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- ב"ה - Today in Judaism - Today is Thursday, 2 Shevat, 5778 · January 18, 2018Torah Reading:
Bo: Exodus 10:1-11
Bo: Exodus 10:1 Adonai said to Moshe, “Go to Pharaoh, for I have made him and his servants hardhearted, so that I can demonstrate these signs of mine among them, 2 so that you can tell your son and grandson about what I did to Egypt and about my signs that I demonstrated among them, and so that you will all know that I am Adonai.” 3 Moshe and Aharon went in to Pharaoh and said to him, “Here is what Adonai, God of the Hebrews, says: ‘How much longer will you refuse to submit to me? Let my people go, so that they can worship me. 4 Otherwise, if you refuse to let my people go, tomorrow I will bring locusts into your territory. 5 One won’t be able to see the ground, so completely will the locusts cover it. They will eat anything you still have that escaped the hail, including every tree you have growing in the field. 6 They will fill your houses and those of your servants and of all the Egyptians. It will be like nothing your fathers or their fathers have ever seen since the day they were born until today.’” Then he turned his back and left.
7 Pharaoh’s servants said to him, “How much longer must this fellow be a snare for us? Let the people go and worship Adonai their God. Don’t you understand yet that Egypt is being destroyed?” 8 So Moshe and Aharon were brought to Pharaoh again, and he said to them, “Go, worship Adonai your God. But who exactly is going?” 9 Moshe answered, “We will go with our young and our old, our sons and our daughters; and we will go with our flocks and herds; for we must celebrate a feast to Adonai.” 10 Pharaoh said to them, “Adonai certainly will be with you if I ever let you go with your children! It’s clear that you are up to no good. 11 Nothing doing! Just the men among you may go and worship Adonai. That’s what you want, isn’t it?” And they were driven out of Pharaoh’s presence.
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Today in Jewish History:
• Alexander-Yannai's death celebrated (76 BCE)Hashmonean King Alexander-Yannai (Jannaeus), an avowed enemy of the Jewish sages, died on this date. So great was his cruelty and the ruthlessness with which he persecuted the Sages and those loyal to them (some 50,000 were killed in the years 82-76 BCE), that the day of his death was declared a holiday.
• Passing of R. Zusha of Anipoli (1800)Shevat 2 is the yahrtzeit (anniversary of the passing) of Chassidic Master Rabbi Meshulam Zusha of Anipoli (1718?-1800), a disciple of the 2nd leader of the Chassidic movement, Rabbi DovBer of Mezeritch.
Despite Rabbi Zusha's erudition and great piety, he was distinguished by his self-effacement and simple ways. A characteristic saying of his goes: "If it were offered to me to exchange places with Abraham our Father, I would refuse. What would G-d gain from this? He'd still have one Zusha and one Abraham..." His colleagues said of him that he was literally incapable of seeing anything negative in a fellow Jew.
Links: More about Rabbi Zusha
Daily Quote: There is love like fire, and there is love like water (The Chassidic Masters)
Daily Torah Study:
Chumash: Bo, 5th Portion Exodus 12:21-12:28 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Exodus Chapter 12
21Moses summoned all the elders of Israel and said to them, "Draw forth or buy for yourselves sheep for your families and slaughter the Passover sacrifice. כאוַיִּקְרָ֥א משֶׁ֛ה לְכָל־זִקְנֵ֥י יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם מִֽשְׁכ֗וּ וּקְח֨וּ לָכֶ֥ם צֹ֛אן לְמִשְׁפְּחֹֽתֵיכֶ֖ם וְשַֽׁחֲט֥וּ הַפָּֽסַח:
Draw forth: Whoever has sheep shall draw from his own.
משכו: מי שיש לו צאן ימשוך משלו:
or buy: Whoever has none shall buy from the market. — [from Mechilta]
וקחו: מי שאין לו יקח מן השוק:
for your families: A lamb for a parental house. — [from Mechilta 3]
למשפחתיכם: שה לבית אבות:
22And you shall take a bunch of hyssop and immerse [it] in the blood that is in the basin, and you shall extend to the lintel and to the two doorposts the blood that is in the basin, and you shall not go out, any man from the entrance of his house until morning. כבוּלְקַחְתֶּ֞ם אֲגֻדַּ֣ת אֵז֗וֹב וּטְבַלְתֶּם֘ בַּדָּ֣ם אֲשֶׁר־בַּסַּף֒ וְהִגַּעְתֶּ֤ם אֶל־הַמַּשְׁקוֹף֙ וְאֶל־שְׁתֵּ֣י הַמְּזוּזֹ֔ת מִן־הַדָּ֖ם אֲשֶׁ֣ר בַּסָּ֑ף וְאַתֶּ֗ם לֹ֥א תֵֽצְא֛וּ אִ֥ישׁ מִפֶּֽתַח־בֵּית֖וֹ עַד־בֹּֽקֶר:
hyssop: Heb. אֵזוֹב. A species of herb that has thin stalks.
אזוב: מין ירק שיש לו גבעולין:
a bunch of hyssop: Three stalks are called a bunch. — [Sukkah 13a]
אגדת אזוב: שלושה קלחין קרויין אגודה:
that is in the basin: Heb. בַּסַּף, in the vessel, like “silver pitchers (סִפּוֹת) ” (II Kings 12:14). [from Mechilta]
אשר בסף: בכלי, כמו (מלכים ב' יב יד) ספות כסף:
the blood that is in the basin: Why does the text repeat this? So that you should not say that [Scripture means] one immersion for [all] the three sprinklings. Therefore, it says again: “that is in the basin,” [to indicate] that every sprinkling shall be from the blood that is in the basin-for each touching an immersion [is necessary]. — [from Mechilta]
מן הדם אשר בסף: למה חזר ושנאו, שלא תאמר טבילה אחת לשלש המתנות, לכך נאמר עוד אשר בסף, ושתהא כל נתינה ונתינה מן הדם אשר בסף, על כל הגעה טבילה:
and you shall not go out, etc.: This tells [us] that once the destroyer is given permission to destroy, he does not discriminate between righteous and wicked. And night is the time that destroyers are given permission, as it is said: “in which every beast of the forest moves about” (Ps. 104:20). — [from Mechilta]
ואתם לא תצאו וגו': מגיד שמאחר שנתנה רשות למשחית לחבל אינו מבחין בין צדיק לרשע, ולילה רשות למחבלים הוא, שנאמר (תהלים קד כ) בו תרמוש כל חיתו יער:
23The Lord will pass to smite the Egyptians, and He will see the blood on the lintel and on the two doorposts, and the Lord will pass over the entrance, and He will not permit the destroyer to enter your houses to smite [you]. כגוְעָבַ֣ר יְהֹוָה֘ לִנְגֹּ֣ף אֶת־מִצְרַ֒יִם֒ וְרָאָ֤ה אֶת־הַדָּם֙ עַל־הַמַּשְׁק֔וֹף וְעַ֖ל שְׁתֵּ֣י הַמְּזוּזֹ֑ת וּפָסַ֤ח יְהֹוָה֙ עַל־הַפֶּ֔תַח וְלֹ֤א יִתֵּן֙ הַמַּשְׁחִ֔ית לָבֹ֥א אֶל־בָּֽתֵּיכֶ֖ם לִנְגֹּֽף:
will pass over: Heb. וּפָסַח, and He will have pity. This may also be rendered: and He will skip over. See Rashi on verses 11 and 13.
ופסח: וחמל, ויש לומר ודלג:
and He will not permit the destroyer: Heb. וְלֹא יִךְתֵּן, lit., and will not give. [I.e.,] He will not grant him the ability to enter, as in “but God did not permit him (נְתָנוֹ) to harm me” (Gen. 31:7).
ולא יתן המשחית: ולא יתן לו יכולת לבא, כמו (בראשית לא ז) ולא נתנו א-להים להרע עמדי:
24And you shall keep this matter as a statute for you and for your children forever. כדוּשְׁמַרְתֶּ֖ם אֶת־הַדָּבָ֣ר הַזֶּ֑ה לְחָק־לְךָ֥ וּלְבָנֶ֖יךָ עַד־עוֹלָֽם:
25And it shall come to pass when you enter the land that the Lord will give you, as He spoke, that you shall observe this service. כהוְהָיָ֞ה כִּֽי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ אֲשֶׁ֨ר יִתֵּ֧ן יְהֹוָ֛ה לָכֶ֖ם כַּֽאֲשֶׁ֣ר דִּבֵּ֑ר וּשְׁמַרְתֶּ֖ם אֶת־הָֽעֲבֹדָ֥ה הַזֹּֽאת:
And it shall come to pass when you enter: Scripture makes this commandment contingent upon their entry into the land, but in the desert, they were obligated only to bring one Passover sacrifice, the one they performed in the second year, [which they did] by divine mandate. — [from Mechilta]
והיה כי תבאו אל הארץ: תלה הכתוב מצוה זו בביאתם לארץ, ולא נתחייבו במדבר אלא בפסח אחד שעשו בשנה השנית ועל פי הדבור:
as He spoke: Now where did He speak? “And I will bring you to the land, etc.” (Exod. 6:8). — [from Mechilta]
כאשר דבר: והיכן דבר, והבאתי אתכם אל הארץ וגו' (שמות ו ח):
26And it will come to pass if your children say to you, What is this service to you? כווְהָיָ֕ה כִּי־יֹֽאמְר֥וּ אֲלֵיכֶ֖ם בְּנֵיכֶ֑ם מָ֛ה הָֽעֲבֹדָ֥ה הַזֹּ֖את לָכֶֽם:
27you shall say, It is a Passover sacrifice to the Lord, for He passed over the houses of the children of Israel in Egypt when He smote the Egyptians, and He saved our houses. And the people kneeled and prostrated themselves. כזוַֽאֲמַרְתֶּ֡ם זֶֽבַח־פֶּ֨סַח ה֜וּא לַֽיהֹוָ֗ה אֲשֶׁ֣ר פָּ֠סַ֠ח עַל־בָּתֵּ֤י בְנֵֽי־יִשְׂרָאֵל֙ בְּמִצְרַ֔יִם בְּנָגְפּ֥וֹ אֶת־מִצְרַ֖יִם וְאֶת־בָּתֵּ֣ינוּ הִצִּ֑יל וַיִּקֹּ֥ד הָעָ֖ם וַיִּשְׁתַּֽחֲוֽוּ:
And the people kneeled and prostrated themselves: [in thanksgiving] for the tidings of the redemption, the entry into the land [of Israel], and the tidings of the children that they would have. — [from Mechilta]
ויקד העם: על בשורת הגאולה וביאת הארץ ובשורת הבנים שיהיו להם:
28So the children of Israel went and did; as the Lord commanded Moses and Aaron, so they did. כחוַיֵּֽלְכ֥וּ וַיַּֽעֲשׂ֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל כַּֽאֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֶת־משֶׁ֥ה וְאַֽהֲרֹ֖ן כֵּ֥ן עָשֽׂוּ:
So the children of Israel went and did: Now did they already do [it]? Wasn’t this said to them on Rosh Chodesh? But since they accepted upon themselves [to do it], Scripture credits them for it as if they had [already] done [it]. — [from Mechilta]
וילכו ויעשו בני ישראל: וכי כבר עשו, והלא מראש חודש נאמר להם, אלא מכיון שקבלו עליהם, מעלה עליהם כאלו עשו:
went and did: Scripture counts also the going, to give reward for the going and reward for the deed. — [from Mechilta]
וילכו ויעשו: אף ההליכה מנה הכתוב, ליתן שכר להליכה ושכר לעשיה:
as the Lord commanded Moses and Aaron: [This comes] to tell Israel’s praise, that they did not omit anything of all the commandments of Moses and Aaron. And what is the meaning of “so they did” ? Moses and Aaron also did so. — [from Mechilta]
כאשר צוה ה' את משה ואהרן: להגיד שבחן של ישראל, שלא הפילו דבר מכל מצות משה ואהרן. ומהו כן עשו, אף משה ואהרן כן עשו:
Tehillim: Psalms Chapters 10 - 17
• Hebrew text
• English text
Chapter 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
FOOTNOTES
1.Your king (Metzudot).
2.And will eventually be captured by Saul (Metzudot).
3.Reffering to the murder of the priests in the city of Nob.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
FOOTNOTES
1.A psalm that was especially precious to David
2.To fear and love God (Rashi)
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
Tanya: Likutei Amarim, beginning of Chapter 19
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Thursday, Shevat 2, 5778 · January 18, 2018
Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 19
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In the previous chapter the Alter Rebbe began to discuss the “hidden love of G‑d” inherent in every Jew, by virtue of which it is indeed “very near” to us to fulfill all the commandments out of a spirit of love and awe of G‑d. He stated that this love originates in the divine soul’s faculty of Chochmah where the light of Ein Sof is vested, and that it is this love which causes every Jew to choose death rather than repudiate his faith in G‑d. It was further explained that the divine soul, and thus also the love of G‑d intrinsic to it, is every Jew’s inheritance from the Patriarchs, who merited to bequeath it to their descendants, eternally.
Thus, of the four questions raised in the previous chapter concerning the “hidden love,” two have been answered: (1) What is the root of this love? (2) How did we come to inherit it?
Two questions remain: (1) What is the nature of this love (i.e., what does it strive for)? (2) How is fear of G‑d incorporated in it?
They will be dealt with in this chapter.
ולתוספת ביאור צריך לבאר היטב מה שכתוב: נר ה׳ נשמת אדם
To further elucidate [the nature of the “hidden love”], it is necessary to clarify the meaning of the verse,1 “The soul (Neshamah) of man is a candle of G‑d.”
פירוש: שישראל, הקרוים אדם, נשמתם היא למשל כאור הנר
This means that the souls of Jews, who are called “man”, (as our Sages remark,2 “You — the Jewish people — are called ‘man’”) are, by way of illustration, like the flame of a candle
שמתנענע תמיד למעלה בטבעו
whose nature it is always to flicker upwards;
מפני שאור האש חפ׳ בטבע ליפרד מהפתילה, ולידבק בשרשו למעלה ביסוד האש הכללי שתחת גלגל הירח, כמו שכתוב בע׳ חיים
for the flame of the fire intrinsically seeks to part from the wick that holds it, and to unite with its source above — in the universal element of Fire which is in the sublunar sphere, as is explained in Etz Chayim.
The four elements — Earth, Water, Air, and Fire — are so positioned that the higher and more ethereal elements surround and encompass the lower, coarser elements.
Earth is the coarsest of the elements; it is therefore physically the lowest. Water, the next highest element, should, by right, surround and be located above the earth: it is only because of G‑d’s kindness that the earth is above the waters, as it is written:3 “He spreads the earth over the waters, for His kindness is everlasting.” The element of Air is higher than Water and therefore surrounds it. Fire, the highest element, surrounds the entire atmosphere and is found in the sublunar sphere. The flame’s constant drawing upwards thus represents its desire to unite with its source.
ואף שעל ידי זה יכבה ולא יאיר כלום למטה, וגם למעלה בשרשו יתבטל אורו במציאות בשרשו
Although thereby — by parting from the wick and becoming part of its source — it would be extinguished, and would emit no light at all here below; also above, in its source, its identity would be lost within that of its source.
I.e., it would cease to be a luminary — for since a candle is ineffective in illuminating its environment when surrounded by the overwhelmingly greater brilliance of daylight, surely within the element of fire itself its identity is completely nullified. The flame’s striving to unite with its source cannot, therefore, be construed as seeking a higher form of existence. Furthermore, this desire for unification with its source which can be achieved only through self-annihilation, defies the axiom that “Every existing being desires its continued existence.” Logically, then, the flame ought not to draw upwards, to its source.
אף על פי כן, בכך הוא חפ׳ בטבעו
Yet this is what it “desires” by nature, i.e., it constantly strains upwards as though this were its conscious “desire”.
כך נשמת האדם, וכן בחינת רוח ונפש
Just as the candle constantly seeks to reunite with its source, so also the Neshamah of a Jew, and also the levels of Ruach and Nefesh.
Although the verse states that the Neshamah of man is the candle of G‑d, this comparison is not limited to one within whom the higher soul-level of Neshamah is actively revealed. The word Neshamah is used here in the broader sense of “soul”, which includes also the levels of Ruach and Nefesh; thus the analogy of the candle extends also to those within whom only the lower soul-level of Ruach or Nefesh is revealed.
חפצה וחשקה בטבעה ליפרד ולצאת מן הגוף, ולידבק בשרשה ומקורה בה׳ חיי החיים ברוך הוא
[The soul] naturally desires and yearns to separate itself and depart from the body, and to unite with its origin and source in G‑d, blessed be He, Who is the fountainhead of all life.
The soul whose very essence is life is thus especially drawn to G‑d, the Source of all life, and desires to sever its connection with the body which hinders its ability to become one with G‑d.
הגם שתהיה אין ואפס ותתבטל שם במציאות לגמרי, ולא ישאר ממנה מאומה ממהותה ועצמותה הראשון
Though thereby it would become null and naught, and its identity would there — in its source —be completely nullified, with nothing at all remaining of its original essence and self,
אף על פי כן זה רצונה וחפצה בטבעה
yet this is its will and desire by its nature.
Note the expression, “with nothing at all remaining of its original self.” Unity with its source would not cause the soul to cease to exist. On the contrary, this is the soul’s true quintessence. However, in this state the soul ceases to exist as it exists while clothed in the body — a distinct entity, with its own intellectual and emotional powers, and so on. Therefore it cannot be postulated that the soul’s yearning to unite with its essence merely represents a desire for self-elevation, for self-elevation is possible only where the original self remains. For example, a person may well strive to better himself — to become wiser, stronger, etc. — but he cannot strive to become something which is not himself (e.g., an angel). Why then should the soul desire to leave the body and unite with its source, since this union causes the cessation of its original self? Indeed, there is no rational explanation for this desire. It comes only as a result of the soul’s intrinsic nature.
The term “nature” is usually used derogatorily, in the sense that it denotes irrationality (phenomena lacking any rational basis are usually ascribed to “nature”). In our case, however, the term is used complimentarily, as it describes the soul’s supra-rational desire. This the Alter Rebbe now goes on to say:
וטבע זה הוא שם המושאל לכל דבר שאינו בבחינת טעם ודעת
“Nature” is an applied term for anything that is not in the realm of reason and comprehension.
