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- ב"ה - Today in Judaism - Today is Sunday, 15 Kislev, 5778 · December 3, 2017Today in Jewish History:
• Passing of Rabbi Judah the Prince (188 CE)
Rabbi Judah the Prince -- also known as Rabbeinu Hakadosh ("our holy master"), or simply as "Rabbi" -- was elected nasi -- spiritual and civil head of the Jewish community at large -- after the death of his father, Rabbi Simeon ben Gamliel. Foreseeing that due to the tribulations of the Exile which the Jewish nation was about to endure it was likely that many of the sacred laws would be forgotten, Rabbi Judah decided to gather, record, edit, and organize the statements of the earlier sages, setting the Oral Law down in writing for very the first time, in the form of the Mishnah.
He passed away around 188 CE; some say it was around 219 CE.
Although he was extremely wealthy and on friendly terms with the Emperor Antoninus, in his dying hour he lifted both his hands to Heaven, swearing that he had not benefited from his wealth even with his little finger. Instead he had labored in the study of Torah with all his strength.
On the day that Rabbi Judah died, a heavenly voice went forth and announced: Whosoever has been present at the death of Rabbi is destined to enjoy the life of the World to Come.
The Talmud (Ketubot 103a) relates that even after his passing, for a time, Rabbi Judah would still visit his home every Friday evening at dusk. Wearing Shabbat clothes, he would recite the Kiddush, and thereby discharge his family members from their obligation to hear Kiddush.
Link: Rabbi Judah the Prince.
To find more articles about Rabbi Judah, see: Rabbi Judah the Prince.
Daily Quote: Abraham caused G-d's name to be spoken in the mouths of all passerby. How so? After they ate and drank [in his home], they made to bless him. Said he to them: "Have you eaten of mine? Your food has been provided by the G-d of the world! Thank, praise and bless He who spoke the world into being!" (Talmud, Sotah 10a)
Daily Torah Study:
Chumash: Vayeishev, 1st Portion Genesis 37:1-37:11 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Genesis Chapter 37
1Jacob dwelt in the land of his father's sojournings, in the land of Canaan. אוַיֵּ֣שֶׁב יַֽעֲקֹ֔ב בְּאֶ֖רֶץ מְגוּרֵ֣י אָבִ֑יו בְּאֶ֖רֶץ כְּנָֽעַן:
Jacob dwelt: Scripture described Esau’s settlements and his generations, [but only] briefly, because they were not distinguished nor important enough to elaborate on [in detail] how they settled and the order of their wars, [or] how they drove out the Horites. [In contrast] it (Scripture) elaborates at length on the settlements of Jacob and his generations, and all the events that brought these about, since they were [considered] important [enough] to the Omnipresent to dwell upon at length. Similarly, you find regarding the ten generations from Adam to Noah: So-and-so begot so-and-so, but when it (Scripture) reached Noah, it dwelt upon him at length. Likewise, with the ten generations from Noah to Abraham, it dealt [only] briefly with them, but when it reached Abraham, it dwelt upon him at length. This can be compared to a pearl that falls into the sand: A person searches in the sand and sifts it with a sieve until he finds the pearl, and when he finds it, he casts the pebbles from his hand and keeps the pearl. (Another interpretation of “Jacob dwelt” -The camels of a flax dealer [once] entered [a town], laden with flax. The blacksmith wondered, “Where will all this flax go?” One clever fellow answered him, “One spark will come out of your bellows, which will burn it all.” So did Jacob see all the chieftains [of Esau] mentioned above (36:15-19, 40-43). He wondered and said, “Who can conquer them all?” What is written below? “These are the generations of Jacob: Joseph” (verse 2), only, and it is written: “And the house of Jacob shall be fire, and the house of Joseph a flame, and the house of Esau shall become stubble” (Obadiah 1:18). One spark will emerge from Joseph, which will destroy and consume them all. From an old Rashi.) [From Tanchuma Vayeshev 1]
וישב יעקב וגו': אחר שכתב לך ישובי עשו ותולדותיו בדרך קצרה, שלא היו ספונים [הגונים] וחשובים לפרש היאך נתיישבו וסדר מלחמותיהם איך הורישו את החורים, פירש לך ישובי יעקב ותולדותיו בדרך ארוכה כל גלגולי סבתם, לפי שהם חשובים לפני המקום להאריך בהם. וכן אתה מוצא בעשרה דורות שמאדם ועד נח, פלוני הוליד פלוני, וכשבא לנח האריך בו. וכן בעשרה דורות שמנח ועד אברהם קצר בהם, ומשהגיע אצל אברהם האריך בו. משל למרגלית שנפלה בין החול, אדם ממשמש בחול וכוברו בכברה עד שמוצא את המרגלית, ומשמצאה הוא משליך את הצרורות מידו ונוטל המרגלית. (דבר אחר וישב יעקב הפשתני הזה נכנסו גמליו טעונים פשתן, הפחמי תמה אנה יכנס כל הפשתן הזה, היה פיקח אחד משיב לו ניצוץ אחד יוצא ממפוח שלך ששורף את כולו, כך יעקב ראה כל האלופים הכתובים למעלה, תמה ואמר מי יכול לכבוש את כולן, מה כתיב למטה (פסוק ב) אלה תולדות יעקב יוסף, דכתיב (עובדיה א יח) והיה בית יעקב אש ובית יוסף להבה ובית עשו לקש, ניצוץ יוצא מיוסף שמכלה ושורף את כולם):
2These are the generations of Jacob: when Joseph was seventeen years old, being a shepherd, he was with his brothers with the flocks, and he was a lad, [and was] with the sons of Bilhah and with the sons of Zilpah, his father's wives; and Joseph brought evil tales about them to their father. באֵ֣לֶּה | תֹּֽלְד֣וֹת יַֽעֲקֹ֗ב יוֹסֵ֞ף בֶּן־שְׁבַע־עֶשְׂרֵ֤ה שָׁנָה֙ הָיָ֨ה רֹעֶ֤ה אֶת־אֶחָיו֙ בַּצֹּ֔אן וְה֣וּא נַ֗עַר אֶת־בְּנֵ֥י בִלְהָ֛ה וְאֶת־בְּנֵ֥י זִלְפָּ֖ה נְשֵׁ֣י אָבִ֑יו וַיָּבֵ֥א יוֹסֵ֛ף אֶת־דִּבָּתָ֥ם רָעָ֖ה אֶל־אֲבִיהֶֽם:
These are the generations of Jacob: And these are those of the generations of Jacob. These are their settlements and their wanderings until they came to settle. The first cause [of their wanderings]: when Joseph was seventeen years old, etc. Through this [the events that unfolded], they wandered and descended to Egypt. This is according to the plain explanation of the verse, putting everything in its proper perspective. The Midrash Aggadah, however, interprets [the passage as follows]: Scripture bases the generations of Jacob on Joseph because of many things: one is that, with his entire being, Jacob served Laban only for Rachel [and Rachel bore Joseph]. In addition, Joseph’s features resembled his (Jacob’s), and whatever happened to Jacob happened to Joseph. This one (Jacob) was hated, and that one (Joseph) was hated. This one-his brother (Esau) sought to kill him, and that one his brothers sought to kill him, and likewise many [other similarities related] in Genesis Rabbah (84:6). It is further expounded upon [as follows]: “dwelt” (verse 1) When Jacob sought to dwell in tranquility, the troubles of Joseph sprang upon him. The righteous seek to dwell in tranquility. Said the Holy One, blessed be He, “What is prepared for the righteous in the world to come is not sufficient for them, but they seek [also] to dwell in tranquility in this world!”
אלה תולדות יעקב: אלה של תולדות יעקב, אלה ישוביהם וגלגוליהם עד שבאו לכלל יישוב. סבה ראשונה יוסף בן שבע עשרה וגו' על ידי זה נתגלגלו וירדו למצרים. זהו אחר פשוטו של מקרא להיות [דבר] דבור על אופניו. ומדרש אגדה דורש, תלה הכתוב תולדות יעקב ביוסף מפני כמה דברים, אחת שכל עצמו של יעקב לא עבד אצל לבן אלא ברחל, ושהיה זיו איקונין של יוסף דומה לו, וכל מה שאירע ליעקב אירע ליוסף, זה נשטם וזה נשטם, זה אחיו מבקש להרגו וזה אחיו מבקשים להרגו, וכן הרבה בבראשית רבה (סד ו). ועוד נדרש בו וישב ביקש יעקב לישב בשלוה, קפץ עליו רוגזו של יוסף. צדיקים מבקשים לישב בשלוה אומר הקב"ה לא דיין לצדיקים מה שמתוקן להם לעולם הבא, אלא שמבקשים לישב בשלוה בעולם הזה:
and he was a lad: He behaved childishly, fixing his hair and touching up his eyes so that he would appear handsome. [From Gen. Rabbah 84:7]
והוא נער: שהיה עושה מעשה נערות, מתקן בשערו ממשמש בעיניו, כדי שיהיה נראה יפה:
with the sons of Bilhah: That is to say, he was frequently with the sons of Bilhah, because his [other] brothers would demean them, while he acted friendly toward them. [From Tanchuma Vayeshev 7]
את בני בלהה: כלומר ורגיל אצל בני בלהה, לפי שהיו אחיו מבזין אותן והוא מקרבן:
evil tales about them: Any evil he saw in his brothers, the sons of Leah, he would tell his father: 1) that they ate limbs from living animals, 2) that they demeaned the sons of the handmaids by calling them slaves, and 3) that they were suspected of illicit sexual relationships. For these three [tales] he was punished: For [the report that his brothers ate] limbs from living animals, “they slaughtered a kid” (Gen. 37:31) when they sold him, and did not eat it alive. For the report that he told about them that they called their brothers slaves, “Joseph was sold as a slave” (Ps. 105:17), and concerning the illicit sexual relationships that he told about them, “his master’s wife lifted her eyes, etc.” (Gen. 39:7).
את דבתם רעה: כל רעה שהיה רואה באחיו בני לאה היה מגיד לאביו, שהיו אוכלין אבר מן החי, ומזלזלין בבני השפחות לקרותן עבדים, וחשודים על העריות. ובשלשתן לקה. על אבר מן החי (לעיל פסוק לא) וישחטו שעיר עזים במכירתו, ולא אכלוהו חי. ועל דבה שספר עליהם שקורין לאחיהם עבדים, (תהלים קה יז) לעבד נמכר יוסף. ועל העריות שספר עליהם, (להלן לט ז) ותשא אשת אדוניו וגו':
tales about them: Heb. דִּבָּתָם Every expression of דִּבָּה denotes parlediz in Old French, gossip, slander. Whatever evil he could tell about them he told. דִּבָּה is an expression of making the lips of the sleeping speak (דוֹבֵב).
