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- ב"ה - Today in Judaism - Today is Sunday, 5 Shevat, 5778 · January 21, 2018Today in Jewish History:
• R. Yehudah Leib Alter of Ger (1905)Rabbi Yehudah Leib Alter (1847-1905), the second Rebbe in the Chassidic dynasty of Ger -- known for his famed Chassidic work "Sefat Emmet" -- passed away on the 5th of Shevat of the year 5665 from creation (1905). He was succeeded by his son, Rabbi Abraham Mordechai.
Link: a quote from Sefat Emmet
Daily Quote: When a person walks along without a thought of Torah in his head, the very ground under his feet cries out: "Clod! What makes you any better than me? By what rights do you step on me?" (Rabbi Yosef Yitzchak of Lubavitch)
Daily Torah Study:
Chumash: Beshalach, 1st Portion Exodus 13:17-14:8 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Exodus Chapter 13
17It came to pass when Pharaoh let the people go, that God did not lead them [by] way of the land of the Philistines for it was near, because God said, Lest the people reconsider when they see war and return to Egypt יזוַיְהִ֗י בְּשַׁלַּ֣ח פַּרְעֹה֘ אֶת־הָעָם֒ וְלֹֽא־נָחָ֣ם אֱלֹהִ֗ים דֶּ֚רֶךְ אֶ֣רֶץ פְּלִשְׁתִּ֔ים כִּ֥י קָר֖וֹב ה֑וּא כִּ֣י | אָמַ֣ר אֱלֹהִ֗ים פֶּן־יִנָּחֵ֥ם הָעָ֛ם בִּרְאֹתָ֥ם מִלְחָמָ֖ה וְשָׁ֥בוּ מִצְרָֽיְמָה:
It came to pass when Pharaoh let…that God did not lead them: Heb. וְלֹא-נָחָם, and did not lead them, similar to “Go, lead (נְחֵה) the people” (Exod. 32:34) [and] “When you walk, it shall lead (תִּנְחֶה) you” (Prov. 6:22).
ויהי בשלח פרעה וגו' ולא נחם: ולא נהגם, כמו (שמות לב לד) לך נחה את העם, (משלי ו כב) בהתהלכך תנחה אותך:
for it was near: and it was easy to return by that road to Egypt. There are also many aggadic midrashim [regarding this].
כי קרוב הוא: ונוח לשוב באותו הדרך למצרים. ומדרשי אגדה יש הרבה:
when they see war: For instance, the war of “And the Amalekites and the Canaanites descended, etc.” (Num. 14:45). If they had gone on a direct route, they would have returned. Now, if when He led them around in a circuitous route, they said, “Let us appoint a leader and return to Egypt” (Num. 14:4), how much more [would they have planned to do this] if He had led them on a direct route? [According to the sequence of the verse, the headings appear to be transposed. See Mizrachi, Gur Aryeh, and Minchath Yehudah for a correct solution of this problem.]
בראתם מלחמה: כגון מלחמת (במדבר יד מה) וירד העמלקי והכנעני וגו'. אם הלכו דרך ישר היו חוזרים, ומה אם כשהקיפם דרך מעוקם אמרו (במדבר יד ד) נתנה ראש ונשובה מצרימה, אם הוליכם בפשוטה על אחת כמה וכמה:
Lest…reconsider: They will have [second] thoughts about [the fact] that they left Egypt and they will think about returning.
פן ינחם: יחשבו מחשבה על שיצאו ויתנו לב לשוב:
18So God led the people around [by] way of the desert [to] the Red Sea, and the children of Israel were armed when they went up out of Egypt. יחוַיַּסֵּ֨ב אֱלֹהִ֧ים | אֶת־הָעָ֛ם דֶּ֥רֶךְ הַמִּדְבָּ֖ר יַם־ס֑וּף וַֽחֲמֻשִׁ֛ים עָל֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם:
led…around: He led them around from a direct route to a circuitous route.
ויסב: הסיבם מן הדרך הפשוטה לדרך העקומה:
the Red Sea: Heb. יַם-סוּף, like לְיַם-סוּף, to the Red Sea. סוּף means a marsh where reeds grow, similar to “and put [it] into the marsh (בַּסוּף)” (Exod. 2:3); “reeds and rushes (וַסוּף) shall be cut off” (Isa. 19:6).
ים סוף: כמו לים סוף. וסוף הוא לשון אגם שגדלים בו קנים, כמו (שמות ב ג) ותשם בסוף, (ישעיהו יט ו) קנה וסוף קמלו:
armed: Heb. חִמֻשִׁים וַחִמֻשִׁים [in this context] can only mean “armed.” (Since He led them around in the desert [circuitously], He caused them to go up armed, for if He had led them around through civilization, they would not have [had to] provide for themselves with everything that they needed, but only [part,] like a person who travels from place to place and intends to purchase there whatever he will need. But if he travels a long distance into a desert, he must prepare all his necessities for himself. This verse was written only to clarify the matter, so you should not wonder where they got weapons in the war with Amalek and in the wars with Sihon and Og and Midian, for the Israelites smote them with the point of the sword.) [In an old Rashi]) And similarly [Scripture] says: “and you shall cross over armed (חִמֻשִׁים)” (Josh. 1:14). And so too Onkelos rendered מְזָרְזִין just as he rendered: “and he armed (וְזָרֵיז) his trained men” (Gen. 14:14). Another interpretation: חִמֻשִׁים means “divided by five,” [meaning] that one out of five (חִמִֹשָה) [Israelites] went out, and four fifths [lit., parts of the people] died during the three days of darkness [see Rashi on Exod. 10:22]. — [from Mechilta, Tanchuma, Beshallach 1]
וחמשים: אין חמושים אלא מזויינים. לפי שהסיבן במדבר גרם להם שעלו חמושים, שאלו הסיבן דרך יישוב לא היו מחומשים להם כל מה שצריכין, אלא כאדם שעובר ממקום למקום ובדעתו לקנות שם מה שיצטרך, אבל כשהוא פורש למדבר צריך לזמן לו כל הצורך, ומקרא זה לא נכתב כי אם לשבר את האוזן, שלא תתמה במלחמת עמלק ובמלחמות סיחון ועוג ומדין, מהיכן היו להם כלי זיין שהכום ישראל בחרב. וכן הוא אומר (יהושע א יד) ואתם תעברו חמושים. וכן תרגם אונקלוס מזרזין, כמו (בראשית יד יד) וירק את חניכיו וזריז. דבר אחר חמושים אחד מחמשה יצאו, וארבעה חלקים מתו בשלשת ימי אפילה:
19Moses took Joseph's bones with him, for he [Joseph] had adjured the sons of Israel, saying, God will surely remember you, and you shall bring up my bones from here with you יטוַיִּקַּ֥ח משֶׁ֛ה אֶת־עַצְמ֥וֹת יוֹסֵ֖ף עִמּ֑וֹ כִּי֩ הַשְׁבֵּ֨עַ הִשְׁבִּ֜יעַ אֶת־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר פָּקֹ֨ד יִפְקֹ֤ד אֱלֹהִים֙ אֶתְכֶ֔ם וְהַֽעֲלִיתֶ֧ם אֶת־עַצְמֹתַ֛י מִזֶּ֖ה אִתְּכֶֽם:
for he had adjured: Heb. הִֹשְבִּיעַ הַֹשְבֵּעַ. [The double expression indicates that] he [Joseph] had made them [his brothers] swear that they would make their children swear (Mechilta). Now why did he not make his sons swear to carry him to the land of Canaan immediately [when he died], as Jacob had made [him] swear? Joseph said, “I was a ruler in Egypt, and I had the ability to do [this]. As for my sons-the Egyptians will not let them do [it].” Therefore, he made them swear that when they would be redeemed and would leave there [Egypt], they would carry him [out]. — [from Mechilta]
השבע השביע: השביעם שישביעו לבניהם. ולמה לא השביע את בניו שישאוהו לארץ כנען מיד, כמו שהשביעו יעקב, אמר יוסף אני שליט הייתי במצרים והיה סיפק בידי לעשות, אבל בני לא יניחום מצריים לעשות, לכך השביעם לכשיגאלו ויצאו משם שישאוהו:
and you shall bring up my bones from here with you: He made his brothers swear in this manner. We learn [from this] that the bones of all [the progenitors of] the tribes they brought up [out of Egypt] with them as it is said “with you” -[from Mechilta]
והעליתם את עצמתי מזה אתכם: לאחיו השביע כן, למדנו שאף עצמות כל השבטים העלו עמהם, שנאמר אתכם:
20They traveled from Succoth, and they encamped in Etham, at the edge of the desert. כוַיִּסְע֖וּ מִסֻּכֹּ֑ת וַיַּֽחֲנ֣וּ בְאֵתָ֔ם בִּקְצֵ֖ה הַמִּדְבָּֽר:
They traveled from Succoth: on the second day, for on the first day they came from Rameses to Succoth.
ויסעו מסכת: ביום השני, שהרי בראשון באו מרעמסס לסכות:
21And the Lord went before them by day in a pillar of cloud to cause it to lead them on the way and at night in a pillar of fire to give them light, [they thus could] travel day and night. כאוַֽיהֹוָ֡ה הֹלֵךְ֩ לִפְנֵיהֶ֨ם יוֹמָ֜ם בְּעַמּ֤וּד עָנָן֙ לַנְחֹתָ֣ם הַדֶּ֔רֶךְ וְלַ֛יְלָה בְּעַמּ֥וּד אֵ֖שׁ לְהָאִ֣יר לָהֶ֑ם לָלֶ֖כֶת יוֹמָ֥ם וָלָֽיְלָה:
to cause it to lead them on the way: Heb. לַנְחֹתָם. [The “lammed” is] vowelized with a “pattach,” which is equivalent to לְהַנְחֹתָם, like “to show you (לַראֹתְכֶם) on the way on which you shall go” (Deut. 1:33), which is like לְהַרְאֹתְכֶם. Here also, [it means] to cause to lead you (לְהַנְחֹתָם) through a messenger. Now who was that messenger? [It was] the pillar of cloud, and the Holy One, blessed be He, in His glory, led it before them. In any case, it was the pillar of cloud that He prepared so that they could be led by it, for they would travel by the pillar of cloud, and the pillar of cloud was not [meant] to provide light but to direct them [on] the way.
לנחתם הדרך: נקוד פת"ח, שהוא כמו להנחותם, כמו (דברים א לג) לראותכם בדרך אשר תלכו בה, שהוא כמו להראותכם, אף כאן להנחותם על ידי שליח. ומי הוא השליח עמוד הענן, והקב"ה בכבודו מוליכו לפניהם. ומכל מקום את עמוד הענן הכין להנחותם על ידו, שהרי על ידי עמוד הענן הם הולכים, ועמוד הענן אינו לאורה אלא להורותם הדרך:
22He did not move away the pillar of cloud by day or the pillar of fire at night [from] before the people. כבלֹֽא־יָמִ֞ישׁ עַמּ֤וּד הֶֽעָנָן֙ יוֹמָ֔ם וְעַמּ֥וּד הָאֵ֖שׁ לָ֑יְלָה לִפְנֵ֖י הָעָֽם:
He did not move away: [I.e.,] the Holy One, blessed be He, [did not move away] the pillar of cloud by day or the pillar of fire at night. [This verse] tells that the pillar of cloud transmitted [its light to] the pillar of fire, and the pillar of fire transmitted [its light to] the pillar of cloud, for while one had not yet set, the other one would rise. — [from Shab. 23b]
לא ימיש: הקב"ה את עמוד הענן יומם ועמוד האש לילה. מגיד שעמוד הענן משלים לעמוד האש ועמוד האש משלים לעמוד הענן, שעד שלא ישקע זה עולה זה:
Exodus Chapter 14
1The Lord spoke to Moses, saying, אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Speak to the children of Israel, and let them turn back and encamp in front of Pi hahiroth, between Migdol and the sea; in front of Baal Zephon, you shall encamp opposite it, by the sea. בדַּבֵּר֘ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וְיָשֻׁ֗בוּ וְיַחֲנוּ֙ לִפְנֵי֙ פִּ֣י הַֽחִירֹ֔ת בֵּ֥ין מִגְדֹּ֖ל וּבֵ֣ין הַיָּ֑ם לִפְנֵי֙ בַּ֣עַל צְפֹ֔ן נִכְח֥וֹ תַֽחֲנ֖וּ עַל־הַיָּֽם:
and let them turn back: to their rear. They approached nearer to Egypt during the entire third day in order to mislead Pharaoh, so that he would say, “They are astray on the road,” as it is said: “And Pharaoh will say about the children of Israel…” (Exod. 14:3).
וישבו: לאחוריהם לצד מצרים היו מקרבין כל יום השלישי כדי להטעות את פרעה שיאמר תועים הם בדרך, כמו שנאמר (פסוק ג) ואמר פרעה לבני ישראל וגו':
and encamp in front of Pi-hahiroth: That is Pithom [one of the cities built by the Israelites, Exod 1:11], but now it was called Pi-hahiroth, since there they [the Israelites] became free men (בְּנֵי חוֹרִין). They [the Hiroth] are two high upright rocks, and [because there is] the valley between them [this] is called the mouth (פִּי) of the rocks. — [from Mechilta]
ויחנו לפני פי החירת: הוא פיתום, ועכשיו נקרא פי החירות על שם שנעשו בני חורין, והם שני סלעים גבוהים וזקופים, והגיא שביניהם קרוי פי הסלעים:
in front of Ba’al Zephon: [Only] this was left from all the Egyptian deities in order to mislead them [the Egyptians], so they would say that their deity is powerful. Concerning this [tactic] Job explained: “He misleads nations and destroys them” (Job 12:23). — [from Mechilta]
לפני בעל צפן: הוא נשאר מכל אלהי מצרים, כדי להטעותן, שיאמרו קשה יראתן. ועליו פירש איוב (איוב יב כג) משגיא לגוים ויאבדם:
3And Pharaoh will say about the children of Israel, They are trapped in the land. The desert has closed in upon them. גוְאָמַ֤ר פַּרְעֹה֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל נְבֻכִ֥ים הֵ֖ם בָּאָ֑רֶץ סָגַ֥ר עֲלֵיהֶ֖ם הַמִּדְבָּֽר:
And Pharaoh will say: when he hears that they [the Israelites] are turning back.