וגם כאן הכוונה שרצון וחפ׳ זה בנפש אינו בבחינת טעם ודעת ושכל מושג ומובן, אלא למעלה מהדעת ושכל המושג והמובן
Here, too — with regard to the soul’s desire to unite with its source — the inference of the word “nature” is that the soul’s will and desire is not based on reason, knowledge and intelligence that can be understood, but rather is beyond the grasp and comprehension of rational intelligence,
והיא בחינת חכמה שבנפש, שבה אור אין סוף ברוך הוא
for this (nature) is the soul’s faculty of Chochmah and, as discussed in the previous chapter, Chochmahis a faculty that transcends comprehension — a faculty wherein the light of the blessed Ein Sof abides;and as a result, the soul is drawn to its Source, the Ein Sof, with a longing beyond comprehension.
Thus we see that the “nature” of the “hidden love,” i.e., its quest, is the longing of the soul to be united with its Source. The Alter Rebbe now goes on to explain the designation “hidden love.”
| FOOTNOTES | |
| 1. | Mishlei 20:27. |
| 2. | Yevamot 61a. |
| 3. | Tehillim 136:6. |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassThursday, Shevat 2, 5778 · January 18, 2018
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 202
A Nazirite Drinking Wine
"Nor shall he drink any liquor of grapes"—Numbers 6:3.
A nazirite must not drink wine or any intoxicating beverage that contains grape ingredients. The Torah is exceedingly stringent in this regard, forbidding even the consumption of fermented wine (or wine-based) drink, i.e. vinegar.
Full text of this Mitzvah »
A Nazirite Drinking Wine
Negative Commandment 202
Translated by Berel Bell
The 202nd prohibition is that a Nazirite is forbidden from drinking wine or any type of strong drink with a substantial amount1 of grape juice mixed in.
The source of this commandment is G‑d's statement,2 "He shall not drink any grape beverage (kol mishras anavim)."
The Torah was very strict with this law, prohibiting a case even when the wine, or strong drink with wine mixed in, has turned to vinegar. The source of this is G‑d's statement,3 "He may not even drink vinegar made from wine (chometz yayin) or vinegar made from a strong drink (chometz sheichar)."
This prohibition [of vinegar] does not count as a separate mitzvah. Had the verse said, "He may not drink wine (yayin) or vinegar from a strong drink (chometz sheichar)," then they would count as two mitzvos [since vinegar and wine are mentioned separately]. However, the verse [mentions them together, and] says, "He may not even drink vinegar made from wine (chometz yayin)." This phrase comes merely to extend the prohibition regarding wine [to include wine which has turned to vinegar, rather than creating a separate prohibition]. It is explained in tractate Nazir4 that the phrase5 "grape beverage" (mishras anavim) comes to prohibit the taste [of grapes] like it itself.6
The proof that they count as just one mitzvah is the law that a person who drank both wine and vinegar does not receive two sets of lashes, as explained below.7
The Nazirite receives lashes for drinking a revi'is8 of wine or vinegar.
FOOTNOTES
1.See Hilchos Nazirus 5:4, where the Rambam defines this amount as approximately 1/6th.
2.Num. 6:3.
3.Ibid.
4.37a.
5.Num. ibid.
6.Therefore, water which has the taste of grapes (e.g. the grapes were soaked in the water and then removed) is prohibited as if it contained grape juice itself.
Evidently, the Rambam's intention in quoting this Talmudic passage is to show how far the prohibition is extended. Just as the prohibition of wine includes vinegar, so too, it includes the taste of grapes, even if the substance itself is not present.
7.P206.
8.Approx. 86 milliliters.
Negative Commandment 203
A Nazirite Eating Grapes
"Nor shall he eat fresh grapes"—Numbers 6:3.
A nazirite may not eat grapes.
Full text of this Mitzvah »
A Nazirite Eating Grapes
Negative Commandment 203
Translated by Berel Bell
The 203rd prohibition is that a Nazirite is forbidden from eating grapes.
The source of this commandment is G‑d's statement,1 "He shall not eat any grapes."
If he eats a kezayis of them, his punishment is lashes.
FOOTNOTES
1.Num. ibid.
Negative Commandment 204
A Nazirite Eating Raisins
"Nor shall he eat dried grapes"—Numbers 6:3.
A nazirite may not eat raisins (dried grapes).
Full text of this Mitzvah »
A Nazirite Eating Raisins
Negative Commandment 204
Translated by Berel Bell
The 204th prohibition is that a Nazirite is forbidden from eating raisins.
The source of this commandment is G‑d's statement,1 "He shall not eat any raisins."
If he eats a kezayis of them, his punishment is lashes.
FOOTNOTES
1.Num. ibid.
Rambam:
• 1 Chapter A Day: Shabbat Shabbat - Chapter Six
English Text | Hebrew Text
Audio: Listen | Download | Video ClassShabbat - Chapter Six
1
It is forbidden for us to tell1 a gentile to perform work on the Sabbath on our behalf, although they are not commanded [to observe] the Sabbath.2 [This applies] even when the instructions were conveyed to them before the Sabbath and we do not require [the products of] their work until after the Sabbath.
The above is forbidden as a Rabbinical prohibition to prevent the people from regarding the Sabbath lightly, lest they perform [forbidden] labor themselves.3
א
אסור לומר לנכרי לעשות לנו מלאכה בשבת אע"פ שאינו מצווה על השבת ואע"פ שאמר לו מקודם השבת ואע"פ שאינו צריך לאותה מלאכה אלא לאחר השבת. ודבר זה אסור מדברי סופרים כדי שלא תהיה שבת קלה בעיניהן ויבואו לעשות בעצמן:
2
[The following rules4 apply] when a gentile performs a [forbidden] labor on the Sabbath on his own accord:5 If he performed it on behalf of a Jew, it is forbidden to benefit from that labor6 until one waits the amount of time necessary to perform the labor on Saturday night.7
[The latter leniency is granted] provided the matter is not public notice - i.e., everyone knows that a particular task is being performed for a person on the Sabbath.8
If [the gentile] performed [the labor] for his own sake alone,9 it is permitted to benefit from it on the Sabbath.
ב
נכרי שעשה מלאכה מעצמו בשבת אם בשביל ישראל עשה אותה אסור ליהנות באותה מלאכה עד מוצאי שבת וימתין בכדי שתעשה. והוא שלא יהא הדבר בפרהסיא עד שידעו בו רבים שדבר זה בשביל פלוני הוא נעשה בשבת. ואם בשביל עצמו בלבד עשה מותר ליהנות בה בשבת:
3
What is implied? If a gentile kindled a candle [for his own benefit], a Jew is also permitted to perform activity by its light.10 If [the gentile] kindled the light on behalf of the Jew, it is forbidden.11
Similarly, if a gentile made a ramp to descend from a ship [himself], a Jew may descend after him.12 If he made it for the Jew, it is forbidden.13 If he filled a trench with water to allow his animal to drink, a Jew may have his own animal drink afterwards. If he did so for the sake of the Jew, it is forbidden.14
If a [gentile] gathered grass to feed his animal, a Jew may bring his animal to eat from it15 provided that the gentile does not know this Jew. [If he does, it is forbidden,16] lest he bring more on his behalf at which point he would be performing a [forbidden] labor on behalf of a Jew. Similarly, whenever there is a possibility that the gentile will add more [on a Jew's behalf], [a Jew] should not benefit unless [the gentile] does not know [the Jew].17
ג
כיצד נכרי שהדליק את הנר משתמש לאורו ישראל ואם בשביל ישראל אסור. עשה נכרי כבש לירד בו מן הספינה ירד אחריו ישראל ואם בשביל ישראל אסור. מילא מים להשקות בהמתו משקה אחריו ישראל ואם בשביל ישראל אסור. ליקט עשבים להאכיל לבהמתו מניח ישראל בהמתו לאכול מהן. והוא שלא יהא אותו הנכרי מכיר לאותו ישראל שמא ירבה במלאכתו בשבילו ונמצא עושה בשביל ישראל. וכן כל דבר שאפשר להרבות בו לא יהנה בו בשבת אלא אם כן אינו מכירו:
4
In contrast, when a matter concerns a situation where there is no concept of increasing or decreasing [one's efforts for the sake of the Jew] - e.g., a light or a ramp18 - since [the gentile] performed these activities for his own sake, a Jew may benefit from them afterwards on the Sabbath, even when [the gentile] knows him.
[The following laws apply when] a lamp is kindled at a gathering [of Jews and gentiles] on the Sabbath: If most of the people in attendance are Jewish, it is forbidden to benefit from the light, since the one who kindles it does so for the sake of the majority.19 If the majority are gentiles, it is permitted to benefit from the light. If the proportions are equal, it is forbidden.20.
If a fire broke out on the Sabbath and a gentile comes to extinguish it, we may not tell him, "Extinguish it,21" nor [must we tell him,] "Do not extinguish it,"22 for his resting is not our responsibility.23 The same applies in all similar situations.
ד
אבל דבר שאין בו להרבות ולמעט כגון נר וכבש הואיל ועשה בשביל עצמו נהנה אחריו ישראל בשבת ואף על פי שהוא מכירו. נר הדלוק במסיבה בשבת. אם רוב ישראל אסור להשתמש לאורה שהמדליק על דעת הרוב מדליק. ואם רוב נכרים מותר להשתמש לאורה. מחצה למחצה אסור. נפלה דליקה בשבת ובא נכרי לכבות אין אומרין לה כבה ואל תכבה מפני שאין שביתתו עלינו וכן כל כיוצא בזה:
5
[The following principles apply when] gentiles make a coffin, dig a grave, or bring flutes to play mourning dirges on behalf of a deceased person:
If this was done discreetly, one must wait until that activity could have been carried out on Saturday night, and then the person may be buried using the above. If, however, the grave was located in a public square, the coffin was placed upon it, and all those who pass by say, "This activity that the gentiles are performing on the Sabbath is for the sake of so and so," that Jew may never be buried using the above, for this is a matter of public knowledge.24
Another Jew, however, may be buried using the above, provided that the people wait the amount of time necessary for these activities to have been performed [after the Sabbath has concluded].25 The same applies in all similar situations.
ה
מת שעשו לו נכרים ארון וחפרו לו קבר בשבת או הביאו לו חלילין לספוד בהן. אם בצנעה ימתין בכדי שיעשו למוצאי שבת ויקבר בו. ואם היה הקבר בסרטיא גדולה והארון על גביו וכל העוברין והשבין אומרים שזה שהנכרים עושין עכשיו בשבת לפלוני הוא. הרי זה לא יקבר בו אותו ישראל עולמית. מפני שהוא בפרהסיא. ומותר לקבור בו ישראל אחר והוא שימתין בכדי שיעשה וכן כל כיוצא בזה:
6
[The following rules apply when] a gentile brings flutes on the Sabbath to mourn a deceased person: Even though he brought them from just outside the wall,26 we are required to wait the time it takes to bring them from a close place27 after the Sabbath has concluded, and afterwards we may mourn with them.28 [This restriction stems from our suspicion] that he brought them from another place at night, and then entered with them in the morning.
If one is certain that they were brought from another place on the Sabbath, one should wait [the amount of time] until it was possible to bring them from that place after [the conclusion of] the Sabbath.29 [The above leniencies apply] only when [the flutes were not brought] in a public square, as mentioned above.
ו
נכרי שהביא חלילין בשבת למת אף על פי שהביאן מצד החומה ימתין למוצאי שבת בכדי שיבוא ממקום קרוב ואחר כך יספדו בהן. שמא בלילה הביאום ממקום אחר עד החומה ובבקר נכנסו בהן. ואם ידע בודאי שממקום פלוני הביאום בשבת ימתין בכדי שיבואו מאותו מקום אחר השבת. והוא שלא יהא הדבר בסרטיא גדולה כמו שאמרנו:
7
[The following rules apply with regard to] a city inhabited by both Jews and gentiles that possesses a bathhouse that is open on the Sabbath: If the majority [of the bathers30] are gentiles, it is permitted to bathe in it on Saturday night immediately [after the conclusion of the Sabbath].
If the majority of the bathers are Jewish, one must wait [the time it takes] for the water to heat.31 [The rationale is that] the water was heated for the majority of [the city's bathers]. If [the numbers of Jews and gentiles are] equal, one must wait [the time it takes] for the water to heat.32 The same applies in all similar situations.
ז
עיר שישראל ונכרים דרין בתוכה והיתה בה מרחץ המרחצת בשבת. אם רוב נכרים מותר לרחוץ בה למוצאי שבת מיד. ואם רוב ישראל ימתין בכדי שיחמו חמין. שבשביל הרוב הוחמו. מחצה למחצה ימתין בכדי שיחמו חמין וכן כל כיוצא בזה:
8
A Jew who instructs a gentile to perform a [forbidden] labor on his behalf on the Sabbath commits a transgression and should be given stripes for rebellion33 [as punishment]. Nevertheless, he is permitted to benefit from the labor on Saturday night after waiting the time it takes for the labor to have been performed.34
The following is the sole reason35 for which [the Sages] forbade using [the products of forbidden labor] until the time to perform the labor passes on Saturday night: If one permitted the use of [the products of forbidden labor] immediately [on Saturday night], a person might tell a gentile to perform a [forbidden] labor on his behalf, so that [after the conclusion of the Sabbath], it will be immediately available for him. Since, however, [the products of forbidden labor] are forbidden until the time it takes for the labor to have been performed passes, he will not instruct a gentile to perform this task. It does not bring him any benefit at all, for on Saturday evening he must wait the time it takes for the labor to have been performed on the Sabbath.
ח
ישראל שאמר לנכרי לעשות לו מלאכה זו בשבת אע"פ שעבר ומכין אותו מכת מרדות מותר לו ליהנות באותה מלאכה לערב אחר שימתין בכדי שתעשה. ולא אסרו בכל מקום שימתין בכדי שיעשו אלא מפני דבר זה. שאם תאמר יהא מותר מיד שמא יאמר לנכרי לעשות לו וימצא הדבר מוכן מיד. וכיון שאסרו עד שימתין בכדי שיעשו לא יאמר לנכרי לעשות לו שהרי אינו משתכר כלום מפני שהוא מתעכב לערב בכדי שיעשה דבר זה שנעשה בשבת:
9
A Jew is permitted to instruct a gentile to perform an activity that is not a [forbidden] labor36 and is prohibited from being performed on the Sabbath only as a sh'vut.37[This leniency applies] provided that this is necessary because of a minor infirmity,38 a very pressing matter,39 or a mitzvah.
ט
דבר שאינו מלאכה ואין אסור לעשותו בשבת אלא משום שבות מותר לישראל לומר לנכרי לעשותו בשבת. והוא שיהיה שם מקצת חולי או יהיה צריך לדבר צורך הרבה או מפני מצוה:
10
What is implied? On the Sabbath, a Jew may instruct a gentile to climb a tree or to swim across water to bring him a shofar or a knife for circumcision. Similarly, [one may instruct a gentile] to bring hot water from one courtyard to another to wash a child or a person experiencing difficulty,40 although an eruv was not made to join them.41 The same applies in all similar situations.
י
כיצד אומר ישראל לנכרי בשבת לעלות באילן או לשוט על פני המים כדי להביא לו שופר. או סכין למילה. או מביא לו מחצר לחצר שאין עירוב ביניהן מים חמין להרחיץ בהם קטן ומצטער וכן כל כיוצא בזה:
11
When a person buys a house in Eretz Yisrael from a gentile,42 he is permitted to tell the gentile to compose a deed of sale on the Sabbath.43 Giving the gentile instructions [to perform a forbidden labor on the Sabbath] is a Rabbinic prohibition, and because [of the importance] of settling Eretz Yisrael44the Sages did not enforce their decree in this instance.
Similarly, the above principles apply when one purchases a house from [a gentile] in Syria, for Syria is equivalent to Eretz Yisrael in this regard.45
יא
הלוקח בית בארץ ישראל מן הנכרי מותר לו לומר לנכרי לכתוב לו שטר בשבת. שאמירה לנכרי בשבת אסורה מדבריהם ומשום ישוב ארץ ישראל לא גזרו בדבר זה. וכן הלוקח בית מהם בסוריא שסוריא כארץ ישראל לדבר זה:
12
When a person contracts a gentile for a task and sets the price, the gentile [is considered] as acting in his own interests.46 [Therefore,] even if he performs the task on the Sabbath, it is permitted.47 Similarly, it is permissible to hire a gentile for a prolonged period, although he performs [forbidden] labor on the Sabbath.48
What is implied? When a person hires a gentile for a year or two as a scribe or as a weaver,49 it is permissible for the gentile to write or weave on the Sabbath. It is as though he contracted him to write a scroll or weave a garment, [in which case, he may] perform the task whenever he desires. [This leniency is granted] provided he does not pay him on a day to day basis.50
יב
פוסק אדם עם הנכרי על המלאכה וקוצץ דמים והנכרי עושה לעצמו ואע"פ שהוא עושה בשבת מותר. וכן השוכר את הנכרי לימים הרבה מותר אע"פ שהוא עושה בשבת. כיצד כגון ששכר הנכרי לשנה או לשתים שיכתוב לו או שיארוג לו. הרי זה כותב ואורג בשבת ומותר כאלו קצץ עמו שיכתוב לו ספר או שיארוג לו בגד שהוא עושה בכל עת שירצה. והוא שלא יחשוב עמו יום יום:
13
When does the above51 apply? When the matter is discreet, and everyone52 is not aware that the [forbidden] labor being performed on the Sabbath is for the sake of a Jew. If, however, it53 is a matter that is well known, open, and of public knowledge,54 it is forbidden [for a gentile to perform such work]. A person who sees the gentile working does not know that he has been hired on a contractual55 basis and will say that so and so56 hired a gentile to work for him on the Sabbath.
יג
במה דברים אמורים בצנעה שאין מכירים הכל שזו המלאכה הנעשית בשבת של ישראל היא. אבל אם היתה ידועה וגלויה ומפורסמת אסורה שהרואה את הנכרי עוסק אינו יודע שקצץ ואומר שפלוני שכר הנכרי לעשות לו מלאכה בשבת:
14
Therefore, [the following rules apply when] a person hires a gentile to build a courtyard or a wall or to harvest his field, or [hires him to work] at building his courtyard or planting a vineyard for him for a year or two:
If the project is located in a city57 or within its Sabbath limits, it is forbidden for the Jew to allow them to work on the Sabbath,58 because of [the impression this might create in the mind of] an observer who is unaware that they were hired on a contractual basis. If the project is located beyond the Sabbath limits, it is permitted, for there are no Jews who will see the laborers at work on the Sabbath.
