable for two [sin offerings]: one because of "the nakedness of your sister" and one because of "the nakedness of the daughter of your father's wife." If, however, one's father raped or seduced a woman and conceived a daughter, one is liable only for having relations with one's sister. For the daughter of the woman who was raped is not the daughter of the wife of one's father.10
ד
לפיכך הבא על אחותו שהיא בת נשואת אביו חייב שתים אחת משום ערות אחותך ואחת משום ערות בת אשת אביך אבל אם אנס אביו אשה או פיתה אותה והוליד ממנה בת ובא עליה אינו חייב אלא משום אחותו בלבד שאין בת האנוסה בת אשת אביו:
5
The sister of his mother is considered an ervah for him. [This applies to both her paternal and maternal sister and applies regardless whether she [was conceived] in marriage or in a promiscuous relationship. Similarly, his father's sister - both his paternal and maternal sister, whether she [was conceived] in marriage or in a promiscuous relationship - is considered an ervah for him.
ה
אחות אמו בין אחותה מאביה בין אחותה מאמה בין מן הנישואין בין מזנות הרי זו ערוה עליו משום אחות אם וכן אחות האב בין מן האם בין מן האב בין מן הנישואין בין מזנות הרי זו ערוה עליו משום אחות אב:
6
When a person has promiscuous relations with a woman and conceives a daughter with her, that daughter is considered an ervah for him.11 Although the Torah does not state: "Do not reveal the nakedness of your daughter," the prohibition is of Scriptural origin. Since [the Torah] forbade [relations] with the daughter of one's daughter, it did not mention [the prohibition against] one's daughter. This is not from the words of our Sages.12 Therefore a person who has relations with a daughter born of his wife is liable for two [sin offerings],13 for [relations with] his daughter and for relations with a woman and her daughter.14
ו
הבא על אשה דרך זנות והוליד ממנה בת אותה הבת ערוה עליו משום בתו ואף על פי שלא נאמר בתורה ערות בתך לא תגלה מאחר שאסר בת הבת שתק מן הבת ואיסורה מן התורה ואינו מדברי סופרים לפיכך הבא על בתו מנשואתו חייב שתים משום בתו ומשום ערות אשה ובתה:
7
When a person consecrates a woman, her close relatives - six women - become forbidden to him as an ervah forever. This applies whether he consummates [the bond through nisuin] or divorces her, in the lifetime of his wife and after her death. They are: a) her mother, b) her mother's mother, c) her father's mother, d) her daughter,15 e) her daughter's daughter, and f) her son's daughter. If he has relations with one of these women during the lifetime of his wife, both [he and she] are executed by burning.
ז
כיון שקידש אדם אשה נאסרו עליו מקרובותיה שש נשים וכל אחת מהן ערוה עליו לעולם בין כנס בין גירש בין בחיי אשתו בין לאחר מותה ואלו הן אמה ואם אמה ואם אביה ובתה ובת בתה ובת בנה ואם בא על אחת מהן בחיי אשתו שניהן נשרפין:
8
If he has relations with one of these women after his wife's death, they are liable for kerait,16 but they are not executed by the court, as [derived from Leviticus 20:14]: "In fire, he and they shall be burnt." [This implies17 that only] when both women - his wife and the woman with whom he had relations - are alive, he and the ervah are executed by burning. When both [women] are not alive, there is no execution by burning.18
ח
בא עליהן לאחר מיתת אשתו הרי אלו בכרת ואין בהן מיתת ב"ד שנאמר באש ישרפו אותו ואתהן בזמן ששתיהן קיימות שהן אשתו וזו שבא עליה הרי הוא והערוה נשרפין ובזמן שאין שתיהן קיימות אין שם שריפה:
9
Similarly, the sister of his wife is considered an ervah for him until his wife dies.19 Both her maternal sister and her paternal sister, whether conceived in marriage or promiscuously, are considered as an ervah for him.