דבתם: כל לשון דבה פרלידי"ץ בלע"ז [רכילות] כל מה שהיה יכול לדבר בהם רעה היה מספר:
3And Israel loved Joseph more than all his sons, because he was a son of his old age; and he made him a fine woolen coat. גוְיִשְׂרָאֵ֗ל אָהַ֤ב אֶת־יוֹסֵף֙ מִכָּל־בָּנָ֔יו כִּֽי־בֶן־זְקֻנִ֥ים ה֖וּא ל֑וֹ וְעָ֥שָׂה ל֖וֹ כְּתֹ֥נֶת פַּסִּֽים:
a son of his old age: Heb. - בֶן זְקֻנִים, for he was born to him in his old age (Pirkei d’Rabbi Eliezer, ch. 38). Onkelos rendered: for he was a wise son to him. Whatever he had learned from Shem and Eber he gave over to him. Another explanation: for his (Joseph’s) features (זִיו אִיקוֹנִין) resembled his own (those of Jacob). [From Gen. Rabbah 84:8]
בן זקונים: שנולד לו לעת זקנתו. ואונקלוס תרגם בר חכים הוא ליה כל מה שלמד משם ועבר מסר לו. דבר אחר שהיה זיו איקונין שלו דומה לו:
fine woolen: Heb. פַּסִים, a term meaning fine woolen garments, like“green wool (כַּרְפַּס) and blue wool” (Esther 1:6), and like the fine woolen coat (כְתֹנֶת פַּסִים) of Tamar and Amnon (II Sam. 13:18). The Midrash Aggadah, however, explains that it was called פַּסִים because of his (Joseph’s) troubles, namely, that he was sold to Potiphar (פּוֹטִפַר), to the merchants (סוֹחֲרִים), to the Ishmaelites (יִשְׁמְעִאלִים), and to the Midianites (מִדְיָנִים). [From Gen. Rabbah 84:8]
פסים: לשון כלי מלת, כמו (אסתר א ו) כרפס ותכלת, וכמו (שמואל ב' יג יח) כתונת הפסים, דתמר ואמנון. ומדרש אגדה על שם צרותיו שנמכר לפוטיפר ולסוחרים ולישמעאלים ולמדינים:
4And his brothers saw that their father loved him more than all his brothers, so they hated him, and they could not speak with him peacefully. דוַיִּרְא֣וּ אֶחָ֗יו כִּֽי־אֹת֞וֹ אָהַ֤ב אֲבִיהֶם֙ מִכָּל־אֶחָ֔יו וַיִּשְׂנְא֖וּ אֹת֑וֹ וְלֹ֥א יָֽכְל֖וּ דַּבְּר֥וֹ לְשָׁלֹֽם:
and they could not speak with him peacefully: From what is stated to their discredit, we may learn something to their credit, that they did not say one thing with their mouth and think differently in their heart. [From Gen. Rabbah 84:9]
ולא יכלו דברו לשלום: מתוך גנותם למדנו שבחם, שלא דברו אחת בפה ואחת בלב:
speak with him: Heb. דַבְּרוֹ, [the equivalent of] לְדַבֵּר עִמוֹ, to speak with him. [From Targum Onkelos]
דברו: לדבר עמו:
5And Joseph dreamed a dream and told his brothers, and they continued to hate him. הוַיַּֽחֲלֹ֤ם יוֹסֵף֙ חֲל֔וֹם וַיַּגֵּ֖ד לְאֶחָ֑יו וַיּוֹסִ֥פוּ ע֖וֹד שְׂנֹ֥א אֹתֽוֹ:
6And he said to them, "Listen now to this dream, which I have dreamed: ווַיֹּ֖אמֶר אֲלֵיהֶ֑ם שִׁמְעוּ־נָ֕א הַֽחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֥ר חָלָֽמְתִּי:
7Behold, we were binding sheaves in the midst of the field, and behold, my sheaf arose and also stood upright, and behold, your sheaves encircled [it] and prostrated themselves to my sheaf." זוְהִנֵּ֠ה אֲנַ֜חְנוּ מְאַלְּמִ֤ים אֲלֻמִּים֙ בְּת֣וֹךְ הַשָּׂדֶ֔ה וְהִנֵּ֛ה קָ֥מָה אֲלֻמָּתִ֖י וְגַם־נִצָּ֑בָה וְהִנֵּ֤ה תְסֻבֶּ֨ינָה֙ אֲלֻמֹּ֣תֵיכֶ֔ם וַתִּשְׁתַּֽחֲוֶ֖יןָ לַֽאֲלֻמָּתִֽי:
binding sheaves: Heb. מְאַלְּמִים אִלֻמִים, as the Targum renders: מְאַסְרִין אֱסָרִין, sheaves, and likewise, carrying his sheaves (אִלֻמוֹתָיו) (Ps. 126:6). The same is found in the Mishnah: But [if one finds] large sheaves (וְהָאִלֻמוֹת) , one must take [them] and announce [them] (Baba Mezia 22b).
מאלמים אלומים: כתרגומו מאסרין אסרין, עמרין, וכן (תהלים קכו ו) נושא אלומותיו, וכמוהו בלשון משנה (בבא מציעא כב ב) והאלומות נוטל ומכריז:
my sheaf arose: It stood erect.
קמה אלומתי: נזקפה:
and also stood upright: It remained standing erect in its place.
וגם נצבה: לעמוד על עמדה בזקיפה:
8So his brothers said to him, "Will you reign over us, or will you govern us?" And they continued further to hate him on account of his dreams and on account of his words. חוַיֹּ֤אמְרוּ לוֹ֙ אֶחָ֔יו הֲמָלֹ֤ךְ תִּמְלֹךְ֙ עָלֵ֔ינוּ אִם־מָשׁ֥וֹל תִּמְשֹׁ֖ל בָּ֑נוּ וַיּוֹסִ֤פוּ עוֹד֙ שְׂנֹ֣א אֹת֔וֹ עַל־חֲלֹֽמֹתָ֖יו וְעַל־דְּבָרָֽיו:
and on account of his words: Because of the evil tales that he would bring to their father.
ועל דבריו: על דבתם רעה שהיה מביא לאביהם:
9And he again dreamed another dream, and he related it to his brothers, and he said, "Behold, I have dreamed another dream, and behold, the sun, the moon, and eleven stars were prostrating themselves to me." טוַיַּֽחֲלֹ֥ם עוֹד֙ חֲל֣וֹם אַחֵ֔ר וַיְסַפֵּ֥ר אֹת֖וֹ לְאֶחָ֑יו וַיֹּ֗אמֶר הִנֵּ֨ה חָלַ֤מְתִּי חֲלוֹם֙ ע֔וֹד וְהִנֵּ֧ה הַשֶּׁ֣מֶשׁ וְהַיָּרֵ֗חַ וְאַחַ֤ד עָשָׂר֙ כּֽוֹכָבִ֔ים מִשְׁתַּֽחֲוִ֖ים לִֽי:
10And he told [it] to his father and to his brothers, and his father rebuked him and said to him, "What is this dream that you have dreamed? Will we come I, your mother, and your brothers to prostrate ourselves to you to the ground?" יוַיְסַפֵּ֣ר אֶל־אָבִיו֘ וְאֶל־אֶחָיו֒ וַיִּגְעַר־בּ֣וֹ אָבִ֔יו וַיֹּ֣אמֶר ל֔וֹ מָ֛ה הַֽחֲל֥וֹם הַזֶּ֖ה אֲשֶׁ֣ר חָלָ֑מְתָּ הֲב֣וֹא נָב֗וֹא אֲנִי֙ וְאִמְּךָ֣ וְאַחֶ֔יךָ לְהִשְׁתַּֽחֲוֹ֥ת לְךָ֖ אָֽרְצָה:
And he told [it] to his father and to his brothers: After he told it to his brothers, he told it again to his father in their presence.
ויספר אל אביו ואל אחיו: לאחר שספר אותו לאחיו חזר וספרו לאביו בפניהם:
his father rebuked him: because he was bringing hatred upon himself.
ויגער בו: לפי שהיה מטיל שנאה עליו:
Will we come: Isn’t your mother (Rachel) already dead? But he (Jacob) did not know that the matters referred to Bilhah, who had raised him (Joseph) as [if she were] his mother (Gen. Rabbah 84:11). Our Rabbis, however, derived from here that there is no dream without meaningless components (Ber. 55a/b). Jacob, however, intended to make his sons forget the whole matter, so that they would not envy him (Joseph). Therefore, he said,“Will we come, etc.” Just as it is impossible for your mother, so is the rest meaningless.
הבוא נבוא: והלא אמך כבר מתה. והוא לא היה יודע שהדברים מגיעין לבלהה, שגדלתו כאמו. ורבותינו למדו מכאן שאין חלום בלא דברים בטלים. ויעקב נתכוון להוציא הדבר מלב בניו שלא יקנאוהו, לכך אמר לו הבוא נבוא וגו', כשם שאי אפשר באמך כך השאר הוא בטל:
11So his brothers envied him, but his father awaited the matter. יאוַיְקַנְאוּ־ב֖וֹ אֶחָ֑יו וְאָבִ֖יו שָׁמַ֥ר אֶת־הַדָּבָֽר:
awaited the matter: Heb. שָׁמַר. He was waiting and looking forward in expectation of when it (the fulfillment) would come. Similarly,“awaiting (שׁוֹמֵר) the realization [of God’s promise]” (Isa. 26:2), [and]“You do not wait (תִשְׁמוֹר) for my sin” (Job 14:16). You do not wait. [From Gen. Rabbah 84:12]
שמר את הדבר: היה ממתין ומצפה מתי יבא, וכן (ישעיה כו ב) שומר אמונים וכן (איוב יד טז) לא תשמור על חטאתי, לא תמתין:
Tehillim: Psalms Chapters 77 - 78
• Hebrew text
• English text
Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
FOOTNOTES
1.A musical instrument(Metzudot).
2.Of the Red Sea.
3.The waters returned to cover the trail.
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.The Ephraimites escaped Egypt before the other tribes, but were defeated when trying to enter the land of Canaan.
3.Capital of Egypt (Radak).
4.Progenitor of the Egyptians.
5.They died before being able to weep (Targum).
Tanya: Kuntres Acharon, end of Essay 6
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Sunday, Kislev 15, 5778 · December 3, 2017
Today's Tanya Lesson
Kuntres Acharon, end of Essay 6
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אך מה שהיה משתבח בתהלת התורה במעלתה זו, ואמר: זמירות היו לי כו׳, נענש על זה
However, for extolling the Torah with this quality, saying,1 “[Your statutes] were songs for me,” he was punished.
ואמר לו הקב״ה: זמירות קרית להו
G‑d reproved him:2 “You call them songs?!”
משום שבאמת, מעלתה זו, שכל העולמות בטלים לגבי דקדוק אחד ממנה
For indeed, this quality [of the Torah], that all the worlds are nothingness compared to one detail of it,
היא מבחינת אחוריים של עומק המחשבה
is [but] of the hinderpart, the externality, of the profound Supernal Thought.
כמו שכתוב במקום אחר בשם האריז״ל על מאמר רז״ל: נובלות חכמה שלמעלה, תורה
This is explained elsewhere3 in the name of the AriZal, on the teaching of our Sages,4 “Torah is [merely] a shade of Supernal Wisdom.”
אבל פנימית שבעומק, שהוא פנימית התורה, היא מיוחדת לגמרי באור אין סוף ברוך הוא, המלובש בה בתכלית היחוד
However, the innermost core of the depth [of Supernal Thought], which is the innermost core of the Torah, is utterly fused with the [infinite] Ein Sof-light that is vested within the Torah in a perfect unity.
ולגבי אין סוף ברוך הוא, כל העולמות כלא ממש, ואין ואפס ממש
Relative to the Infinite One, all the worlds are as absolute naught, sheer nothingness, nonexistent.
כי אתה הוא עד שלא נברא העולם וכו׳
For5 “You were [the same] before the world was created, [You are the same since the world has been created].”
Being of absolutely no account relative to G‑d, all the worlds effect no change in Him.
והלכך גם לפנימיות התורה אין לשבחה כלל בתהלת חיות כל העולמות, מאחר דלא ממש חשיבי
Hence, the internal aspect of the Torah too (which is wholly united with G‑d) is not at all to be lauded as being the animating force of all the worlds, for relative to the internal aspect of the Torahthey are reckoned as nothingness itself.
ובבחינת פנימיותה, אינה שמחת לבב אנוש ושעשועיו
In this inward aspect of the Torah there can be no mortal heartfelt joy and delight,
אלא, כביכול, שמחת לב ושעשוע המלך, הקב״ה, שמשתעשע בה
but rather, in a manner of speaking, the heartfelt joy and pleasure of the King, the Holy One, blessed be He, Who delights in it.
כי אלקים הבין דרכה, וידע מקומה ומעלתה
For [only]6 “G‑d understands its way, and knows its station” and quality
בידיעת עצמו, כביכול
through His self-knowledge,7 as it were; knowing Himself, he also knows the Torah that is entirely one with Him.
אבל נעלמה מעיני כל חי
This, however, is8 “concealed from all mortal eyes.”
כמו שכתוב: ופני לא יראו, דהיינו בחינת פנימיותה, כמו שכתוב שם בשם האריז״ל
As it is written,9 “My Face — i.e., the innermost dimension of the Torah, its pnimiyut, as implied by the word panim — shall not be seen,” as is explained there10 in the name of the AriZal.