יד
לפיכך הפוסק עם הנכרי לבנות לו חצרו או כותלו או לקצור את שדהו או ששכרו שנה או שתים לבנות לו חצר או ליטע לו כרם. אם היתה המלאכה במדינה או בתוך התחום אסור לו להניחן לעשות בשבת מפני הרואים שאינם יודעים שפסק. ואם היתה המלאכה חוץ לתחום מותר שאין שם ישראל שיראה את הפועלין כשהן עושין בשבת:
15
Similarly, it is permitted for a Jew to hire out his vineyard or his field to a gentile, although the latter will sow and plant them on the Sabbath, since an observer will know that they have been hired out or given [to the gentile] under a sharecropping agreement.59
[In contrast,] when an enterprise60 is known by the name of its Jewish owner and is not of the type that is hired out or contracted out under a profit sharing agreement by most people in that city, it is forbidden to be hired out to a gentile.61 The gentile will perform work in the establishment on the Sabbath, and [in the public's mind, the establishment] will be associated with the name of its Jewish owner.62
טו
וכן מותר לאדם להשכיר כרמו או שדהו לנכרי אף על פי שהוא זורען ונוטען בשבת. שהרואה יודע ששכורין הן או באריסות נתן להן. ודבר ששם ישראל בעליו קרוי עליו ואין דרך רוב אנשי אותו המקום להשכירו או ליתנו באריסות אסור להשכירו לנכרי. מפני שהנכרי עושה באותו המקום מלאכה בשבת והוא נקרא על שם הישראל בעליו:
16
It is permitted to lend63 and hire out64 utensils to a gentile although he will perform [forbidden] labors with them on the Sabbath,65 for we are not obligated to have our utensils rest [on the Sabbath].66 It is, however, forbidden to [lend or hire out] one's servant or livestock67 [to work on the Sabbath], for we are commanded that they rest.68
טז
מותר להשאיל כלים ולהשכירן לנכרי ואע"פ שהוא עושה בהן מלאכה בשבת מפני שאין אנו מצווים על שביתת הכלים. אבל בהמתו ועבדו אסור מפני שאנו מצווין על שביתת בהמה ועבד:
17
[The following rules apply when a Jew] enters into a partnership with a gentile concerning labor, merchandise, or the operation of a storefront:69 If such a stipulation was made at the outset,70 it is permissible71 for the profits from the Sabbath - whether large or small - to be designated for the gentile alone, and the profits of another day to be given to the Jew alone in exchange.72
If, however, such conditions were not made at the outset, when [the two] come to divide the profits, the gentile should take all the profits of the Sabbath for himself alone, and then the remainder should be divided [equally].73 The [gentile] need not give [the Jew] anything extra for the Sabbath unless a stipulation to that effect was made at the outset.74 The same principles apply if [a Jew and a gentile] hired a field under a partnership arrangement.75
יז
המשתתף עם הנכרי במלאכה או בסחורה או בחנות. אם התנו בתחלה שיהיה שכר השבת לנכרי לבדו אם מעט אם הרבה ושכר יום אחר כנגד יום השבת לישראל לבדו מותר. ואם לא התנו בתחלה. כשיבואו לחלוק נוטל הנכרי שכר השבתות כולן לבדו והשאר חולקין אותו. ואינו מוסיף לו כלום כנגד יום השבת אלא א"כ התנו בתחלה. וכן אם קבלו שדה בשותפות דין אחד הוא:
18
If the stipulation [mentioned above] was not made, [the partners] came to divide the profits, and the profits of the Sabbath were not distinct, it appears to me76 that the gentile should take a seventh of the profits alone77 and the remainder should be divided equally.78
When a person gives a gentile money to invest, the two may divide the profits equally, despite the fact that the gentile engages in business dealings with these funds on the Sabbath.79 All of the Geonim80 concur with this ruling.
יח
ואם לא התנו ובאו לחלוק השכר ולא היה שכר שבת ידוע יראה לי שהנכרי נוטל לבדו שביעית השכר והשאר חולקין. הנותן מעות לנכרי להתעסק בהן. אף על פי שהנכרי נושא ונותן בשבת חולק עמו בשכר בשוה וכן הורו כל הגאונים:
19
A Jew should not give utensils to a gentile artisan to fashion81 on Friday, despite the fact that he has established a set price,82 unless there is time for him to remove them from [the Jew's] home before nightfall.83
Similarly, a person should not sell, lend, pawn, or give a present of his possessions to a gentile unless [the gentile] can leave the entrance of [the Jew's] house with that article before the Sabbath. As long as [the gentile] is in [the Jew's] house, no one knows when he gave it to him. Thus, should the gentile leave [the Jew's] house on the Sabbath with [the Jew's] possessions in his hand, it would appear that the object was lent, pawned, agreed to be worked on, or sold on the Sabbath.84
יט
לא יתן אדם בערב שבת כלים לאומן נכרי לעשותן אף ע"פ שפסק עמו. אלא בכדי שיצא בהן מביתו קודם שחשיכה. וכן לא ימכור אדם חפציו לנכרי ולא ישאילנו ולא ילונו ולא ימשכננו ולא יתן לו במתנה אלא בכדי שיצא באותו חפץ מפתח ביתו קודם השבת. שכל זמן שהוא בביתו אין אדם יודע אימתי נתן לו וכשיצא הנכרי מביתו בשבת וחפץ ישראל בידו יראה כמי שהלוהו לנכרי או משכנו או פסק עמו או מכר לו בשבת:
20
[The following rules apply when] a person gives a gentile a letter to bring to another city. If he fixed a fee for conveying [the letter], it is permitted [even if the gentile conveys it on the Sabbath].85 [This leniency applies] even when [the Jew] gives [the letter] to [the gentile] on Friday at nightfall, provided [the gentile] leaves [the Jew's] home before the commencement of the Sabbath.
When a fee was not fixed [beforehand, the following rules apply]: If there is a designated person in the city86 who collects letters and sends them to other cities with his agents,87 it is permitted to give a gentile the letter,88 provided there is time [on Friday] for the letter to reach a house adjacent to [the city's] wall before [the commencement of] the Sabbath, lest the home of the gentile who collects and sends letters be located there.89
If there is no person designated to fulfill this function and the gentile to whom one gives the letter is the one who brings it to the other city, it is always forbidden to send a letter with a gentile90 unless one establishes a fixed price [beforehand].
כ
הנותן אגרת לנכרי להוליכה לעיר אחרת אם קצץ עמו שכר הולכה מותר. ואפילו נתנה לו ערב שבת עם חשיכה. והוא שיצא בה מפתח ביתו קודם השבת. ואם לא קצץ אם יש במדינה אדם קבוע שהוא מקבץ האגרות ושולח אותם לכל מדינה ומדינה עם שלוחיו מותר ליתן לנכרי האגרת. והוא שיהיה שהות ביום כדי שיגיע לבית הסמוך לחומה קודם השבת. שמא זה שמקבל האגרות ושולחן ביתו סמוך לחומה הוא. ואם אין שם אדם קבוע לכך אלא הנכרי שנותנין לו האגרת הוא שמוליכה לעיר אחרת אסור לשלוח ביד נכרי האגרת לעולם אלא אם כן קצץ לו דמים:
21
It is permissible for a gentile carrying his possessions to bring them into the Jew's house on the Sabbath.91 It is even permissible for [the Jew] to tell [the gentile], "Place them in this corner."92
One may invite a gentile to visit on the Sabbath and serve food93 for him to eat.94 If he took the food outside [the Jew's] home, there is no difficulty, for one is not obligated to see that he observes the Sabbath.95
Similarly, one may serve food to a dog in one's courtyard. If he takes it outside, there is no difficulty.
כא
נכרי שהביא חפציו בשבת והכניסן לבית ישראל מותר. ואפילו אמר לו הניחן בזוית זו הרי זה מותר. ומזמנין את הנכרי בשבת ונותנין לפניו מזונות לאוכלן. ואם נטלן ויצא אין נזקקין לו מפני שאין שביתתו עלינו. וכן נותנין מזונות לפני הכלב בחצר ואם נטלן ויצא אין נזקקין לו:
22
When a person is carrying money while traveling on a journey and the Sabbath commences, he should give his wallet to a gentile to carry for him. On Saturday night, he may take it back from him. This is permitted even though he did not pay the gentile for his services96 and even though he gave it to him after nightfall.97
These leniencies are granted because a person becomes distraught over his money and cannot bear to discard it. If we do not allow him [to have a gentile carry it for him] - a matter forbidden merely by Rabbinic decree - we fear that he will come to carry it himself98and thus transgress one of the Torah's prohibitions.99
When do the above [leniencies] apply? With regard to one's wallet. In contrast, a person may not give an ownerless object that he discovered to a gentile [to carry for him].100 Instead, he should carry it less than four cubits at a time101 [until he reaches a place where he can deposit it].
כב
מי שהיה בא בדרך וקדש עליו היום והיו עמו מעות נותן כיסו לנכרי להוליכו לו ולמוצאי שבת לוקחו ממנו. ואף על פי שלא נתן לו שכר על זה. ואף על פי שנתנו לו משחשיכה מותר מפני שאדם בהול על ממונו ואי אפשר שישליכנו. ואם לא תתיר לו דבר זה שאין איסורו אלא מדברי סופרים יבא להביאו בידו ועובר על מלאכה של תורה. במה דברים אמורים בכיסו אבל מציאה לא יתן לנכרי אלא מוליכה בפחות פחות מארבע אמות:
23
[The following rules apply when] a Jew performs a [forbidden] labor on the Sabbath: If he willingly transgressed, it is forbidden for him to benefit from this labor forever.102 Other Jews103 may, however, benefit from this labor immediately after the conclusion of the Sabbath,104 as [can be inferred from Exodus 31:14]: "And you shall observe the Sabbath, for it is holy." [Our Sages105 commented,] "It is holy, but the fruits of labor performed on it are not holy."106
What is implied? When a Jew cooks [food] on the Sabbath in willful violation [of the Sabbath laws], other Jews may partake of it Saturday night. He, however, is forbidden to partake of it forever. If he cooked it without knowing of the prohibition he was violating, both he107 and others may eat it immediately after the conclusion of the Sabbath.108 The same principles apply in other similar situations.
כג
ישראל שעשה מלאכה בשבת אם עבר ועשה בזדון אסור לו ליהנות באותה מלאכה לעולם. ושאר ישראל מותר להם ליהנות בה למוצאי שבת מיד שנאמר ושמרתם את השבת כי קדש היא היא קדש ואין מעשיה קדש. כיצד ישראל שבשל בשבת במזיד. למוצאי שבת יאכל לאחרים אבל לו לא יאכל עולמית. ואם בשל בשגגה למוצאי שבת יאכל בין הוא בין אחרים מיד וכן כל כיוצא בזה:
24
When produce was taken outside a city's Sabbath limits and then brought back without the knowledge of the prohibition involved, one may partake of it on the Sabbath, since nothing was done to the fruits themselves, and their state did not change. If they were brought back in willful violation of the prohibition involved,109 one may not partake of them until after the conclusion of the Sabbath.110
כד
פירות שיצאו חוץ לתחום וחזרו. בשוגג יאכלו בשבת שהרי לא נעשה בגופן מעשה ולא נשתנו. במזיד לא יאכלו עד מוצאי שבת:
25
When a person hires a worker to watch a cow or a baby, he should not pay him a wage for the Sabbath day.111 Therefore, [the worker] is not responsible for what happens on the Sabbath.112If a worker was hired on a weekly or annual basis, he is given full payment.113 Therefore, [the worker] is responsible for what happens on the Sabbath. [In the latter instance,] the worker should not say, "Pay me for the Sabbath," but rather, "Pay me for the year," or "Pay me for the ten days."114
כה
השוכר את הפועל לשמור לו את הפרה ואת התינוק לא יתן לו שכרו של שבת. לפיכך אין אחריות שבת עליו. ואם היה השכיר שכיר שבת או שכיר שנה נותן לו שכרו משלם לפיכך אחריות שבת עליו. ולא יאמר לו תן לי שכרי של שבת אלא אומר לו תן לי שכרי של שנה או של עשרה ימים
FOOTNOTES
1.
See the Rambam's Commentary on the Mishnah (Machshirin 2:5-6), which states that it is forbidden even to hint to a gentile that one desires that he perform a forbidden labor on one's behalf. This ruling is accepted by the Ramah (Orach Chayim 307:22). Nevertheless, Shulchan Aruch HaRav 307:7 and the Mishnah Berurah 307:76 allow one to make an indirect hint in certain situations.
2.
On the contrary, a gentile who observes the Sabbath is liable for death (Sanhedrin 58b, Hilchot Melachim 10:9).
3.
The Tur and the Shulchan Aruch (Orach Chayim 307:1-2) mention another reason for the prohibition against conveying such instructions on the Sabbath itself, so that one should not talk about mundane matters on the Sabbath.
[On the basis of this rationale, we can understand the lenient opinions mentioned in note 1. Since the prohibition against instructing a gentile to perform work stems from the prohibition against speaking of mundane matters, there is room for leniency if the instruction is conveyed without speech.]
Shulchan Aruch HaRav 243:1 also mentions an opinion that maintains that a gentile performing a labor on behalf of a Jew on the Sabbath is considered as the Jews's agent. Hence, the Jew is held responsible for the work.
4.
Examples of the principles mentioned in this halachah are given in Halachot 3-8.
5.
I.e., even without receiving specific instructions from a Jew.
6.
The entire Jewish people, not only the person for whom the forbidden labor was performed, are prohibited from benefiting from it (Maggid Mishneh, Shulchan Aruch 325:10).
7.
See Halachah 8.
8.
The Rambam's mention of this principle is significant. In the interpretation of Shabbat 24:3 - the Mishnah that serves as the basis for Halachah 8 - there are authorities (e.g., Rabbenu Nissim) who explain that the prohibition against benefiting from forbidden labors performed by a gentile in public on the Sabbath applies only in the specific context mentioned in that Mishnah: a grave, coffin, or flutes for mourning a deceased person.
A prohibition was instituted in these instances alone, for it is improper that a person's final resting be associated with the performance of labor on the Sabbath. In contrast, when a Sabbath prohibition is performed on behalf of a living person, one may benefit from it after the Sabbath.
From the Rambam's statements in this halachah, it is obvious that he does not allow such leniency. Note Shulchan Aruch HaRav 325:21 and the Mishnah Berurah 325:73, which explain that if the situation requires it, Rabbenu Nissim's opinion can be relied on.
9.
With this addition, the Rambam implies that if the gentile performs the forbidden labor for his own sake and with the intention that it also benefit a Jew, it is forbidden. (See Shulchan Aruch, Orach Chayim 276:2.)
10.
The Shulchan Aruch (loc. cit.:1) states that one may also benefit from a lamp kindled by a gentile on behalf of a person who is ill.
11.
The Ramah (loc. cit.) states that if a gentile lights a lamp or a fire in a Jew's house on his own accord, the Jew is not required to leave his home. Although he should try not to benefit from the light, the fact that he receives benefit against his will is not of significance.
12.
Shabbat 122a gives a classic example of this halachah. Rabban Gamliel and several other Sages descended from a ship on a ramp made by a gentile on the Sabbath.
13.
Note the contrast between this pair of examples and the following pair, as explained in the following halachah.
14.
The Shulchan Aruch (loc. cit. 325:10) states that this prohibition applies only when one is drawing from a well in a private domain into the public domain, for this involves the transgression of a Torah prohibition. More leniency is allowed when water is drawn from a well in a private domain to a carmelit, for then merely a Rabbinic prohibition is involved. In such an instance, anyone other than the person for whom the water was drawn may benefit from it.
The Ramah (loc. cit.) mentions a more lenient perspective, which states that whenever it is possible for a Jew to accomplish an objective without performing a forbidden labor, he may benefit from a forbidden labor that a gentile performed for the Jew's sake, which made the objective easier to accomplish. For example, since a Jew could have descended to a well to drink water, he is allowed to drink water that a gentile brought from the well for him.
15.
The Maggid Mishneh and the Shulchan Aruch (loc. cit. 325:11) explain that one may not give this grass to the animal or even lead him directly toward it, because the grass is muktzeh.
16.
Not only for him, but for other Jews as well (Shulchan Aruch, loc. cit.:10).
17.
For then we may be certain that the gentile did not make an increase for the Jew's sake.
18.
Once a lamp is lit or a ramp is laid down, many people can benefit from it. No additional effort is required on their behalf.
19.
The Maggid Mishneh and the Shulchan Aruch (Orach Chayim 276:2) state that, even in such circumstances, if the gentile uses the light for the performance of a specific activity, it is clear that he kindled it for his own purposes. Hence, it is permitted for other Jews to benefit from it afterwards.
20.
The commentaries use this situation to exemplify the following principle: It is prohibited to benefit from the performance of a forbidden labor when it was performed for the sake of both a gentile and a Jew. (Note the Rambam's use of the expression "for his own sake alone" in Halachah 2).
Other commentaries (see Rashi, Shabbat 122a) offer different explanations for this ruling.
21.
Although the situation may arouse fear, we are still forbidden to instruct a gentile specifically to perform a forbidden labor.
22.
Furthermore, as stated in Chapter 12, Halachah 7, one may say, "The person who extinguishes the fire will not suffer a loss," encouraging the gentile to do so.
From this law, Tosafot (Shabbat 122a) explains that a Jew is not obligated to prevent a gentile from carrying out a forbidden activity that benefits the Jew's property, if the gentile does so on his own initiative. The Shulchan Aruch (Orach Chayim 325:13) accepts this principle, provided that the gentile does not do this on a continuous basis.
23.
With this expression, the Rambam (quoting Shabbat 16:6) contrasts a gentile with one's children - even minors - and one's servants - even gentiles - for whom one is responsible that they rest on the Sabbath, as mentioned in Exodus 20:10.
24.
Even though a Jew did not instruct a gentile to perform any of these activities, since they were performed on behalf of a Jew in public, they may never be used on his behalf.
25.
The Ra'avad objects to requiring one to wait when the product of the gentile's efforts is to be used for the sake of an individual other than the one for which they were originally intended. He explains that in Halachah 8, the Rambam states that this requirement was instituted, lest the person who benefits from the gentile's efforts instruct him to perform a forbidden labor. Needless to say, this does not apply in the situation under discussion, a burial.
The Shulchan Aruch (Orach Chayim 325:14) follows the Rambam's ruling. Although the rationale suggested by the Ra'avad is justifiable in this instance, the Rabbis did not accept it, in order to maintain a uniform policy regarding forbidden labor performed by a gentile on the Sabbath.
26.
In his Commentary on the Mishnah (Shabbat 23:4), the Rambam explains that if the flutes were brought from outside the city, they were brought from a public domain to a private domain. Hence, a transgression was involved, and it is necessary to wait for the time to pass that it would take to bring them after the conclusion of the Sabbath. We must, however, wait longer than the minimal amount of time it takes to bring them from outside the wall inside the wall, because of the suspicion mentioned by the Rambam. See also Hilchot Sh'vitat Yom Tov 2:10.