ואמר פרעה: כשישמע שהם שבים לאחוריהם:
about the children of Israel: Heb. לִבְנֵי יִשְׂרָאֵל, concerning the children of Israel. And so [the “lammed” is understood similarly in the phrase] "The Lord will fight for you (לָכֶם) (verse 14), on your behalf; [and similarly,] “say about me (לִי)” (Gen. 20:13), [which signifies] concerning me.
לבני ישראל: על בני ישראל. וכן (פסוק יד) ה' ילחם לכם - עליכם, (בראשית כ יג) אמרי לי אחי הוא - אמרי עלי:
They are trapped: Heb. נְבֻכִים, locked in and sunk, and in French serrer, [meaning] press, tighten, or squeeze, like “in the deep (הַבָּכָא) valley” (Ps. 84:7); [and like] “the depths of (מִבְּכִי) the rivers” (Job 28:11); [and likewise] “the locks of (נִבְכֵי) the sea” (Job 38:16). [In his commentary on this verse, Rashi follows Menachem (Machbereth Menachem, p. 45). Rashi on Psalms and Job 28:11, however, interprets those verses as expressions of weeping, from the root בכה. See Judaica Press commentary digest on Job 28:11.]
נבכים הם: כלואים ומשוקעים ובלעז שירי"ץ [לחוצים], כמו (תהלים פד ז) בעמק הבכא, (איוב כח יא) מבכי נהרות, (שם לח טז) נבכי ים:
They are trapped: They are locked in the desert, for they do not know how to get out of it and where to go.
נבכים הם: נבוכים הם כלואים הם במדבר, שאינן יודעין לצאת ממנו ולהיכן ילכו:
4And I will harden Pharaoh's heart, and he will pursue them, and I will be glorified through Pharaoh and through his entire force, and the Egyptians will know that I am the Lord And they did so. דוְחִזַּקְתִּ֣י אֶת־לֵֽב־פַּרְעֹה֘ וְרָדַ֣ף אַֽחֲרֵיהֶם֒ וְאִכָּֽבְדָ֤ה בְּפַרְעֹה֙ וּבְכָל־חֵיל֔וֹ וְיָֽדְע֥וּ מִצְרַ֖יִם כִּֽי־אֲנִ֣י יְהֹוָ֑ה וַיַּֽעֲשׂוּ־כֵֽן:
and I will be glorified through Pharaoh: When the Holy One blessed be He wreaks vengeance upon the wicked, His name becomes magnified and glorified. So it [Scripture] says: “And I will judge against him, etc.” and afterwards [the prophet says], “And I will magnify and sanctify Myself and I will be known, etc.” (Ezek 38:22, 23) And [Scripture similarly] says: “There he broke the arrows of the bow,” [which refers to Sennacherib’s defeat,] and afterwards [i.e., the result of that], “God is known in Judah” (Ps. 76:2,4) And [Scripture similarly] says: “The Lord is known for the judgement that He performed” (Ps. 9:17). — [from Mechilta]
ואכבדה בפרעה: כשהקב"ה מתנקם ברשעים שמו מתגדל ומתכבד. וכן הוא אומר (יחזקאל לח כב) ונשפטתי אתו וגו', ואחר כך (שם כג) והתגדלתי והתקדשתי ונודעתי וגו', ואומר (תהלים עו ד) שמה שבר רשפי קשת, ואחר כך (שם פסוק ב) נודע ביהודה א-להים, ואומר (שם ט יז) נודע ה' משפט עשה:
through Pharaoh and through his entire force: He [Pharaoh] initiated the sinful behavior, and [thus] the retribution started with him. — [from Mechilta]
בפרעה ובכל חילו: הוא התחיל בעבירה וממנו התחילה הפורענות:
And they did so: [This is stated] to tell their praise, that they obeyed Moses and did not say, “How will we draw near to our enemies [by returning in the direction of Egypt]? We have to escape.” Instead they said, “All we have are the words of [Moses] the son of Amram.” [I.e., we have no other plan to follow, only the words of the son of Amram.]-[from Mechilta]
ויעשו כן: להגיד שבחן ששמעו לקול משה, ולא אמרו היאך נתקרב אל רודפינו, אנו צריכים לברוח, אלא אמרו אין לנו אלא דברי בן עמרם:
5It was reported to Pharaoh that the people had fled; and Pharaoh and his servants had a change of heart toward the people, and they said, What is this that we have done, that we have released Israel from serving us? הוַיֻּגַּד֙ לְמֶ֣לֶךְ מִצְרַ֔יִם כִּ֥י בָרַ֖ח הָעָ֑ם וַיֵּֽ֠הָפֵ֠ךְ לְבַ֨ב פַּרְעֹ֤ה וַֽעֲבָדָיו֙ אֶל־הָעָ֔ם וַיֹּֽאמְרוּ֙ מַה־זֹּ֣את עָשִׂ֔ינוּ כִּֽי־שִׁלַּ֥חְנוּ אֶת־יִשְׂרָאֵ֖ל מֵֽעָבְדֵֽנוּ:
It was reported to Pharaoh: He [Pharaoh] sent officers with them, and as soon as the three days they [the Israelites] had set to go [into the desert] and return had elapsed, and they [the officers] saw that they were not returning to Egypt, they came and informed Pharaoh on the fourth day. On the fifth and the sixth [days after the Israelites’ departure], they pursued them. On the night preceding the seventh, they went down into the sea. In the morning [of the seventh day], they [the Israelites] recited the Song [of the Sea (Exod. 15:1-18)]. Therefore, we read [in the Torah] the Song on the seventh day, that is the seventh day of Passover.
ויגד למלך מצרים: איקטורין שלח עמהם, וכיון שהגיעו לשלשת ימים שקבעו לילך ולשוב וראו שאינן חוזרין למצרים, באו והגידו לפרעה ביום הרביעי. בחמישי ובששי רדפו אחריהם, וליל שביעי ירדו לים, בשחרית אמרו שירה, והוא יום שביעי של פסח, לכן אנו קורין השירה ביום השביעי:
had a change: He [Pharaoh] had a change of heart from how he had felt [previously], for he had said to them [the Israelites], “Get up and get out from among my people” (Exod. 12:31). His servants [also] had a change of heart, for previously they had said to him, “How long will this one be a stumbling block to us?” (Exod. 10:7). Now they had a change of heart to pursue them [the Israelites] on account of the money that they had lent them. — [based on Mechilta]
ויהפך: נהפך ממה שהיה, שהרי אמר להם (שמות יב לא) קומו צאו מתוך עמי, ונהפך לבב עבדיו, שהרי לשעבר היו אומרים לו (שם י ז) עד מתי יהיה זה לנו למוקש, ועכשיו נהפכו לרדוף אחריהם בשביל ממונם שהשאילום:
from serving us: Heb. מֵעָבְדֵנוּ, from serving us.
מעבדנו: מעבוד אותנו:
6So he [Pharaoh] harnessed his chariot, and took his people with him. ווַיֶּאְסֹ֖ר אֶת־רִכְבּ֑וֹ וְאֶת־עַמּ֖וֹ לָקַ֥ח עִמּֽוֹ:
So he [Pharaoh] harnessed his chariot: He [did so] personally. — [from Mechilta]
ויאסר את רכבו: הוא בעצמו:
and took his people with him: He attracted them with [his] words, "We suffered, they took our money, and [then] we let them go! Come with me, and I will not behave with you as do other kings. With other kings, it is customary that their servants precede them in battle, but I will precede you," as [indeed] it is said: “Pharaoh drew near” (Exod. 14:10). [This means that Pharaoh] himself drew near and hastened before his armies. "It is customary for other kings to take plunder at the beginning, as much as he [the king] chooses. [But] I will share equally with you," as it is said: “I will share the booty” (Exod. 15:9).
ואת עמו לקח עמו: משכם בדברים לקינו ונטלו ממוננו ושלחנום, בואו עמי ואני לא אתנהג עמכם כשאר מלכים, דרך שאר מלכים עבדיו קודמין לו במלחמה, ואני אקדים לפניכם, שנאמר (פסוק י) ופרעה הקריב, הקריב עצמו ומיהר לפני חיילותיו. דרך שאר מלכים ליטול ביזה בראש כמו שיבחר, אני אשוה עמכם בחלק, שנאמר (שמות טו ט) אחלק שלל:
7He took six hundred select chariots and all the chariots of Egypt, with officers over them all. זוַיִּקַּ֗ח שֵֽׁשׁ־מֵא֥וֹת רֶ֨כֶב֙ בָּח֔וּר וְכֹ֖ל רֶ֣כֶב מִצְרָ֑יִם וְשָֽׁלִשִׁ֖ם עַל־כֻּלּֽוֹ:
select: Heb. בָּחוּר, chosen. [This is] a singular expression, [meaning that] every single chariot in this number was [a] chosen [chariot].
בחור: נבחרים, בחור לשון יחיד כל רכב ורכב שבמנין זה היה בחור:
and all the chariots of Egypt: And with them, all the rest of the chariots. Now where did all these animals come from? If you say [that they belonged] to the Egyptians, it says already: “and all the livestock of the Egyptians died” (Exod. 9:6). And if [you say that they belonged] to the Israelites, does it not say: “also our cattle will go with us” (Exod. 10:26). Whose were they [from if that was the case]? They [belonged] to those who feared the word of the Lord [i.e., to those who drove their servants and their livestock into the houses as in Exod. 9:20]. From here Rabbi Simeon would say, "[Even] the best of the Egyptians --[you must] kill; [even] the best of the serpents-[you must] crush its head."-[from Mechilta]
וכל רכב מצרים: ועמהם כל שאר הרכב ומהיכן היו הבהמות הללו, אם תאמר משל מצרים, הרי נאמר (שמות ט ו) וימת כל מקנה מצרים, ואם תאמר משל ישראל, והלא נאמר (שם י כו) וגם מקננו ילך עמנו. משל מי היו, מן הירא את דבר ה' (שם ט כ). מכאן היה רבי שמעון אומר כשר שבמצרים הרוג, טוב שבנחשים רצוץ את מוחו:
with officers over them all: Heb. וְשָׁלִשִׁם, officers over the legions, as the Targum [Onkelos] renders.
ושלשם על כלו: שרי צבאות כתרגומו:
8And the Lord hardened the heart of Pharaoh, the king of Egypt, and he chased after the children of Israel, and the children of Israel were marching out triumphantly. חוַיְחַזֵּ֣ק יְהֹוָ֗ה אֶת־לֵ֤ב פַּרְעֹה֙ מֶ֣לֶךְ מִצְרַ֔יִם וַיִּרְדֹּ֕ף אַֽחֲרֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל וּבְנֵ֣י יִשְׂרָאֵ֔ל יֹֽצְאִ֖ים בְּיָ֥ד רָמָֽה:
And the Lord hardened the heart of Pharaoh: Because he vacillated about whether to pursue [the Israelites] or not. [So] He hardened his heart to pursue [them]. — [from Mechilta]
ויחזק ה' את לב פרעה: שהיה תולה אם לרדוף אם לאו. וחזק את לבו לרדוף:
and the children of Israel were marching out triumphantly: Heb. בְּיָד רָמָה, lit., with a high hand. With lofty and openly displayed might.
ביד רמה: גבורה גבוהה ומפורסמת:
Tehillim: Psalms Chapters 29 - 34
• Hebrew text
• English text
Chapter 29
The Name of God appears eighteen times in this psalm, corresponding to which our Sages established eighteen blessings-the Amidah. The entire psalm can be interpreted as referring to the giving of the Torah and the ingathering of the exiles.
1. A psalm by David. Render to the Lord, children of the mighty, render to the Lord honor and strength.
2. Render to the Lord the honor due to His Name; bow down to the Lord in resplendent holiness.
3. The voice of the Lord is over the waters, the God of glory thunders; the Lord is over mighty waters.
4. The voice of the Lord resounds with might; the voice of the Lord resounds with majesty.
5. The voice of the Lord breaks cedars; the Lord shatters the cedars of Lebanon.
6. He makes them leap like a calf, Lebanon and Sirion like a young wild ox.
7. The voice of the Lord strikes flames of fire.
8. The voice of the Lord makes the desert tremble; the Lord causes the desert of Kadesh to tremble.
9. The voice of the Lord causes the does to calve, and strips the forests bare; and in His Sanctuary all proclaim His glory.
10. The Lord sat [as King] at the Flood; the Lord will sit as King forever.
11. The Lord will give strength to His people; the Lord will bless His people with peace.
Chapter 30
This psalm teaches one not to be distressed if God visits suffering upon him in this world, for only through suffering can one enter the World to Come. Even one of great spiritual stature should realize that his stability is not guaranteed, but that all is in the hands of God.
1. A psalm, a song of dedication of the House, by David.
2. I exalt You, Lord, for You have uplifted me, and did not allow my enemies to rejoice over me.
3. Lord, my God, I cried out to You, and You healed me.
4. Lord, You have brought up my soul from the grave; You have kept me alive, that I should not descend to the pit.
5. Sing to the Lord, you His pious ones, and praise His holy Name.
6. For His wrath endures but for a moment, when He is conciliated there is [long] life; when one retires at night weeping, joy will come in the morning.