וזהו שאמר הכתוב: ואהיה אצלו כו׳ שעשועים
Hence the verse,11 in which the Torah itself is the speaker, “I was... a delight unto Him,”
אצלו דוקא
specifically “unto Him.”
The order of the words in the original makes it clear that the Torah is G‑d’s delight alone.
משחקת לפניו
[Likewise, in the following phrase] which describes the Torah as causing G‑d delight by “playing before Him,”
לפניו דוקא, דהיינו בבחינת פנימיותה
the verse specifies the term “before Him” — lefanav, deriving from panim (“face”), which is related topnimiyut (“inwardness”) — for this refers to the inwardness [of the Torah] that cavorts before the inwardness of the Infinite One.
* * *
The Alter Rebbe will now explain that this sublime level of Torah in which G‑d alone delights, descends to nurture the souls of the Jewish people. For this reason the Midrash calls the Torah uman (lit., “a craftsman”), one who skillfully nurtures a young child.
ועל זה אמר: ואהיה אצלו אמון, אל תקרי אמון, אלא אומן כו׳
Concerning this [innermost level of the Torah] it is written,12 “I was by Him amon (‘one who is nurtured’),” [and the Midrash comments],13 “Do not read amon, but uman (‘one who nurtures’).”
This sublime and innermost level of the Torah descends to nurture Jewish souls, inasmuch as they transcend the world. The world, however, is vitalized not by this level of the Torah but by its externality.
ועל בחינת אחוריים אמר: משחקת בתבל ארצו, ושעשועי את בני אדם
It is with reference to the hinderpart (the external aspect of the Torah) that it is written,14 (and in this verse the Torah describes itself as) “Playing in the world, His land; and my delights are with mortal men.”
It is the external aspect of the Torah that brings delight to the world and to man.
כי התורה ניתנה בבחינת פנים ואחור
For the Torah was given in states of both inwardness and externality;
כדכתיב במגילה עפה דזכריה: והיא כתובה פנים ואחור
as it is written concerning the “flying scroll” of Zechariah,15 “and it was written front and back.”
Panim (“face” or “front”) is the root of pnimiyut (“inwardness”); achor (“back”) is the root of achorayim(“hinderpart”, i.e., externality).
ולפי שתפס דוד בבחינת אחוריים
Since David seized upon [and praised] the hinderpart [of the Torah],
A term such as “songs” relates to the merely external aspect of the Torah that relates to the world and animates it.
לכך נענש בשכחה, הבאה מן בחינת אחוריים
he was punished with forgetfulness, which derives from an attitude of externality.
A person does not forget things that are truly internalized within him, but only things which remain external to him.
ונעלם ממנו לפי שעה מה שכתוב: עבודת הקדש עליהם, בכתף ישאו
He thus became momentarily oblivious to the verse concerning the Ark,16 “The sacred service is their duty; on the shoulder shall they carry it” —
לחבר וליחד את הכתפיים, שהן בחינת אחוריים
in order to combine and unite the “shoulders”, which are akin to the hinderpart,
אל עבודת הקדש, היא חכמה עילאה, בבחינת פנים
with the sacred service, viz., the Supernal Wisdom, which is also called “sacred”, in a manner that reflects inwardness.
שמשם נמשכו הלוחות שבארון
For this state [of inwardness] is the source of the Tablets in the Ark,
כמו שכתוב: כתובים משני עבריהם כו׳
of which the verse states,17 “Written on both their sides....”
וכמו שכתוב בירושלמי דשקלים, שלא היתה בהן בחינת פנים ואחור
And as explained in the Yerushalmi, Tractate Shekalim,18 [the Tablets] did not have any front (panim) and back (achor) — they were entirely panim, signifying pnimiyut (“inwardness”).
The purpose of carrying the Ark on the shoulders was thus to connect the external aspect of man with the inwardness of the Torah.
עיין שם
Study that reference (in the Yerushalmi) well.
| FOOTNOTES | |
| 1. | Tehillim 119:54. |
| 2. | Sotah 35a. |
| 3. | Note of the Rebbe: “See Iggeret HaKodesh, Epistle XIX.” |
| 4. | Note of the Rebbe (in Likkutei Biurim, Vol. I, p. 485): “Bereishit Rabbah 17:5 and 44:17; explained in Etz Chayim, Shaar HaKlalim, end of ch. 1, et al.” |
| 5. | Text of the morning prayers, cf. Tanna Dvei Eliyahu Rabbah, sec. 21. |
| 6. | Cf. Iyov 28:23. |
| 7. | Rambam, Hilchot Yesodei HaTorah 2:10. |
| 8. | Iyov 28:21. |
| 9. | Shmot 30:23. |
| 10. | Note of the Rebbe: “See Iggeret HaKodesh, Epistle XIX.” |
| 11. | Mishlei 8:30. |
| 12. | Mishlei 8:30. |
| 13. | Beginning of Bereishit Rabbah. |
| 14. | Mishlei 8:31. |
| 15. | The scroll referred to in Zechariah 5:1-2 is the same (see Rashi there) as that referred to — earlier in the Tanach — in Yechezkel 2:9-10, from which the above quotation is drawn. The Rebbe notes that an explanation is needed as to why the later reference is quoted. |
| 16. | Bamidbar 7:9. |
| 17. | Shmot 32:15. |
| 18. | 6:1. |
• Sefer Hamitzvot:
English Text | Hebrew Text
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Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 59
Blowing Trumpets
"On the day of your joy, on your holidays and on the heads of your months you shall blow with trumpets"—Numbers 10:10.
We are commanded to blow trumpets while the sacrifices offered on special dates were being offered in the Holy Temple.
We are also commanded to blow trumpets during times of distress, to accompany our prayer to G‑d.
Full text of this Mitzvah »
Blowing Trumpets
Positive Commandment 59
Translated by Berel Bell
The 59th mitzvah is that we are commanded to sound the trumpets in the Holy Temple when offering any of the periodic1 sacrifices.
The source of this commandment is G‑d's statement,2 "And on the day of your rejoicing, on your festivals and on your Rosh Chodesh days, you shall sound the trumpets over your burnt-offerings."
Our Sages have explicitly stated3 that [on a fast day, the sounds of the trumpet last longer than the sounds of the shofar4 because] "the main mitzvah of this day is that of the trumpets."5
The details of this mitzvah are explained in the Sifri,6 in Rosh Hashanah,7 and in Taanis.8
Since we are [also] commanded to sound the trumpets when we cry out to G‑d (exalted be He) during a time of trouble and distress, the verse9 says, "When you go to war against an enemy who attacks you in your land, [you shall sound the trumpets]."
FOOTNOTES
1.I.e. those brought on holidays and Rosh Chodesh. See Hilchos Klei Hamikdosh 3:5.
2.Num. 10:10.
3.Rosh Hashanah, Ch.3, Mishneh 4 (26b).
4.Unlike Rosh Hashanah, when the shofar lasts longer.
5.Perhaps the Rambam's goal in quoting this passage is to point out the expression, "main mitzvah" (mitzvas hayom), which shows that blowing the trumpet counts as one of the 613 mitzvos.
Although this statement refers to blowing the trumpets on a fast day, nevertheless it can be applied here, since the Rambam counts them as one and the same mitzvah.
6.Parshas B'haaloscha.
7.See note above.
8.15a.
9.Num. 10:9.
Laws of Megillah and Chanukah Chapters 1 & 2
We now continue with Maimonides' Laws of Megillah and Chanukah, chapters oneand two.
(The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code, which today studies these laws. Because these two mitzvot are rabbinic, not biblical, they have no counterpart in Sefer Hamitzvot.)
Full text of this Mitzvah »
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Rambam:
• 1 Chapter A Day: Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Six
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Audio: Listen | Download | Video ClassTefilah and Birkat Kohanim - Chapter Six
1
A person is forbidden to walk behind a synagogue at the time that the congregation is praying, unless he is carrying a burden or there are two entrances to the synagogue on different sides. [In the latter instance], anyone who sees him would presume that perhaps he is planning to enter [the synagogue] through the other entrance.
Similarly, if there are two synagogues in the city, a person seeing him would say that perhaps he is going to his usual synagogue.
If one is wearing tefillin on his head, he is permitted to pass [a synagogue] even without any of these conditions, since the tefillin indicate that he is a person who is seriously interested in the performance of commandments, and not one to refrain from prayer.
א
אסור לו לאדם לעבור אחורי בית הכנסת בשעה שהציבור מתפללין אלא אם כן היה נושא משאוי או שהיה לבית הכנסת שני פתחים בשני רוחות שהרואה אומר שמא ילך ויכנס מפתח האחר וכן אם היה בעיר שני בתי כנסיות יאמר הרואה שמא ילך לבית הכנסת הרגיל בו ואם יש לו תפילין בראשו מותר לו לעבור ואע"פ שאין שם אחד מכל אלו שהתפילין מוכיחין עליו שהוא רודף אחר מצות ואינו ממבטלי תפלה:
Commentary on Halachah 1
2
One praying with a congregation should not lengthen his prayer excessively. [However,] he may do so when praying alone. If, after praying, he desires to [add to his prayers], he may, including even the confession of Yom Kippur.
Similarly, he may add in each of the middle blessings something relevant to that blessing if he desires.
ב
המתפלל עם הציבור לא יאריך את תפלתו יותר מדאי אבל בינו לבין עצמו הרשות בידו ואם בא לומר אחר תפלתו אפילו כסדר וידוי יום הכפורים אומר וכן אם רצה להוסיף בכל ברכה וברכה מן האמצעיות מעין הברכה מוסיף:
Commentary on Halachah 2
3
What is implied?
If one has a sick person [for whom he wants to pray], he should request mercy for this person in the blessing for the sick as eloquently as he can.
If he requires sustenance, he should add a supplication and request in the blessing for material prosperity. The same applies regarding each of the other blessings.
Should one desire to ask for all his needs in the blessing of "the One who hears Prayer," he may do so. However, he should make no requests in the first three or last three [blessings].
ג
כיצד היה לו חולה מבקש עליו רחמים בברכת חולים כפי צחות לשונו היה צריך לפרנסה מוסיף תחנה ובקשה בברכת השנים ועל דרך זה בכל אחת מהן ואם רצה לשאול כל צרכיו בשומע תפלה שואל אבל לא ישאול לא בשלש ראשונות ולא בשלש אחרונות:
Commentary on Halachah 3
4
A person is forbidden to taste anything or to do any work from dawn until after he has recited the Morning Prayer. He should also refrain from visiting the house of a friend to greet him before he has recited the Morning Prayer; nor should he set out on a journey before he has prayed.
However, one may taste food or do work before reciting Musaf or Minchah, although he should not have a full meal close to the time for Minchah.
ד
אסור לו לאדם שיטעום כלום או שיעשה מלאכה מאחר שיעלה עמוד השחר עד שיתפלל תפלת שחרית וכן לא ישכים לפתח חבירו לשאול בשלומו קודם שיתפלל תפלת שחרית ולא יצא בדרך קודם שיתפלל אבל טועם ועושה מלאכה קודם שיתפלל מוסף וקודם מנחה אבל אינו סועד סמוך למנחה:
Commentary on Halachah 4
5
Once the time for Minchah Gedolah arrives, one should not enter a bathhouse, even [if only] to sweat, until he has prayed, lest he faint and neglect prayer.
He should not eat, even a snack, lest he continue eating and neglect prayer, nor [should he] judge [a court case], even if only to render a final judgment, lest the decision be questioned and the matter be drawn out and cause him to miss prayer.
Similarly, one should not sit in a barber's chair, even for a regular haircut, until he prays, lest the scissors break. He should not enter a tanning house close to Minchah before he has prayed, lest he see a deficiency in his work which he will deal with, and [thereby] be delayed from praying.
If he begins doing one of these things, he need not stop, but may finish and then recite Minchah.