Significantly, Rashi (Shabbat 151a) and others interpret this Mishnah as relating to the prohibition against bringing objects from beyond the Sabbath boundary. The Shulchan Aruch (Orach Chayim 325:15-16) mentions both of these views.
27.
Shulchan Aruch HaRav 325:22 and the Mishnah Berurah 325:76 explain this as referring to the Sabbath boundary - i.e., 2000 cubits.
28.
The Shulchan Aruch (loc. cit.:15) emphasizes that a more lenient ruling is given if the gentile did not bring the flutes through the public domain, and traveled via a carmelit instead. Since the gentile violated a Rabbinic prohibition and not a prohibition of the Torah itself, the flutes are permitted to be used immediately on Saturday night.
29.
This can lead to both a more lenient and a more stringent ruling. If the place was within the Sabbath limits, one is required to wait less time. If the place is beyond the Sabbath limits, one is required to wait longer (Shulchan Aruch HaRav 325:22 and the Mishnah Berurah 325:77).
30.
This addition was made on the basis of the Mishnah Berurah 326:38, which explains that the ruling depends, not on the proportion of the population of the city at large, but on that of the bathers. Since they are the ones who use the bath, the bath is considered as being heated for them.
31.
In his Commentary on the Mishnah (Machshirin 2:5-6, the source for his halachah), the Rambam expounds on the principle stated in the following halachah to explain why it is necessary to wait until the water could have heated.
32.
In this instance, it is considered as if the baths were heated for the sake of both the Jews and the gentiles, as explained in the notes to Halachah 4.
33.
The punishment given for the violation of Rabbinic prohibitions.
34.
Although Rabbenu Yerucham forbids ever benefiting from such work, the Shulchan Aruch (Orach Chayim 307:20) accepts the Rambam's ruling.
35.
This appears to differ from Rashi's interpretation (Beitzah 24b), which explains (with regard to the festivals) that the reason that one is required to wait until the time it takes to perform the forbidden labor after the festival passes is "so that one will not benefit from a [forbidden] labor performed on a festival." Seemingly, he would accept the same rationale with regard to the Sabbath.
36.
The Rambam derives this principle from Eruvin 67b, which mentions that one is permitted to instruct a gentile to bring hot water to wash a child after circumcision, provided he does not have to pass through the public domain. The Rambam maintains that one can extrapolate from this instance to other similar cases. Although Tosafot, Gittin 8b, differs, the Rambam's opinion is accepted by the Shulchan Orach (Orach Chayim 307:5) as well as the later Ashkenazic authorities (Shulchan Aruch HaRav 307:12, Mishnah Berurah 307:23).
The Ramah (Orach Chayim 276:2) states that there are authorities who allow one to instruct a gentile to perform a forbidden labor on the Sabbath so that a mitzvah can be performed. Although he does not accept this opinion, he allows for leniency in circumstances of great necessity.
37.
In Chapter 21, Halachah 1, the Rambam defines sh'vut as an activity forbidden by the Sages because it resembles a forbidden labor or because it might lead to the performance of a forbidden labor.
The rationale behind this leniency is the principle that a Rabbinic prohibition is not instituted to support another Rabbinic prohibition. Since the activity in question is merely a Rabbinic prohibition, and the prohibition against instructing a gentile to perform a forbidden activity on the Sabbath is Rabbinic in origin, the two Rabbinic prohibitions should not be associated.
38.
In contrast to the situations mentioned in Chapter 2, here the Rambam is not speaking of a situation where the person is dangerously ill or even when there is a danger threatening one of the limbs of his body. Instead, the intent is situations that involve minor discomfort. Although a Jew himself is forbidden to perform certain activities that would relieve this uneasiness, a gentile is allowed to do so.
39.
Shulchan Aruch HaRav, loc. cit., cites as an example of this principle, merchandise that would spoil if left in the rain. [See the Shulchan Aruch (Orach Chayim 307:19) and commentaries.]
4 0. See Hilchot Milah 2:9. Significantly, Shulchan Aruch HaRav 331:7 and the Mishnah Berurah 331:22 rely on the leniency mentioned by the Ramah cited in note 36 in this instance. Since the circumcision itself involves carrying out a forbidden labor on the Sabbath, other labors that are necessary for the mitzvah to be performed may be carried out by a gentile even when instructed by a Jew.
40.
As stated above, Eruvin 67b mentions this instance with regard to circumcision. As explained above, the Rambam extends the leniency beyond the specific instance and applies it to other similar circumstances.
41.
Carrying in courtyards with an eruv is discussed in Chapters 16 and 17.
42.
The Magen Avraham 306:19-20 cites other authorities who state that a Jew should not complete the sale on the Sabbath. Even according to the Rambam, it appears that one is forbidden to give the gentile money on the Sabbath.
43.
From the fact that this law is cited in the Shulchan Aruch (Orach Chayim 306:11), it is clear that it applies in the present era as well.
44.
In contrast to the Ramban, the Rambam does not consider the settlement of Eretz Yisrael as one of the 613 mitzvot of the Torah. There is, however, no question of the great importance he attaches to this activity. (See Hilchot Melachim, 5:9-12. See also Hilchot Avodat Kochavim 10:3-4.)
45.
In Hilchot Terumah 1:2-3, the Rambam defines Syria as the lands outside Eretz Yisrael conquered by King David. Generally, lands conquered by the entire Jewish people are included in Eretz Yisrael. In this instance, however, although David was a king and his wars were approved by the Sanhedrin, these lands did not become part of Eretz Yisrael, because he had not completed the conquest of all the lands of the Canaanite nations at that time. Nevertheless, because of the communal nature of his conquest, the Rabbis ordained that certain of the laws applicable within Eretz Yisrael should also apply there. Compare also to Hilchot Avodat Kochavim 10:3.
46.
Since the gentile contractor has established a set price for his work, it does not matter when he performs the labor involved. Accordingly, he is considered as working for himself and not on behalf of the Jew.
The Rashba emphasizes that this leniency applies only when the gentile performs the task in question on his own premises. If he does so on premises belonging to a Jew, it is forbidden for him to work on the Sabbath even when the price is set beforehand. The Shulchan Aruch (Orach Chayim 244:5, 252:2) quotes the Rashba's view.
47.
The Jew may not, however, explicitly tell the gentile to perform a forbidden labor on the Sabbath even if he is hired on a contractual basis (Shulchan Aruch, loc. cit. 252:2).
48.
The Rambam's decision is based on Mo'ed Katan 12a, which mentions a person hired on a weekly, monthly, or yearly basis - i.e., rather than receive a wage on an hourly basis, he is contracted to perform a particular task which his employer will present him from time to time.
The Ra'avad differs with the Rambam on this issue, maintaining that although a person who is hired on a weekly basis is not required to work on the Sabbath, the Jew receives a direct benefit from the fact that he does. Therefore, this is forbidden.
The Shulchan Aruch (loc. cit. 244:5) accepts the Rambam's view. The Turei Zahav 244:5 emphasizes, however, that this ruling may be accepted only when the employer does not mind if the gentile does not work at any specific time. If he requires him to work a set number of hours, this is not acceptable.
(To explain the concept in contemporary terms: An employee who receives a weekly salary for a specific time commitment is not covered by this leniency. In contrast, an outside professional who is hired on a retainer basis is, for he is not bound by a time commitment to the employer.)
The Noda BiY'hudah (Orach Chayim, Vol. II, Responsum 38) explains the difference between the Rambam's and the Ra'avad's view as follows: In the case of a contractor, the gentile is the one who benefits from his working on the Sabbath. Although he is not obligated to work then, by doing so he earns a fee that he would not have received otherwise.
In contrast, when an employee is paid on a retainer basis, he receives no benefit from working on the Sabbath, for he receives the same wage regardless. Therefore, the Ra'avad considers this to be forbidden. The Rambam, however, permits this, since the employer receives no additional profit from the task being completed on the Sabbath. Were it not to be completed then, it would have been completed on the following day.
49.
The Ramah (loc. cit.) emphasizes that if the gentile is hired as a jack of all trades, it is forbidden for him to work on the Sabbath. In such an instance, the Jew has a distinct benefit from his working on the Sabbath, since there will surely be other work for him to do on the following day.
50.
In such an instance, the wage the gentile receives for the work performed on the Sabbath is distinct. Hence, it is forbidden.
51.
This restriction applies both to the leniency allowing a gentile to work as a contractor and to that which allows him to work on a retainer basis.
52.
The Magen Avraham 244:2 states that this wording implies that if several individuals know that the task is being performed for the sake of a Jew, but the matter is not public knowledge, there is no prohibition involved.
53.
It is of no importance to us whether people see the work being performed or not. What is significant is that they know that this work is being performed for the sake of a Jew (Rabbenu Yerucham).
54.
"Public knowledge" refers to matters known within the Jewish community. As reflected by the following halachah, if the matter is known to gentiles but not to Jews, there is no difficulty.
55.
See Hilchot Sh'vitat Yom Tov 7:25, which states "People at large do not know the difference between a contractor and a hired worker. Hence, it is forbidden."
Note also the Be'ur Halachah 244, which questions whether a gentile is permitted to perform work on behalf of a Jew if it is common custom for these tasks to be performed by a contractor. In such a situation, it is unlikely that an observer would assume that the gentile was hired to work on a daily basis. Neverthess, as mentioned in the Mishnah Berurah 244:7, the Noda BiY'hudah (Orach Chayim, Vol. I, Responsum 12), and Shulchan Aruch HaRav 244:8, the common custom is to allow such work to be performed.
56.
From the wording the Rambam uses, one might infer that this restriction applies to a private individual. In contrast, if a community at large employs a gentile, it can be assumed that they hired him in a permitted manner. On this basis, there are opinions which allow a gentile contractor to perform services for the community on the Sabbath (Magen Avraham 244:8).
57.
I.e., either the city in which the Jew contracting the gentile lives or another city populated by Jews.
58.
Note the Shulchan Aruch (Orach Chayim 244:3), which states that if a gentile builds a house for a Jew on the Sabbath, it is proper not to enter it.
59.
Since these arrangements are commonplace, an observer will not think that the gentile was employed as a hired worker.
60.
The Shulchan Aruch (Orach Chayim 243:1) gives as examples a bathhouse or an oven. As explained in the following note, the inclusion of an enterprise in this category is dependent on the business practices common in that locale.
61.
I.e., since the gentile will operate the enterprise on the Sabbath, it is forbidden to rent him the enterprise even on an annual or monthly basis.
As the Rambam mentions in his Commentary on the Mishnah (Avodah Zarah 1:8, the source for this halachah), the determination of which enterprises are included in this category is dependent on the local business practices. If it is commonplace for an enterprise to be rented out on an annual or monthly basis, an onlooker will not suppose that the gentile operating the enterprise is working for the Jew as a hired hand. (See also Shulchan Aruch, loc. cit.:2.)
62.
Similarly, if it is publicized throughout the community that the enterprise has been hired to the gentile, there is no prohibition. (See Shulchan Aruch, loc. cit..)
63.
One may not, however, lend a utensil to a gentile on the Sabbath itself. Similarly, when a utensil is lent on Friday, the gentile must have time to bring it out of the Jew's premises before the commencement of the Sabbath [Halachah 19, Shulchan Aruch (Orach Chayim 246:2)].
64.
The Shulchan Aruch (loc. cit.:1) states that if a Jew receives payment for the Sabbath day, he must arrange to be paid on a weekly or monthly basis. It is forbidden to receive payment for the Sabbath as a distinct entity.
65.
The Ra'avad, based on his interpretation of Shabbat 19a, states that it is forbidden to rent an article to a gentile on Friday, since it will appear that one is receiving a wage for the Sabbath. The Maggid Mishneh justifies the Rambam's decision, explaining that according to the Rambam, the passage the Ra'avad cites follows the opinion of the School of Shammai, which is not accepted as halachah.
The Shulchan Aruch (Orach Chayim 246:1) mentions both opinions, and the Ramah states that it is customary to follow the Ra'avad's ruling.
66.
Note the application of this principle in the first halachot of Chapter 3.
67.
See Chapter 20, Halachah 1, which includes fowl, fish, and all other living beings in this prohibition.
68.
Exodus 20:10 states "You shall not perform any labor, neither you, your son, your daughter, your servant, your maid-servant, or your beast." See also Exodus 23:12 and other sources. The nature of this p rohibition is discussed in Chapter 20.
69.
In such a situation, although the Jew does not work on the Sabbath, if he benefited from his gentile partner's activity, the latter would be considered to be acting as his agent unless they make a stipulation clarifying the matter at the outset.
70.
"At the outset" means when the partnership was originally established. If such an agreement was not made at that time, and the Jew made such an offer to the gentile afterwards, there are difficulties, for it appears that the Jew is paying the gentile for working on the Sabbath by working one day in the middle of the week.
71.
This leniency is not granted merely after the fact. On the contrary, it is a perfectly acceptable course of action according to Jewish law (Ba'er Heteiv 245:1).
72.
Rabbenu Nissim emphasizes that the need for such a stipulation applies only in situations where one of the partners works one day and the other another day. If during the week both work together, the fact that the gentile works on the Sabbath does not cause the profits of that day to be forbidden for the Jew. The gentile knows that the Jew will not work on the Sabbath, nor will he work any more during the week. Therefore, the activity the gentile is performing is motivated by his own benefit. The fact that he gives a share to the Jew as well is of no consequence. The Ramah accepts this ruling (Orach Chayim 245:1).
73.
Avodah Zarah 22a does not make a final ruling in this situation, and the Rambam follows the more stringent position. (Note a similar ruling, Hilchot Ma'achalot Asurot 10:14.)
In contrast, Rabbenu Asher states that in such a situation, if the gentile willingly gives the Jew a share of the Sabbath profits, the Jew is allowed to keep it. The Ramah (loc. cit.) states that after the fact, one may rely on this ruling. The Shulchan Aruch HaRav 245:2 rules more stringently and states that one may rely on Rabbenu Asher's opinion only in the case of a major loss.
74.
The Shulchan Aruch (Orach Chayim 245:3) describes the procedure to follow when a Jew and gentile partner did not make such an agreement at the beginning of the partnership, and the Jew desires to do so afterwards.
75.
Significantly, the Magen Avraham 245:1 differentiates between a field that requires work seven days a week and certain business establishments that do not require active effort on the part of their owner. For example, partners may own an oven and rent it out to others.
In the first instance, when the gentile works on the Sabbath, he appears to be working as the agent of the Jew. In the latter instance, by contrast, since there is no work required on the Sabbath, the gentile partner appears to be acting in his own interest by renting the establishment to others. Therefore, the Jew is allowed to receive a share of the profits.
76.
This expression implies a ruling made by the Rambam that is not based on a previous Rabbinic source.
77.
Thus, retroactively the Jew renounces his portion in the gentile's activity. Hence, the gentile is no longer considered to be acting as his agent (Shulchan Aruch HaRav 245:6).
78.
The Shulchan Aruch (Orach Chayim 245:1) accepts the Rambam's ruling. As mentioned, in a case of severe loss, the Ramah allows leniency in accordance with the opinion of Rabbenu Asher mentioned in note 74.
79.
In this instance, the Jew is not obligated to perform work at all. Hence, no one will say that the gentile is working as the Jew's agent (Shulchan Aruch, loc. cit.:4). Furthermore, the gentile is not obligated to work on the Sabbath. Should he choose to do so, it is his own independent decision, which is not at all related to the Jew (Shulchan Aruch HaRav 245:16).
80.
The Beit Yosef (Orach Chayim 245) cites a responsum of Rav Sherirah Gaon. (See also Teshuvat HaGeonim, Responsum 43.)
81.
Or to fix, improve, or work on in any way.
82.
Once a set price is established, there is no difficulty with the gentile's working on the utensil on the Sabbath. Since the same price would be paid whether the work is done on Saturday or another day, the gentile is considered to be working for himself if he decides to work on the Sabbath. Nevertheless, even though basis of the contractual arrangement is correct, this is forbidden, since the article was given to the gentile directly before the commencement of the Sabbath.
83.
I.e., before the commencement of the Sabbath. Were the gentile to take the article from the Jew's home on the Sabbath, it would appear that he was working for him, as the Rambam states at the conclusion of this halachah.
84.
As mentioned in Chapter 23, Halachah 12, these business transactions are forbidden on the Sabbath.
85.
The Shulchan Aruch (Orach Chayim 247:1) emphasizes that one may not specify that the gentile should convey the article on the Sabbath.
86.
We have translated both the words and as "city," since in other sources (see Hilchot Megillah, Chapter 1) we find them both used by the Rambam with that meaning. (More particularly, refers to a small city, while to a large metropolis.)
The Kessef Mishneh, however, interprets as referring to a province, and thus explains the halachah as referring to an instance where the person charged with conveying the letter travels from his city to another place.
87.
I.e., a post office. Since the post office charges fixed prices for its services, there is no difficulty in having it convey mail on the Sabbath. Accordingly, there is no difficulty at present in sending mail before the Sabbath. On the Sabbath itself, however, it is forbidden to send mail, even by means of the post office.
88.
I.e., this gentile does not bring the letter to its destination, but merely brings it to the post office. Nevertheless, since a fee has not been established for his services in bringing the letter to the post office, there must be enough time for him to do so before the commencement of the Sabbath. Otherwise, it would appear that he is acting as the Jew's agent.
89.
The Rambam is referring to an instance where the gentile bringing the letter to the post office does not know the location of the post office. Nevertheless, since there is a post office in the city, there is no difficulty if there is time to reach the farthest point in the city before the commencement of the Sabbath.
90.
For the gentile will be performing work on the Jew's behalf on the Sabbath. This ruling is based on Rabbenu Yitzchak Alfasi's interpretation of Shabbat 19a. Rashi and the Tur (Orach Chayim 247) offer a different interpretation of that source, which allows one to send a letter with a gentile even when a fixed fee was not set, provided one sent it with him on Thursday or earlier.
The Shulchan Aruch (Orach Chayim 247:1) quotes the Rambam's ruling, while the Ramah follows that of the Tur.
91.
Even though the gentile charges the Jew with watching his possessions, there is no prohibition (Maggid Mishneh). Similarly, the Ramah (Orach Chayim 307:22) mentions that a gentile may bring a Jew grain as payment for debts on the Sabbath.
92.
Since this activity is being performed by the gentile for his own interests on his own volition, there is no prohibition against giving him instructions. A Jew may tell a gentile to perform labor for the gentile's own sake on the Sabbath (Maggid Mishneh).
93.
In contrast, this is forbidden on a festival. In the latter instance, the possibility exists that for the sake of the gentile one may add to the food that one is cooking. Although one is permitted to cook for the sake of Jews on a festival, one may not do so for the sake of a gentile. In contrast, no cooking whatsoever is permitted on the Sabbath. Hence, there is no need for concern (Hilchot Sh'vitat Yom Tov 1:13).