7. In my security I thought, "I shall never falter.”
8. Lord, by Your favor You have made my mountain stand strong; when You concealed Your countenance I was alarmed.
9. I called to You, O Lord, and I made supplication to my Lord:
10. What profit is there in my death, in my going down to the grave? Can dust praise You? Can it proclaim Your truth
11. Lord, hear and be gracious to me; Lord, be a help to me.
12. You have turned my mourning into dancing; You have undone my sackcloth and girded me with joy.
13. Therefore my soul shall sing to You, and not be silent; Lord my God, I will praise You forever.
Chapter 31
Composed by a destitute and oppressed David, running from Saul while placing his trust in God, this psalm instructs man to put his trust in God alone.
1. For the Conductor, a psalm by David.
2. In You I have taken shelter, O Lord, I shall never be shamed; rescue me in Your righteousness.
3. Turn Your ear to me, save me quickly; be to me a rock of refuge, a fortress to deliver me.
4. For You are my rock and my fortress; for the sake of Your Name, direct me and lead me.
5. Remove me from the net they planted for me, for You are my stronghold.
6. I entrust my spirit into Your hand; You will redeem me, Lord, God of truth.
7. I despise those who anticipate worthless vanities; but I trust in the Lord.
8. I will rejoice and delight in Your kindness, for You have seen my affliction; You know the troubles of my soul.
9. You have not delivered me into the hand of the enemy; You have set my feet on spacious ground.
10. Be gracious to me, O Lord, for I am in distress; my eye wastes away from vexation-my soul and my stomach.
11. For my life is spent in sorrow, my years in sighing; my strength fails because of my iniquity, and my bones are wasted away.
12. Because of my adversaries I have become a disgrace-exceedingly to my neighbors, and a dread to my friends; those who see me outside flee from me.
13. Like a dead man, I was forgotten from the heart; I became like a lost vessel.
14. For I have heard the slander of many, terror on every side, when they assembled together against me and plotted to take my life.
15. But I trusted in You, O Lord; I said, "You are my God.”
16. My times are in Your hand; save me from the hands of my enemies and pursuers.
17. Shine Your countenance upon Your servant; deliver me in Your kindness.
18. O Lord, let me not be ashamed, for I have called You; let the wicked be shamed, let them be silent to the grave.
19. Let the lips of falsehood-which speak insolently against the righteous, with arrogance and contempt-be struck dumb.
20. How abundant is Your good that You have hidden for those who fear You; in the presence of man, You have acted for those who take refuge in You.
21. Conceal them from the haughtiness of man, in the shelter of Your countenance; hide them in a shelter from the strife of tongues.
22. Blessed is the Lord, for He has been wondrous in His kindness to me in a besieged city.
23. I said in my panic, "I am cut off from before Your eyes!" But in truth, You heard the voice of my pleas when I cried to You.
24. Love the Lord, all His pious ones! The Lord preserves the faithful, and repays with exactness those who act haughtily.
25. Be strong and fortify your hearts, all who put their hope in the Lord!
Chapter 32
This psalm speaks of forgiveness of sin, and of the good fortune of one who repents and confesses to God wholeheartedly.
1. By David, a maskil.1Fortunate is he whose transgression is forgiven, whose sin is covered.
2. Fortunate is the man to whom the Lord does not reckon his sin, and in whose spirit there is no deceit.
3. When I was silent, my limbs wore away through my wailing all day long.
4. For day and night Your hand was heavy upon me; my marrow became [dry] as the droughts of summer, Selah.
5. My sin I made known to You, my iniquity I did not cover. I said, "I will confess my transgressions to the Lord," and You have forgiven the iniquity of my transgression forever.
6. For this let every pious man pray to You, at a time when You may be found; indeed, the flood of many waters will not reach him.
7. You are a refuge to me; protect me from distress; surround me with songs of deliverance forever.
8. I will enlighten you and educate you in the path you should go; I will advise you with what I have seen.
9. Be not like a horse, like a mule, senseless, that must be muzzled with bit and bridle when being adorned, so that it not come near you.
10. Many are the agonies of the wicked, but he who trusts in the Lord is surrounded by kindness.
11. Rejoice in the Lord and exult, you righteous ones! Sing joyously, all you upright of heart!
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 33
This psalm teaches the righteous and upright to praise God. For the more one knows of the Torah's wisdom, the more should he praise God, for he knows and understands His greatness.
1. Sing joyously to the Lord, you righteous ones; it is fitting for the upright to offer praise.
2. Extol the Lord with a harp; sing to Him with a ten-stringed lyre.
3. Sing to Him a new song; play well with sounds of jubilation.
4. For the word of the Lord is just; all His deeds are done in faithfulness.
5. He loves righteousness and justice; the kindness of the Lord fills the earth.
6. By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts.
7. He gathers the waters of the sea like a mound; He places the deep waters in vaults.
8. Let all the earth fear the Lord; let all the inhabitants of the world tremble before Him.
9. For He spoke, and it came to be; He commanded, and it endured.
10. The Lord has annulled the counsel of nations; He has foiled the schemes of peoples.
11. The counsel of the Lord stands forever, the thoughts of His heart throughout all generations.
12. Fortunate is the nation whose God is the Lord, the people He chose as a heritage for Himself.
13. The Lord looks down from heaven; He beholds all mankind.
14. From His dwelling-place He looks intently upon all the inhabitants of the earth.
15. It is He Who fashions the hearts of them all, Who perceives all their actions.
16. The king is not saved by a great army, nor a warrior rescued by great might.
17. The horse is a false guarantee for victory; with all its great strength it offers no escape.
18. But the eye of the Lord is directed toward those who fear Him, toward those who hope for His kindness,
19. to save their soul from death and to sustain them during famine.
20. Our soul yearns for the Lord; He is our help and our shield.
21. For our heart shall rejoice in Him, for we have put our trust in His Holy Name.
22. May Your kindness, Lord, be upon us, as we have placed our hope in You.
Chapter 34
This psalm tells of when David was in grave danger while at the palace of Achish, brother of Goliath. David acted like a madman, letting spittle run down his beard, and writing on the doors: "Achish, king of Gath, owes me one hundred thousand gold coins," leading Achish to eject him from the palace. In his joy, David composed this psalm in alphabetical sequence.
1. By David, when he feigned insanity before Avimelech,1 who then drove him away, and he left.
2. I bless the Lord at all times; His praise is always in my mouth.
3. My soul glories in the Lord; let the humble hear it and rejoice.
4. Exalt the Lord with me, and let us extol His Name together.
5. I sought the Lord and He answered me; He delivered me from all my fears.
6. Those who look to Him are radiant; their faces are never humiliated.
7. This poor man called, and the Lord heard; He delivered him from all his tribulations.
8. The angel of the Lord camps around those who fear Him, and rescues them.
9. Taste and see that the Lord is good; fortunate is the man who trusts in Him.
10. Fear the Lord, you His holy ones, for those who fear Him suffer no want.
11. Young lions may want and hunger, but those who seek the Lord shall not lack any good thing.
12. Come, children, listen to me; I will teach you the fear of the Lord.
13. Who is the man who desires life, who loves long life wherein to see goodness?
14. Guard your tongue from evil, and your lips from speaking deceit.
15. Turn away from evil and do good, seek peace and pursue it.
16. The eyes of the Lord are directed toward the righteous, and His ears toward their cry.
17. The wrath of the Lord is upon the evildoers, to excise their memory from the earth.
18. But when they [repent and] cry out, the Lord hears, and saves them from all their troubles.
19. The Lord is close to the broken-hearted, and saves those with a crushed spirit.
20. Many are the afflictions of a righteous person, but the Lord rescues him from them all.
21. He protects all his bones; not one of them is broken.
22. Evil brings death upon the wicked, and the enemies of the righteous are condemned.
23. The Lord redeems the soul of His servants; all who take shelter in Him are not condemned.
FOOTNOTES
1.All Philistine kings are referred to by the name Avimelech (Rashi).
Tanya: Likutei Amarim, beginning of Chapter 20
• English Text (Lessons in Tanya)
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Sunday, Shevat 5, 5778 · January 21, 2018
Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 20
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In the previous chapters the Alter Rebbe discussed the Torah’s assertion that “it is very near” to us to fulfill all the commandments with a love and fear of G‑d. He explained that it is indeed “very near,” by means of the natural love of G‑d inherent in every Jew. He further stated that this love stems from the faculty of Chochmah of the divine soul, in which the light of the Ein Sof is clothed. This love is the source of a Jew’s power of self-sacrifice; it is what inspires every Jew, regardless of spiritual stature, to forfeit his life rather than deny G‑d’s unity. In fact, were a Jew to feel that sin tears him away from G‑d, he would never sin — his love of G‑d and his fear of separation from Him would not permit it. It is only the “spirit of folly” inspired by the kelipah — the self-delusion that sin does not weaken his attachment to G‑d — that allows him to sin. But when he is confronted with an attempt to coerce him to practice idolatry, for example, no such delusion is possible; clearly he is being torn away from G‑d. Thereupon, a Jew’s inherent love of G‑d is aroused, and even the most hardened sinner willingly suffers martyrdom for his faith in the One G‑d.
This same power of self-sacrifice, says the Alter Rebbe, can enable a Jew to refrain from every transgression, and to fulfill all the commandments. But if, in fact, only a clear challenge to one’s faith — such as idolatry — arouses and activates one’s hidden love, how can this love serve to motivate one’s observance of all the commandments? The Alter Rebbe begins to provide the answer in this chapter by explaining the relationship of all the positive commandments to the precept of belief in G‑d’s unity (stated in the first of the Ten Commandments: “I am G‑d your L‑rd”), and of all the prohibitive commandments to the prohibition of idolatry (the second commandment in the Decalogue: “You shall have no other gods…”).
והנה מודעת זאת לכל כי מצות ואזהרת עבודה זרה, שהם שני דברות הראשונים, אנכי, ולא יהיה לך, הם כללות כל התורה כולה
It is well known that the [positive] commandment to believe in G‑d’s unity, and the admonition concerning idolatry, which form the first two commandments in the Decalogue:1 “I am G‑d…” and “You shall have no other gods…,” comprise the entire Torah.
כי דבור אנכי כולל כל רמ״ח מצות עשה, ולא יהיה לך כולל כל שס״ה מצות לא תעשה
For the commandment “I am G‑d” contains all the 248 positive precepts, while the commandment “You shall have no other gods” contains all the 365 prohibitive commandments.2
ולכן שמענו אנכי ולא יהיה לך לבד מפי הגבורה, כמאמר רז״ל: מפני שהם כללות התורה כולה
That is why we heard only these two commandments, “I am…,” and “You shall not have…,” directly from G‑d, while the other eight commandments were transmitted by Moses, as our Sages have said,3 for they are the sum total of the whole Torah.
Thus, we actually heard the entire Torah from G‑d Himself; for all the commandments are contained within these two, as are particulars within a generalization. Therefore just as one’s love of G‑d motivates him to obey these two commandments even at the expense of his life, it may also serve to motivate him to observe all the commandments.
However, this concept requires further clarification. Why should all the positive precepts be considered as affirmations of G‑d’s unity, and why should all the prohibitions be manifestations of idol-worship? It is readily understood that belief in G‑d is the basis of all the commandments. The Mechilta4 illustrates this idea by the parable of a king who entered a land, and was requested by the populace to provide them with a system of laws. To this the king replied: “First accept me as your king; afterwards I will issue my decrees.” In the same way, belief in the One G‑d constitutes the foundation upon which all the other commandments are built. But why should the two commandments regarding G‑d’s unity be considered the sum total of the entire Torah, all the other commandments being merely an extension of them?
The explanation is based on a deeper understanding of the concept of the unity of G‑d. G‑d’s unity means not only that there is but one Creator, but that G‑d is the only existing being. All of existence is absolutely nullified before Him, and completely one with Him. Therefore when one acts in defiance of G‑d’s Will as expressed in the commandments, he sets himself apart from G‑d as though he were a separate and independent entity. This constitutes a denial of G‑d’s unity, and the transgressor is therefore considered an idolator. This the Alter Rebbe now explains in detail.
ולבאר היטב ענין זה צריך להזכיר תחלה בקצרה ענין ומהות אחדותו של הקב״ה שנקרא יחיד ומיוחד
In order to elucidate this matter clearly, we must first briefly speak of the idea and the essence of the unity of G‑d, Who is called “One and Unique.”
I.e., we must understand the essential meaning of this phrase, which lends itself to various interpretations: that there is only one G‑d, one Creator; that He is one Being, not a compound of various powers; and so on.
וכל מאמינים שהוא לבדו הוא כמו שהיה קודם שנברא העולם ממש
All believe that He is One Alone5 now, after creation, exactly as He was before the world was created, when He was [obviously] alone since nothing else had yet come into being, so too now after creation, nothing exists apart from Him.
וכמו שכתוב: אתה הוא עד שלא נברא העולם, אתה הוא משנברא כו׳
As it is written in the prayer book:6 “You are He Who was before the world was created, and You are He Who is since the world was created.”
If the meaning of this passage were only that G‑d is eternal, without beginning or end, it could have been stated simply: “You were before the world was created…”; why the circumlocution of “You are he He Who was before the world was created…”?
פירוש: הוא ממש בלי שום שינוי, כדכתיב: אני ה׳ לא שניתי
This emphasis provided by the repeated phrase, “You are He who.” means: “You are exactly the same ‘He’before and after creation, without any change,” as it is written:7 “I, the L‑rd, have not changed”since creation. G‑d is still One alone despite the presence of myriad beings, as the Alter Rebbe goes on to explain.
כי עולם הזה וכן כל העולמות העליונים אינם פועלים שום שינוי באחדותו יתברך בהבראם מאין ליש
For this world, and likewise all the supernal worlds, do not effect any change in His unity by their having been created out of a state of nothingness.
שכמו שהיה הוא לבדו הוא יחיד ומיוחד קודם הבראם, כן הוא לבדו הוא יחיד ומיוחד אחר שבראם, משום דכולא קמיה כלא חשיב וכאין ואפס ממש
Just as G‑d was One alone, single and unique, before they were created, so is He One alone, single and unique, after He created them.