ה
כיון שהגיע זמן מנחה גדולה לא יכנס למרחץ אפילו להזיע עד שיתפלל שמא יתעלף ויבטל מן התפלה ולא לאכול אפילו אכילת עראי שמא ימשך באכילה ולא לדון אפילו בגמר דין שמא יסתר הדין וימשך ויבטל מן התפלה וכן לא ישב לפני הספר לספור אפילו תספורת הדיוט עד שיתפלל שמא ישבר הזוג ולא ליכנס לבורסקי סמוך למנחה עד שיתפלל שמא יראה הפסד במלאכתו ויתעסק בה ויתעכב מן התפלה ואם התחיל באחת מאלו לא יפסיק אלא גומר ואחר כך מתפלל תפלת מנחה:
Commentary on Halachah 5
6
When is the beginning of a haircut? When he puts the barber's cloth over his knees.
When is the beginning of a bath? When he takes off his underclothes.
When is the beginning of [work in the] tanning house? When he ties the apron between his shoulders, as is the way of artisans.
When is the beginning of eating? For those who live in Eretz Yisrael, it is when one washes his hands. For inhabitants of Babylonia, it is when they loosen their belts.
When is the beginning of judgment? When the judges robe themselves in their taleisim and sit down. If they were [already] sitting, it is when the adversaries begin to make their claims.
ו
מאימתי התחלת תספורת משיניח מעפורת של ספרין על ברכיו ומאימתי התחלת מרחץ משיפשוט הבגד הסמוך לבשרו ומאימתי התחלת הבורסקי משיקשור בגד בין כתפיו כמו שהאומנין עושין ומאימתי התחלת אכילה לבני ארץ ישראל משיטול ידיו ולבני בבל משיתיר חגורו ומאימתי התחלת הדין משיתעטפו הדיינים וישבו ואם היו יושבין משיתחילו בעלי דינין לטעון:
Commentary on Halachah 6
7
Even though the Evening Prayer is not obligatory, one should not come home from his work and say: "I will eat a little and sleep a little and then I will pray," lest sleep overtake him and he sleep all night. Rather, he should [first] pray, and afterwards he may eat, drink or sleep.
It is permissible to have a haircut or enter a bathhouse before the Morning Prayer. [The Sages] only established their decree before Minchah, since it is common for most people to go there during the day. However, in the morning, [these actions] are uncommon. Hence, they did not establish a decree.
ז
אף על פי שתפלת ערבית רשות לא יבא אדם ממלאכתו ויאמר אוכל מעט ואישן קמעא ואח"כ אתפלל שמא תאנוס אותו שינה ונמצא ישן כל הלילה אלא מתפלל ערבית ואח"כ אוכל ושותה או ישן ומותר להסתפר וליכנס למרחץ סמוך לשחרית מפני שלא גזרו אלא סמוך למנחה שהוא דבר המצוי שרוב העם נכנסין שם ביום אבל בשחר דבר שאינו מצוי לא גזרו בו:
Commentary on Halachah 7
8
A person who is involved in the study of Torah when the time for prayer arrives must stop and pray. If the study of Torah is his full-time occupation and he does not work at all, and he is involved in the study of Torah at the time of prayer, he need not stop, since the commandment of the study of Torah is greater that the commandment of prayer.
Anyone involved in efforts for the welfare of the community is like one involved in Torah study.
ח
מי שהיה עוסק בתלמוד תורה והגיע זמן התפלה פוסק ומתפלל ואם היתה תורתו אומנותו ואינו עושה מלאכה כלל והיה עוסק בתורה בשעת תפלתו אינו פוסק שמצות תלמוד תורה גדולה ממצות תפלה וכל העוסק בצרכי רבים כעוסק בדברי תורה:
Commentary on Halachah 8
9
One is forbidden to interrupt his Amidah except in a situation where his life is endangered. Even if the King of Israel greets him, he must not answer him. However, he may interrupt [to answer] a non-Jewish king, lest he kill him.
A person standing in the [midst of the] Amidah who sees a non-Jewish king or tyrant approaching him should shorten [his prayer]. If unable to do so, he may stop. Similarly, if one sees snakes or scorpions approaching him in a place where their bite is fatal, he should stop [praying] and flee. If they are not fatal, he should not stop.
ט
אין המתפלל מפסיק תפלתו אלא מפני סכנת נפשות בלבד ואפילו מלך ישראל שואל בשלומו לא ישיבנו אבל פוסק הוא למלך עובד כוכבים שמא יהרגנו היה עומד בתפלה וראה מלך עובדי כוכבים או אנס בא כנגדו יקצר ואם אינו יכול יפסיק וכן אם ראה נחשים ועקרבים באים כנגדו אם הגיעו אליו והיה דרכן באותן המקומות שהן ממיתין פוסק ובורח ואם לא היה דרכן להמית אינו פוסק:
Commentary on Halachah 9
10
Women, slaves and children are obligated to pray. Anyone exempt from Kri'at Shema is also exempt from the Amidah.
All those accompanying the dead [for burial], even if they are not required to carry the coffin, are exempt from the Amidah.
י
נשים ועבדים וקטנים חייבים בתפלה וכל איש שפטור מקריאת שמע פטור מן התפלה וכל המלוין את המת אף על פי שאין למטה צורך בהן פטורין מן התפלה:
Commentary on Halachah 10
Rambam:
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1
There are days when the entire Jewish people fast because of the calamities that occurred to them then, to arouse [their] hearts and initiate [them in] the paths of repentance. This will serve as a reminder of our wicked conduct and that of our ancestors, which resembles our present conduct and therefore brought these calamities upon them and upon us. By reminding ourselves of these matters, we will repent and improve [our conduct], as [Leviticus 26:40] states: "And they will confess their sin and the sin of their ancestors."
א
יש שם ימים שכל ישראל מתענים בהם מפני הצרות שאירעו בהן כדי לעורר הלבבות לפתוח דרכי התשובה ויהיה זה זכרון למעשינו הרעים ומעשה אבותינו שהיה כמעשינו עתה עד שגרם להם ולנו אותן הצרות. שבזכרון דברים אלו נשוב להיטיב שנאמר והתודו את עונם ואת עון אבותם וגו':
Commentary on Halachah 1
2
These days are the following:
The Third of Tishrei. This is the day on which Gedaliah ben Achikam was slain and the ember of Israel that remained was extinguished, causing their exile to become complete.
The Tenth of Tevet. This is the day Nebuchadnezzar, the wicked, the King of Babylon, camped against Jerusalem and placed the city under siege.
The Seventeenth of Tammuz. Five tragedies took place on this day:
a) The Tablets were broken;
b) In the First Temple, the offering of the daily sacrifices was nullified;
c) [The walls of] Jerusalem were breached in [the war leading to] the destruction of the Second Temple;
d) Apostmos, the wicked, burned a Torah scroll; and
e) He erected an idol in the Temple.
ב
ואלו הן יום שלישי בתשרי שבו נהרג גדליה בן אחיקם ונכבת גחלת ישראל הנשארת וסיבב להתם גלותן. ועשירי בטבת שבו סמך מלך בבל נבוכדנאצר הרשע על ירושלים והביאה במצור ובמצוק. וי"ז בתמוז חמשה דברים אירעו בו. נשתברו הלוחות. ובטל התמיד מבית ראשון. והובקעה ירושלים בחורבן שני. ושרף אפוסטומוס הרשע את התורה. והעמיד צלם בהיכל:
Commentary on Halachah 2
3
On the Ninth of Av, five tragedies occurred:
It was decreed that the Jews in the desert would not enter Eretz Yisrael;
The First and the Second Temples were destroyed;
A large city named Betar was captured. Thousands and myriads of Jews inhabited it. They were ruled by a great king whom the entire Jewish people and the leading Sages considered to be the Messianic king. The city fell to the Romans and they were all slain, causing a national catastrophe equivalent to that of the Temple's destruction.
On that day designated for retribution, the wicked Tineius Rufus plowed the site of the Temple and its surroundings, thereby fulfilling the prophecy [Micah 3:12], "Zion will be plowed like a field."
ג
ותשעה באב חמשה דברים אירעו בו. נגזר על ישראל במדבר שלא יכנסו לארץ. וחרב הבית בראשונה ובשנייה. ונלכדה עיר גדולה וביתר שמה והיו בה אלפים ורבבות מישראל והיה להם מלך גדול ודמו כל ישראל וגדולי החכמים שהוא מלך המשיח. ונפל ביד הרומיים ונהרגו כולם והיתה צרה גדולה כמו חורבן בית המקדש. ובו ביום המוכן לפורענות חרש טורנוסרופוס הרשע את ההיכל ואת סביביו לקיים מה שנאמר ציון שדה תחרש:
Commentary on Halachah 3
4
These four fasts are explicitly mentioned in the prophetic tradition [Zechariah 8:19]: "The fast of the fourth [month],1 the fast of the fifth [month]...." "The fast of the fourth [month]" refers to the Seventeenth of Tammuz,2 which is in the fourth month; "the fast of the fifth [month]," to Tish'ah B'Av, which is in the fifth month; "the fast of the seventh [month]," to the Third of Tishrei which is in the seventh month; "the fast of the tenth [month]," to the Tenth of Tevet, which is in the tenth month.3
ד
וארבעה ימי הצומות האלו הרי הן מפורשין בקבלה צום הרביעי וצום החמישי וגו'. צום הרביעי זה שבעה עשר בתמוז שהוא בחדש הרביעי. וצום החמישי זה תשעה באב שהוא בחדש החמישי. וצום השביעי זה שלשה בתשרי שהוא בחדש השביעי. וצום העשירי זה עשרה בטבת שהוא בחדש העשירי:
5
And the entire Jewish people follow the custom of fasting at these times and on the Thirteenth of Adar, in commemoration of the fasts that [the people] took upon themselves in the time of Haman, as mentioned [in Esther 9:31]: "the matter of the fasts and the outcries."
If the Thirteenth of Adar falls on the Sabbath, the fast is pushed forward and held on Thursday, which is the eleventh of Adar. If, however, any of the [dates of] other fasts fall on the Sabbath, the fasts are postponed until after the Sabbath. If [the dates of] these fasts fall on Friday, we should fast on Friday.
On all these fasts, the trumpets are not sounded, nor is the Ne'ilah service recited. The passage Vay'chal is read from the Torah, however, in both the morning and the afternoon services.
On all these [fasts], with the exception of Tish'ah B'Av, we may eat and drink at night.
ה
ונהגו כל ישראל בזמנים אלו להתענות. ובי"ג באדר זכר לתענית שהתענו בימי המן שנאמר דברי הצומות וזעקתם. ואם חל י"ג באדר להיות בשבת מקדימין ומתענין בחמישי שהוא י"א. אבל אחד מארבעה ימי הצומות שחל להיות בשבת דוחין אותו לאחר השבת. חל להיות בערב שבת מתענין בערב שבת. ובכל הצומות האלו אין מתריעין ולא מתפללין בהן תפלת נעילה. אבל קורין בתורה שחרית ומנחה בויחל משה. ובכולן אוכלים ושותין בלילה חוץ מתשעה באב:
Commentary on Halachah 5
6
When the month of Av enters, we reduce our joy. During the week of Tish'ah B'Av, it is forbidden to cut one's hair, to do laundry, or to wear a pressed garment - even one of linen - until after the fast.
It has already been accepted as a Jewish custom not to eat meat or enter a bathhouse during this week until after the fast. There are places that follow the custom of refraining from slaughtering from Rosh Chodesh Av until after the fast.
ו
משיכנס אב ממעטין בשמחה. ושבת שחל תשעה באב להיות בתוכה אסור לספר ולכבס וללבוש כלי מגוהץ אפילו כלי פשתן עד שיעבור התענית. ואפילו לכבס ולהניח לאחר התענית אסור. וכבר נהגו ישראל שלא לאכול בשר בשבת זו ולא יכנסו למרחץ עד שיעבור התענית. ויש מקומות שנהגו לבטל השחיטה מראש החדש עד התענית:
Commentary on Halachah 6
7
All [the restrictions of] Tish'ah B'Av apply at night as well as during the day. One may not eat after sunset [of the previous day]; [it is forbidden to eat] between sunset and the appearance of the stars, as on Yom Kippur.