94.
One may not, however, give a gentile food with the intent that he take it out. (See Shulchan Aruch, Orach Chayim 325:1 and commentaries.)
95.
The Mechilta, Parashat Bo, Chapter 9, derives this from the verse, "Six days shall you perform your work, and on the seventh day you shall rest." The mitzvah of resting on the seventh day concerns only "your work," and not that of a gentile. 97. As the Rambam writes in Chapter 21, Halachah 36, on the Sabbath a person is allowed to provide food only for animals that are dependent on him for their sustenance. (See Shulchan Aruch, Orach Chayim 324:11 and commentaries which question whether this also applies to a stray dog or not.)
96.
Were the gentile to be paid a fixed fee, there would be no difficulty, because he would be carrying the wallet to earn the fee and not on behalf of the Jew.
97.
As mentioned in Halachot 19 and 20, a gentile must generally remove any objects he has been given to take from a Jew's domain before the commencement of the Sabbath.
98.
From the Rambam's statements, it appears that it is preferable for a person to have a gentile carry his wallet for him than for him to carry it himself less than four cubits at time. This and other related matters are discussed in Chapter 20, Halachot 6-7, and commentary.
99.
We find several instances where the Sages relaxed the prohibitions they imposed for fear that as a result a person would lose control, and ignore Torah law entirely. Similarly, in this instance, they felt it preferable to allow a person to instruct a gentile to perform a forbidden labor on his behalf - a Rabbinic prohibition, so that he would not come to carry the wallet himself in the public domain - a prohibition of the Torah.
On the basis of this principle. The Sefer HaTerumah offers a further leniency. A person who is pursued by gentiles may take his money and hide it. The Rashba and others do not, however, agree to this extension.
100.
Since this is money that did not belong to him originally, the person is less concerned about it. Hence, the Sages granted less leniency.
101.
Many other authorities do not allow the finder to carry the object discovered at all. The Rambam's view is discussed in the notes on Chapter 20, Halachah 7.
102.
This is also a Rabbinic prohibition. (See Shabbat 38a and also Ketubot 34a, which mentions three different opinions of the Sages on this matter.) The Rambam follows the opinion of Rabbi Yehudah, which is the intermediate view. The person may, however, benefit from the sale of the proceeds of such labor (Mishnah Berurah 218:4).
103.
Even a person for whom this labor was performed may benefit from it. Although this is forbidden with regard to other prohibitions, in this instance the Sages did not feel that such a restriction was necessary. It is unlikely that one Jew would ask another to violate the Sabbath laws on his behalf, nor is likely that the person of whom such a request was made would agree (Shulchan Aruch HaRav 218:1, Mishnah Berurah 218:5).
104.
When a gentile performs a forbidden labor on behalf of a Jew (Halachah 8) and when food is left to warm in a forbidden fashion (Chapter 3, Halachah 9), a Jew is forbidden to benefit from these activities until enough time passes on Saturday night for the activity to have been performed. Nevertheless, these restrictions are punitive in nature, instituted so that one would not perform either of these forbidden activities. In contrast, as mentioned in the previous note, we do not suspect that one Jew will transgress the Sabbath laws on behalf of another individual. Hence, these restrictions were not applied under these circumstances.
105.
Ketubot 34a.
106.
The Hebrew, translated as "holy," also means "consecrated." Consecrated articles may not be used for mundane purposes.
107.
Since the transgression was not willfully performed, the person is not prohibited from benefiting from his act.
108.
The fruits of the forbidden activity are forbidden until Saturday night, lest one willfully perform a transgression and seek license to benefit from his activity on the grounds that the transgression was performed inadvertently.
This is the opinion of Rabbi Yehudah (Shabbat 38a, Ketubot, loc. cit.). Tosafot, however, quotes the opinion of Rabbi Meir, who allows one to benefit on the Sabbath itself from a forbidden activity performed without a willful desire to transgress. The Mishnah Berurah 318:7 mentions opinions that allow one to rely on Tosafot's opinion in a situation of necessity. This leniency is not, however, accepted by all authorities.
In regard to deriving benefit from the performance of an activity on the Sabbath which was forbidden by the Sages, see also Chapter 23, Halachah 8.
109.
If they were brought back by a gentile, a deaf mute, a mentally incapable person, or a child, they are permitted, for these individuals are not obligated to keep the Sabbath prohibitions.
110.
The Ra'avad questions the Rambam's opinion, noting that although there is a difference of opinion among the Sages of the Mishnah about the matter (see Eruvin 41b), Rav Pappa, one of the later Sages of the Talmud, adopted a more lenient opinion, allowing one to benefit from the produce if it was brought to its original place, even if this was done willfully. Significantly, the Rambam also quotes Rav Pappa's opinion in Hilchot Sh'vitat Yom Tov 5:10. The Maggid Mishneh, however, supports the Rambam's ruling, explaining that the laws of the Sabbath are more stringent than those of the festivals in this context. (See also the distinction between the Sabbath and holidays made by the Tzafenat Paneach.)
The Maggid Mishneh also mentions an opinion of the Rashba which is more stringent than both the Rambam and the Ra'avad.
111.
When a worker is paid for serving as a watchman on a daily basis, he may not take a wage for watching on the Sabbath. Although watching a cow or a child is not a forbidden activity, it is forbidden to receive payment for the Sabbath as a separate and independent entity.
112.
Note Shulchan Aruch HaRav 306:8, which states that although he does not have the responsibilities of a paid watchman on the Sabbath, he still has the responsibilities of an unpaid watchman.
113.
I.e., the payment he receives can include recompense for the services rendered on the Sabbath, as long as the number of days he works is not considered individually, but rather he receives payment for a month's work as a lump sum.
114.
I.e., he hires himself out for a ten day period. Each of these days may not be considered as an individual entity as above.
Alternatively, the Mishnah Berurah 306:18 explains that "Pay me for the ten days" can be interpreted as referring to a situation in which a worker accepted a monthly contract and left the job after working ten days. Since he worked on a monthly basis, he is entitled to payment for all ten days he worked, including the Sabbath. This, however, is a delicate manner, and the exact wording of the contract between an employer and employee should be checked with a Rabbinic authority to prevent any problems from arising in this regard.
It must be emphasized that the same principles also apply with regard to the rental of homes, or money lent at interest to a gentile. One may not receive payment for the Sabbath individually. Instead, one must receive payment on a weekly, monthly, or annual basis. Thus, problems may arise if interest is compounded daily and the Sabbath is included as one of the days. (See Shulchan Aruch HaRav 306:9.)
Rambam:
• 3 Chapters A Day: Nezirut Nezirut - Chapter 3, Nezirut Nezirut - Chapter 4, Nezirut Nezirut - Chapter 5
English Text | Hebrew Text
Audio: Listen | Download | Video ClassNezirut - Chapter 3
1
If a specification is not made the term for a nazirite vow is 30 days. What is implied? If a person said: "I am a nazirite," [he must uphold his vow] for no less than 30 days.1 Even if he said: "I will be a nazirite for an excessively long and protracted time," he must uphold the nazirite vows for [only] 30 days, for he did not specify a time.2
א
סתם נזירות שלשים יום כיצד מי שאמר הריני נזיר אין פחות משלשים יום ואפילו אמר הריני נזיר נזירות גדולה עד מאד הרבה הרי זה נזיר שלשים יום שהרי לא פירש זמן:
2
If he specified a time span that was less than 30 days, e.g., he said: "I will be a nazirite for one day," "...for ten days," or "...for twenty days," he must observe the nazirite vow for 30 days. For there is no concept of a nazirite vow for less than 30 days. This concept was conveyed by the Oral Tradition.
ב
פירש זמן פחות משלשים כגון שאמר הריני נזיר יום אחד או עשרה ימים או עשרים יום הרי זה נזיר שלשים יום שאין נזירות פחותה משלשים יום ודבר זה הלכה מפי הקבלה:
3
If a person explicitly mentioned a time span greater than 30 days:, e.g., he mentioned 31 days, 40 days, 100 days, or 100 years, he is a nazirite for the time he specified, neither more nor less.
ג
פירש זמן יותר משלשים יום כגון שאמר אחד ושלשים יום או ארבעים או מאה יום או מאה שנה הרי זה נזיר כזמן שפירש לא פחות ולא יותר:
4
When a person says: "I will be a nazirite for one hour," he must uphold his nazirite vows for 30 days. If he said: "I will be a nazirite for 30 days and one hour," he must be a nazirite for 31 days. For there is no conception of a nazirite vow [only for] hours.3
ד
האומר הריני נזיר שעה אחת הרי זה נזיר שלשים יום אמר הריני נזיר שלשים יום ושעה אחת הרי זה נזיר אחד ושלשים יום שאין נוזרין שעות:
5
[The following rules apply when a person] says: "I will be a nazirite from here until this-and-this place." If he did not set out on the road, he must uphold his nazirite vow for only 30 days. For his intent was to make a vow for a long nazirite vow,4 [as evident from the fact that] he did not specify a time.
[Different rules apply if] he set out on the way. If it was less than a 30 day journey, he must uphold his nazirite vow for 30 days.5 If it was more than a 30 day journey, he must observe one nazirite vow for the duration of the days of the journey.6
ה
האומר הריני נזיר מכאן עד מקום פלוני אם לא החזיק בדרך הרי זה נזיר שלשים יום בלבד שלא נתכוון זה אלא לנזירות גדולה והרי לא פירש זמן ואם החזיק בדרך אם היה מהלך פחות משלשים יום הרי זה נזיר שלשים יום ואם היה יותר משלשים יום הרי זה נזיר נזירות אחת כמנין הימים:
6
When a person says; "I will observe two terms of nazirite vows," or three or four, he must observe the number of nazirite vows he mentioned, each one lasting 30 days. At the end of each 30 day period, he must shave and bring his sacrifices and begin observing his second nazirite vow. Even if he said: "I will observe 100,000 nazirite vows" - and it is impossible for him to live that long - he should observe them one by one7 until he concludes the amount of nazirite vows he took.
ו
מי שאמר הריני נזיר שתי נזירות או שלש או ארבע הרי זה נזיר כמנין שאמר כל נזירות מהן שלשים יום ובסוף כל שלשים ושלשים מגלח ומביא קרבנותיו ומתחיל למנות נזירות שניה אפילו אמר הריני נזיר מאה אלף נזיריות שאי אפשר שיחיה כזמן הזה הרי זה מונה אחת אחר אחת עד שימות או עד שישלים מנין נזירותיו:
7
When a person says: "I will observe nazirite vows as many days there are in a year," he must observe as many nazirite vows as there are days in a year. If he explicitly mentioned a solar year, he must observe 365 nazirite vows, with each one being 30 days long. If he mentioned a lunar year, he must observe 354 nazirite vows. If he did not explicitly state [a solar or a lunar year], he must observe 354 nazirite vows. [The rationale is that as] we already explained,8 with regard to vows, we follow the wording usually employed by people at large. Now, most of the solar years are 365 days long. Most of the lunar years are 354 days long. And when people at large use the term "year," they mean a lunar year.
ז
האומר הריני נזיר כמנין ימות השנה מונה נזירותיו כמנין ימות השנה אם פירש שנות החמה מונה שלש מאות וששים וחמש נזירות כל אחד מהן שלשים יום ואם פירש שנת לבנה מונה שלש מאות ארבע וחמשים נזירות ואם סתם מונה שלש מאות וארבע וחמשים נזירות שהרי בארנו שכל הנדרים הולכין אחר לשון בני אדם ורוב שני החמה שלש מאות וחמשה וששים יום מונין לה ורוב שני הלבנה שלש מאות וארבע וחמשים יום מונין לה ואין קורין כל העם שנה סתם אלא לשנת הלבנה:
8
When a person says: "I will observe one and a half nazirite vows," he is obligated to observe two nazirite vows.9 When one says: "I will be a nazir and one day," or "I will be a nazir and one hour," he must observe two nazirite vows.
If he says: "I am a nazirite and one," he must observe two nazirite vows. If he says: "I am a nazirite, one, and more," he must observe three nazirite vows. If he says: "I am a nazirite, one, more, and again," he must observe four nazirite vows.10
[If he says:] "I am a nazirite for 30 days and one day," he must observe one nazirite vow for 31 days.11
ח
האומר הריני נזיר אחת ומחצה הרי זה נזיר שתי נזירות אמר הריני נזיר ויום אחד או שאמר הריני נזיר ושעה אחת הרי זה נזיר שתי נזירות אמר הריני נזיר ואחת הרי זה נזיר שתים הריני נזיר ואחת ועוד הרי זה נזיר שלש נזירות הריני נזיר ואחת ועוד ושוב הרי זה נזיר ארבע נזירות הריני נזיר שלשים יום ויום אחד הרי זה נזיר נזירות אחת של שלשים ואחד יום:
9
[The following rules apply when] there are two pairs of witnesses who testify concerning a person. One testifies that he took two nazirite vows. The other testifies that he took five vows.12 He is required to observe two vows. For included in the five are two and thus all testify that he took two vows.13
ט
מי שהיו שתי כתי עדים מעידין אותו אלו מעידין שנזר שתים ואלו מעידין שנזר חמש הרי זה נזיר שתים שבכלל חמש שתים והרי כולן מעידים בשתים:
10
[The following rules apply when a person] took two nazirite vows, whether he took them both at the same time or took them one after the other, e.g., he said: "I am a nazirite for a day"14 and "I am a nazirite for a day." If he counted the days of the first vow and set aside his sacrifices15 and then asked for the absolution of his vow and had it released, the days he observed the first vow can count for the second. He can bring the sacrifices that he set aside and complete his obligation.
[Moreover,] even if he brought [the sacrifices for] his atonement and even if he shaved off his hair and then asked for his vow to be absolved, the observance of the first vow fulfills the second. [The rationale is that] the second vow does not take effect until after the first one is completed.16 And since the first vow was released, it is as if it did not exist initially.17
י
מי שנזר שתי נזירות בין שנדר שתיהן בבת אחת בין שנדר זו אחר זו כגון שאמר הריני נזיר יום הריני נזיר יום ומנה את הראשונה והפריש קרבן ואחר כך נשאל על הראשונה והתיר נדרו עלתה לו ראשונה בשניה ומביא זה הקרבן ונפטר ואפילו הביא כפרתו ואפילו גלח שערו ואח"כ נשאל עליה עלתה לו ראשונה בשניה שהרי אין השניה חלה אלא לאחר הראשונה והראשונה כיון שהתירה כאילו אינה מעיקרה:
11
When a person says: "I will be a nazirite forever" or "I will be a nazirite for all the days of my life," he is considered as a nazirite forever. If he says: "I will be a nazirite for 1000 years," he is considered as a nazirite for a limited time,18 even though it is impossible for a person to live for a 1000 years.
יא
מי שאמר הריני נזיר לעולם או הריני נזיר כל ימי חיי הרי זה נזיר לעולם ואם אמר הריני נזיר אלף שנה הרי זה נזיר לזמן קצוב ואף על פי שאי אפשר שיחיה האדם אלף שנה:
12
What is the difference between a nazirite forever and a nazirite for a limited time? A nazirite for a limited time is forbidden to cut his hair until the conclusion of his nazirite vow, as [Numbers 6:5] states: "Throughout the days of his nazirite vow, a razor shall not pass over his head until the days are completed." A nazirite forever, by contrast, may alleviate [the burden of his hair]19 with a razor every twelve months. When he cuts his hair, he must bring a sacrifice of three animals,20 as [II Samuel 14:26] states [with regard to Avshalom]: "From year to year, when he would shave, because his hair was heavy for him and he would shave." Avshalom was a nazirite forever. This concept is a halachah transmitted by the Oral Tradition.21
When a nazirite forever becomes impure, he must bring sacrifices [to atone for] impurity and shave as is required in an instance of impurity like a nazirite for a limited time.
יב
ומה בין נזיר עולם לנזיר לזמן קצוב שהנזיר לזמן אסור לגלח עד סוף ימי נזירו שנאמר כל ימי נדר נזרו תער לא יעבור על ראשו עד מלאת הימים ונזיר עולם אם הכביד שערו מקל בתער משנים עשר חדש עד שנים עשר חדש ומביא קרבנו שלש בהמות כשיגלח שנאמר ויהי מקץ ימים לימים אשר יגלח כי כבד עליו וגלחו ואבשלום נזיר עולם היה ודבר זה הלכה היא מפי הקבלה ונזיר עולם שנטמא הרי זה מביא קרבן טומאה ומגלח תגלחת טומאה כמו נזיר לזמן קצוב:
13
Samson was not a nazirite in a complete sense, for he never took a nazirite vow.22 It was merely that the angel caused him to be separated from impurity.23
What were the laws applying to him? He was forbidden to drink wine and cut his hair.24 He was, however, permitted to incur impurity due to contact with the dead.25 This concept is a halachah transmitted by the Oral Tradition.