ט
וכן אחות אשתו ערוה עליו עד שתמות אשתו בין אחותה מאמה בין אחותה מאביה בין מן הנישואין בין מזנות הרי זו ערוה עליו:
10
If a man transgressed and engaged in relations with one of these seven women, whether intentionally or inadvertently, although he and the woman are liable for execution by the court or kerait, he is not forbidden to engage in relations with his wife.20 The only exception is [when he engages in relations with] the sister of the woman he consecrated. In this instance, his wife is forbidden to him, as explained in Hilchot Gerushin.21
י
עבר ונאף עם אחת משבע נשים אלו בין בזדון בין בשגגה אע"פ שהוא והנואפת במיתת בית דין או בכרת לא נאסרה אשתו עליו חוץ מאחות ארוסתו שהיא אוסרת אשתו עליו כמו שביארנו בהלכות גירושין:
11
When a man engages in promiscuous relations with a woman, the seven relatives mentioned above are not forbidden to him [according to Scriptural Law].22 Nevertheless, our Sages23 prohibited anyone who had promiscuous relations with a woman from marrying one of these seven relatives during the promiscuous woman's lifetime.24 [The rationale is that] the promiscuous woman will come to visit her relatives. He will thus enter into solitude with her. [Since] he is familiar with her, we fear that they will transgress and thus he will engage in relations with an ervah.25
Even if a man is merely suspected of relations with a woman,26 he should not marry one of her relatives until the woman with whom he was suspected of having relations died. If, however, he married the relative of the woman with whom he was suspected of having relations, he should not divorce her.
יא
הבועל אשה דרך זנות לא נאסרו עליו קרובותיה שהן השבע נשים שאמרנו אבל חכמים אסרו על מי שנאף עם אשה לישא אחת מן השבע נשים קרובותיה כל זמן שהזונה קיימת מפני שהזונה באה לקרובותיה לבקר אותן והוא מתייחד עמה ולבו גס בה ויבוא לידי עבירה שיבעול הערוה ולא עוד אלא אפילו נטען על אשה הרי זה לא ישא אחת מקרובותיה עד שתמות זו שנטען עליה ואם כנס הקרובה שזנה עם קרובותיה לא יוציא:
12
When a person was suspected of having relations with an ervah or a rumor to that effect was circulated, he should not dwell together with her in the same lane or appear in the same neighborhood.27 An incident occurred concerning a man who was rumored [to have engaged in relations] with his mother-in-law and our Sages had him beaten28 because he passed by the entrance to her home.
יב
מי שנטען על ערוה או שיצא לו שם רע עמה לא ידור עמה במבוי אחד ולא יראה באותה שכונה ומעשה שהיו מרננין אחריו עם חמותו והכו אותו חכמים מכת מרדות מפני שעבר על פתח ביתה:
13
When a person has promiscuous relations with a woman and her daughter or a woman and her sister or the like, it is as if he had relations with two unrelated woman. One is considered an ervah because of the other only in the instance of marriage, not in an instance of promiscuity. Similarly, if a man's father, son, brother, or father's brother raped a woman or seduced her, she is permitted to him and he may marry her. [The prohibition involving these individuals] mentions "the wife of" and here there is no context of marriage.
יג
הבא על אשה ובתה דרך זנות או על אשה ואחותה וכיוצא בהן הרי זה כמי שבא על שתי נשים נכריות שאין נעשות ערוה זו עם זו אלא בנישואין לא בזנות וכן אם אנס אביו או בנו או אחיו או אחי אביו אשה או פיתה אותה הרי זו מותרת לו וישאנה שלא נאמר אלא אשת ואין כאן אישות:
14
When a man's father or son marries a woman, that man may marry her daughter or her mother as we explained.29 A person may marry the wife of his brother's son.30 A man may marry a woman and her sister's daughter or her brother's daughter at the same time. It is a mitzvah from the Sages for a man to marry his sister's daughter,31 as [alluded to by Isaiah 58:7]: "Do not turn away from your own flesh." This law also applies to his brother's daughter.32
יד
אביו או בנו שנשא אשה הרי זה מותר לישא בתה או אמה כמו שביארנו ומותר לאדם לישא אשת בן אחיו ונושא אדם אשה ובת אחותה או בת אחיה כאחת ומצות חכמים שישא אדם בת אחותו והוא הדין לבת אחיו שנאמר ומבשרך לא תתעלם:
FOOTNOTES
1.
The singular of the term arayot mentioned in the first chapter.
2.
When a man dies childless, one of the brothers of the deceased is obligated to marry his widow to propagate his name. This obligation, yibbum in Hebrew, is described in Deuteronomy, ch. 25, and in Hilchot Yibbum ViChalitzah.