One should not eat meat or drink wine at the meal before the fast. One may, however, drink grape juice that has not been left [to ferment] for three days. One may eat salted meat that was slaughtered more than three days previously. One should not eat two cooked dishes.
ז
תשעה באב לילו כיומו לכל דבר. ואין אוכלין אלא מבעוד יום. ובין השמשות שלו אסור כיום הכפורים. ולא יאכל בשר ולא ישתה יין בסעודה המפסיק בה. אבל שותה הוא יין מגתו שיש לו שלשה ימים או פחות. ואוכל בשר מליח שיש לו שלשה ימים או יתר. ולא יאכל שני תבשילין:
Commentary on Halachah 7
8
When does the above apply? When one ate [this meal] in the afternoon on the day preceding Tish'ah B'Av. If, however, one eats a meal before noon, although this is the last meal one eats before the fast, one may eat all that one desires.
When the day before Tish'ah B'Av falls on the Sabbath, one may eat and drink to the full extent of one's needs, and one may serve even a meal resembling Solomon's feasts at one's table.
Similarly, when Tish'ah B'Av falls on the Sabbath, one need not withhold anything at all.
ח
בד"א שאכל ערב תשעה באב אחר חצות. אבל אם סעד קודם חצות אף על פי שהוא מפסיק בה אוכל כל מה שירצה. וערב תשעה באב שחל להיות בשבת אוכל ושותה כל צרכו ומעלה על שלחנו אפילו כסעודת שלמה. וכן תשעה באב עצמו שחל להיות בשבת אינו מחסר כלום:
Commentary on Halachah 8
9
This is the rite observed by the people as a whole who cannot endure more. In contrast, the rite observed by the pious of the earlier generations was as follows:4 A person would sit alone between the oven and the cooking range. Others would bring him dried bread and salt. He would dip it in water and drink a pitcher of water while worried, forlorn, and in tears, as one whose dead was lying before him.
The scholars should act in this or a similar manner.5 We never ate cooked food, even lentils, on the day before Tish'ah B'Av, except on the Sabbath.
ט
זו היא מדת כל העם שאינן יכולין לסבול יותר מדאי. אבל חסידים הראשונים כך היתה מדתן. ערב תשעה באב היו מביאין לו לאדם לבדו פת חרבה במלח ושורה במים ויושב בין תנור וכירים ואוכלה ושותה עליה קיתון של מים בדאגה ובשממון ובכיה כמי שמתו מוטל לפניו. כזה ראוי לחכמים לעשות או קרוב מזה. ומימינו לא אכלנו ערב תשעה באב תבשיל אפילו של עדשים אא"כ היה בשבת:
10
Pregnant women and those who are nursing must complete their fasts on Tish'ah B'Av.
[On this day,] it is forbidden to wash in either hot or cold water; it is even forbidden to place one's finger in water. Similarly, anointing oneself for the sake of pleasure, wearing shoes, and sexual relations are forbidden, as on Yom Kippur.
In places where it is customary to do work, one may work. In places where it is not customary to work, one should not. Torah scholars everywhere should remain idle on this day. Our Sages said, "Whoever performs work on this day will never see a sign of blessing forever."
י
עוברות ומניקות מתענות ומשלימות בתשעה באב. ואסור ברחיצה בין בחמין בין בצונן ואפילו להושיט אצבעו במים. ואסור בסיכה של תענוג ובנעילת הסנדל ובתשמיש המטה כיום הכפורים. ומקום שנהגו לעשות בו מלאכה עושין. ומקום שנהגו שלא לעשות אין עושין. ובכל מקום תלמידי חכמים בטלין. ואמרו חכמים שהעושה בו מלאכה אינו רואה סימן ברכה לעולם:
Commentary on Halachah 10
11
Torah scholars should not exchange greetings on Tish'ah B'Av. Instead, they should sit in agony and frustration like mourners. If a common person greets them, they should reply to him weakly, in a somber tone.
On Tish'ah B'Av, it is forbidden to read from the Torah, the Prophets, or the Sacred Writings [or to study] the Mishnah, Torah law, the Talmud, or the Aggadic works. One may study only Job, Eichah, and the prophecies of retribution in Jeremiah. Children should not study in school on this day.
There are some sages who do not wear the head tefillin.
יא
תלמידי חכמים אין נותנין זה לזה שלום בתשעה באב. אלא יושבים דוים ונאנחים כאבלים. ואם נתן להם עם הארץ שלום מחזירים לו בשפה רפה וכובד ראש. ואסור לקרות בתשעה באב בתורה או בנביאים או בכתובים ובמשנה ובהלכות ובגמרא ובהגדות. ואינו קורא אלא באיוב ובקינות ובדברים הרעים שבירמיהו. ותינוקות של בית רבן בטלין בו. ומקצת החכמים נוהגין שלא להניח בו תפילין של ראש:
Commentary on Halachah 11
12
After the Temple was destroyed, the Sages of that generation ordained6 that one should never build a building7 whose walls are decorated with ornate designs like the palaces of kings. Instead, one should cover the walls of one's home with mortar and paint over them with lime, leaving a space one cubit square opposite the doorway8 that is unpainted.9 If, however, a person buys a dwelling whose walls have been decorated, it may remain as is; he is not obligated to scrape [the designs] from the walls.
יב
משחרב בית המקדש תקנו חכמים שהיו באותו הדור שאין בונין לעולם בנין מסוייד ומכוייר כבנין המלכים.אלא טח ביתו בטיט וסד בסיד ומשייר מקום אמה על אמה כנגד הפתח בלא סיד. והלוקח חצר מסויידת ומכויירת הרי זו בחזקתה ואין מחייבים אותו לקלוף הכתלים:
13
Similarly, they ordained that a person who sets a table for guests should serve slightly less [than usual] and should leave a place empty, [so that it obviously] lacks one of the dishes that would ordinarily be placed there.10
When a woman has a set of jewelry made for her, she should refrain from having one of the pieces appropriate for the set made, so that her jewelry is not perfect.11
Similarly, when a groom marries, he should place ashes on his forehead12 on the place where one wears tefillin.13 All of these practices were instituted to recall Jerusalem, as [Psalms 137:5-6] states: "If I forget you, O Jerusalem, may my right hand lose its dexterity. Let my tongue cleave to my palate if I do not remember you, if I do not recall Jerusalem during my greatest joy."
יג
וכן התקינו שהעורך שלחן לעשות סעודה לאורחים מחסר ממנו מעט ומניח מקום פנוי בלא קערה מן הקערות הראויות לתת שם. וכשהאשה עושה תכשיטי הכסף והזהב משיירת מין ממיני התכשיט שנוהגת בהן כדי שלא יהיה תכשיט שלם. וכשהחתן נושא אשה לוקח אפר מקלה ונותן בראשו מקום הנחת התפילין. וכל אלו הדברים כדי לזכור ירושלים שנאמר אם אשכחך ירושלים תשכח ימיני תדבק לשוני לחכי אם לא אזכרכי אם לא אעלה את ירושלים על ראש שמחתי:
14
Similarly, they ordained that one should not play melodies with any sort of musical instrument. It is forbidden to celebrate with such instruments or to listen to them being played [as an expression of mourning]14 for the destruction.15
Even songs [without musical accompaniment] that are recited over wine are forbidden, as [Isaiah 24:9] states: "Do not drink wine with song." It has, however, become accepted custom among the entire Jewish people to recite words of praise, songs of thanksgiving, and the like to God over wine.16
יד
וכן גזרו שלא לנגן בכלי שיר. וכל מיני זמר וכל משמיעי קול של שיר אסור לשמוח בהן ואסור לשומען מפני החורבן. ואפילו שירה בפה על היין אסורה שנאמר בשיר לא ישתו יין. וכבר נהגו כל ישראל לומר דברי תושבחות או שיר של הודאות לאל וכיוצא בהן על היין:
15
Afterwards, they ordained that grooms17 should not wear crowns at all, nor should they wear any diadems at all,18 as [implied by Ezekiel 21:31]: "Remove the miter and lift up the crown." Similarly, they ordained that brides should not wear crowns of silver or gold; a garland made from twisted cords is, however, permitted for a bride.19
טו
ואחר כך גזרו על עטרות חתנים שלא להניחם כלל. ושלא יניח החתן בראשו שום כליל שנאמר הסר המצנפת והרם העטרה. וכן גזרו על עטרות כלות אם היה של כסף או זהב אבל של גדיל מותר לכלה:
16
When a person sees the cities of Judah in a state of destruction,20 he should recite [Isaiah 64:9]: "Your holy cities have become like the desert," and rend his garments.21 When one sees Jerusalem in a state of destruction,22 one should recite [the continuation of the verse,] "Zion is a desert...." When one sees the Temple in a state of destruction, one should recite [ibid.:10]: "Our holy and beautiful House [...has been burned with fire]" and rend one's garments.23
From which point is one obligated to rend one's garments? From Tzofim.24 Afterwards, when one reaches the Temple, one should rend them a second time.25 If one encountered the Temple first, because one came from the desert, one should rend one's garments because of the Temple, and add to the tear because of Jerusalem.26
טז
מי שראה ערי יהודה בחורבנם אומר ערי קדשך היו מדבר וקורע. ראה ירושלים בחורבנה אומר ירושלים מדבר וגו'. בית המקדש בחורבנו אומר בית קדשנו ותפארתנו וגו' וקורע. ומהיכן חייב לקרוע מן הצופים. וכשיגיע למקדש קורע קרע אחר. ואם פגע במקדש תחלה כשיבא מדרך המדבר קורע על המקדש ומוסיף על ירושלים:
17
In all these situations, one must rend one's garments with one's hands and not with a utensil.27 While standing,28 the person should rend all the garments he is wearing until he reveals his heart.29 He should never mend these tears at all.30 He may, however, have them stitched, hemmed, gathered closed, or sewn with a ladder pattern.
יז
כל הקרעים האלו כולם קורע בידו מעומד וקורע כל כסות שעליו עד שיגלה את לבו. ואינו מאחה קרעים אלו לעולם. אבל רשאי הוא לשללן למללן ללקטן ולתופרן כמין סולמות:
18
[The following rules apply when a person] comes to Jerusalem frequently in his travels: If he comes within thirty days of his last visit, he is not required to rend his garments. If he comes after thirty days, he is.31
יח
היה הולך ובא לירושלים הולך ובא תוך שלשים יום אינו קורע קרע אחר. ואם לאחר שלשים יום חוזר וקורע:
19
All these [commemorative] fasts will be nullified in the Messianic era and, indeed ultimately, they will be transformed into holidays and days of rejoicing and celebration, as [Zechariah 8:19] states: "Thus declares the Lord of Hosts, 'The fast of the fourth [month], the fast of the fifth [month], the fast of the seventh [month], and the fast of the tenth [month] will be [times of] happiness and celebration and festivals for the House of Judah. And they shall love truth and peace.'
יט
כל הצומות האלו עתידים ליבטל לימות המשיח. ולא עוד אלא שהם עתידים להיות יום טוב וימי ששון ושמחה שנאמר כה אמר ה' צבאות צום הרביעי וצום החמישי וצום השביעי וצום העשירי יהיה לבית יהודה לששון ולשמחה ולמועדים טובים והאמת והשלום אהבו: סליק הלכות תעניות
Commentary on Halachah 19
FOOTNOTES
1.In this verse and in the Rambam's reference to it, the months are counted from Nisan onward.
2.Zechariah lived after the destruction of the First Temple and is referring to the fasts instituted because of its destruction. Accordingly, the fast of Tammuz in his time was the on ninth of the month, as mentioned above. The Rambam mentions it as referring to the seventeenth, because this is when the fast of the breaching of the city's walls is observed at present.
3.Note the positive references to this prophecy at the conclusion of the chapter.
4.Ta'anit 30a,b describes Rabbi Yehudah bar Ilai as eating this meal in this fashion.