יג
שמשון לא היה נזיר גמור שהרי לא נדר בנזיר אלא המלאך הפרישו מן הטומאה וכיצד היה דינו היה אסור ביין ואסור בתגלחת ומותר להטמא למתים ודבר זה הלכה מפי הקבלה:
14
Accordingly, if someone said: "Behold I am a nazirite like Samson," he is a nazirite forever with regard to [the prohibition against] cutting his hair and [drinking] wine. He may not cut his hair every twelve months like others who are nazirites forever.26 He is, however, permitted to become impure because of contact with the dead.27
If one says: "My intent was to refer to another person whose name is [also] Samson," he is not a nazirite.28 When a person takes a nazirite vow like Samson's, he is not permitted to have it absolved, for Samson's nazirite vow was [binding] forever.29
יד
לפיכך מי שאמר הריני נזיר כשמשון הרי זה נזיר מן התגלחת ומן היין לעולם ואינו מגלח כל שנים עשר חדש כשאר נזירי עולם ומותר להטמא למתים ואם אמר לא נתכוונתי אלא לאיש אחר ששמו שמשון אינו נזיר ומי שנדר נזיר כשמשון אינו יכול להשאל על נדרו שנזירות שמשון לעולם היתה:
15
When a person says: "Behold, I am like Samson," "...like Manoach's son," "...like Delilah's husband," "...like the one who uprooted the gates of Gaza," or "...like the one whose eyes were gouged out by the Philistines," he must keep the nazirite restrictions observed by Samson even though these deeds could have been performed by another person.30
טו
האומר הריני כשמשון כבן מנוח כבעל דלילה כמי שעקר דלתות עזה כמי שנקרו פלשתים את עיניו הרי זה נזיר כנזירות שמשון ואע"פשאפשר שנעשו מעשים אלו לאיש אחר:
16
[The prophet] Samuel of Rama was a nazirite forever.31 Therefore one who says: "Behold, I am like Samuel of Rama," "...like Chanah's son," "...like Elkanah's son," "...like the one who hewed Agag at Gilgal," or the like, he is a nazirite forever. We do not say that perhaps his intent was to refer to another person who performed such deeds.32
טז
שמואל הרמתי נזיר עולם היה לפיכך האומר הריני כשמואל הרמתי כבן חנה כבן אלקנה כמי ששסף את אגג בגלגל וכיוצא באלו הרי זה נזיר עולם ואין אומרין שמא לאיש אחר שמעשיו כאלה נתכוון:
17
When a person says: "Behold, I am a nazirite as this building is full" or "...as this container is full," we investigate his [intent]. If he says: "My intent was not to be a nazirite for my entire life. [Instead,] my intent was only to prolong the days of my nazirite vow for a long time," he must observe his nazirite vow for [only] 30 days.33
If he said: "I made this vow without any specific intent,"34 we see the container as if it is filled with mustard seeds and he must be a nazirite for his entire life. He is permitted to cut his hair every twelve months. [At that time,] he must bring sacrifices like everyone who is a nazirite forever.35
יז
האומר הריני נזיר מלא הבית או מלא הקופה בודקין אותו אם אמר לא היה בדעתי שאהיה נזיר כל ימי ולא נתכוונתי אלא להאריך זמן הנזירות זמן מרובה הרי זה נזיר שלשים יום בלבד ואם אמר סתם נדרתי רואים את הקופה כאילו היא מלאה חרדל ויהיה נזיר כל ימיו ויש לו לגלח משנים עשר חדש לשנים עשר חדש ויביא קרבנותיו כשאר נזירי עולם:
18
When a person says: "Behold, I am a nazirite like the hairs of my head," "...like the dust of the earth," or "like the sand of the sea," it is as if he said: "I will keep as many nazirite vows as I have hairs on my head," "...as there is dust on the earth," or "...as there is sand on the seashore." Therefore he must shave his hair36every 30 days and begin observing a second nazirite vow for 30 days, cut his hair37 and [continue this pattern] until he dies.38 Whenever he shaves his hair, he is forbidden to drink wine or become impure because of contact with the dead.39 If he drinks [wine] or becomes impure, even on the day he shaves his head, he is worthy of lashes.
יח
האומר הריני נזיר כשער ראשי או כעפר הארץ או כחול הים הרי זה כמי שאמר הרי נזירות עלי כמנין שער ראשי או כמנין עפר הארץ או כמנין חול הים לפיכך יגלח כל שלשים יום ויתחיל למנות נזירות שניה שלשים יום ויגלח וכן עד שימות ובכל תגלחת ותגלחת אינו שותה יין ולא מיטמא למתים ואם שתה או נטמא אפילו ביום התגלחת הרי זה לוקה:
19
When a person says: "Behold, I am a nazirite if I eat this loaf of bread," "Behold, I am a nazirite if I eat it," and "Behold, I am a nazirite if I eat it,"40 if he eats it, he is obligated to observe as many nazirite vows as he took.41 He observes them consecutively, each one for 30 days. At the end of each 30 days, he shaves [his hair] and brings his sacrifices.
יט
האומר הריני נזיר אם אוכל ככר זו הריני נזיר אם אוכלנה הריני נזיר אם אוכלנה ואכלה הרי זה חייב בנזירות כמנין שאמר ומונה אחת אחר אחת כל אחת מהן שלשים ומגלח בסוף כל שלשים ומביא קרבנו:
FOOTNOTES
1.
Numbers 6:5 states that the nazir's hair "will be holy" קדוש יהיה. Nazir 5a notes that Yihiyeh יהיה is numerically equivalent to 30 and states that this is the span of an ordinary nazirite vow. In his Commentary to the Mishnah (Nazir 1:3), the Rambam writes that the numerical equivalence is merely a support and that the concept was taught as as part of the Oral Tradition.
2.
And 30 days can be considered "an excessively long and protracted time."
3.
Hence if the time span he mentioned is less than 30 days, he is required to observe the vow for 30 days. When he says 30 days and an hour, the ruling is that since he mentioned more than 30 days, he is required to observe 31 days.
4.
Which is 30 days as explained above.
5.
For as above, there is no conception of observing a nazirite vow for a shorter time.
6.
I.e., he accepted the nazirite vow in the hope that its merit would arouse protective spiritual forces that would guard him over the course of the journey (Tosafot, Nazir 7a).
7.
I.e., he is not considered a nazirite for life as mentioned in Halachah 12.
8.
Hilchot Nedarim 9:1.
9.
Each one being 30 days. Since he spoke of nazirite vows, we understand that his intent was to observe more than one nazirite vow. Since there is no concept of observing half a nazirite vow, we require him to observe two.
10.
Each of the extra statements is considered as adding a nazirite vow.
11.
For it is not clear that he wanted to observe two nazirite vows. The commentaries note that there is slight difficulty with the Rambam's statement based on the text of Nazir 7b. Nevertheless, they offer several possible resolutions to the issue.
12.
The person himself denies taking any nazirite vows or says that he forgot about the matter (Nazir 20a and commentaries).
13.
I.e., there is no disagreement regarding that, so he is obligated to observe the two nazirite vows.
14.
In which instance he is obligated to observe a nazirite vow for an entire month (Halachah 2).
15.
See Chapter 8, Halachah 2.
16.
In this context, this statement means that as long as the first vow is being observed, the days cannot be reckoned as part of the observance of the second vow. Implied is that if they are not considered as part of the observance of the first vow, they can be considered as part of the observance of the second.
17.
See Hilchot Sh'vuot 6:17-18 which explains that a sages' absolution of a vow causes it to be considered as if it was never made.
18.
The differences between these two categories are discussed in the following halachah.
The Ra'avad notes that the Rambam's ruling appears to be based on the Tosefta and the Jerusalem Talmud (Nazir 1:4). The Babylonian Talmud (Nazir 8b) appears to differ, but the version of that text seems distorted.
19.
He should not, however, shave his head entirely.
20.
As is required when one completes a nazirite vow in purity. See Chapter 8, Halachah 1.
21.
Even though the concept is reinforced by a verse, were the Oral Tradition not to have conveyed this idea, the verse could have been interpreted otherwise (Kessef Mishneh).
22.
Although the angel gave instructions (Judges 13:5): "The youth shall be a nazirite unto God," Samson never took a nazirite vow himself, nor did his father administer one to him. See Likkutei Sichot, Vol. XVIII, pp. 68-70, which compares this situation to one in which a Jewish court converts a gentile child. When the child comes of age, if he does not protest, the conversion is binding upon him. Similarly, since Samson - and Samuel - did not protest, the nazirite restrictions conveyed from above became binding upon them.
23.
See Judges 13:4.
24.
As Judges 16:17 states: "A razor has never been brought up against my head, for I am a nazirite unto God from my mother's womb."
25.
Hence he was not forbidden to come in contact with the corpses of the Philistines whom he killed (Nazir 4b).
26.
For Samson was not allowed to cut his hair at all, as indicated by the verse cited above.
27.
This is permitted even as an initial and preferred option [the Rambam's Commentary to the Mishnah (Nazir 1:2).
28.
See Hilchot Nedarim 2:12 which explains that a person is given the option of explaining his intent with regard to a vow that he took. See the glosses of the Kessef Mishneh and the Radbaz to the following halachah which discuss in detail whether this rule applies when it seems obvious that the person's intent was to take a vow to be a nazirite like Samson was.
29.
Since Samson's nazirite vow was imposed upon him by an angel at God's command, it could not be absolved as other vows taken because of man's desires (Rashi, Makkot 22a).
30.
This applies if the person making the vow remains silent. If, however, he specifically states that his intent was another person, his word is accepted as stated in the previous halachah (Radbaz).
31.
Nazir 66a derives this concept through the principles of Biblical exegesis.
32.
This applies if the person making the vow remains silent. If, however, he specifically states that his intent was another person, his word is accepted as stated in the previous halachah (Radbaz).
33.
See Halachah 1.
34.
I.e., with the intent that my words be interpreted by the sages according to their principles.
35.
For he did not specify a time at which point his vow is concluded. See Halachah 12.
36.
And bring the required sacrifices.
37.
And bring the required sacrifices.
38.
For there are more hairs on one's head than 30 day periods in a person's life.
39.
Because the second nazirite vow begins as soon as the first one is concluded.
40.
I.e., he makes three successive vows concerning the same loaf of bread.
41.
I.e., this teaches that a nazirite vow can become binding even though one is already obligated to observe an existing vow.
Nezirut - Chapter 4
1
When a person says: "Behold I am a nazirite," he should perform the shaving [required when a nazirite vow is completed in] purity1 on the thirty-first day.2 If he performed this shaving on the thirtieth day, he fulfills his obligation.3 If he says: "Behold I am a nazirite for thirty days," he may only perform the shaving on the thirty-first day.4
א
האומר הריני נזיר הרי זה מגלח תגלחת טהרה יום אחד ושלשים ואם גלח ביום שלשים יצא אמר הריני נזיר שלשים יום אינו מגלח אלא ביום אחד ושלשים:
2
When a person takes two nazirite vows, he should perform the shaving for the first one on the thirty-first day and the second on the sixty-first day.5 If he performed the first shaving on the thirtieth day, he should perform the second on the sixtieth.6 If he performed the [second] shaving on the fifty-ninth day, he fulfills his obligation, for the thirtieth day is counted also for the second nazirite vow.7
ב
מי שנזר שתי נזיריות מגלח את הראשונה ביום אחד ושלשים ואת השניה ביום אחד וששים ואם גלח את הראשונה יום שלשים מגלח את השניה יום ששים ואם גלח יום תשעה וחמשים יצא שיום שלשים עולה לו אף למנין נזירות שניה:
3
When a person says: "Behold I am a nazirite, and [will be] a nazirite should a son be born to me,"8 if he began9 observing his nazirite vow10 and then a son was born to him, he should complete his own nazirite vow and then begin counting [the one associated with] his son.
[The following rules apply if] he said: "Behold I will be a nazirite should a son be born to me and behold I am a nazirite for these-and-these days." If he began [observing] his own nazirite vow and then a son was born to him, he should interrupt [the counting of] his vow and begin counting [the one associated with] his son. Afterwards, he goes back and completes his own vow.11 They are both considered as one nazirite vow. Therefore if he becomes impure in the midst of the nazirite vow [associated with] his son, he invalidates everything. If he became impure after [completing] the nazirite vow [associated with] his son, he invalidates only [the days after the completion of] the nazirite vow [associated with] his son.12
For how many days [must he observe the nazirite laws] to complete his own [nazirite] vow?13 If there remained 30 days or more [from the days he was required to observe for] his nazirite vow14 after his son was born, he should observe the nazirite vow [associated with] his son and then complete the days remaining from his own nazirite vow. If less than 30 days remain from his nazirite vow, he must count 30 days after the nazirite vow [associated with] his son, for there is never less than 30 days between one shaving [associated with the conclusion of a nazirite vow] and another.
ג
האומר הריני נזיר ונזיר כשיהיה לי בן והתחיל נזירות שלו ואחר כך נולד לו בן משלים את שלו ואח"כ מונה את של בנו אמר הריני נזיר כשיהיה לי בן והריני נזיר כך וכך יום והתחיל בנזירות שלו ואחר כך נולד לו בן פוסק נזירות שלו ומונה את של בנו ואח"כ חוזר ומשלים את שלו והרי שתיהן כנזירות אחת לפיכך אם נטמא בתוך נזירות של בנו סותר הכל נטמא אחר נזירות בנו כשהתחיל להשלים נזירותו אינו סותר אלא עד נזירות בנו ובכמה ימים משלים את שלו אם נשאר מנזירותו כשנולד הבן שלשים או יותר מונה נזירות בנו ומשלים הימים שנשארו מנזירותו ואם נשארו מנזירותו פחות משלשים מונה שלשים אחר נזירות בנו שאין בין תגלחת לתגלחת פחות משלשים יום:
4
What is implied? One says: "Behold I will be a nazirite when a son will be born to me and behold I am a nazirite for 100 days," he begins observing his nazirite vow and then a son was born to him. If 30 or more days remain from the 100 days concerning which he took the vow after his son was born, he does not forfeit anything. For he [temporarily] concludes his own nazirite vow, begins counting that associated with his son, performs the shaving, brings his sacrifices and then completes the 30 or more days that remain from his own nazirite vow. [At its conclusion,] he performs the shaving. If less than 30 remain from the 100, he forfeits some until [it is counted that he observed] 70 [days].
ד
כיצד האומר הריני נזיר כשיהיה לי בן והריני נזיר מאה יום והתחיל בנזירות שלו ונולד לו בן אם נשאר מן המאה שנדר שלשים יום או יתר כשנולד הבן לא הפסיד כלום שהרי פוסק נזירות שלו ומתחיל ומונה של בנו ומגלח ומביא קרבנותיו ומשלים השלשים או יתר שנשארו מנזירותו ומגלח לנזירותו ואם נשאר מן המאה פחות משלשים סותר עד שבעים:
5
What is implied? If his son was born on the eightieth day, he should count the vow associated with his son, complete that vow, perform the shaving, and begin counting 30 days after that shaving. Thus he loses the ten days that [immediately] preceded [the birth of] his son, i.e., the days from the seventieth day until the son's birth. Similar laws apply in all analogous situations.
ה
כיצד נולד הבן ביום שמונים מונה של בנו ומשלים את של בנו ומגלח ומתחיל למנות מאחר התגלחת שלשים יום ונמצא מפסיד מקודם הולד עשרה ימים שהם מיום שבעים עד הולד וכן כל כיוצא בזה:
6
When a person says: "Behold I will be a nazirite15 after twenty days pass," and then says: "I am a nazirite beginning now for 100 days,"16 he should observe his nazirite vow for twenty days17 and interrupts [his counting].18 He then begins to count 30 days for the nazirite vow that was to begin after twenty days. After he completes [the observance of this vow], he performs the shaving [required when a nazirite vow is completed in] purity and brings his sacrifices. He then counts the 80 days to complete the 100, performs the shaving and brings his sacrifices.
ו
האומר הריני נזיר לאחר עשרים יום וחזר ואמר הריני נזיר מעתה מאה יום מונה עשרים יום ופוסק ומתחיל למנות שלשים שהיא הנזירות שנדר לאחר עשרים ואחר השלשים מגלח תגלחת טהרה ומביא קרבנותיו וחוזר ומונה שמונים יום כדי להשלים המאה שנדר בסוף ומגלח ומביא קרבנותיו:
7
If one says: "Behold I will be a nazirite after twenty days pass," and then says: "I am a nazirite beginning now," he should [observe the second vow first,] counting 30 days. He should then perform the shaving [required when a nazirite vow is completed in] purity,19 and count another 30 days. This is for the vow he took that would begin after 20 days.
One might say: Let him observe 20 days, interrupt [the observance of that vow], and observe 30 days and perform a shaving.20 Thus there will remain ten days left from the nazirite vow which he began to observe initially for which he observed only 20 days. [We do not say this, because] there may never be less than 30 days between shaving [required when a nazirite vow is completed in] purity and another.
ז
אמר הריני נזיר לאחר עשרים יום והריני נזיר מעתה מונה שלשים יום ומגלח תגלחת טהרה וחוזר ומונה שלשים יום אחרים והיא הנזירות שנדר לאחר עשרים שאם תאמר מונה עשרים ופוסק מונה שלשים ומגלח נשארו מנזירות שהתחיל בה עשרה יום בלבד ואין בין תגלחת טהרה לתגלחת טהרה לעולם פחות משלשים יום:
8
If one says: "Behold I will be a nazirite after twenty days pass," and then says: "I am a nazirite forever beginning now," the nazirite vow which he took originally never takes effect.21
ח
אמר הריני נזיר לאחר עשרים יום וחזר ואמר הריני נזיר עולם מעתה לא חלה עליו נזירות שנדר בראשונה:
9
Similarly, if one says: "Behold I will be a nazirite like Samson22 after twenty days pass," and then says: "I am a nazirite beginning now, he should not shave for the last nazirite vow he took.23
ט
וכן אם אמר הריני נזיר שמשון לאחר עשרים יום וחזר ואמר הריני נזיר מעתה אינו מגלח לנזירות זו שנדר באחרונה:
10
When a person says: "Behold I am a nazirite one day before I die," he is forbidden to drink wine, to become impure [due to contact with the dead], and to shave forever.24
י
מי שאמר הרי אני נזיר יום אחד לפני מיתתי הרי זה אסור לשתות יין ולהטמא ולגלח לעולם:
11
[The following rules apply when a person takes a vow,] saying: "I will be a nazirite on the day when the son of David25 comes." If he took the vow during the week, he is forbidden to [perform any act that violates the nazirite prohibitions] forever.26 If he took the vow on the Sabbath or a festival, he is permitted on that Sabbath or festival. Afterwards, he is forbidden forever.
[The rationale is that] there is a doubt concerning the question whether [the son of David] will come on a Sabbath or festival or not.27 Since the matter is an unresolved question, on the day he took the nazirite vow, the nazirite [restrictions] do not apply to him. For whenever there is a question whether the nazirite restrictions apply, we rule leniently.28 On the following Sabbath, although the above question still remains, it does not eliminate the nazirite vow that has taken effect concerning him.
יא
האומר הריני נזיר ביום שבן דוד בא בו אם בחול נדר הרי זה אסור לעולם ואם בשבת או ביום טוב נדר אותה שבת או אותו יום טוב מותר מכאן ואילך אסור לעולם שהדבר ספק אם יבא בשבת או ביום טוב או לא יבוא והואיל והוא ספק ביום שנדר לא חלה עליו נזירות שספק נזירות להקל מכאן ואילך חלה עליו נזירות ושבת הבאה שהיא ספק אינה מפקעת נזירות שחלה עליו:
12
When a nazirite completes the days of his nazirite vow and does not perform the shaving [required when a nazirite vow is completed in] purity,29 he is forbidden to shave, to drink wine, and to become impure due to contact with the dead as he was before and all the particular laws associated with the nazirite vow are incumbent on him. If he shaves, drinks wine, or becomes impure [because of contact with the dead], he is liable for lashes.30
יב
נזיר ששלמו ימי נזירותו ולא גלח תגלחת טהרה הרי זה אסור לגלח ולשתות יין ולהטמא למתים כשהיה מקודם וכל דקדוקי נזירות עליו ואם גלח או שתה יין או נטמא לוקה:
13
[The following rules apply when a person] takes a nazirite vow and thinks that it is not binding and hence acts as if he was not bound by his vow and drinks wine.31 Afterwards, he asked a sage and he ruled that it is a vow and that he is obligated to observe the nazirite laws. He should count the days from the day on which he took the vow.32 According to Rabbinic decree, he should continue to observe the prohibitions for the number of days which he acted as if it was permitted to him.