How can it be so? What of all the creatures that exist besides Him?
Yet it is so, because all is as naught beside Him, as if absolutely nonexistent.
The Alter Rebbe now goes on to clarify this point. His explanation in brief: All of creation came about through the Word of G‑d. As we see with man, one word has no value whatever next to his power of speech, which has the capacity to allow him to go on speaking endlessly.
It has even less value compared to one’s power of thought, the source of speech; and next to the soul itself, whence derive both thought and speech, one word (or even many words) is certainly a nonentity. How much more so, then, that in comparison with G‑d who is infinite, His Word, which represents His creative and animative powers, is as totally nonexistent.
What follows is a lengthy exposition of this concept, which is carried over into the next chapter.
כי התהוות כל העולמות עליונים ותחתונים מאין ליש, וחיותם וקיומם המקיימם שלא יחזרו להיות אין ואפס כשהיה
For the coming into being of all the upper and lower worlds out of nothingness, and their life and their existence, i.e., that [force] which sustains them so that they do not revert to nothingness and naught, as they were before they were created—
For unlike the product of a human craftsman, which (if left undisturbed) will remain in exactly the same state and shape as it was when it left the hands of the craftsman, the continued existence of creation is dependent on the constant renewal of the creative power. Were this power to cease, all of creation would revert to nothingness. This force, which animates and sustains the existence of all creation —
אינו אלא דבר ה׳ ורוח פיו יתברך המלובש בהם
is nothing other than the Word of G‑d and the8 “breath of His mouth” that is clothed in these worlds.
| FOOTNOTES | |
| 1. | Shmot 20:2-3. |
| 2. | See Shnei Luchot HaBrit, beg. Parshat Yitro; Zohar II, p. 276a. |
| 3. | Makkot 24a. |
| 4. | Shmot 20:2-3. |
| 5. | Liturgy of Rosh HaShanah and Yom Kippur. |
| 6. | Daily morning service. |
| 7. | Malachi 3:6. |
| 8. | Tehillim 33:6. |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassSunday, Shevat 5, 5778 · January 21, 2018
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Positive Commandment 115
Donating Animals
"He shall present the animal before the priest and the priest shall evaluate it"—Leviticus 27:11-12.
If a person pledges to give a non-kosher animal [or a kosher animal not fit to be brought as a sacrifice] to G‑d, he must follow the law prescribed in the Torah.
Full text of this Mitzvah »
Donating Animals
Positive Commandment 115
Translated by Berel Bell
The 115th mitzvah is that we are commanded regarding the financial evaluation (erachin) of a non-kosher animal.1
The source of this commandment is G‑d's statement,2 "[If it involves a non-kosher animal,] he shall present the animal to the kohen, and the kohen shall set its value."
The details of this mitzvah are explained in a number of passages in T'murah and Me'ilah.
FOOTNOTES
1.Or a blemished animal.
2.Lev. 27:11-12.
Positive Commandment 116
Donating Houses
"And if a man shall sanctify his house, holy to G‑d...the priest shall evaluate it"—Leviticus 27:14.
If a person pledges to give a house to G‑d, he must follow the law prescribed in the Torah.
Full text of this Mitzvah »
Donating Houses
Positive Commandment 116
Translated by Berel Bell
The 116th mitzvah is that we are commanded regarding the financial evaluation (erachin) of houses.
The source of this commandment is G‑d's statement,1 "If a person consecrates his house as something sacred to G‑d, the kohen shall set its value...."
The details of this mitzvah are explained in tractate Erachin.
FOOTNOTES
1.Lev. 27:14.
Positive Commandment 117
Donating Fields
"And if a man shall dedicate part of his field"—Leviticus 27:16-22.
If a person pledges to give a field to G‑d, he must follow the law prescribed in the Torah. The procedure varies depending whether it is an ancestral field or a field that one acquired.
Full text of this Mitzvah »
Donating Fields
Positive Commandment 117
Translated by Berel Bell
The 117th mitzvah is that we are commanded regarding the financial evaluation (erachin) of fields.
The sources for this commandment are G‑d's statements,1 "If [a person consecrates] a field from his hereditary property..." and "If the field is not his hereditary property but a field he has bought...."
If it is hereditary property, "its value shall be calculated according to the amount of seed [required to sow it]."2
If the field was purchased, "The kohen shall calculate the proportion of its value [on the basis of the number of years remaining until the jubilee year]."
The details of this mitzvah are also explained in tractate Erachin.
Do not think that these four categories of evaluation share something in common which requires them to be counted together as one mitzvah. Each one has its unique regulations, and is therefore counted separately. All they share in common is the title "evaluation" (erach). Therefore, the various categories of erachin cannot be counted as only one mitzvah just as the various types of sacrifices are not counted as only one mitzvah. After careful consideration, this will become clear.
FOOTNOTES
1.Lev. 27:16, 27:22.
2.Lev. 27:16. 50 shekels for each kur (about 3.87 acres; see The Living Torah, Kaplan).
Rambam:
• 1 Chapter A Day: Shabbat Shabbat - Chapter Nine
English Text | Hebrew Text
Audio: Listen | Download | Video ClassShabbat - Chapter Nine
1
A person who bakes [an amount of food] the size of a dried fig is liable. Just as a person is liable for baking bread, he is liable for cooking food or herbs, or for heating water. These are all one type [of activity].1
The minimum amount of water for which one is liable for heating2 is an amount sufficient to wash3 a small limb.4 The minimum amount of herbs for which one is liable is the amount required to serve the purpose for which they are being cooked.5
א
האופה כגרוגרת חייב. אחד האופה את הפת או המבשל את המאכל או את הסממנין או המחמם את המים הכל ענין אחד הוא. שיעור המחמם את המים כדי לרחוץ בהן אבר קטן. ושיעור מבשל סממנין כדי שיהיו ראויין לדבר שמבשלין אותן לו:
2
A person who places an egg next to a kettle so that it will become slightly cooked6 is liable if the egg becomes cooked, for a person who cooks with a derivative of fire7 is considered as if he cooked with fire itself.
Similarly, a person who washes aged salted fish8 or sole9- a very thin, soft fish - with hot water is liable. Washing them with hot water completes the cooking process they require.10 The same principles apply in other similar situations.
ב
הנותן ביצה בצד המיחם בשביל שתתגלגל ונתגלגלה חייב. שהמבשל בתולדת האור כמבשל באור עצמה. וכן המדיח בחמין דג מליח הישן או קולייס האספנין והוא דג דק ורך ביותר הרי זה חייב. שהדחתן בחמין זה הוא גמר בשולן וכן כל כיוצא בהן:
3
A person who breaks open an egg over a warm cloth, over sand, or over the dust of the roads that are heated by the sun is not liable11 even though it becomes roasted, for the derivatives of the heat of the sun are [governed by] different [laws than those governing] the derivatives of fire. Nevertheless, the Sages instituted a decree forbidding cooking with [the derivatives of the heat of the sun], lest [one cook with] the derivatives of fire.12 Similarly, a person who cooks using the [hot] springs of Tiberias and the like is not held liable.13
A person who cooks food on a fire that has been completely cooked14 or who cooks food that does not need to be cooked15 at all is not liable.16
ג
המפקיע את הביצה בבגד חם או בחול ובאבק דרכים שהן חמים מפני השמש אע"פ שנצלית פטור. שתולדות חמה אינם כתולדות האש. אבל גזרו עליהן מפני תולדות האור. וכן המבשל בחמי טבריה וכיוצא בהם פטור. המבשל על האור דבר שהיה מבושל כל צרכו או דבר שאינו צריך בישול כלל פטור:
4
When one person brought fire, another brought wood, another brought a pot, another added water, another put in meat, another put in spices, and another stirred it, all are liable for cooking. For anyone who performs an activity that is necessary for cooking is considered as [having performed that forbidden labor].
If, by contrast, one put down the pot, another came and added water, another came and added meat, another came and added spices, another came and brought fire, another came and placed wood on the fire, and another came and stirred, it is only the latter two who are liable for cooking.
ד
אחד נתן את האור ואחד נתן את העצים ואחד נתן את הקדרה ואחד נתן את המים ואחד נתן את הבשר ואחד נתן את התבלין ובא אחר והגיס כולם חייבים משום מבשל. שכל העושה דבר מצרכי הבישול הרי זה מבשל. אבל אם שפת אחד את הקדרה תחילה ובא אחר ונתן את המים ובא אחר ונתן את הבשר ובא אחר ונתן את התבלין ובא אחר ונתן את האור ובא אחר ונתן עצים על האור ובא אחר והגיס. שנים האחרונים בלבד חייבין משום מבשל:
Commentary on Halachah 4
5
When a person places meat over coals, and a portion the size of a dried fig becomes [thoroughly] roasted, he is liable even when the portions that are roasted are [separate, and located] in two or three portions [of the piece of meat].17
When there is not a portion the size of a dried fig that has become [thoroughly] roasted, but the entire [piece of meat] becomes half-cooked,18 one is liable.19 If, however, it is half-cooked from one side only, one is not liable until one turns it so that it becomes half-cooked on both sides.
If a person forgot20 and attached a loaf to an oven on the Sabbath, but remembered [the prohibition involved afterwards], he21 may remove it22 before it bakes23 and causes [him to be liable for performing a forbidden] labor.
ה
הניח בשר על גבי גחלים אם נצלה בו כגרוגרת אפי' בשנים ושלשה מקומות חייב. לא נצלה בו כגרוגרת אבל נתבשל כולו חצי בישול חייב. נתבשל חצי בישול מצד אחד פטור. עד שיהפך בו ויתבשל חצי בישול משני צדדין. שכח והדביק פת בתנור בשבת ונזכר מותר לו לרדותה קודם שתאפה ויבוא לידי מלאכה:
6
A person who melts even the slightest amount of metal or who heats a piece of metal until [it glows like] a coal24 performs a derivative [of the forbidden labor] of cooking.25 Similarly, a person who melts wax, tallow, tar, brown tar, or pitch, and the like performs a derivative [of the forbidden labor] of cooking and is liable.
Similarly, a person who heats an earthenware utensil until it becomes hard clay is liable for cooking. The general principle is: Whether one softens a firm entity with fire or hardens a soft entity, one is liable for cooking.
ו
המתיך אחד ממיני מתכות כל שהוא או המחמם את המתכות עד שתעשה גחלת הרי זה תולדת מבשל. וכן הממסס את הדונג או את החלב או את הזפת והכופר והגפרית וכיוצא בהם הרי זה תולדת מבשל וחייב. וכן המבשל כלי אדמה עד שיעשו חרס חייב משום מבשל. כללו של דבר בין שריפה גוף קשה באש או שהקשה גוף רך הרי זה חייב משום מבשל:
7
One who shears wool26 or hair from an animal or a beast - whether alive or dead - is liable. [This applies even when he] removes [these substances] from skin.27
What is the minimum measure for which one is liable? Enough to spin a thread that is twice the length of a width of a sit from it.28 How long is the width of a sit? The distance from the thumb to the first finger when they are extended as far as possible.29 This is approximately two thirds of a zeret.30
A person who tears off the wing of a bird [is liable for performing] a derivative of shearing. One who spins wool from a living animal31 is not liable, for this is not the ordinary manner of shearing, nor is this the ordinary manner of beating, nor is this the ordinary manner of spinning.
ז
הגוזז צמר או שער בין מן הבהמה בין מן החיה בין מן החי בין מן המת אפילו מן השלח שלהן חייב. כמה שיעורו כדי לטוות ממנו חוט שארכו כרוחב הסיט כפול. וכמה רוחב הסיט כדי למתוח מן בוהן של יד עד האצבע הראשונה כשיפתח ביניהן בכל כחו והוא קרוב לשני שלישי זרת. התולש כנף מן העוף הרי זה תולדת גוזז. הטווה את הצמר מן החי פטור שאין דרך גזיזה בכך ואין דרך נפוץ בכך ואין דרך טויה בכך:
8
A person who cuts his nails, his hair, his mustache, or his beard [performs a] derivative [of the forbidden labor] of shearing and is liable.32 [This applies] provided one cuts them using a utensil. If one removes them by hand, one is not liable.33 [The above applies regarding both] one's own [nails and the like] and those of a colleague.34
Similarly, a person who cuts a wart from his body, whether using a utensil35 or by hand is not liable. [The above applies regarding both] one's own [warts] and those of a colleague.
It is permitted to remove a wart in the Temple by hand,36 but not with a utensil. If it is dry, one may cut it off with a utensil,37 [in order to] take part in the Temple service.
ח
הנוטל צפרניו או שערו או שפמו או זקנו הרי זה תולדת גוזז וחייב. והוא שיטול בכלי. אבל אם נטלן בידו בין לו בין לאחר פטור. וכן החותך יבלת מגופו בין ביד בין בכלי פטור בין לו בין לאחר. ומותר לחתוך יבלת במקדש ביד אבל לא בכלי. ואם היתה יבשה חותכה אף בכלי ועובד עבודה.
9
How much hair is it necessary for a person to remove with a utensil to be liable? Two hairs.38 If one removes a grey hair from dark ones, one is liable for removing even one.39
[The following rules apply to] a nail when the majority of it has been split, or to strips of flesh that have begun to peel: If they have split upward40 and annoy the person, one may remove them by hand, but not with a utensil. If, however, one removes them with a utensil, one is not liable.41
If they do not annoy the person, it is forbidden to remove them even by hand. If the majority has not been split [nor has begun to peel], it is forbidden to remove them even by hand, and one who removes them with a utensil is liable.