5.At present, our custom is to eat a filling meal in the late afternoon. Afterwards, shortly before the fast, one eats a slight meal with bread and eggs dipped in ashes. Nevertheless, anyone who feels able to endure the fast when eating less is encouraged to do so. Three people should not sit together, so as not to become obligated in a zimun. (See Ramah, Orach Chayim 552:9; Kitzur Shulchan Aruch 123:3.)
6.From Bava Batra 60b, one may infer that this refers to the destruction of the Second Temple.
7.The Be'ur Halachah 560 cites texts which maintain that this prohibition applies only to a person's private home, but not to synagogues or houses of study. These may be built ornately.
8.So that it will be noticed upon entry.
9.From the Rambam's expression (which is quoted in the Shulchan Aruch, Orach Chayim 560), it appears that even after leaving the square cubit space unpainted, one should not have ornate walls. The Tur (Orach Chayim 560) differs, maintaining that if one leaves this space unpainted, one may decorate one's walls as one desires. The Mishnah Berurah 560:1 states that the Tur's opinion may be followed.
The latter text (560:2, as does the Kitzur Shulchan Aruch 126:1) questions why the observance of this practice is not more widespread.
10.Note the Mishnah Berurah 560:5, which states that this applies even with regard to feasts served in association with a mitzvah - e.g., wedding feasts, bar-mitzvahs, and the like.
11.The Rabbis have also cited other reasons for women to be modest in their wearing of jewelry. (See Mishnah Berurah 560:8.)
12.Compare to Chapter 4, Halachah 1.
13.Although this custom is not observed in many places at present, it is customary for these reasons to break a glass under the wedding canopy (Ramah, Orach Chayim 560:2).
14.Thus, according to this opinion (which is quoted by the Shulchan Aruch, Orach Chayim 560:3), listening to any music is forbidden. The Ramah, however, quotes several more lenient views. He concludes that "for the sake of a mitzvah - e.g., at a wedding feast - everything is permitted." The meaning of "for the sake of a mitzvah" has been extended by contemporary authorities to include many different situations.
15.Significantly, Sotah 48a mentions this measure as having been ordained for the nullification of the Sanhedrin (Israel's High Court), and not for the destruction of the Temple.
16.In his responsa and in his Commentary on the Mishnah (Avot 1:17), the Rambam criticizes most singing and music, without mentioning the obligation to mourn for Jerusalem, because it caters to man's lust and material desires, rather than to his spiritual impulses.
17.The Maggid Mishneh emphasizes that this prohibition applies to brides and grooms, who must be reminded to minimize their rejoicing at this time of celebration, but not to other individuals at ordinary times.
18.According to Sotah 49b, this includes even a crown of flowers.
19.Note the Mishnah Berurah 460:18, which states that if the crown is made from fabric, it may have gold, silver, and jewels attached to it.
20.One of the most sensitive differences of opinion in the religious community in Eretz Yisrael at present revolves around this law. The Beit Yosef (Orach Chayim 561) states that the obligation to rend one's garments applies only when Eretz Yisrael is under gentile rule. The question is whether the establishment of a secular Jewish state is sufficient to have this obligation nullified or not.
21.In Hilchot Eivel 9:10, the Rambam mentions this obligation, and as a proof-text cites Jeremiah 41:5, "And eighty men from Shechem, Shiloh, and Shomron came with their beards shaven and their garments rent." The commentaries on this verse explain that these measures were taken in mourning over the Temple.
22.Even if a person sees the cities of Judah, Jerusalem, and the site of the Temple on the same journey, he is obligated to rend his clothes three times. The Maggid Mishneh emphasizes, however, that the converse is not true. If one sees Jerusalem before any other city and rends one's garments on its behalf, there is no need to rend one's garments for the other cities (Shulchan Aruch, Orach Chayim 561:3).
23.The Bayit Chadash (Orach Chayim 561) emphasizes how one should prostrate oneself in mourning, overcome with grief at the sight of this holy place in ruins.
The Mishnah Berurah 561:5 emphasizes that this refers to seeing the Temple from afar. It is forbidden to enter the Temple Mount itself, because we are all ritually impure, and the sanctity of that holy place is still intact. (See Hilchot Beit HaBechirah 6:16.)
24.This refers to a point from which one could see the Jerusalem of the Biblical and Talmudic eras. The location of the present city is slightly different. Tzofim is not identical with present-day Mount Scopus.
25.A parallel exists in the laws of mourning. If one parent dies after one has rent one's garment over the passing of another relative, it is not sufficient merely to add slightly to the tear; one must rend the garment a second time (Hilchot Eivel 8:10).
26.Here also we see a parallel in the laws of mourning. If one hears of the death of a relative other than a parent after one has rent a garment over the passing of another relative, all that is necessary is to add slightly to the tear (ibid.).
27.As mentioned in Hilchot Eivel 9:2, the Rambam equates the obligation to rend one's garments over the cities of Judah, Jerusalem, and the Temple with the obligation to rend one's garments over one's parent's death. In mourning over others, one may cut one's garments with a utensil (loc. cit. 8:2). For one's parents and in these situations, the tear must be made with one's hands (loc. cit. 8:3).
Significantly, the Ra'avad objects to a complete equation between seeing these sites in destruction and one's parent's death, and therefore maintains that there is no obligation to rend one's garments with one's hands and reveal one's heart. The later halachic authorities, however, do not accept his ruling.
28.Whenever one is required to rend one's garments, one must stand (loc. cit. 8:1).
29.In mourning over others, one need not rend one's garments more than a handbreadth (loc. cit. 8:2). For one's parents and in these situations, one must continue tearing until one's heart is revealed (loc. cit. 8:3, 9:3).
30.This refers to a usual pattern of stitching, which does not make it obvious that the garment had been rent. If one rends a garment using a less perfect method of sewing, it is permitted, as explained below.
The prohibition against mending one's garments in this manner applies in these instances and for one's parents. When mourning the passing of others, one may mend the garment afterwards (loc. cit. 9:1).
31.At present, rather than rend one's garments every time one comes to Jerusalem, it is customary to sell one's garments to another person, so that it would be forbidden to tear them (see loc. cit. 8:7).
Megillah vChanukah - Chapter One
They include two positive commandments that were ordained by the Rabbis which are not included among the 613 mitzvot of the Torah.
The explanation of these mitzvot is contained in the following chapters.
Introduction to Hilchos Megillah vChanukah
They include two positive commandments that were ordained by the Rabbis which are not included [among the 613 mitzvot of the Torah]. The explanation of these mitzvot is contained in the following chapters.
הלכות מגילה וחנוכה - הקדמה
יש בכללן שתי מצות עשה מדברי סופרים ואינן מן המנין וביאור שתי מצות אלו בפרקים אלו:
1
It is a positive mitzvah ordained by the Rabbis to read the Megillah at the appointed time. It is well-known that this was ordained by the Prophets.
Everyone is obligated in this reading: men, women, converts, and freed slaves. Children should also be trained to read it. Even the priests should neglect their service in the Temple and come to hear the reading of the Megillah.
Similarly, Torah study should be neglected to hear the reading of the Megillah. Surely, this applies to the other mitzvot of the Torah: the observance of all of them is superseded by the reading of the Megillah. There is nothing that takes priority over the reading of the Megillah except the burial of a meit mitzvah - a corpse that has no one to take care of it. A person who encounters such a corpse should bury it and then read the Megillah.
א
קריאת המגילה בזמנה מצות עשה מדברי סופרים. והדברים ידועים שהיא תקנת הנביאים. והכל חייבים בקריאתה אנשים ונשים וגרים ועבדים משוחררים. ומחנכין את הקטנים לקרותה. ואפילו כהנים בעבודתן מבטלין עבודתן ובאין לשמוע מקרא מגילה. וכן מבטלים תלמוד תורה לשמוע מקרא מגילה קל וחומר לשאר מצות של תורה שכולן נדחין מפני מקרא מגילה. ואין לך דבר שנדחה מקרא מגילה מפניו חוץ ממת מצוה שאין לו קוברין שהפוגע בו קוברו תחלה ואחר כך קורא:
2
One can fulfill one's obligation by reading or by listening to another person's reading, provided one listens to a person who is obligated to hear the reading. For this reason, if the reader was a minor or mentally incompetent, one who hears his reading does not fulfill his obligation.
ב
אחד הקורא ואחד השומע מן הקורא יצא ידי חובתו והוא שישמע מפי מי שהוא חייב בקריאתה. לפיכך אם היה הקורא קטן או שוטה השומע ממנו לא יצא:
3
It is a mitzvah to read the entire Megillah and to read it both at night and during the day. The entire night is an appropriate time for the night reading, and the entire day is appropriate for the day reading.
Before the reading at night, one should recite three blessings. They are:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to read the Megillah.
Blessed are You, God, our Lord, King of the universe, who wrought miracles for our ancestors in previous days at this season.
Blessed are You, God, our Lord, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.
During the day, one should not recite the final blessing.
In places where it is customary to recite a blessing after the reading, the following blessing should be recited:
Blessed are You, God, our Lord, King of the universe, who wages our battles and executes judgment on our behalf, who avenges the vengeance wrought against us, who exacts retribution from our enemies on our behalf, and who acquits justly all our mortal enemies. Blessed are You, God, the Almighty, who exacts payment on behalf of His nation Israel from all their oppressors, the God of salvation.
ג
מצוה לקרות את כולה. ומצוה לקרותה בלילה וביום. וכל הלילה כשר לקריאת הלילה. וכל היום כשר לקריאת היום. ומברך קודם קריאתה בלילה שלש ברכות ואלו הן בא"י אמ"ה אשר קב"ו על מקרא מגילה. בא"י אמ"ה שעשה נסים לאבותינו בימים ההם ובזמן הזה. בא"י אמ"ה שהחיינו וקיימנו והגיענו לזמן הזה. וביום אינו חוזר ומברך שהחיינו. ומקום שנהגו לברך אחריה מברך. בא"י אמ"ה האל הרב את ריבנו והדן את דיננו והנוקם את נקמתנו והנפרע לנו מצרינו והמשלם גמול לכל אויבי נפשנו בא"י הנפרע לישראל מכל צריהם האל המושיע:
4
What is the appropriate time for the Megillah to be read? The Sages ordained many different times for its reading, as implied by Esther 9:31: "To confirm these days of Purim in their appointed times." The following are the days on which the Megillah is read:
Every city, whether in Eretz Yisrael or in the diaspora, that was surrounded by a wall at the time of Joshua bin Nun should read the Megillah on the fifteenth of Adar. This applies even when a wall does not surround the city at present. Such a city is called a כרך.
Every city that was not surrounded by a wall at the time of Joshua bin Nun should read the Megillah on the fourteenth of Adar. This applies even when there is a wall surrounding the city at present. Such a city is called an עיר.
ד
איזהו זמן קריאתה זמנים הרבה תקנו לה חכמים שנאמר בזמניהם. ואלו הן זמני קריאתה. כל מדינה שהיתה מוקפת חומה מימי יהושע בן נון בין בארץ בין בחוצה לארץ אע"פ שאין לה עכשיו חומה קורין בט"ו באדר ומדינה זו היא הנקראת כרך. וכל מדינה שלא היתה מוקפת חומה בימות יהושע ואע"פ שהיא מוקפת עתה קוראין בי"ד ומדינה זו היא הנקראת עיר:
5
In the capital of Shushan, the Megillah is read on the fifteenth of Adar although it was not surrounded by a wall at the time of Joshua bin Nun, because the miracle occurred within it and at that time, the Jews celebrated on that day, as Esther 9:18 states, "And they rested on the fifteenth."
Why was the matter made dependent on the time of Joshua bin Nun? To give honor to the cities of Eretz Yisrael that were in ruin at the time of the Purim miracle. Although they are in ruin at present, this would allow them to read the Megillah on the fifteenth as do the inhabitants of Shushan, since they were surrounded by a wall at the time of Joshua. Thus the commemoration of the miracle would include a remembrance of Eretz Yisrael.