יג
מי שנדר בנזיר ודמה שאינו נדר והיה נוהג היתר בנדרו ושתה יין ולאחר זמן שאל לחכם והורהו שהוא נדר ושהוא חייב בנזירות הרי זה מונה משעה שנדר ומדברי סופרים שינהוג איסור כימים שנהג בהן היתר:
14
What is implied? He took a vow for 30 days and acted as if his vow was permitted for ten days and observed the prohibitions for twenty days. After the thirtieth day, he asked a sage and he told him that he was forbidden. He must observe ten days from the time he asked to compensate for the ten days during which he acted as if he was permitted. If he drinks [wine], shaves, or becomes impure [due to contact with a corpse], he is given stripes for rebellious conduct.33
יד
כיצד הרי שנדר שלשים יום ונהג היתר בנדרו עשרה ימים ונהג איסור עשרים יום ולאחר השלשים שאל לחכם ואסר לו הרי זה מונה עשרה ימים מיום ששאל כנגד העשרה שנהג בהן היתר ואם שתה או גלח או נטמא בעשרת ימים האלו מכין אותו מכת מרדות:
15
When does the above apply? With regard to a nazirite vow for a short time.34 If, by contrast, he took a prolonged nazirite vow,35 it is sufficient that he observe a nazirite vow for 30 days even though he violated this prolonged nazirite vow for his entire life. If he does not observe a prohibition at all, we do not pay attention to him at all.36
טו
במה דברים אמורים בנזירות מועטת אבל בנזירות מרובה דיו שינהוג שלשים יום בנזירות אף על פי שעבר על נזירותו המרובה כל ימיו ואם לא נהג איסור בעצמו אין נזקקין לו כלל:
16
Whenever a court pays attention to such a person or one like him and they inform these people who act contemptuously with regard to vows that they are not obligated to observe them according to Scriptural law, or they give a lenient ruling or they find a rationale why he could ask for the absolution of the vow, we place that court of commoners under a ban of ostracism.
טז
כל בית דין שנזקקין לזה וכיוצא בו ומודיעין לאלו שמזלזלין בנדרים שאין חייבין מן התורה או שיורו להן להקל או שיפתחו להן פתח מנדין אותו בית דין ההדיוט:
17
When a woman takes a nazirite vow, the days of the vow are completed, she brings her sacrifices, one of the animals is slaughtered and its blood is poured [on the altar], if her husband hears of her vow, he cannot nullify it. This applies even if she has not shaven her hair already. Before its blood is poured on the altar, he may nullify her vow.37
When does the above apply? With regard to the shaving [required when a nazirite vow is completed in] purity. With regard to the shaving performed because one has contracted impurity, the husband may nullify her vow. Even though she has already offered the sacrifices associated with the contraction of impurity, [he may nullify her vow,] because she still must observe another nazirite vow.38
יז
האשה שנדרה בנזירות ושלמו ימי הנזירות והביאה קרבנותיה ונשחטה אחת מן הבהמות ונזרק דמה ואחר כך שמע בעלה אע"פ שעדיין לא גלחה אינו יכול להפר ואם קודם זריקה הרי זה יפר בד"א בתגלחת טהרה אבל בתגלחת טומאה יפר אף על פי שקרבו הקרבנות של תגלחת טומאה מפני שהיא עדיין צריכה למנות נזירות אחרת:
FOOTNOTES
1.
See Chapter 8, Halachah 1. As mentioned there, he also brings the appropriate sacrifices.
2.
For unless he specifies otherwise, a nazirite vow must be upheld for 30 days.
3.
This leniency is granted based on the principle that a portion of a day is considered as the entire day. Hence it is considered as if he observed his vow for 30 days (see Nazir 5b and notes).
4.
Since he explicitly mentioned 30 days, we assume that he meant thirty complete days.
5.
For the thirty-first day is considered as the first day of the second vow.
6.
In this instance, the thirtieth day is considered as the first day of the second vow.
7.
For a portion of the day is considered as the entire day.
8.
I.e., he is vowing to observe two nazirite vows. One is unconditional and the other is dependent on whether or not a son is born to him.
9.
The Radbaz emphasizes that these laws apply when he began observing his own nazirite vow before his son was born. If his son was born before he began observing his own nazirite vow, he may observe whichever vow he desires first.
10.
I.e., the vow he took without making it conditional on the birth of a son.
11.
As illustrated in the conclusion of the halachah.
12.
Because he has already observed the rites marking the completion of the nazirite vow associated with his son.
According to the Rambam, in such an instance, the person's observance of the days of his vow that preceded the vow associated with his son is considered significant. The rationale is that if the observance of the vow associated with his son is considered significant, the days that preceded it are likewise significant. The Ra'avad differs and maintains that although the observance of the vow associated with his son is significant, none of the days associated with his own vow should be counted. For his own vow is an integral unit and should be considered as such.
13.
I.e., in a situation where he does not become impure and must complete his own vow after completing the vow associated with the birth of his son. See the illustrations in the following halachot.
14.
I.e., his own nazirite vow was prolonged, extending more than the required 30 days.
15.
I.e., he takes an ordinary nazirite vow which extends 30 days.
16.
And thus the two vows clash.
17.
Thus he will have observed 20 of the 100 days of his longer vow.
18.
He does not, however, perform a shaving or bring sacrifices.
19.
Completing the observance of that vow.
20.
Completing the observance of that vow.
21.
Because it is superceded by the second vow which is binding for life. The observance of that vow prevents the observance of the original vow.
22.
See Chapter 3, Halachot 13-14.
23.
The rationale is that he is not allowed to shave because of his first vow. He must, however, observe the stringencies of an ordinary nazirite vow for the first 20 days and perhaps, even for the first 30 days (Radbaz).
24.
For that day might be the day of his death in which instance retroactively the vow he took would take effect. See the notes to the following halachah.
25.
I.e., the Mashiach.
26.
For perhaps the Mashiach will come that day. As we say in the popular restatement of the Rambam's Thirteen Principles of Faith, "I await his coming every day."
27.
The Rambam's ruling is based on Eruvin 43b. The Kessef Mishneh interprets the Rambam's understanding of that passage as follows: There is a question whether the prohibition against going beyond one's Sabbath boundaries (see Hilchot Shabbat, ch. 27) applies ten handbreadths above the ground or not. Thus there is a question whether Mashiach - who obviously will observe the Sabbath laws - can come on the Sabbath for that will require him descending from heaven and thus going beyond his Sabbath boundaries.
(Kin'at Eliyahu questions the entire issue, noting that according to the Rambam, Mashiach will be a flesh and blood human being who will "wage the wars of G‑d... build the Temple" (see Hilchot Melachim 11:1). No where does the Rambam make mention of him descending from heaven.
28.
Seemingly, every day, there is a question whether the Mashiach will come and hence, we should rule leniently every day. The Radbaz explains that since we are certain that it is possible for Mashiach to come that day, he must observe the nazirite restrictions. For if Mashiach would actually come that day, retroactively the vow he took would take effect.
29.
As evident from Chapter 8, Halachah 5, more precisely, it is the nazirite's offering of his sacrifices and not his shaving which completes his nazirite vow.
30.
Nazir 15a derives this concept from the exegesis of Numbers 6:6.
31.
The laws mentioned here apply only to drinking wine. Shaving or becoming impure nullify his nazirite vow and require him to begin counting again anew. See Chapter 6, Halachot 1-3.
32.
When these days are completed, according to Scriptural law, he is no longer obligated to observe his nazirite vow even though he did not observe it for the full amount of time that he vowed.
33.
This is the punishment given for breaking a Rabbinic decree.
34.
A nazirite vow of 30 days.
35.
A vow for a longer period.
36.
The sages pay no attention to him. Even if there is legitimate reason for him to ask for his vow to be released, his request is not heeded (Ra'avad).
37.
For he has the right to nullify a nazirite vow which his wife takes (Chapter 2, Halachah 17).
38.
For the impurity nullifies the observance of the nazirite vow entirely.
Nezirut - Chapter 5
1
There are three matters that are forbidden to a nazirite: a) ritual impurity [resulting from contact with a human corpse],1 b) shaving [his hair],2and c) [partaking of] products of the vine. [This applies] both to the fruit3or the waste products of the fruit.4 Alcoholic beverages made from dates, figs, or the like are permitted to a nazirite. The shaichar forbidden to [a nazirite] by the Torah5 is an alcoholic beverage made from a mixture of wine.6
א
שלשה מינין אסורין לנזיר הטומאה והתגלחת והיוצא מן הגפן בין פרי בין פסולת פרי אבל השכר של תמרים או של גרוגרות וכיוצא בהן מותר לנזיר ושכר זה שנאסר עליו בתורה הוא השכר של תערובת היין:
2
What is meant by "products of the grape vine"? When a nazirite eats an olive-sized portion of the fruit [of the vine]: fresh grapes, raisins, or unripened grapes, or he eats an olive-sized portion of the waste products of the fruit which are the peels or the seeds, he is liable for lashes. Similarly, if he drank revi'it7 of wine or ate an olive-sized portion of coagulated wine - this is considered as fruit - or drank a revi'it of vinegar - which is the waste products of the fruit - he is liable for lashes. Grape leaves, the tender shoots of the branches of the vine, grape sap, and grape buds are permitted to a nazirite, for they are neither fruit, nor the waste products of fruit, but rather are considered as parts of the tree.
ב
היוצא מן הגפן כיצד נזיר שאכל כזית מן הפרי שהוא ענבים לחים או יבשים או בוסר או שאכל כזית מפסולת הפרי שהיא הזגין והם הקליפה החיצונה או החרצנים והם הזגין הפנימין שזורעים אותן הרי זה לוקה וכן אם שתה רביעית יין או אכל כזית מיין קרוש שהוא הפרי או שתה רביעית חומץ שהוא פסולת הפרי הרי זה לוקה אבל העלין והלולבים ומי גפנים והסמדר הרי אלו מותרין לנזיר שאינן לא פרי ולא פסולת פרי אלא מן העץ הן נחשבין:
3
All forbidden grape [products] can be combined together [to produce the minimum measure for which one is liable for lashes].8
What is implied? One who mixed together fresh grapes with raisins, or with unripened grapes, pits, and peels, and ate an olive-sized portion of the mixture is liable for lashes. Similarly, if he ate them one after the other9 until he ate an olive-sized portion of the entire group, he is liable for lashes. Similarly, he is liable for lashes if he drank a revi'it of a mixture of wine and vinegar.10
ג
כל איסורי גפן מצטרפין זה עם זה כיצד הרי שצירף ענבים לחים עם יבשים או עם בוסר וחרצן וזג ואכל מן התערובת כזית לוקה וכן אם אכלם זה אחר זה עד שאכל מן הכל כזית לוקה וכן אם שתה רביעית תערובת יין וחומץ לוקה:
4
A permitted substance is not included together with a forbidden substance [to produce the minimum measure] for which a nazirite [is liable for lashes].11
What is implied? Wine was mixed together with honey [producing a mixture] in which the flavor of wine [could be tasted in] its entirety and [a nazirite] drank the mixture. Raisins were pressed together with dried figs [producing a mixture] in which the flavor of raisins [could be tasted in] its entirety and [a nazirite] ate the mixture. He is not liable for lashes unless there will be an olive-sized portion of grape products in a portion of the mixture the size of three eggs as is the law with regard to other prohibitions that are forbidden universally, as we explained in Hilchot Ma'achalot Assurot.12
ד
דבר המותר אינו מצטרף לדבר האסור בנזיר כיצד יין שנתערב בדבש אף על פי שטעם הכל טעם יין ושתה מן התערובת וכן הצמוקין שדרסן עם הגרוגרות וטעם הכל טעם צמוקין ואכל מן התערובת אינו לוקה עד שיהיה מדבר האסור בתערובת כזית בכדי שלש ביצים ואכל כשלש ביצים כשאר האיסורין השוים בכל אדם כמו שבארנו בהלכות מאכלות אסורות:
5
Similarly, if a person soaked his bread in wine and there was a revi'it of wine within k'dei [achilat] p'ras13 of the bread and he ate a p'ras [of the bread], he will have consumed a revi'it of wine.14 [Hence,] he is worthy of lashes. Concerning this and similar situations, the Torah [Numbers 6:3] states: "Anything that has been steeped in grape [wine] shall you not partake."15 This forbids an entity in which wine has been mixed and its flavor is the flavor of wine.16 [This applies] provided it has both the flavor and substance [of the wine] as is the case with regard to other prohibited foods.17
ה
וכן אם שרה פתו ביין והיה הרביעית יין בכדי פרס מן הפת ואכל כדי פרס שנמצא שאכל רביעית יין הרי זה לוקה ועל זה וכיוצא בו נאמר בתורה וכל משרת ענבים לאסור דבר שנתערב בו היין וטעמו כטעם היין והוא שיהיה טעמו וממשו כשאר איסורי מאכלות:
6
If wine or the like were mixed together with honey and the flavor of wine cannot be detected, it is permitted for a nazirite [to partake of the mixture]. [The nazirite prohibitions] should not be considered more severe than [those against] fat and blood.18
ו
נתערב יין וכיוצא בו בדבש ואין שם טעם יין הרי זה מותר לנזיר לא יהיה זה חמור מחלב ודם:
7
If the mixture had the flavor of wine, but there is not a revi'it of wine within k'dei [achilat] p'ras, [the mixture] is prohibited according to Rabbinic decree, as we explained in Hilchot Ma'achalot Assurot.19 If [a nazirite] partakes of it, he is given stripes for rebellious conduct.
ז
היה בו טעם יין ואין שם רביעית בכדי אכילת פרס הרי זה אסור מדברי סופרים כמו שבארנו בהלכות מאכלות אסורות ומכין אותו אם אכל מכת מרדות:
8
When a nazirite eats an olive-sized portion of grapes, an olive-sized portion of [grape] seeds, an olive-sized portion of [grape] peels, and an olive-sized portion of raisins, and drinks an olive-sized portion of wine - even if he squeezed a cluster of grapes and drank [their juice]20 - receives five sets of lashes. For each [of the substances is forbidden] by a different prohibition. And he receives a sixth set of lashes for the violation of [the prohibition]: "He shall not desecrate his word"21 that applies to all vows.
Similarly, if he ate an olive-sized portion of peels or an olive-sized portion of grapes, he receives two sets of lashes, one for the peels or one for the grapes, and he is given [an additional set of] lashes because of [the prohibition]: "He shall not desecrate his word." This law also applies to a nazirite who shaves [his hair] or becomes impure. He receives two sets of lashes: one because of the violation of the particular prohibition and one, because of the prohibition that applies to all vows: "He shall not desecrate his word."
ח
נזיר שאכל כזית ענבים וכזית חרצן וכזית זג וכזית צמוקים ושתה רביעית יין ואפילו סחט אשכול ושתה ממנו רביעית הרי זה לוקה חמש מלקיות שכל אחד מהן בלאו אחד הוא ולוקה מלקות ששית משום לא יחל דברו שהוא שוה בכל הנדרים וכן אם אכל כזית זג או כזית ענבים לוקה שתים אחת משום זג או משום ענבים ואחת משום לא יחל דברו והוא הדין לנזיר שגלח או נטמא שהוא לוקה שתים אחת על האסור המיוחד בו ואחת על האסור השוה בכל הנדרים שהוא לא יחל דברו:
9
When a nazirite drank a revi'it of wine and a revi'it of vinegar, he receives only one set of lashes. He is not liable for the wine and for the vinegar independently. [The rationale is that] the Torah does not say: "Do not drink wine" and "Do not drink vinegar." Instead, [it states, Numbers 6:3]: "[He shall abstain from wine or alcoholic beverages.] He shall not drink vinegar of wine or vinegar of alcoholic beverages," i.e., he should not drink wine or a beverage into which wine was mixed - [that is the meaning of the term,] "alcoholic beverages" [in the verse] - even if they have become vinegar.22 Since [the Torah] repeated only the term vinegar which is one term, he does not receive lashes for them both independently.
ט
נזיר ששתה רביעית יין ורביעית חומץ אינו לוקה אלא אחת שאינו חייב על היין בפני עצמו ועל החומץ בפני עצמו שאין כתוב יין לא ישתה וחומץ לא ישתה אלא כך חומץ יין וחומץ שכר לא ישתה כלומר לא ישתה יין ולא דבר שנתערב בו היין והוא השכר ואפילו החמיצו והואיל ולא כפל אלא החומץ שהוא שם אחד אינו לוקה על זה בפני עצמו ועל זה בפני עצמו:
10
When a nazirite is drinking wine for the entire day, even though he is liable in God's eyes23 for every revi'it, he receives only [two sets of] lashes, one for drinking wine and one for "desecrat[ing] his word," as we explained.24If he was given a warning for every revi'it, i.e., he was told: "Do not drink," "Do not drink," and he, [nevertheless,] did drink, he is liable for each [revi'it].25
According to Rabbinic decree, it is forbidden for a nazirite to abide amidst a gathering of people drinking wine. [Instead,] he should separate himself far from them, because they present a hurdle for him. Our Sages26 said: "Do not come close [even to] the area around the vineyard."27
י
נזיר שהיה שותה ביין כל היום כולו אע"פ שהוא חייב לשמים על כל רביעית ורביעית אינו לוקה אלא אחת משום יין ואחת דלא יחל דברו כמו שבארנו ואם התרו בו על כל רביעית ורביעית ואמרו לו אל תשתה אל תשתה והוא שותה חייב על כל אחד ואחד מדברי סופרים שאסור לנזיר לעמוד במושב שותי יין ויתרחק ממנו הרבה שהרי מכשול לפניו אמרו חכמים סביב לכרם לא יקרב:
11
When a nazirite cuts off one hair, whether using a razor or a scissor, he is liable for lashes, provided he cuts it from its roots as a razor would.28 Similarly, if he pulls out [a hair] by hand, he is liable for lashes. Both [the nazirite] whose hair is cut29 and the person who cuts his hair [are liable], as [indicated by Numbers 6:5]: "A razor will not pass over his head." If he left enough of [the hair] so that it could be bent over for its tip to touch its root, he does not receive lashes,30 because [cutting in this manner] is not [equivalent to shaving it] with a razor.