ט
הנוטל שערו בכלי כמה יטול ויהיה חייב שתי שערות. ואם ליקט לבנות מתוך שחורות אפילו אחת חייב. צפורן שפירשה רובה וציצין של עור שפירשו רובן אם פירשו כלפי מעלה ומצערות אותו מותר ליטול אותן בידו אבל לא בכלי. ואם נטלן בכלי פטור. ואם אינן מצערות אותו אפילו ביד אסור. ואם לא פירשו רובן אפילו מצערות אותו אסור לנטלן בידו ואם נטלן בכלי חייב:
10
A person who whitens wool, linen, wool to be dyed crimson,42 or any other fabrics that are ordinarily whitened is liable.
What is the minimum measure for which one is liable? [An amount of fibers large enough] to produce a thread as long as twice the width of a sit - i.e., four handbreadths.43
י
המלבן את הצמר או את הפשתן או את השני וכן כל כיוצא בהן ממה שדרכן להתלבן חייב. וכמה שיעורו כדי לטוות ממנו חוט אחד אורכו כמלוא רוחב הסיט כפול שהוא אורך ארבעה טפחים:
11
Laundering clothes is a derivative of the [forbidden] labor of whitening and causes one to be liable.
A person who wrings out a garment until the water44 [absorbed] in it is discharged is considered as one who launders45and is held liable.46 Wringing out [a garment] is one of the activities necessary for laundering, as stirring is one of the activities necessary for cooking.
There is no concept of wringing out hair.47 Similarly, one is not liable for wringing out leather.48
יא
המכבס בגדים הרי הוא תולדת מלבן וחייב. והסוחט את הבגד עד שיוציא המים שבו הרי זה מכבס וחייב. שהסחיטה מצרכי כיבוס היא כמו שההגסה מצרכי הבשול. ואין סחיטה בשער וה"ה לעור שאין חייבין על סחיטתו:
12
One who beats49 wool, linen, wool to be dyed crimson, or any other similar fabrics is liable. What is the minimum measure for which one is liable? [An amount of fibers large enough] to produce a thread four handbreadths long.
A person who beats animal sinews until they become like wool, so that [cord]50 can be spun from them, is liable for performing a derivative of beating.
יב
המנפץ את הצמר או את הפשתן או את השני וכיוצא בהן חייב. וכמה שיעורו כדי לטוות ממנו חוט אחד ארכו ארבעה טפחים. והמנפץ את הגידים עד שיעשו כצמר כדי לטוות אותן הרי זה תולדת מנפץ וחייב:
13
A person who dyes a thread that is four handbreadths long or fabric from which a thread of this length can be spun is liable.
A person is not liable unless the dye he uses will make a permanent [change in the article's color]. When the application of color will not have a permanent effect - e.g., one who applies red clay or vermilion to iron or brass and colors it is not liable, for it can be removed immediately without dyeing it at all. Whenever a person performs a labor that does not have a permanent effect on the Sabbath,51 he is not liable.52
יג
הצובע חוט שארכו ארבעה טפחים או דבר שאפשר לטוות ממנו חוט כזה חייב. ואין הצובע חייב עד שיהא צבע המתקיים. אבל צבע שאינו מתקיים כלל כגון שהעביר סרק או ששר על גבי ברזל או נחשת וצבעו פטור. שהרי אתה מעבירו לשעתו ואינו צובע כלום. וכל שאין מלאכתו מתקיימת בשבת פטור:
14
A person who creates a color is liable [for performing] a derivative of the labor of dyeing.53 What is implied? One mixed gallnut juice into vitriol54 until the entire mixture turned black, or mixed isatis55 into saffron water56 until the entire mixture turned green and the like.
What is the minimum measure for which one is liable? [An amount of dye large enough] to dye a thread four handbreadths long.
יד
העושה עין הצבע הרי זה תולדת צובע וחייב. כיצד כגון שנתן קנקנתום לתוך מי עפצא שנעשה הכל שחור. או שנתן איסטיס לתוך מי כרכום שנעשה הכל ירוק וכן כל כיוצא בזה. וכמה שיעורו כדי לצבוע בו חוט שארכו ארבעה טפחים:
15
A person who spins a thread four handbreadths long from any fibers [from] which [thread] is spun is liable. This includes spinning wool, linen, [camel] hair, goat's hair,57 animal sinews, and any other fibers of this nature.
A person who makes felt is liable for [performing] a derivative [of the forbidden labor] of spinning if he makes felt from fibers that could be used to spin a thread of ordinary thickness that is four handbreadths long.58
טו
הטווה אורך ארבעה טפחים מכל דבר הנטוה חייב. אחד הטווה את הצמר או את הפשתן או את הנוצה או את השער או את הגידין וכן כל כיוצא בהן. העושה את הלבד הרי זה תולדת טווה וחייב. והוא שילבד דבר שאפשר לטוות ממנו חוט אורך ארבעה טפחים בעובי בינוני:
16
A person who makes two heddles is liable.59
A person who makes a sifter, a strainer, a basket, a hairnet, or one who weaves a rope bed [performs] a derivative [of the forbidden labor] of making heddles;60 when he makes two frames of any one of the above, he is liable. Similarly, a person who makes two frames of any object that is made frame by frame like the above is liable.
טז
העושה שני בתי נירין חייב. העושה נפה או כברה או סל או סבכה או שסרג מטה בחבלים הרי זה תולדת עושה נירין ומשיעשה שני בתים באחד מכל אלו חייב. וכן כל העושה שני בתי נירין בדבר שעושין אותו בתים בתים כגון אלו חייב:
17
Weavers generally stretch out the threads [of the warp] to the desired length and width of the fabric. Two people hold [the beams to which the ends of the threads are connected], one from one side and one from the other side. A person beats the threads with a rod and aligns them so that they lie one next to the other, [all of the] warp threads without the woof.
Extending the threads as the weavers do is called mounting the warp. A person who [extends these threads] so they are taut is called one who sets the warp. Bending [the loom] and inserting the woof between the warp [threads] is called weaving.
יז
דרך האורגין שמותחין החוטין תחלה באורך היריעה וברחבה ושנים אוחזין זה מכאן וזה מכאן ואחד שובט בשבט על החוטין ומתקן אותן זה בצד זה עד שתעשה כולה שתי בלא ערב. ומתיחת החוטין כדרך האורגין היא הנסכת המסכת וזה המותח נקרא מיסך. וכשכופלין אותה ומתחיל להכניס השתי בערב נקרא אורג:
18
The person who mounts the warp is liable. This is one of the [39] primary categories of [forbidden] labor. The person who beats the threads until they separate and then aligns them performs a derivative of mounting the warp.61 What is the minimum measure for which one is liable? Preparing a fabric that is two fingerbreadths wide.62
Similarly, a person is liable for weaving two threads [of a fabric] two fingerbreadths wide. [The above applies] whether one began the weaving [of a garment] or whether one wove two additional threads on a garment that had already been begun by another weaver. If one wove only a single thread, but completed the garment by doing so, one is liable.63
If one weaves two threads a width of three frames at the end of a fabric, one is liable.64 To what can this be compared? To weaving a thin belt, three frames wide.
יח
המיסך חייב והוא מלאכה מאבות מלאכות. והשובט על החוטין עד שיפרקו ויתקנם הרי זה תולדת מיסך. וכמה שיעורו משיתקן רוחב שתי אצבעות. וכן האורג שני חוטין ברוחב שתי אצבעות חייב. בין שארגן בתחלה בין שהיה מקצת הבגד ארוג וארג על הארוג שיעורו שני חוטין. ואם ארג חוט אחד והשלים בו הבגד חייב. ארג בשפת היריעה שני חוטין ברוחב שלשה בתי נירין חייב. הא למה זה דומה לאורג צלצול קטן ברוחב שלשה בתי נירין:
19
A person who straightens the threads and separates them in the midst of the weaving process [performs] a derivative [of the labor] of weaving.65
Similarly, one who braids hair [performs] a derivative [of the labor] of weaving.66 The measure for which one is liable is making a braid two fingerbreadths long.
יט
המדקדק את החוטין ומפרידן בעת האריגה הרי זה תולדת אורג. וכן הקולע את הנימין הרי זה תולדת אורג ושיעורו משיעשה קליעה באורך שתי אצבעות:
20
One who is בוצע two threads is liable. בוצע refers to the separation of woven fabric.67 One is liable for [the labor of] בוצע whether one removes the woof from the warp or the warp from woof.
[The above applies provided that] one is not acting with a destructive [intent], but rather with the intent to improve [the garment]. For example, there are people who mend [tears in] very light garments. First, they undo the weave. Afterwards, they mend the garment, and then reweave the threads that they undid.68 [In this manner,] they join two garments or two tears together.
A person who undoes a braid for the sake of fixing it [performs] a derivative [of the labor] of בוצע.69 The minimum measure for which one is liable is the same as the minimum measure for בוצע.
כ
הבוצע שני חוטין חייב. ובוצע הוא המפריש את הארוג. בין שהוציא הערב מן השתי או שהעביר השתי מעל הערב הרי זה בוצע וחייב. והוא שלא יהא מקלקל אלא יתכוין לתקן כדרך שעושין אלו שמאחין את הבגדים הקלים ביותר שבוצעין ואחר כך מאחין וחוזרין ואורגין חוטין שבצעו עד שיעשו שני הבגדים או שני הקרעים אחד. והסותר את הקליעה לתקן הרי זה תולדת בוצע ושיעורו כשיעור הבוצע
FOOTNOTES
1.
According to the opinion that reckons only the labors necessary for the construction of the Sanctuary, cooking - and not baking - was the labor performed. Nevertheless, as mentioned in the commentary on Chapter 7, Halachah 1, the Mishnah (and, therefore, the Rambam) mentioned these activities in the order associated with the preparation of bread, for this was more common (Shabbat 74b).
2.
As obvious from the continuation of the halachah, the intent is not to boil the water, but to warm it enough so that it is comfortable to use for washing.
3.
The Mayim Chayim states that generally water was heated for the purpose of washing. (Although hot drinks were served in that age as well, the "cooking" of these beverages involves mixing in other ingredients.) Note the S'dei Chemed (Vol. III, Section 1, Chapter 230), which questions whether heating water (for purposes other than washing) is prohibited by the Torah.
4.
As stated in Chapter 18, Halachah 2, this refers to the amount of water necessary to wash the small toe of a newborn baby.
5.
The Ra'avad objects to the Rambam's statements, stating that our Sages (Tosefta, Shabbat, Chapter 10) mentioned a minimum measure, the amount necessary to dye a small cloth used as a hair-net. The Lechem Mishneh attempts to resolve the difference of opinion, explaining that the Rambam also recognizes that measure (as reflected in Chapter 18, Halachah 2). Depending on the nature of the dye used, however, there is a difference in the amount of cooking necessary to dye the cloth.
Rav Kapach accepts the principle stated by the Lechem Mishneh, but notes that the minimum measure for dyeing is specifically stated by the Rambam in Halachah 14 of this chapter as "enough to dye a thread four handbreadths long."
6.
In his Commentary on the Mishnah (Shabbat 3:2), the Rambam translates the Hebrew תתגלגל as referring to "mixing" or to "becoming slightly cooked."
7.
In his Commentary on the Mishnah (loc. cit.), the Rambam explains that the kettle had already been removed from the fire. Nevertheless, because it remained hot from the fire's heat, it is considered a "derivative of fire."
8.
Before the era of refrigeration, salt was used a preservative. Rashi (Shabbat 145b) states that this refers to fish that was preserved by salt for over a year.
9.
Our text is based on Rav Kapach's translation of the Rambam's Commentary on the Mishnah, Machshirin 6:3. Other commentaries offer different translations.
10.
Note Hilchot Sh'vitat Yom Tov 6:4, where the Rambam mentions small fish whose cooking is completed by washing them with hot water. Perhaps there he is also referring to sole. Alternatively, perhaps even large sole can be prepared merely by pouring hot water over them.
11.
Even if the food cooks thoroughly, one is not liable, because this is not the ordinary way food is cooked.
12.
Were one to be allowed to cook by using substances warmed by the sun, one might err and cook using substances warmed by fire. It is, however, permitted to leave food to be cooked by the sun itself (Shabbat 39a; Hilchot Shabbat, Chapter 22, Halachah 9).
13.
Although one of the Sages states that a person who cooks in the hot springs of Tiberias is liable, the Talmud immediately clarifies that the intent is "liable for 'stripes for rebelliousness,' the punishment given for violating a Rabbinic ordinance (Shabbat 40b).
14.
This statement implies that until the food is completely cooked, one is liable for cooking. This relates one of the points of difference between the Rambam and the Ashkenazic halachic authorities who were cited in our commentary on Chapter 3, Halachah 4. The latter maintain that since food that is one-third or one-half cooked is fit to be eaten, there are leniencies with regard to the laws governing leaving food to warm on the Sabbath and returning food to a fire on the Sabbath. The Rashba (as quoted by the Maggid Mishneh) develops this view further and maintains that once food has reached this stage of being cooked, one is not liable for cooking it further.
The Rambam (Chapter 22, Halachah 8), however, maintains that if food has been completely cooked one may place it in hot water on the Sabbath to warm. The Shulchan Aruch (Orach Chayim 318:4), however, follows the view of the Ashkenazic authorities who accept this leniency only when the food is dry. The Shulchan Aruch (loc. cit.:5) also questions if this leniency also applies with regard to food that was baked or roasted.
15.
Shabbat 40b mentions this principle with regard to oil. Other examples are fresh fruits and vegetables that are usually eaten raw (Rabbi Akiva Eiger).
16.
As mentioned in Chapter 1, Halachah 3, the use of the term "not liable," פטור in Hebrew, also implies that this activity is forbidden according to Rabbinic decree. Thus, recooking food or cooking fresh produce on the Sabbath is definitely forbidden.
17.
Although the places where the meat cooked are separate, their size is combined, and the person is held liable if the sum reaches the size of a dried fig.
18.
This is the Rambam's definition of the term used by our Sages' כמאכל בן דרוסאי, "like the food of ben D'rosai." Rashi (Shabbat 20a) relates that ben D'rosai was a wanted bandit who would eat his food hurriedly because he was always running to avoid detection.