ה
שושן הבירה אע"פ שלא היתה מוקפת חומה בימי יהושע בן נון קוראין בט"ו שבה היה הנס שנאמר ונוח בחמשה עשר בו. ולמה תלו הדבר בימי יהושע כדי לחלוק כבוד לא"י שהיתה חרבה באותו הזמן. כדי שיהיו קוראין כבני שושן ויחשבו כאילו הן כרכין המוקפין חומה אף על פי שהן עתה חרבין הואיל והיו מוקפין בימי יהושע קורין בט"ו ויהיה זכרון לארץ ישראל בנס זה:
6
The Sages ordained that the inhabitants of the villages who gather in the synagogues only on Mondays and Thursdays could read the Megillah earlier, on the day when they gather in the synagogues.
What is implied? If the fourteenth of Adar falls on either Monday or Thursday, the Megillah is read on that day. If it falls on a day other than Monday or Thursday, we read on an earlier date, on the Monday or Thursday that is closest to the fourteenth of Adar.
ו
בני הכפרים שאינם מתקבצים בבתי כנסיות אלא בשני ובחמישי תקנו להם שיהיו מקדימין וקוראים ביום הכניסה. כיצד אם חל יום י"ד להיות בשני או בחמישי קוראין בו ביום. ואם חל ביום אחר חוץ משני וחמישי מקדימין וקוראין בשני או בחמישי הסמוך לי"ד:
7
What is implied? If the fourteenth of Adar falls on Sunday, the Megillah is read on the previous Thursday, the eleventh of Adar. If the fourteenth falls on Tuesday, the Megillah is read earlier, on Monday, the thirteenth. If the fourteenth falls on Wednesday, the Megillah is read earlier, on Monday, the twelfth.
Whenever license is granted to read the Megillah before the fourteenth, it should not be read unless ten are present.
ז
כיצד חל י"ד להיות באחד בשבת מקדימין וקוראין בחמישי שהוא יום י"א. חל להיות בשלישי קוראין בשני שהוא יום י"ג. חל להיות ברביעי קוראין בשני שהוא יום י"ב. וכל אלו שמקדימין וקוראין קודם י"ד אין קוראין אותה בפחות מעשרה:
8
In a village where the Jews do not gather together to read the Torah on Mondays and Thursdays, the Megillah should be read only on the fourteenth of Adar. When a city does not have ten people who have no other occupation but to attend the synagogue for communal purposes, it is considered to be a village, and the Megillah is read earlier, on the day when people gather in the synagogue.
If a city lacks ten adult men, the very difficulty leads to its solution, and they are considered to be like the inhabitants of a large city and read the Megillah only on the fourteenth.
ח
כפר שמקדימין וקוראין ביום הכניסה בזמן שאין נכנסין בו בשני ובחמישי אין קוראין אותה אלא בי"ד. וכל עיר שאין בה עשרה בטלנין קבועין בבית הכנסת לצרכי הצבור הרי היא ככפר ומקדימין וקוראין ביום הכניסה. ואם אין שם עשרה בני אדם תקנתו קלקלתו והרי הם כאנשי עיר גדולה ואין קוראין אלא בי"ד:
9
When does the above leniency - that it is possible to read the Megillah earlier, on the day people gather in the synagogue - apply? When Israel rules itself. In the present era, however, the Megillah is read only at its appropriate times, the fourteenth of Adar and the fifteenth. The inhabitants of villages and cities read on the fourteenth, and the inhabitants of walled cities read on the fifteenth.
ט
במה דברים אמורים שמקדימין וקוראין ביום הכניסה בזמן שיש להם לישראל מלכות. אבל בזמן הזה אין קוראין אותה אלא בזמנה שהוא יום י"ד ויום ט"ו. בני הכפרים ובני עיירות קוראין בי"ד. ובני כרכין קוראין בט"ו.
10
The following rules apply when an inhabitant of an unwalled city travels to a walled city, or an inhabitant of a walled city travels to an unwalled city:
If his intent was to return home for the day of the Megillah reading, but he was prevented from returning, he should read the Megillah on the day when it is read in his home. If his intent was not to return home until after the day of the Megillah reading, he should read the Megillah together with the people in the place where he is visiting.
The following rule applies to all those homes adjacent to a walled city which are seen together with it: If there are not more than two thousand cubits between them, they are considered to be part of the walled city, and their inhabitants should read the Megillah on the fifteenth.
י
בן עיר שהלך לכרך או בן כרך שהלך לעיר אם היה דעתו לחזור למקומו בזמן קריאה ונתעכב ולא חזר קורא כמקומו. ואם לא היה בדעתו לחזור אלא לאחר זמן הקריאה קורא עם אנשי המקום שהוא שם. וכרך וכל הסמוך לו וכל הנראה עמו אם אין ביניהם יתר על אלפים אמה הרי זה ככרך וקוראין בט"ו.
11
When a doubt exists and it is unknown whether a city had been surrounded by a wall at the time of Joshua bin Nun or whether it was surrounded afterwards, its inhabitants should read the Megillah on the day and the night of both the fourteenth and the fifteenth of Adar. They should recite the blessing only when reading on the fourteenth, since this is the time when the Megillah is read in most places in the world.
יא
עיר שהיא ספק ואין ידוע אם היתה מוקפת חומה בימות יהושע בן נון או אחר כן הוקפה קוראין בשני הימים שהן י"ד וט"ו ובליליהם. ומברכין על קריאתה בי"ד בלבד הואיל והיא זמן קריאתה לרוב העולם:
12
When the Megillah was read in the first month of Adar and, afterwards, the court proclaimed a leap year, the Megillah should be read again in the second month of Adar at its appropriate time.
יב
קראו את המגילה באדר ראשון ואחר כך עיברו בית דין את השנה חוזרים וקוראים אותה באדר השני בזמנה:
13
The Megillah should not be read on the Sabbath. This is a decree, enacted so that one should not take it in one's hands and bring it to a person who knows how to read it, thus carrying it four cubits in the public domain. Everyone is obligated to read the Megillah, but everyone is not capable of reading it. Thus, there is the possibility for such an error to occur.
For this reason, if the appropriate time for the Megillah to be read falls on the Sabbath, we read it earlier, on the day prior to the Sabbath. We discuss the laws of Purim on that Sabbath to commemorate the fact that it is Purim.
יג
אין קוראין את המגילה בשבת גזירה שמא יטול אותה בידו וילך אצל מי שהוא בקי לקרותה ויעבירנה ארבע אמות ברשות הרבים. שהכל חייבים בקריאתה ואין הכל בקיאין בקריאתה. לפיכך אם חל זמן קריאתה בשבת מקדימין וקוראין אותה קודם השבת. ושואלין ודורשין בהלכות פורים באותה שבת כדי להזכיר שהוא פורים:
14
What is implied? When the fourteenth of Adar falls on the Sabbath, the inhabitants of the unwalled cities should read the Megillah earlier, on Friday. The inhabitants of the walled cities should read it at their appropriate time, on Sunday.
When the fifteenth falls on the Sabbath, the inhabitants of the walled cities read the Megillah earlier, on Friday the fourteenth. The inhabitants of the unwalled cities also read on that day, for this is the appropriate time for them to read. Thus in such an instance, everyone reads on the fourteenth.
יד
כיצד יום ארבעה עשר שחל להיות בשבת בני עיירות מקדימין וקוראין בערב שבת ובני כרכים קוראים בזמנם באחד בשבת. חל יום ט"ו להיות בשבת בני כרכים מקדימין וקוראין בערב שבת שהוא יום ארבעה עשר ובני עיירות קוראין בו ביום שהוא זמנם ונמצאו הכל קוראין בארבעה עשר
Megillah vChanukah - Chapter Two
1
When a person reads the Megillah in improper sequence, he does not fulfill his obligation. If a person was reading, forgot a verse and read the following verse, went back and read the verse he forgot, and then read a third verse, he does not fulfill his obligation, because he read a verse in improper sequence. What should he do instead? He should begin from the second verse, the verse he forgot, and continue reading the Megillah in its proper order.
א
הקורא את המגילה למפרע לא יצא. קרא ושכח פסוק אחד וקרא פסוק שני לו וחזר וקרא פסוק ששכח וחזר וקרא פסוק שלישי לא יצא מפני שקרא פסוק אחד למפרע. אלא כיצד עושה מתחיל מפסוק שני ששכח וקורא על הסדר:
2
Should one encounter a congregation that has already read half of the Megillah, one should not say, "I will read the latter half together with this congregation, and then go back and read the first half," for this is reading in improper sequence. Instead, one should read the entire Megillah from beginning to end in order.
When a person reads a portion and pauses and then goes back and continues reading, since he read in order, he fulfills his obligation, even though the entire Megillah could have been read while he had paused.
ב
מצא צבור שקראו חציה לא יאמר אקרא חציה האחרון עם הצבור ואחזור ואקרא חציה ראשון שזה קורא למפרע. אלא קורא מתחילה ועד סוף על הסדר. קרא ושהה מעט וחזר וקרא אף על פי ששהה כדי לגמור את כולה הואיל וקרא על הסדר יצא:
3
A person who reads the Megillah by heart does not fulfill his obligation. A person who speaks a language other than Hebrew and hears the Megillah read in Hebrew written in the holy script fulfills his obligation, although he does not understand what is being read. Similarly, if the Megillah was written in Greek, a person who hears it, even one who speaks Hebrew, fulfills his obligation although he does not understand what is being read.
ג
הקורא את המגילה על פה לא יצא ידי חובתו. הלועז ששמע את המגילה הכתובה בלשון הקדש ובכתב הקדש אף על פי שאינו יודע מה הן אומרין יצא ידי חובתו. וכן אם היתה כתובה יונית ושמעה יצא אע"פ שאינו מכיר ואפילו היה השומע עברי:
4
If, however, it was written in Aramaic or in another language of gentile origin, one who listens to this reading fulfills his obligation only when he understands that language and only when the Megillah is written in that language.
In contrast, if the Megillah was written in Hebrew and one read in Aramaic for a person who understood that tongue, one does not fulfill one's obligation, for one is reading by heart. And since the reader cannot fulfill his obligation, the person hearing it read by him also cannot.
ד
היתה כתובה תרגום או בלשון אחרת מלשונות הגוים לא יצא ידי חובתו בקריאתה אלא המכיר אותו הלשון בלבד. והוא שתהיה כתובה בכתב אותו הלשון. אבל אם היה כתובה בכתב עברי וקראה ארמית לארמי לא יצא שנמצא זה קורא על פה. וכיון שלא יצא ידי חובתו הקורא לא יצא השומע ממנו:
5
A person who was reading the Megillah without the desired intent does not fulfill his obligation. What is implied? That he was writing a Megillah, explaining it, or checking it: If he had the intent to fulfill his obligation with this reading, his obligation is fulfilled. If he did not have this intent, he did not fulfill his obligation. Should one read while dozing off, he fulfills his obligation, since he is not sound asleep.
ה
הקורא את המגילה בלא כוונה לא יצא. כיצד היה כותבה או דורשה או מגיהה אם כיון את לבו לצאת בקריאה זו יצא ואם לא כיון לבו לא יצא. קרא והוא מתנמנם הואיל ולא נרדם בשינה יצא:
6
When does the statement that a person can fulfill his obligation by reading when writing a Megillah apply? When he intends to fulfill his obligation to read it by reading from the scroll which he is copying. If, however, he intends to fulfill his obligation by reading the scroll that he is writing at present, he does not fulfill his obligation, for one can fulfill one's obligation only by reading from a scroll that was completely written at the time of the reading.
ו
בד"א שהמכוין לבו בכתיבה יצא בשנתכוון לצאת בקריאה שקורא בספר שמעתיק ממנו בשעה שהוא כותב, אבל אם נתכוון לצאת בקריאה זו שכותב לא יצא, שאינו יוצא ידי חובתו אלא בקריאתה מספר שכולה כתובה בו בשעת קריאה.
7
A person who errs while reading the Megillah and reads in an inexact manner fulfills his obligation, for we are not required to read in a precise manner.
A person fulfills his obligation whether he reads it standing or sitting. This applies even when reading for a congregation. Nevertheless, at the outset, out of respect for the congregation, one should not read for the congregation while sitting.
If two, and even if ten, people read the Megillah in unison, both the readers and those who listen to the readers fulfill their obligation. An adult and a child can read the Megillah together, even for the community.