3.
I.e., if he transgresses inadvertently. If he transgresses intentionally, he is liable for execution, by stoning for relations with his father's wife and his son's wife, and by strangulation for relations with his brother's wife and the wife of his father's brother. (For the latter two transgressions are punishable by kerait and so he receives the penalty for adultery alone.)
4.
See Chapter 17, Halachah 8, and notes where this concept is explained.
5.
Since the Rambam speaks of laws that apply after the father's death, he mentions only two prohibitions. During the father's lifetime, he is liable for a third prohibition: relations with a married woman.
6.
For the prohibition against relations with all blood relatives applies regardless of whether the person was conceived within marriage or outside of it.
7.
Hilchot Ishut 1:5. This is merely a Rabbinical prohibition.
8.
Even if they were raised in the same household like a brother and a sister, marriage between them is permitted. We are not considered with the possible impression such a union might create [Shulchan Aruch (Even HaEzer 15:11)].
9.
And thus be required to bring two sin offerings.
10.
This applies even if afterwards, the father marries the woman who he raped or seduced (Minchat Chinuch, mitzvah 196).
11.
The fact that her mother was not married to him is not significant.
12.
The Rambam's statements touch on an involved issue. In his Sefer HaMitzvot (General Principle 2), he writes that every concept derived through the principles of Biblical exegesis has the power of Scriptural Law. Nevertheless, commandments derived through these principles are not considered as part of the 613 mitzvot, but are instead "from the words of our Sages."
The prohibition against relations with one's daughter, the Rambam states, is not in that category. Although it is not explicitly mentioned in the Torah and Sanhedrin 76a uses different principles of exegesis to derive it, it is not "from the words of our Sages." Instead, it is as if it was explicitly stated in the Torah. From Hilchot Ma'achalot Assurot 9:2, it appears that the Rambam's intent is that since the Torah mentions the prohibition against relations with the daughter of one's daughter, the prohibition against relations with one's daughter is obvious. There is no need for the Torah to mention it. It must be mentioned that many other authorities do not follow the same understanding as the Rambam and consider concepts derived through the principles of Biblical exegesis as fully binding Scriptural Law. According to their understanding, there is no difficulty with the prohibition against relations with one's daughter being considered of Scriptural origin.
13.
From the Ra'avad's statements, it appears that he does not require a sin offering for relations with one's daughter. The parenthesis are based on the understanding of the Maggid Mishneh.
14.
As stated in the following halachah.
15.
When stating this law, Shulchan Aruch (Even HaEzer 15:13) emphasizes that if a man rapes a woman, after her death, he may marry her daughter who was conceived by another man. The Ramah adds that even if the rapist marries her daughter during her lifetime, he is not compelled to divorce her.
16.
This is based on the Rambam's understanding of Sanhedrin 76b. Rashi, the Ramban, and the Rashba differ and maintain that after the death of the man's wife, he is prohibited against relations with her close relatives, but is not liable for kerait.
17.
The use of the plural term "them" should not be interpreted to mean that the man's wife should be executed by being burnt to death. For what evil has she committed? Instead, the intent is that only in her lifetime is the death penalty applied (Rashi, Sanhedrin 76b).
18.
Sanhedrin, loc. cit., speaks about relations with one's mother-in-law, stating that only when one's wife is alive are these relations punishable by death. Since, however, the prohibition against relations with all the other five women mentioned above is derived from the prohibition against relations with one's mother-in-law, they are bound by the same laws (Maggid Mishneh).
19.
For Leviticus 18:18 explicitly states that the prohibition against relations with the sister of one's wife is "in her lifetime." While the wife is alive, even if she is divorced, the man is forbidden to engage in relations with her sister [Shulchan Aruch (Even HaEzer 15:26)]. After his wife's death, however, he may marry her sister.
20.
For his wife has not transgressed and there is no reason that she should become forbidden.
21.
The Rambam is referring to Hilchot Gerushin 10:8-10 which states:
A man consecrated a woman, she journeyed to another country, the husband heard she died, and [then] married her sister. [If,] afterwards, it was discovered that she had not died, he must divorce both women.... Why did they require that the sister of the woman whom the man consecrated be divorced? Lest people say that the [first] kiddushin were given conditionally, [the condition was not fulfilled,] and thus the law would allow marriage to her sister. Since the [first] woman's sister was divorced... the man's first wife is also forbidden to him lest people think that he married his divorcee's sister.