Significantly, Rashi interprets כמאכל בן דרוסאי as being only one-third cooked. The Shulchan Aruch (Orach Chayim 254:2) and many later authorities quote the Rambam's view. The Mishnah Berurah 253:38, however, states that in a difficult situation, one may rely on Rashi's opinion.
19.
Since the meat can be eaten in its present state, one is liable for cooking it.
20.
The addition of this term is significant. Shabbat 4a also mentions this law in an instance when one purposely violated the Sabbath laws. The Rambam explains that this leniency applies even when one performed such an activity בשוגג. (See the Maggid Mishneh; note also the Lechem Mishneh's objections.)
21.
But not a colleague (Magen Avraham 254:21). Since removing the loaf from the wall of the oven in previous eras involved a Rabbinic prohibition (as mentioned in Chapter 22, Halachah 1), this was forbidden. A person is not allowed to sin so that his colleague will merit.
22.
The Rabbis explain that it is desirable to remove the bread in an abnormal manner, because of the prohibition mentioned above. Nevertheless, if it is impossible to do so before the loaf bakes, one may remove it in the ordinary fashion so that one does not transgress the prohibition against baking (Shulchan Aruch HaRav 254:12; Mishnah Berurah 254:41).
It must be emphasized that the baking procedure followed today is different from that referred to by the Rambam. At present, there is no prohibition involved in removing a loaf placed in the oven to bake.
23.
The commentaries question when a person becomes liable for baking. Is it when a crust forms (see Chapter 3, Halachah 18), or must the loaf bake thoroughly? (See Tosafot, Menachot 57b, which compares the forming of a crust to food cooking to the point of being כמאכל בן דרוסאי.)
24.
The commentaries question the difference between this point and the ruling of Chapter 12, Halachah 1, that a person who heats iron is liable for kindling. Rav Kapach explains that the difference depends on the nature of the metals involved. All other metals are made more pliable when heated. Iron, in contrast, becomes harder when heated and then placed into water. Therefore, its processing is associated with the labors of kindling and extinguishing, which have to do with making charcoal. (See the commentary on that halachah.)
25.
This halachah emphasizes that the forbidden labor of cooking applies to substances other than food. The Rambam explains this concept in his Commentary on the Mishnah (Shabbat 7:2) when defining the nature of the forbidden categories of labor.
26.
The Rambam has concluded his description of the eleven categories of forbidden labors associated with the preparation of food, and with this halachah begins discussion of the categories of forbidden labors associated with the preparation of clothing.
27.
I.e., a surface where hair or wool that would be useful for making a garment does not grow.
28.
This is the minimum measure for which one is liable for performing the labors associated with making thread.
29.
In three different places in his Commentary on the Mishnah, the Rambam defines the term "the width of a sit": Orlah 3:2, Shabbat 13:4, and Keilim 13:4. In these sources, he defines the width of sit as he does in this halachah. (See also Halachah 10 where the Rambam states that twice this measure is equivalent to four handbreadths.)
In the sources mentioned above, and similarly in Halachah 18, the Rambam differentiates between the terms sit and "the width of a sit." Note that Rashi defines both these measures differently.
30.
A zeret is defined as the distance between one's thumb and pinky when one's hand is fully extended. This is understood to be half a cubit, three handbreadths (24 centimeters according to Shiurei Torah, 30 centimeters according to Chazon Ish).
31.
Although the women preparing the goats' hair for the Sanctuary spun it while it was on the goats themselves (see commentaries to Exodus 35:26), one is not liable for performing such an activity on the Sabbath, for this is not the ordinary manner in which one spins thread (Shabbat 74b).
32.
As mentioned in Chapter 1, Halachah 7, the Rambam holds one liable for performing a מלאכה שאינה צריכה לגופה, a forbidden labor for a purpose different from the purpose for which the labor was performed in the Sanctuary. In the notes on that halachah, it is explained that this decision is not shared by all authorities.
According to the authorities who differ, there is a difference of opinion whether or not one is liable for cutting one's hair and nails. Tosafot (Shabbat 94b) maintains that in the construction of the Sanctuary, the labor of shearing was performed for the sake of the wool. Therefore, unless a person had a need for his hair or nails, he would not be held liable. The Rivash (Responsum 394), however, explains that before they were used, the tachash skins were shaved to remove the hair. Hence, if one cuts off one's hair or nails for cosmetic purposes, one is liable. (See, however, the notes on Chapter 11, Halachah 5, which differentiate between the forbidden labor of shearing and the forbidden labor of smoothing.)
33.
Since this is not the usual way of cutting hair or nails, one is not liable. (See also Chapter 22, Halachot 13-14, which discuss the Rabbinical prohibitions involved with cutting hair.)
34.
The popularly accepted text of the Rambam's Commentary on the Mishnah (Shabbat 10:7) states that one who removes a colleague's hair or nails is liable even if he does so by hand. Rav Kapach maintains that the original text of the Rambam's Commentary on the Mishnah in fact makes such a statement, but that the Rambam amended the text, and the final version resembles the rulings of this halachah.
35.
The Maggid Mishneh protests the decision that a person who cuts off a wart with a utensil is not liable, pointing to Eruvin 103a, which appears to obligate one for such an activity.
The Radbaz (Vol. V, Responsum 1521) explains the Rambam's ruling, stating that this applies only in the Temple. A wart is considered a blemish that makes an animal unfit for sacrifice and a priest unfit for service (see Hilchot Bi'at HaMikdash 7:10), and by removing the wart one becomes fit for service. Thus, one is liable, not for performing the forbidden labor of shearing, but for the labor of מכה בפטיש, making an entity ready for use. (See also the Tzafenat Paneach, who offers a similar interpretation.)
Note, however, Shulchan Aruch Harav 340:3 and the Mishnah Berurah 340:6, which state that the liability for cutting a wart stems from the forbidden labor of shearing.
36.
Not only is one freed of liability, but doing so is permitted, because this is not the ordinary process. Although outside the Temple, this would be forbidden as a sh'vut (Rabbinic decree), there are no such restrictions in the Temple.
37.
Note the Ma'aseh Rokeach, which states that since the wart was dry and shriveled, it is considered as if it had been removed already. Nevertheless, as Shulchan Aruch HaRav (loc cit.) and the Mishnah Berurah (loc cit.) state that outside the Temple it is forbidden to remove a wart even if it is dry and shriveled.
38.
Two hairs are significant, and, therefore, one who cuts them off is held liable.
39.
Since one desires to appear young, removing even a single grey hair is significant. This applies to both men and women. Note also the Rambam's statements in Hilchot Avodat Kochavim 12:10, which prohibit a male from doing this even during the week, since by doing so, he would be adorning himself as a woman does.
40.
Note the gloss of Rav David Arameah and also the Shulchan Aruch (Orach Chayim 328:31), which questions whether "upward" means towards the end of the finger or towards the body. Since there is no clear cut answer, one must act stringently; in practice, it is forbidden to remove such a nail at all (Mishnah Berurah 328:99).
41.
Since the majority of the nail has split or the skin has peeled, the remainder is considered as if it has already been removed according to the Torah. The prohibition against removing it is merely Rabbinic in nature and is waived because of the annoyance the person is suffering when he removes them by hand - i.e., in an abnormal manner (Mishnah Berurah 328:96).
42.
Our translation follows the Biblical meaning of the word שני. There is, however, a difficulty - what is the difference between this fabric and ordinary wool. The Avnei Nezer (Orach Chayim 157) explains that this refers to wool that has already been dyed crimson. Others note that at times שני can also refer to silk. See Rav Kapach's notes to Hilchot Sefer Torah 9:3.
43.
See Halachah 7.
44.
Note the Kessef Mishneh, who states that according to the Rambam, this prohibition applies also to liquids other than water.
This is a matter of question. Tosafot (Ketubot 6a) and the Tur (Orach Chayim 320), differ, and maintain that one is liable only for wringing out water.
45.
The Maggid Mishneh notes that the Rashba and others view wringing out liquids as related to two different forbidden labors. According to these authorities, wringing out water is a derivative of laundering, while wringing out other liquids relates to the forbidden labor of threshing.
The Ramban, however, states that although squeezing juice from fruits is considered to be a derivative of threshing, squeezing liquids other than water from garments is not. Some commentaries have associated this with the principle mentioned in Chapter 8, Halachah 7, "[The forbidden labor of] threshing applies only with regard to the earth's produce."
46.
See Chapter 22, Halachah 15, which mentions the Rabbinic prohibitions enacted as safeguards for the Torah prohibition against wringing out liquid.
47.
Rashi (Shabbat 128b) explains that hair never absorbs water.
48.
The Avnei Nezer (Responsum 157) explains that since the Rambam considers wringing out liquids as a derivative of whitening, this will apply only when wringing out the liquid will affect the color of the entity from which one is extracting it. This will not happen with regard to hair or leather.
It must be noted that the Shulchan Aruch (Orach Chayim 302:9) forbids rubbing leather to clean it. Shulchan Aruch HaRav 302:19 states this is merely a Rabbinic prohibition (thus following the Rambam's view). The Mishnah Berurah 302:39,42, however, differs and maintains that one is liable for such an act.
49.
Our translation of the Hebrew נפץ is based on the Rambam's Commentary on the Mishnah (Shabbat 7:2). Since these fabrics are natural, beating them makes them more pliable. Other authorities translate נפץ as "comb" - i.e., comb impurities from the fibers.
50.
Cord made from animal sinews is used to sew Torah scrolls and tefillin.
51.
We have translated the Rambam's wording literally, although it appears somewhat clumsy, because of a concept that can be derived from it. Permanence is a relative concept in our world. Hence, when a person performs an activity that appears permanent on the Sabbath itself, he can be held liable for it although later there is a possibility for change (Rav Kapach).
52.
Shabbat 12:1 states, "Anyone who performs a labor - and that labor has an enduring effect on the Sabbath - is liable."
53.
The source for the Rambam's ruling is a matter of question. The Maggid Mishneh mentions Shabbat 18a, which states that a person who mixes a concentrate of ink with water is liable.
The Ra'avad objects to the Rambam's decision, noting that although in the construction of the Sanctuary, the dyes were made by cooking the herbs in water, the Talmud states that one is liable only for cooking and does not mention the dyeing of the water.
The Maggid Mishneh explains that in truth, a person would be liable for two transgressions by cooking dyes: for cooking and for dyeing the water. The Talmud mentions cooking only, because that is the subject of the discussion. Rav Kapach offers a unique explanation, stating that the Rambam is not speaking about instances when water is dyed through cooking, but when two liquids of different colors are mixed to cause a new tint.
There are authorities [Ginat Veradim (Section 3, Chapter 9) and HaElef Lecha Shlomo] who accept the Rambam's ruling and on this basis state that one should not make tea or coffee on the Sabbath, for one is coloring the water. The Mishnah Berurah 318:39 and the K'tzot HaShulchan state emphatically that there is no concept of dyeing foods.
54.
Vitriol is produced by the rusting of metals. As mentioned in Hilchot Tefillin 1:4, when both these substances are mixed together, a black ink which leaves a permanent mark is produced.
55.
A plant producing a deep blue dye.
56.
Which is yellow.
57.
Others render the Hebrew notzah as "down."
58.
The Ra'avad questions the Rambam's ruling. Rav Levi ibn Chaviv supports the Rambam's position, explaining that the intertwining of fibers necessary to make felt resembles spinning.
59.
The Hebrew בתי נירין is generally translated as "houses of string." In the weaving process, it refers to the following practice: Weaving involves passing the threads of the woof over and under each of the consecutive threads of the warp. In order to facilitate this process, two frames are made, each possessing many threads with a loop (referred to as a "heddle") in the middle of these threads. The threads of the warp are passed through these loops, one from one frame, and next from the other consecutively. (See also Rav Kapach's commentary, which explains that nir in Arabic means woof. Thus בתי נירין would mean "houses for the woof" - i.e., holes through which the woof thread is passed.)
When this is completed, the weaver lifts the two frames alternately. As he raises one up, he passes the woof through. In this manner, he is able to thread the woof through the entire warp at one time. (See the Rambam's Commentary on the Mishnah, Shabbat 7:2 and Keilim 21:1.)
60.
All these objects are made by weaving materials other than thread. It is questionable why the Rambam considers them as derivatives of this category of forbidden labor and not the labor of weaving.
61.
This halachah presents a unique question with regard to the authenticity of the different versions of the Rambam's Commentary on the Mishnah (Shabbat 7:2). The popular version of the text cites Shabbat 75b, which relates that the number of categories of forbidden labor, "forty minus one," is repeated at the conclusion of the Mishnah to negate the opinion of Rabbi Yehudah, who maintains that beating the threads of the warp and straightening them (see Halachah 19) should be considered as categories of forbidden labor. Instead, they are derivatives of the labors of mounting the warp and weaving.
In his version of the Commentary on the Mishnah, which is based on authoritative manuscripts, Rav Kapach states that these two activities are derivatives of מכה בפטיש , "completing a task." (See Chapter 10, Halachah 16.) According to this version of the text, originally the Rambam relied on another source and later, when authoring the Mishneh Torah, he changed his opinion based on the Talmud.
62.
Shabbat 13:4 states that a person is liable for weaving the fullness of a sit. In his Commentary on the Mishnah, the Rambam differentiates between "the width of a sit" as defined in Halachah 7, and "the fullness of a sit." The latter term refers to the distance between the thumb and the index finger when open, but not stretched. This is two fingerbreadths. [Note Rashi (Shabbat 105b) who offers a different interpretation.]
63.
Since one completes the garment with this thread, one's actions are significant despite being slight.
64.
Here also, although the weaving does not have the width normally required, since it is significant (for it makes a hem), one is held liable.
65.