יא
נזיר שגלח שערה אחת לוקה בין בתער בין בזוג והוא שקצצה מעיקרה כעין תער וכן אם תלשה בידו לוקה אחד המגלח ואחד המתגלח שנאמר תער לא יעבור על ראשו ואם הניח ממנו כדי לכוף ראשה לעיקרה אינו לוקה שאין זה כעין תער:
12
If a person applied a potion that removed hair to his head and in this way, removed his hair, he is not liable for lashes.31 He is, however, nullifying the observance of a positive commandment, as [Numbers 6:5] states: "He shall let the mane of the hair of his head grow."
יב
העביר על ראשו סם שמשיר את השער והשיר את השער אינו לוקה אלא ביטל מצות עשה שנאמר גדל פרע שער ראשו:
13
When a nazirite shaves his entire head, he is liable for only one set of lashes for the shaving. If he was given a warning concerning each hair, i.e., he was told: "Do not shave," "Do not shave," and he shaved, he is liable for lashes for every hair.
יג
נזיר שגלח כל ראשו אינו לוקה משום התגלחת אלא אחת ואם התרו בו על כל שער ושער ואמרו לו אל תגלח אל תגלח והוא מגלח לוקה על כל אחת ואחת:
14
When a nazirite is scrubbing his hair with his hands and scraping [his scalp] with his nails, he need not worry [about removing hairs accidentally], because his intent is not to remove hair and it is possible that he will not remove any.32 He should not, however, comb his hair with a comb or scrape his head with earth, for [these activities] will certainly remove hair. If he does so, he is not liable for lashes.33
יד
נזיר חופף על שערו בידו וחוכך בצפרניו ואם נפל שער אינו חושש שהרי אין כוונתו להשיר ואפשר שלא ישיר אבל לא יסרוק במסרק ולא יחוף באדמה מפני שמשרת את השער ודאי ואם עשה כן אינו לוקה:
15
When a nazirite becomes impure through contact with a human corpse in a manner that would require him to remain impure for seven days,34 he is liable for lashes. [This applies] with regard to ritual impurity for which he is required to shave, as will be explained,35 and for ritual impurity for which he is not required to shave.36
טו
נזיר שנטמא למת טומאת שבעה בין בטומאות שהוא מגלח עליהן כמו שיתבאר בין בטומאות שאינו מגלח עליהן הרי זה לוקה:
16
[When a nazirite] becomes impure through contact with a human corpse many times, even though in God's eyes, he is liable for lashes for each time, the court holds him liable for only one set of lashes. If he was given a warning concerning each time, and he, nevertheless, became impure, he is liable for lashes for every time he [became impure].
טז
נטמא למת פעמים הרבה אף על פי שהוא חייב מלקות על כל אחת ואחת לשמים אין בית דין מלקין אותו אלא אחת ואם התרו בו על כל פעם ופעם והוא מטמא לוקה כל אחת ואחת:
17
When does the above apply? When he became impure and then returned and touched, carried, or stood over [the corpse]. If, however, he was touching a corpse and while the corpse was still in his hand, he touched another corpse, he is liable only once even though he was warned for each time he touched it, for his [state of purity] has already been desecrated.37
יז
במה דברים אמורים בשנטמא ופירש וחזר ונגע או נשא או האהיל אבל אם היה נוגע במת ועדיין המת בידו ונגע במת אחר אינו חייב אלא אחת אע"פ שהתרו בו על כל נגיעה ונגיעה שהרי מחולל ועומד:
18
When a nazirite enters a home and remains there until a person dies or he enters a shelter in which a corpse is located while he is in a closed container, chest, or closet38 and a colleague came and opened the top of the chest with his consent,39 he is liable for two sets of lashes:40 one, due to [the violation of] the prohibition [Numbers 6:6]: "He shall not approach a human corpse" and one, due to [the violation of] the prohibition [ibid.:7]: "He shall not become impure," for his impurity and his entry come about at the same time.41 If, however, he enters [such a shelter] in an ordinary manner, his becoming ritually impure precedes his entry. For from the time that his nose or his toes enter, he becomes ritually impure42 and he does not become liable for entering [the shelter] until his entire [body] enters.43
יח
נזיר שנכנס לבית ושהה שם עד שמת שם המת או שנכנס לאהל המת בשידה תיבה ומגדל ובא חבירו ופרע גג התיבה מעליו מדעתו הרי זה לוקה שתים אחת משום לא יבא ואחת משום לא יטמא שהרי טומאה וביאה באין כאחת אבל אם נכנס כדרכו טומאתו קודמת לביאתו שמעת שיכניס חוטמו או אצבעות רגליו נטמא ואינו חייב משום ביאה עד שיבוא כולו:
19
When [a nazirite] enters a shelter where a corpse is located or a cemetery unintentionally44 and after he discovers this fact, he received a warning, but did not jump up and leave, but instead remained there, he is liable for lashes.45[This applies] provided he remains there for the time it takes to prostrate oneself like a ritually impure person who enters the Temple.46
יט
נכנס לאהל המת או לבית הקברות בשגגה ואחר שנודע לו התרו בו ולא קפץ ויצא אלא עמד שם הרי זה לוקה והוא שישהא שם כדי השתחויה כמו טמא שנכנס למקדש:
20
[The following rules apply when one] causes a nazirite to contract ritual impurity. If the nazirite acted intentionally, the nazirite is liable for lashes and the person who caused him to contract impurity violates the prohibition against placing a stumbling block in front of the blind.47 If the nazirite was not aware of the transgression and the person who caused him to contract impurity acted intentionally, neither of them are liable for lashes.48
Why is the person who caused the nazirite to contract impurity not liable for lashes?49 Since [Numbers 6:9] states: "He defiles his Nazirite head," a person is only liable if he willfully causes his own self to incur impurity.50
כ
המטמא את הנזיר אם היה הנזיר מזיד הנזיר לוקה וזה שטמאו עובר משום ולפני עור לא תתן מכשול ואם היה הנזיר שוגג וזה שטמאו מזיד אין אחד מהם לוקה ולמה לא ילקה המטמא את הנזיר לפי שנאמר וטמא את ראש נזרו אינו לוקה עד שיטמא עצמו מדעתו:
21
When a nazirite who is in a state of ritual purity makes himself ritually impure, he is also liable for lashes for [the violation of the prohibition, Deuteronomy 23:22]: "Do not delay in paying it."51 For he delayed the fulfillment of his nazirite vow in purity and performed a deed.52 Similarly, if he took a nazirite vow while in a cemetery, he is also liable for lashes for [the violation of the prohibition]: "Do not delay in paying it."53
From this we learn, that a nazirite who made himself impure receives four sets of lashes:
a) because of the prohibition: "He shall not become impure,"
b) because of the prohibition: "He shall not desecrate his word,"
c) because of the prohibition: "Do not delay in paying it," and because of the prohibition: "He shall not approach..." if he entered and incurred ritual impurity at the same time, as we explained.54
כא
נזיר טהור שטמא עצמו לוקה אף משום לא תאחר לשלמו שהרי איחר נזירות טהרה ועשה מעשה וכן אם נדר בבית הקברות לוקה אף משום לא תאחר הא למדת שהנזיר שטמא עצמו לוקה ארבע מלקיות משום לא יטמא ומשום לא יחל דברו ומשום לא תאחר לשלמו ומשום לא יבוא אם היתה ביאה וטומאה כאחת כמו שבארנו:
FOOTNOTES
1.
See Halachah 15 and onward.
2.
See Halachah 11.
3.
Whether grapes or wine.
4.
E.g., peels or pits. See the following halachah.
5.
Numbers 6:3.
6.
E.g., a brandy, vermouth, or the like.
7.
I.e., a quarter of a larger measure called a log. A revi'it is 86 cc according to Shiurei Torah and 150 cc according to Chazon Ish.
8.
This represents a contrast to other Torah prohibitions. As stated in Hilchot Ma'achalot Assurot 4:16, "when a person takes a small amount of fat, a small amount of blood, a small amount of the meat of a non-kosher animal, a small amount of the meat of a nevelah, a small amount of the meat of a non-kosher fish, a small amount of the meat of a non-kosher fowl, or the like from other prohibited substances, although he collects an olive-sized portion from the entire mixture and partakes of it, he is not liable for lashes."
9.
He must, however, eat the olived-sized portion within the time it takes to eat three eggs, as explained in Hilchot Ma'achalot Assurot 14:8.
10.
From the Rambam's wording, it appears that eating and drinking are not combined to reach a single measure.
11.
This ruling is the subject of a difference of opinion among our Sages (Nazir 35b-37b). Although there is an opinion which maintains that with regard to a nazirite - in contrast to all the other prohibitions of the Torah - the permitted food should be counted as part of the forbidden measure, the Rambam does not accept this view as Halachah.
12.
Hilchot Ma'achalot Assurot 15:3.
13.
The measure described in the previous halachah.
14.
See Hilchot Ma'achalot Assurot 14:9 where the Rambam states that to be liable for lashes, one must drink a prohibited substance in the time it takes to drink a revi'it. Here, however, he mentions the time it takes to eat k'dei achilat p'ras. It is possible to explain that here, the person is "eating" the wine, i.e., ingesting it as it is absorbed in solid food. Hence, he uses a measure of time that involves eating. In Hilchot Ma'achalot Assurot, he speaks about drinking. Hence, he uses a measure of time that involves drinking.
15.
We have translated the verse according to its halachic interpretation. Its literal meaning is somewhat different.
16.
Nazir 37a exemplifies this concept as follows: One soaked grapes in water and the flavor of the water became that of grape juice.
17.
See Hilchot Ma'achalot Assurot 15:3.
18.
I.e., as stated in Hilchot Ma'achalot Assurot 15:1-2, if a prohibited substance becomes mixed into another entity, its presence is nullified if there is so much of the permitted entity that the flavor of the prohibited substance cannot be detected. (When it is impossible to have someone taste the mixture, we require 60 times the amount of the forbidden substance.)
19.
See Hilchot Ma'achalot Assurot 15:2-3. There the Rambam states that if there was less than an olive-sized portion of forbidden fat in a portion the size of three eggs, it is considered as if the substance of the prohibited substance is not present. Hence, according to Scriptural Law, there is no prohibition, even if the flavor of the forbidden fat is detectable.
The Ra'avad differs and quotes authorities who maintain that although lashes are not given in such an instance, the prohibition is of Scriptural origin.
20.
The Rambam is indicating that grape juice and wine are governed by the same laws. Alternatively, that grapes and grape juice are not considered as part of the same prohibition.
21.
See Hilchot Nedarim 1:5; see also Chapter 1, Halachah 2.
22.
I.e., the verse uses vinegar as an adjective for wine and mentions only prohibition. Thus the prohibition is against drinking wine, even wine that has become vinegar. Even though two separate adjurations are mentioned in the prooftext, there is no separate prohibition for drinking vinegar from wine and vinegar from alcoholic beverages coming from wine, because the end product, vinegar, is the same in both instances.
The Ra'avad differs and maintains that there is a separate prohibition against drinking vinegar, just like there are separate prohibitions against eating grapes and eating raisins. See the gloss of the Radbaz for a discussion of this matter.
23.
And God will mete out punishment to him for every violation [the Rambam's Commentary to the Mishnah (Nazir 6:4)].
24.
See Halachah 8.
25.
The warning causes every violation to be considered independently (Radbaz).
26.
Avodah Zarah 59a.
27.
For if he comes close, he might be tempted to partake of the grapes.
28.
The prooftext cited below indicates that the hair must be removed as effectively as a razor does. It does not, however, indicate that only cutting it with a razor makes a person liable. Note the contrast to the prohibition against cutting the hairs of one's beard. As mentioned in Hilchot Avodat Kochavim 12:1, that prohibition applies only to removal of one's hair with a razor.
29.
From a comparison to the laws governing the prohibition against shaving the corners of one's head (Ibid.:1), it would appear that the person whose hair is cut is not liable for lashes unless he assists the person doing the shaving by moving his head or the like. Otherwise, he will not performed a deed and one is liable for lashes only when his violation involves a deed.
30.
Nor are the days of one's nazirite vow nullified by such an act (Nazir 39b).
31.
The Radbaz explains the rationale for this leniency: When applying the potion, the person is not removing the hair with his own hands.
32.
Even though he had no intention of removing hairs, were it impossible to scrape his head with his nails without removing hair, it would be forbidden for him, because doing so would be tantamount to willfully removing hairs, as the Rambam continues. Compare to Hilchot Shabbat 1:6.
33.
For he did not intentionally remove the hairs (Kessef Mishneh). The Shiurei HaKorban explains that since these activities do not produce a razor-clean shave, he is not liable for the violation of a negative commandment. According to the Radbaz who maintains that such a commandment is in fact involved, the question arises: Since it is inevitable (a p'sik reishah) that the hairs will be removed, why is he not liable.
34.
I.e., the ritual impurity incurred when he touches or carries a corpse or is located under the same covering as it.
35.
See Chapter 7, where this subject is discussed in detail.
36.
The Mishneh LiMelech and other commentaries question the Rambam's ruling, noting that in Hilchot Tumat Meit 3:3, he writes: "All ritual impurity resulting from a corpse for which a nazirite is not required to shave does not stem from Scriptural Law." If the impurity does not stem from Scriptural Law, why is the nazirite punished by lashes?
The Ma'aseh Rokeach explains that there are times when the Rambam uses the term midivrei sofrim, which usually means "stemming from Rabbinic decree" to refer to matters that are of Scriptural origin, but derived by our Sages using the accepted principles of Biblical exegesis (see Hilchot Ishut 1:2; Sefer HaMitzvot, General Principle 2). Similarly, with regard to the contraction of ritual impurity in question: Although it is not explicitly mentioned in the Torah, it could be considered of Scriptural origin, because it was derived through the laws of Biblical exegesis. See also Chapter 7, Halachah 1, where this issue is discussed.
37.
The Rambam's ruling can be explained based on the following concept: When a person is in contact with a corpse, a person he touches is impure for seven days. When, however, he is not in contact with a corpse, a person he touches is impure only until the evening.
Thus if he is in contact with a corpse, there is no difference halachically if he touches another corpse. If, however, he is not in contact with a corpse, it is halachically significant if he touches another corpse, because the impurity resulting from touching him is more severe. And since touching the corpse is halachically significant for others, it is also halachically significant for him. Hence he is liable for lashes for such contact.
38.
I.e., while he is in a closed container, it is as if he is not under the same shelter as the corpse and he does not contract ritual impurity.
39.
If the container is opened without his consent, he is not liable, for he is considered to have transgressed due to forces beyond his control. See Hilchot Evel 3:5.
40.
For as mentioned in the mitzvot cited in the introduction to these halachot and in Chapter 1, Halachah 1, there are two prohibitions involved in this instance as the Rambam continues to explain.
41.
The removal of the top of the container brings about his "entry" into the place where the corpse is located and, at that same time, he becomes impure.
42.
See Hilchot Tuma'at Meit 1:11.
43.
Compare to Hilchot Bi'at HaMikdash 3:18.
In this instance, since he is already ritually impure, the prohibition against entering a place of ritual impurity does not apply to him (Nazir 43a).
44.
I.e., he was not aware that a corpse was located in this place or that it was a cemetery.
45.
The commentaries question why the person is liable for lashes. Although he is performing a transgression by remaining in the cemetery, seemingly, the performance of that transgression does not involve a deed and hence, he should not be liable for lashes. The Lechem Mishneh explains that since he performed a deed when he entered in violation of the prohibition, he is liable when he remained afterwards in conscious violation of the prohibition. Others cite the gloss of the Maggid Mishneh to Hilchot Sechirut 13:2 which explains that whenever a transgression usually involves a deed - as a nazirite would usually perform a deed to contract ritual impurity - one is liable for lashes even when one violates the transgression without performing a deed. See also Hilchot Evel 3:4.
46.
See Hilchot Bi'at HaMikdash 3:21-24.
47.
See Hilchot Rotzeach 12:14 which interprets this as a general prohibition, warning a person against causing a colleague to transgress.
48.
The nazirite is not liable because he did not transgress intentionally. The other person is not liable for the reasons the Rambam proceeds to explain.
49.
See Hilchot Evel 3:5 which states that in a parallel situation when a person causes a priest to become ritually impure, the person who causes him to incur the impurity is indeed, liable. For it is the person who causes him to incur impurity who violates the prohibition. And similarly, one who shaves a nazirite's head is liable (Halachah 11).
50.
See the gloss of the Radbaz to Hilchot Kilayim 10:31 which comments on the apparent contradiction between that halachah and the ruling here.
51.
See Chapter 1, Halachah 4; Hilchot Arachin VaCharamim 1:1; Hilchot Ma'aseh HaKorbanot 14:13, with regard to the nature of this prohibition.
52.
By incurring ritual impurity.
53.
The commentaries question: Since he was in the cemetery at the time he took the vow, seemingly, his violation of the prohibition does not involve a deed. Generally, when a transgression does not involve a deed, lashes are not given. Why then is he liable? Among the resolutions offered is that failing to depart is also considered a deed (Tosafot, Nazir 17a).
54.
See Halachah 18.
Hayom Yom:
• English Text | Video Class
Thursday, Shevat 2, 5778 · 18 January 2018
"Today's Day"
Friday, Sh'vat 2, 5703
Torah lessons: Chumash: Va'eira, Shishi with Rashi.
Tehillim: 10-17.
Tanya: This will explain (p. 65)...to his service. (p. 67).
My father related: The maamar Va'eira...ushmi Hashem, discussing the idea that "none of them will be repelled" - (not the maamar with this title which is printed in Torah Or) acquired the name, "the frum - ('G-d-fearing')1 Va'eira." The Alter Rebbe would repeat it every three years, each time almost verbatim. The Tzemach Tzedek said, "Each time there was a new light." "My father commented: Or, light, is always the same, but maor, luminary, is always like something new.
FOOTNOTES
1. The maamar evoked self-introspection, teshuva, self-improvement, stirring those who studied it to become more G-d-fearing; in Yiddish, frum.
RELATED VIDEO: Reflections on Today's Hayom Yom
Daily Thought:Nature, Miracles & Beyond
What is natural law? Natural law is when the Director directs each of His actors according to its character. Wondrous, but sensible. G‑d has endless wisdom.
What are miracles? Miracles are when the Director directs His actors freely, unrestrained by the character He has assigned each one. Amazing, but why not? G‑d is free to do as He wants.
Then there are the greatest of miracles: When the Director directs the show entirely contrary to the character of His actors, while directing each actor according to its character. The impossible occurs in a seemlessly natural way.
There is no room in our minds for such miracles. They are a perfect paradox—freedom and wisdom, chaos and order in perfect harmony. And therefore, we rarely can admit that they have occurred.
But go beyond your nature to fulfill your mission in life and you will ride the waves of such miracles, and the entire world will see with open eyes.
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