ז
הקורא את המגילה וטעה בקריאתה וקרא קריאה משובשת יצא, לפי שאין מדקדקין בקריאתה, קראה עומד או יושב יצא ואפילו בצבור, אבל לא יקרא בצבור יושב לכתחלה מפני כבוד הצבור, קראוה שנים אפילו עשרה כאחד יצאו הקוראין והשומעים מן הקוראין, וקורא אותה גדול עם הקטן ואפילו בצבור.
8
We should not read the Megillah for a congregation from a scroll that contains the other Sacred Writings. Should one read for the congregation from such a scroll, no one fulfills their obligation, unless the portions of parchment on which it is written are larger or smaller than those of the remainder for the scroll, so that it will be distinct.
An individual reading for himself, by contrast, may read from such a scroll even though the portion containing the Megillah is not larger or smaller than the remainder of the scroll, and thus fulfill his obligation.
ח
אין קוראין בצבור במגילה הכתובה בין הכתובים, ואם קרא לא יצא, אלא אם כן היתה יתירה על שאר היריעות או חסירה כדי שיהא לה הכר, אבל יחיד קורא בה ואפילו אינה חסרה ולא יתרה ויוצא בה ידי חובתו.
9
A Megillah may be written only with ink on g'vil or on k'laf, like a Torah scroll. If it was written with gall-nut juice or vitriol it is acceptable, but if it was written with other tints it is not acceptable.
It must be written on ruled parchment like a Torah scroll. The parchment need not, however, be processed with the intent that it be used for the mitzvah. If it was written on paper or on an animal hide that was not processed or if it was written by a gentile or by a non-believer, it is not acceptable.
ט
אין כותבין את המגילה אלא בדיו על הגויל או על הקלף כספר תורה, ואם כתבה במי עפצא וקלקנתוס כשרה, כתבה בשאר מיני צבעונין פסולה, וצריכה שרטוט כתורה עצמה, ואין העור שלה צריך עבדה לשמה, היתה כתובה על הנייר או על עור שאינו מעובד או שכתבה גוי או מין פסולה.
10
The following rules apply when the letters of a Megillah are rubbed out or torn: If a trace of the letters is discernible, the scroll is acceptable, even if most of the letters have been rubbed out. If no trace of the letters is discernible, the scroll is acceptable if the majority of its letters are intact. If not, it is not acceptable.
If the scribe left out certain letters or verses and the reader reads them by heart, he fulfills his obligation.
י
היו בה אותיות מטושטשות או מקורעות, אם רישומן ניכר אפילו היו רובה כשרה, ואם אין רישומן ניכר אם היה רובה שלם כשרה, ואם לאו פסולה, השמיט בה סופר אותיות או פסוקים וקראן הקורא על פה יצא.
11
A Megillah must be sewn together - i.e., all the parchments on which it is written must be joined as a single scroll. It should be sewn only with animal sinews, as a Torah scroll is. If it is sewn with other thread, it is unacceptable.
It is not necessary, however, to sew the entire length of the parchment with animal sinews, as a Torah scroll is sewn. As long as one sews three stitches at one end of the parchment, three stitches in the middle, and three stitches at the other end, it is acceptable. This leniency is taken, because the Megillah is referred to as an "epistle" Esther 9:29.
יא
המגילה צריכה תפירה עד שיהיו כל עורותיה מגילה אחת, ואינה נתפרת אלא בגידין כספר תורה, ואם תפרה שלא בגידין פסולה, ואינו צריך לתפור את כל היריעה בגידין כספר תורה אלא אפילו תפר בגידין שלש תפירות בקצה היריעה ושלש באמצעה ושלש בקצה השני כשרה מפני שנקראת אגרת.
12
The reader should read the names of Haman's ten sons and the word which follows, asseret Esther 9:7-10, in one breath, to show the entire people that they were all hung and slain together.
It is a universally accepted Jewish custom that as the reader of the Megillah reads, he spreads the text out as an epistle (to show the miracle). When he concludes, he goes back, rolls up the entire text, and recites the concluding blessing.
יב
וצריך הקורא לקרות עשרת בני המן ועשרת בנשימה אחת כדי להודיע לכל העם שכולם נתלו ונהרגו כאחד, ומנהג כל ישראל שהקורא את המגילה קורא ופושט כאגרת (להראות הנס) וכשיגמור חוזר וכורכה כולה ומברך.
13
On these two days, the fourteenth and the fifteenth of Adar, it is forbidden to eulogize and to fast. This prohibition applies to all people in all places, to the inhabitants of the walled cities who celebrate only the fifteenth and to the inhabitants of the unwalled cities who celebrate only the fourteenth.
In a leap year, it is forbidden to eulogize and to fast on these two dates in the first Adar as well as in the second Adar. When the inhabitants of the villages read the Megillah earlier, on the Monday or Thursday before Purim, they are permitted to eulogize and to fast on the day they read the Megillah, and are forbidden to eulogize and to fast on these two dates, even though they do not read the Megillah on them.
יג
שני הימים האלו שהן ארבעה עשר וחמשה עשר אסורין בהספד ותענית לכל אדם בכל מקום, בין לבני כרכין שהן עושין חמשה עשר בלבד, בין לבני עיירות שהן עושין ארבעה עשר בלבד, ושני הימים אסורין בהספד ותענית באדר הראשון ובאדר השני, אנשי כפרים שהקדימו וקראו בשני או בחמישי הסמוך לפורים מותרים בהספד ותענית ביום קריאתן ואסורין בהספד ותענית בשני הימים האלו אע"פ שאין קוראין בהן.
14
It is a mitzvah for the inhabitants of the villages and unwalled cities to consider the fourteenth of Adar - and for the inhabitants of the walled cities to consider the fifteenth of Adar - as a day of happiness and festivity, when portions of food are sent to one's friends and presents are given to the poor.
It is permitted to work on these days. It is not, however, proper to do so. Our Sages declared, "Whoever works on Purim will never see a sign of blessing."
Should the inhabitants of the villages read the Megillah earlier, on a Monday or a Thursday, and give monetary gifts to the poor on the day on which they read, they fulfill their obligation. The rejoicing and festivities of the Purim holiday, by contrast, should be held only on the day of the fourteenth. If they are held earlier, the participants do not fulfill their obligation. A person who conducts the Purim feast at night does not fulfill his obligation.
יד
מצות יום ארבעה עשר לבני כפרים ועיירות ויום חמשה עשר לבני כרכים להיות יום שמחה ומשתה ומשלוח מנות לריעים ומתנות לאביונים, ומותר בעשיית מלאכה ואע"פ כן אין ראוי לעשות בו מלאכה, אמרו חכמים כל העושה מלאכה ביום פורים אינו רואה סימן ברכה לעולם. בני כפרים שקדמו וקראו בשני או בחמישי אם חלקו מעות לאביונים ביום קריאתן יצאו, אבל השמחה והמשתה אין עושין אותה אלא ביום ארבעה עשר, ואם הקדימו לא יצאו, וסעודת פורים שעשאה בלילה לא יצא ידי חובתו.
15
What is the nature of our obligation for this feast? A person should eat meat and prepare as attractive a feast as his means permit. He should drink wine until he becomes intoxicated and falls asleep in a stupor.
Similarly, a person is obligated to send two portions of meat, two other cooked dishes, or two other foods to a friend, as implied by Esther 9:22, "sending portions of food one to another" - i.e., two portions to one friend. Whoever sends portions to many friends is praiseworthy. If one does not have the means to send presents of food to a friend, one should exchange one's meal with him, each one sending the other what they had prepared for the Purim feast and in this way fulfill the mitzvah of sending presents of food to one's friends.
טו
כיצד חובת סעודה זו שיאכל בשר ויתקן סעודה נאה כפי אשר תמצא ידו, ושותה יין עד שישתכר וירדם בשכרות. וכן חייב אדם לשלוח שתי מנות של בשר או שני מיני תבשיל או שני מיני אוכלין לחבירו שנאמר ומשלוח מנות איש לרעהו שתי מנות לאיש אחד, וכל המרבה לשלוח לריעים משובח, ואם אין לו מחליף עם חברו זה שולח לזה סעודתו וזה שולח לזה סעודתו כדי לקיים ומשלוח מנות איש לרעהו.
16
One is obligated to distribute charity to the poor on the day of Purim. At the very least, to give each of two poor people one present, be it money, cooked dishes, or other foods, as implied by Esther 9:22 "gifts to the poor" - i.e., two gifts to two poor people.
We should not be discriminating in selecting the recipients of these Purim gifts. Instead, one should give to whomever stretches out his hand. Money given to be distributed on Purim should not be used for other charitable purposes.
טז
וחייב לחלק לעניים ביום הפורים, אין פחות משני עניים נותן לכל אחד מתנה אחת או מעות או מיני תבשיל או מיני אוכלין שנאמר ומתנות לאביונים שתי מתנות לשני עניים, ואין מדקדקין במעות פורים אלא כל הפושט ידו ליטול נותנין לו, ואין משנין מעות פורים לצדקה אחרת.
17
It is preferable for a person to be more liberal with his donations to the poor than to be lavish in his preparation of the Purim feast or in sending portions to his friends. For there is no greater and more splendid happiness than to gladden the hearts of the poor, the orphans, the widows, and the converts.
One who brings happiness to the hearts of these unfortunate individuals resembles the Divine Presence, which Isaiah 57:15 describes as having the tendency "to revive the spirit of the lowly and to revive those with broken hearts."
יז
מוטב לאדם להרבות במתנות אביונים מלהרבות בסעודתו ובשלוח מנות לרעיו, שאין שם שמחה גדולה ומפוארה אלא לשמח לב עניים ויתומים ואלמנות וגרים, שהמשמח לב האמללים האלו דומה לשכינה שנאמר להחיות רוח שפלים ולהחיות לב נדכאים.
18
All the books of the Prophets and all the Holy Writings will be nullified in the Messianic era, with the exception of the Book of Esther. It will continue to exist, as will the five books of the Torah and the halachot of the Oral Law, which will never be nullified.
Although all memories of the difficulties endured by our people will be nullified, as Isaiah 65:16 states: "For the former difficulties will be forgotten and for they will be hidden from My eye," the celebration of the days of Purim will not be nullified, as Esther 9:28 states: "And these days of Purim will not pass from among the Jews, nor will their remembrance cease from their seed."
יח
כל ספרי הנביאים וכל הכתובים עתידין ליבטל לימות המשיח חוץ ממגילת אסתר הרי היא קיימת כחמשה חומשי תורה וכהלכות של תורה שבעל פה שאינן בטלין לעולם, ואע"פ שכל זכרון הצרות יבטל שנאמר כי נשכחו הצרות הראשונות וכי נסתרו מעיני, ימי הפורים לא יבטלו שנאמר וימי הפורים האלה לא יעברו מתוך היהודים וזכרם לא יסוף מזרעם.
Hayom Yom:
• English Text | Video Class
Sunday, Kislev 15, 5778 · 03 December 2017
"Today's Day"
Sunday, Kislev 15, 5704
Torah lessons: Chumash: Vayeishev, first parsha with Rashi.
Tehillim: 77-78.
Tanya: However, his extolling (p. 623)...study that reference. (p. 625).
(An emendation to Torah Or parshat Vayeishev appears here, relevant only in Hebrew. Translator.)
The Alter Rebbe told his son the Mitteler Rebbe: Grandfather (the Baal Shem Tov)1 said that one must have mesirat nefesh (total self-sacrifice and dedication) ahavat Yisrael (love of one's fellow), even towards a Jew whom one has never seen.
FOOTNOTES
1.The Alter Rebbe called the Baal Shem Tov "grandfather," since the Baal Shem Tov was the Rebbe of the Maggid, who in turn was the Alter Rebbe's teacher, i.e. spiritual father.
Daily Thought:
Inspired Animal
Who are you talking to inside yourself? Who are you trying to inspire?
The divine soul needs no enlightenment. The place from which it comes is a place of light.
You need to reach the beast within you. You need to bring that divine light into a language it understands.
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