See the notes on the previous halachah, which discuss the Rambam's Commentary on the Mishnah (Shabbat 7:2).
66.
This refers to hair that has been cut already. Braiding hair that is still attached to a person's head is forbidden by the Rabbis. (See Chapter 22, Halachah 26.)
67.
The Ra'avad objects to the Rambam's definition of this activity. He offers a definition similar to that of Rashi, Shabbat 73a, stating that בוצע resembles פוצע and refers to cutting off the remaining unwoven threads after the weaving process is completed.
68.
When a garment is mended in this fashion, the mending is hard to detect, because it is rewoven.
69.
As mentioned previously, every category of labor has a derivative. If braiding is a derivative of weaving, one may assume that unbraiding is a derivative of unweaving.
Rambam:
• 3 Chapters A Day: Arachim Vacharamim Arachim Vacharamim - Chapter 2, Arachim Vacharamim Arachim Vacharamim - Chapter 3, Arachim Vacharamim Arachim Vacharamim - Chapter 4
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1
When a person says: "I pledge the airech of my hand," "...my eye," or "...my foot," or "...that person's hand" or "...that person's eye," his words are of no consequence.1 [If he says:] "I pledge the airech of my heart" or "...my liver" or "...that person's heart" or "...that person's liver," he must pay the entire airech.2 Similarly, with regard to any limb which if removed would cause the person to die, if one says: "I pledge its airech," he must pay the airech of the entire person.
א
האומר ערך ידי או ערך עיני או רגלי עלי או שאמר ערך יד זה או עינו עלי לא אמר כלום ערך לבי או כבדי עלי או ערך לבו של פלוני או כבדו עלי נותן ערך כולו וכן כל אבר שאם ינטל מן החי ימות אם אמר ערכו עלי נותן ערך כולו:
2
If a person says: "I pledge half my airech," he must pay half his airech. If he says: "I pledge the airech of half myself," he must pay his entire airech, for it is impossible for him to live if half his body is removed.3
ב
אמר חצי ערכי עלי נותן חצי ערכו ערך חציי עלי נותן ערך כולו שאי אפשר שינטל חציו ויחיה:
3
When a person says: "I pledge the worth of my hand" or "...the worth of so-and-so's hand," we evaluate how much he is worth with a hand and how much he would be worth without a hand and he should give [the difference] to the Temple treasury.4
What is implied? If he is sold in his entirety, he will be worth fifty [zuz], but if he were sold aside from his hand - i.e., his hand would remain the property of its owner and the purchaser would not have any portion of it5 - he would be worth forty, he is obligated to pay ten to the Temple treasury. Similar laws apply in all analogous situations.
ג
האומר דמי ידי עלי או דמי יד פלוני עלי שמין אותו כמה הוא שוה ביד וכמה הוא שוה בלא יד ונותן להקדש כיצד אם נמכר הוא כולו [יהיה] שוה חמשים ואם ימכר חוץ מידו שתשאר ידו זו לבעליו ולא יהיה ללוקח בה כלום שוה ארבעים נמצא זה יתחייב לשלם להקדש עשרה וכן כל כיוצא בזה:
4
When a person says: "I pledge the worth of my head" or "...my liver" or "I pledge the worth of so-and-so's head" or "...so-and-so's liver," he must pay his entire worth.6 Similarly, if one says: "I pledge the worth of half myself," he must pay his entire worth. When, however, he says: "I pledge half my worth," he [is obligated] to pay [only] half his worth.
ד
האומר דמי ראשי או כבדי עלי או דמי ראשו של פלוני עלי או לבו או כבדו עלי נותן דמי כולו וכן האומר דמי חציי עלי נותן דמי כולו אבל האומר חצי דמי עלי נותן חצי דמיו:
5
When one says: "I pledge my weight" or "I pledge the weight of so-and-so," he should pay his weight. [If] he specified "[his weight in] silver," [he should pay in] silver; if [in] gold, [he should pay] in gold.7
If he said: "I pledge the weight of my arm" or "...my leg," we see how much it would weigh and he must pay the money that he specified. What is the length of the arm in this context? Until the elbow.8 And the leg is until the knee. [The rationale is that] with regard to vows, we follow [the meaning of] the terms as used by people at large.9
ה
האומר משקלי עלי או משקל פלוני עלי נותן משקלו אם כסף כסף אם זהב זהב כמו שפירש אמר משקל ידי או רגלי עלי רואין כמה היא ראויה לשקול ונותן ממון שפירש עד היכן היא היד לענין זה עד האציל והרגל עד הארכובה לפי שבנדרים הולכין אחר לשון בני אדם:
6
When a person says: "I pledge my height in silver" or "...in gold," he must give a scepter of his height that will [stand straight] without bending from the type [of metal] he specified. If he said: "I pledge the extent of my height," he may give even a scepter that will bend from the type [of metal] he specified.10
ו
האומר קומתי עלי כסף או זהב נותן שרביט שאינו נכפף מלא קומתו ממין שפירש אמר מלא קומתי עלי נותן אפילו שרביט שנכפף ממין שפירש:
7
[The following laws apply when a person] says: "I pledge my weight" and does not specify from which substance. If he is very wealthy and [obviously] intended to give a substantial donation, he should give his weight in gold.11 Similarly, if [such a person] says: "I pledge the weight of my arm," "...the weight of my leg," or "...my height" without specifying the substance from which he will give, he should give gold. If, however, [the donor] is not exceedingly wealthy, he should give his weight or the weight of his hand from any substance which is commonly weighed in that locale, even fruits. Similarly, he should give a scepter as tall as he is [from any substance], even from wood. Everything depends on his wealth and [our assessment of] his intent.
ז
האומר משקלי עלי ולא פירש מאי זה מין אם היה עשיר ביותר ונתכוון למתנה מרובה נותן משקלו זהב והוא הדין באומר משקל ידי או רגלי או קומתי ולא פירש מאי זה מין נותן זהב ואם אינו מופלג בעשירות נותן משקלו או משקל ידו מדברים שדרכן להשקל באותו מקום אפילו פירות וכן נותן שרביט מלא קומתו אפילו של עץ הכל לפי ממונו ודעתו:
8
When a person uses any [of the following] expressions - "I pledge my standing," "...my sitting," "...the place where I sit," "...my width," "...my thickness," or "...my circumference" - [his intent is a matter of question12 and] there is doubt [regarding his obligation. Hence,] he should [be required to] give [generously] according to [what could be expected of a person of] his means until he says: "This was not my intent."13 If he died,14 his heirs are required to give the minimum that the expression could mean.15
ח
האומר עמדי עלי ישיבתי עלי או מקום ישיבתי עלי או רחבי עלי עביי עלי היקפי עלי כל אלו ספק ומביא לפי ממונו עד שיאמר לא כך נתכוונתי ואם מת יתנו היורשים פחות שבלשונות:
9
When a person says: "I pledge a silver coin," he should not give less than a silver dinar.16 When he says: "I pledge a brass coin," he should not give less than [brass coins worth] a silver me'ah.17 "I pledge iron," he should not give less than [a piece of iron] one cubit by one cubit fit for the blade [of iron that protected against] ravens which stood at the top of the roof of the Temple, as explained in its place.18
ט
האומר הרי עלי מטבע כסף לא יפחות מדינר כסף מטבע נחשת לא יפחות ממעה כסף הרי עלי ברזל לא יפחות מאמה על אמה לכלה עורב שהיה למעלה בגג ההיכל כמו שיתבאר במקומו:
10
When he says: "I pledge silver" or "...gold" without mentioning the word "coin," he should [be required to] give a slab of silver or of gold of [significant] weight until he says: "This was not my intent." Similarly, if he explicitly mentioned a weight [of silver or gold], but forgot how much he specified, he should [be required to] give until he says: "This was not my intent."
י
האומר הרי עלי כסף או זהב ולא הזכיר מטבע יביא לשון של כסף או של זהב יהיה משקלה עד שיאמר לא לכך נתכוונתי וכן אם פירש המשקל ושכח כמה פירש יביא עד שיאמר לא לכך נתכוונתי:
11
Whether a person says: "I pledge my worth" or "I pledge the worth of so-and-so," or whether one says: "I pledge a manah,"19 "...fifty zuz," "...silver," or "...gold," they are all called "monetary obligations." [Both] arechim and monetary obligations are given toward capital improvements for the Temple, as explained.20
יא
אחד האומר דמי עלי או דמי פלוני עלי או האומר הרי עלי מנה או חמשים או כסף או זהב הכל הן הנקראים חייבי דמים והדמים והערכין לבדק הבית כמו שבארנו:
12
There were two chambers in the Temple: one was called "the chamber of secret gifts," and the other "the chamber for vessels." "The chamber of secret gifts" was given that name because sin-fearing men make donations there furtively and poor people of distinguished lineage receive their sustenance from there in secret.21
"The chamber for vessels" was given that name because anyone who donated a vessel [to the Temple] would cast it there. Once in thirty days, the treasurers would open [the chamber]. Any utensil that could be used for the improvement of the Temple was saved [for that purpose]. The remainder would be sold and the proceeds placed in the chamber for [funds] consecrated for physical improvements to the Temple.
יב
שתי לשכות היו במקדש אחת לשכת חשאים ואחת לשכת הכלים לשכת חשאים יראי חטא נותנין לתוכן בחשאי ועניים בני טובים מתפרנסים ממנה בחשאי לשכת הכלים כל מי שהתנדב כלי זורקו לתוכה ואחת לשלשים יום הגזברין פותחין אותה כל כלי שנמצא בו צורך לבדק הבית מניחין אותו והשאר נמכרין ודמיהן נופלין ללשכת בדק הבית:
13
If [funds] were needed [to purchase] sacrifices for the altar and the funds collected for that purpose were not sufficient, what is necessary can be taken from [the funds] consecrated for physical improvements to the Temple.22 If, however, [funds] were required for physical improvements to the Temple and there were not sufficient resources in the chamber dedicated for that purpose, we do not take what is necessary from [the funds] consecrated for sacrifices for the altar.23
יג
הוצרכו לקדשי מזבח ולא הספיקו להן תרומת הלשכה מוציאין את הראוי להן מקדשי בדק הבית אבל אם הוצרכו לבדק הבית ולא מצאו בלשכת בדק הבית דבר המספיק להן אין מוציאין הראוי להן מקדשי המזבח:
FOOTNOTES
1.
The rationale is that the Torah prescribed an airech for a person in his or her totality, not for his individual limbs (Arachin 4a; 20a).
2.
Since the person's life is dependent on his heart or his liver, pledging the airech of these organs is like pledging his entire airech. See Arachin 20a.
3.
The same law applies if he pledges the airech of half of his heart (the Rambam's Commentary to the Mishnah, Arachin 5:3).
4.
This reflects one of the differences between pledges of worth and arechim. He is liable for his pledge, because his words have significance. His hand has value that can be appraised.
5.
Arachin 19b emphasizes that we do not evaluate his value as if his hand were amputated, for then his worth would depreciate greatly, because no one wants a person without a hand.
6.
Again, since the person's life is dependent on that organ, it is as if his entire worth was pledged.
7.
The laws that apply if he did not specify in what his weight should be measured are stated in Halachah 7.
8.
The Rambam's opinion is shared by Tosafot 19a. Rashi and others, however, offer a different interpretation.
9.
In a halachic context, by contrast, the term yad can refer to the hand. See Hilchot Berachot 6:4; Hilchot Mikveot 11:4.
10.
Adding the extra term "extension of" indicates that he is deviating from the ordinary manner in which the term would be explained (Arachin 19a).
11.
Arachin, loc. cit., derives this from an instance which occurred in the Talmudic era. A very rich woman pledged her daughter's weight to the Temple. Our Sages obligated her to give her weight in gold.
12.
For example, if he pledged: "My standing," we are unsure whether he meant a scepter that could stand on its own or one that would bend. If he pledged: "My sitting," we are unsure of whether he meant a scepter as tall as he is when he sits or one of his full height that is bent according to his position when he sits. See Rashi and Tosafot, Arachin, loc. cit., where the possible interpretations of each of the above terms are explained.
13.
I.e., we compel him to give generously, because if he gives less than the amount he promised, he will be transgressing the prohibition against desecrating his vow. If, however, he says: "This was not my origin intent," we are certain that he fulfilled his vow (Lechem Mishneh).
14.
And thus his estate is obligated to fulfill his vow (Chapter 1, Halachah 21).
15.
There is no question of the heirs desecrating a vow, because they did not take the vow. The only question is the lien against the estate. Accordingly, we follow the principle that money is not expropriated from a person unless it is certain that he is liable (Lechem Mishneh).
16.
We assume that this was the intent, for this is the most commonly used silver coin.
17.
We assume that this was the intent, for anything less would not have significant value.
18.
As related in Hilchot Beit HaBechirah 4:3, there was a blade of iron position on top of the Temple building to prevent ravens from resting there and dirtying it with droppings. We assume that this was the intent, for there would be no other purpose to give iron to the Temple treasury.
19.
One hundred zuz.
20.
Chapter 1, Halachah 10.
21.
See Hilchot Matanot Aniyim 10:8 which explains that giving charity in this manner - i.e., where neither the donor nor the recipient know of each other's identity - is one of the highest forms of giving.
22.
We are permitted to use funds designated for one charitable purpose for a charitable purpose that is higher. And the offering of the communal sacrifices is considered the highest possible purpose.
23.
Because doing so would be considering lowering the level of holiness from that for which the funds were designated.
The Ra'avad questions the Rambam's ruling based on several sources. The Radbaz and the Kessef Mishneh justify the Rambam's position.