The Maggid Mishneh explains that the Rambam maintains that a divorce is required only in such an instance. If, by contrast, he enters into promiscuous relations with the sister of the woman he consecrated, he may still marry her if she consents. This explanation resolves the protests made by the Ra'avad to the Rambam's statements.
22.
For the verses (Leviticus 18:18, 20:14) on which these prohibitions are based mention "taking," i.e., marriage.
23.
See Yevamot 97a.
24.
After her death, however, there are no restrictions on marrying her relatives (ibid., for the reason for the decree no longer applies.
25.
For since he is married to one of her close relatives, she is an ervah for him.
26.
In his Commentary to the Mishnah (Yevamot 11:1), the Rambam states that this applies when the suspicion is verified.
27.
This ruling is derived from the law stated in the following clause of the halachah. The Ra' avad questions the Rambam's deduction, stating that extra stringency is appropriate with regard to one's mother-in-law, but otherwise, there is no need to enforce such a restriction. The Maggid Mishneh states that for that reason, lashes were given only with regard to one's mother-in-law, but agrees with the Rambam's ruling, stating that curbs should be placed on any conduct that may lead to promiscuity. See also Chapter 21, Halachah 27.
28.
See Hilchot Sanhedrin 24:5 which states that a judge has the power to subject a person to lashes even if he is not liable according to Torah Law.
29.
Halachah 3.
30.
After she was widowed or divorced.
31.
The Maggid Mishneh explains that a person has a natural affection for his close relatives. Those positive feelings provide a fertile ground of support for the marriage relationship to flourish.
32.
Other Rishonim [Rashi, Rabbenu Tam (Sanhedrin 76) differ and maintain that the mitzvah applies only with regard to one's sister's daughter.
Hayom Yom:
• English Text | Video Class
Friday, Tevet 4, 5778 · 22 December 2017
"Today's Day"
Shabbat, Tevet 4, 5703
Torah lessons: Chumash: Mikeitz, Shevi'i with Rashi.
Tehillim: 23-28.
Tanya: Ch. 5. Let us explain (p. 17)...in Peri Etz Chayim.) (p. 21).
The Rebbes of Chabad would review a parsha1 or two of the weekly sedra on Thursday night. On Friday afternoon they began again from the start and completed the sedra and haftora. Shabbat morning before davening they reviewed from Shevi'i to the end again. When there were two haftorot they said the one of the sedraHaftora: The portion from the Prophets read after the Torah-reading, and relevant to the sedra of the week or to the special occasion of that Shabbat. on Friday and the other (for Rosh Chodesh, machar chodesh, etc.), on Shabbat.
* * *
There are good dreams in which Torah subjects are made known to the person dreaming.2 These generally occur through concentrated devotion to Torah study during the day. When someone studies Torah with great diligence or engages in "service of the heart" - prayer3 - with intense effort, then at night - when his soul ascends4 to draw forth life for itself from the supernal Life, as explained in Zohar5 - it is informed of novellae in Revealed Torah or Inner Torah,6 each person according to his diligence in his avoda during the day.
FOOTNOTES
1.In accordance with the practice of reciting each sedra twice and the Onkelos translation into Aramaic once, and studying the sedra with Rashi's commentary.
2.The notation for the day is relevant to the sedra describing Pharaoh's dreams. "Good" dreams are not fortuitous but result from one's activities and efforts during waking hours.
3.The Talmud (Taanit 2a) defines "service of the heart" tefilla, davening.
4.See Supplementary Footnotes, (p. 124 in the published version).
5.Viz. Zohar III, p. 25a, et seq.
6.See "On the Teachings of Chassidus," Kehot.
Daily Thought:
The Light Switch
A college student once asked the Rebbe what is his job. The Rebbe gestured to the ceiling of his room and replied:
Do you see that light bulb? It is connected by wires to an electrical generating station that powers the whole of Brooklyn. And that plant is connected to turbo-generators at Niagara Falls that power the whole of New York State and more.
Every one of us is a light bulb wired into an infinitely powerful generator. But the room may still be dark, because the connection has yet to be made, and it is hard to find a switch in the dark.
The job of a rebbe is to take your hand in that dark room and help it find the switch.
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