Arachim Vacharamim - Chapter 3
1
When a person pledges the airech of someone less than 20 years old and he does not stand before [a court for] appraisal until he exceeds that age, the donor is required to give only the airech of one less than 20.1 For the airech is defined only at the time that it is pledged and not at the time one stands before the court.2
א
המעריך את הפחות מבן עשרים ולא עמד בדין עד שהיה יתר על עשרים אינו נותן אלא ערך פחות מבן עשרים שאין הערך אלא בזמן הערך לא בזמן ההעמדה בדין:
2
All of the arechim that are explicitly mentioned in the Torah are to be given when the one who makes the pledge is wealthy.3 If, however, he was poor and he does not have the means, he is [required to] give everything that he possesses - even if it is only a sela4 - and he discharges his obligation, as [Leviticus 27:8] states: "If he is to poor [to pay] the airech... the priest should evaluate him5 according to his capacity."
ב
כל הערכין הקצובין בתורה הן שנותן המעריך אם היה עשיר אבל אם היה עני ואין ידו משגת נותן כל הנמצא בידו אפילו סלע אחד ונפטר שנאמר ואם מך הוא מערכך על פי אשר תשיג יד הנודר:
3
Which source teaches that if he possesses only one sela, it is sufficient to give that sela? [Leviticus, ibid.,] states: "All of your arechim will be in holy shekalim."6 This teaches that there is no airech less than a sela, not more than 50.7
ג
ומנין שהוא נותן אפילו סלע אחד אם אין לו אלא סלע אחד שנאמר וכל ערכך יהיה בשקל הקדש הא למדת שאין בערכין פחות מסלע ולא יותר על חמשים:
4
If the person does not possess even a sela, we do not take less than a sela from him. Instead, the entire amount is considered as a debt incumbent upon him. If he acquires property and becomes wealthy,8 he must pay a full airech as prescribed by the Torah.
ד
הרי שלא נמצא בידו אפילו סלע אין לוקחין ממנו פחות מסלע אלא ישאר הכל עליו חוב ואם מצאה ידו והעשיר יתן ערך שלם הקצוב בתורה:
5
When a rich person [pledged an airech] and then became poor, or when a poor person pledged an airech and became wealthy [before he was evaluated], he must give a full airech.9 If, however, he pledged an airech when he was poor, became wealthy, and then became poor again [before he was evaluated], he may give the airech required of a poor man.
ה
עשיר שהעריך והעני או שהעריך כשהוא עני והעשיר הרי זה חייב בערך עשיר אבל אם העריך כשהוא עני והעשיר וחזר והעני נותן ערך עני:
6
When a rich man says: "I pledge my airech" or "I pledge the airech of so-and-so," and a poor person heard and says: "I pledge whatever he said," the poor person is obligated to pay the airech required of a wealthy man, i.e., a full airech.10
If, however, a poor person pledges the airech of a wealthy man, saying: "I pledge his airech," he is liable only for a poor man's airech, i.e., what he is capable of paying.
ו
עשיר שאמר ערכי עלי או ערך פלוני ושמע העני ואמר מה שאמר זה עלי הרי העני חייב בערך עשיר שהוא ערך שלם אבל עני שהעריך את העשיר ואמר ערך זה עלי אינו חייב אלא כערך עני שהוא כפי אשר תשיג ידו:
7
What is the difference between a person who is liable for a poor man's airech and one who is liable for the airech of a wealthy which is the entire sum [mentioned in the Torah]? Once everything that he owns is expropriated from a poor man, even if it is only one sela, and then he becomes wealthy, he is not liable to pay the greater sum.11 If, however, he would have been liable for the airech of a wealthy man, the entire airech would remain a debt for which he is liable until he becomes wealthy and pays it [in total].
ז
מה בין החייב בערך עני להחייב בערך עשיר שהוא הערך הקצוב כולו שהחייב בערך עני שלקחו ממנו כל מה שידו משגת אפילו סלע אחד ואח"כ העשיר אינו חייב לשלם ואם היה חייב בערך עשיר ישאר שאר הערך עליו עד שיעשיר וישלים הערך שעליו:
8
When a person explicitly mentions the sum of the airech, saying: "I pledge my airech of 50 selaim" or "I pledge the airech of so-and-so, 30 selaim," his financial capacity is not evaluated.12 Instead, we expropriate everything that he possesses and the remainder remains a debt for which he is liable until he becomes wealthy and pays.
ח
המפרש את הערך ואמר ערכי עלי חמשים סלעים או ערך פלוני עלי שלשים סלעים אינו נדון בהשג יד אלא לוקחין כל הנמצא בידו והשאר עליו חוב עד שיעשיר ויתן:
9
Similarly, if one says: "I pledge my worth" or "I pledge the worth of so-and-so," we do not evaluate his possessions.13 [The rationale is that] a pledge of worth is like an explicit vow.14 It is like someone who said: "I pledge a maneh15 to the Temple treasury." He is obligated to give an entire maneh.
ט
וכן האומר דמי עלי או דמי פלוני עלי אינו נדון בהשג יד שחייבי דמים הרי פירשו נדרן והרי הן כמי שאמר מנה עלי הקדש שהוא חייב ליתן מנה גמור:
10
When a person says: "I pledge an airech" without explaining his words, he is not considered as having pledged three shekalim.16 Instead, he is judged according to his financial capacity, as is the law with regard to other arechim.
י
האומר הרי עלי ערך סתם ולא פירש אינו כמפרש שלשת שקלים אלא נדון בהשג יד כשאר המעריכין:
11
[The following laws apply when a person] states: "I pledge my airech" and then repeats: "I pledge my airech."17 If he possesses [only] ten selaim and gives nine for the second airech and one for the first, he fulfills the obligations of both of them.18 For arechim are not like debts.19 Although everything he possesses is on lien to the first [airech],20once the Temple Sanctuary has collected its due, it has been collected.21
If, however, he gave nine [selaim] for the first [airech] and one for the second, he fulfilled his responsibility for the second airech, but not for the first. [The rationale is that] everything that he possesses is on lien to the first airech and when he gave nine, he retained a sela. Thus he did not give everything in his possession.22 Therefore the remainder of the first airech should remain [a debt incumbent] upon him until he becomes wealthy and pays it.
יא
האומר ערכי עלי וחזר ואמר ערכי עלי והיו בידו עשר סלעים ונתן תשע לשניה וסלע לראשונה יצא ידי שתיהן שהערכין לאו כחובות הן שאע"פ שכל מה שבידו משועבד לראשונה הקדש מאוחר שגבה גבה אבל אם נתן תשע לראשונה ואחת לשניה ידי שניה יצא שהרי כשנתן הסלע לא נשאר בידו כלום והרי אין ידו משגת ידי ראשונה לא יצא שהרי כל מה שהיה בידו משועבד לראשונה כשנתן התשע נשאר לו סלע והרי לא נתן כל מה שידו משגת לפיכך ישאר עליו שאר ערך ראשון עד שיעשיר וישלים:
12
When a person says: "I pledge two of my arechim,"23 and he possesses only less than that sum, there is an unresolved question. Is [the money he possesses] on lien to them both? Hence he should give half of what he possesses for one airech and the other half, for the other and in this way fulfill his obligation.24 Or is he required to give one full airech - or everything that he possesses25 - for one airech and the other airech should remain a debt [incumbent] upon him which he will pay - either as a wealthy man or as a poor man - according to his financial capacity.26
יב
האומר שני ערכי עלי ולא היה בידו אלא פחות מכדי שני ערכין הרי הדבר ספק אם נתפס לשניהן ונותן חצי מה שיש לו לערך אחד וחצי לערך השני ויפטר או יתן ערך אחד מהן שלם או כל הנמצא בידו באחד מהן וישאר הערך האחר עליו חוב עד שיתן אותו בעניות או בעשירות כפי השג ידו:
13
When a person sets aside his airech or his worth and [the funds] are stolen or lost, he is liable to replace them even if he did not accept responsibility for them until they reach the Temple treasurer,27 as [implied by Leviticus 27:23]: "You will give your airech on that day, sanctified unto God."28 Even though he set them aside, they are nevertheless considered as ordinary property29 until they reach the Temple treasurer.30
יג
המפריש ערכו או דמיו ונגנבו או אבדו אף על פי שלא אמר עלי חייב באחריותן עד שיגיעו ליד הגזבר שנאמר ונתן את הערכך ביום ההוא קדש לה' הרי הן חולין אף על פי שהפרישן עד שיגיעו לידי הגזבר:
14
[The Temple treasurers are entitled to] seize collateral for airechim or pledges of worth. They take what they vowed [from the donors] against their will.31 They are not required to return the collateral by day or by night.32 They sell all the landed property and movable property in their possession including their clothing, household articles, servants, and livestock, taking their payment from everything.
They may not, however, sell the clothing of the [donor's] wife, that of his sons, clothing that he had dyed for them,33 nor new sandals that he purchased for them.34 Similarly, when a person consecrates all of his property, he has not consecrated these [articles].
יד
חייבי ערכין ודמים ממשכנין אותן ולוקחין מהן בעל כרחן מה שנדרו ואינן חייבין להחזיר להם המשכון ביום או בלילה ומוכרין כל הנמצא להם מן הקרקע ומן המטלטלין מכסות וכלי תשמיש הבית ועבדים ובהמה ונפרעין מן הכל ואין מוכרין לא כסות אשתו ולא כסות בניו ולא בגדים שצבען לשמן ולא סנדלים חדשים שלקחן לשמן וכן המקדיש כל נכסיו לא הקדיש את אלו:
15
[When a person] pledges arechim, the worth of an entity, or he consecrates a maneh to the Temple treasury and does not possess [the immediate resources to meet his pledge, we expropriate] all the movable property he owns, leaving him only:35 his head and arm tefillin, his sandals, a chair to sit on, and a bed and a mattress appropriate36 for him to sleep on. If he is poor, we give him a bed and a straw mat to sleep on. And we give him food for 30 days and clothing for twelve months for himself alone.37 We do not [make these provisions] for his wife and children although he is obligated to provide for their livelihood and their clothing,38 We leave him only garments that are fitting for his [social standing].39
טו
ונותנין לו מכל נכסיו לזה שיש עליו ערכין או דמים או שהקדיש מנה לבדק הבית ואין לו נותנין לו תפילין של ראש ושל יד וסנדליו וכסא לישב עליו ומטה ומצע הראויין לו לישן עליהם ואם היה עני נותנין לו מטה ומפץ לישן עליו ונותנין לו מזון שלשים יום וכסות שנים עשר חדש לו לבדו אבל לא לאשתו ובניו אע"פ שהוא חייב במזונותיהם ובכסותם ואין נותנין לו אלא כסות הראויה לו:
16
If he possesses silk garments and golden garments, we remove them from him and give him garments that are appropriate for a person of his social standing40 for the weekdays, but not for Sabbaths and festivals.41
טז
היו עליו כלי משי ובגדים מוזהבין מעבירין אותן מעליו ונותנין לו כסות הראויה לאיש כמותו לחול אבל לא לשבתות וימים טובים:
17
If he was a craftsman, we leave him two of every type of the tools of his trade.42
What is implied? If he was a carpenter, we leave him two planes and two saws. If he had many tools of one type and a few of another type, we do not sell many of those of which he possesses a lot and purchase some of those of which he possesses a little. Instead, we leave him two tools of those which he possesses a lot and all those he possesses of those which he possesses a little.
יז
ואם היה אומן נותנין לו שני כלי אומנות מכל מין ומין כיצד אם היה חרש נותנין לו שני מעצדים ושתי מגרות היו לו כלים מרובין ממין אחד ומועטין ממין שני אין מוכרין מן המרובה ולוקחין לו מן המועט אלא נותנין לו שני כלים מן המרובין וכל שיש לו מן המועט:
18
If he was a donkey driver or a farmer, we don't leave him his livestock even though he can only earn his livelihood with it. If he was a sailor, we do not leave him his boat.43 Instead, everything must be sold.
יח
היה חמר או איכר אין נותנין לו בהמתו אע"פ שאין לו מזונות אלא ממנה היה ספן אין נותנין לו ספינתו אלא ימכר הכל:
19
If there were livestock, servants, and pearls among his possessions and merchants said: "If clothing worth 30 [zuz] is purchased for this servant, his value will increase by 100"; "If we wait to sell this cow to a meat market, its price will increase by ten [zuz]; or "If this pearl is taken to this-and-this place, it will be worth much money, but here it will only be worth a small amount," we do not heed them. Instead, what is done? We sell everything in its place and at its time as it is, as [the above prooftext [implied by Leviticus 27:23]: "You will give your airech on that day, sanctified unto God." [This teaches that] every entity [that is] consecrated [to the Temple treasury] is not embellished, nor do we wait to take it to the market, nor do we bring it from place to place. Instead, consecrated articles are sold only in their place and at the time [they were consecrated].44
יט
היו בנכסים בהמה ועבדים ומרגליות ואמרו התגרים אם ילקח לעבד זה כסות בשלשים משבח הוא מאה ופרה זאת אם ימתינו בה לאטלס משבחת עשרה ומרגלית זו אם מעלין אותה למקום פלוני תשוה ממון רב וכאן אינה שוה אלא מעט אין שומעין להן אלא כיצד עושין מוכרין הכל במקומו ובשעתו כמה שהוא שנאמר ונתן את הערכך ביום ההוא קדש לה' לרבות כל דבר של הקדש שאין מפרכסין אותו ואין ממתינין בו לשוק ולא מוליכין אותו ממקום למקום אין להקדש אלא מקומו ושעתו:
20
When does the above apply? With regard to movable property and servants.45 For landed property, by contrast, we announce the sale for 60 consecutive days, morning and evening46 and [only] afterwards, are they sold.47
כ
בד"א במטלטלין ועבדים אבל הקרקעות מכריזין עליהם ששים יום רצופים בבקר ובערב ואחר כך מוכרין אותם:
FOOTNOTES
1.
Which is a lesser amount, as stated in Chapter 1, Halachah 3.
2.
Arachin 18a derives this from the exegesis of Leviticus 27:17.
3.
I.e., he has the means to pay the pledge that he made.
4.
The laws that apply if he cannot pay even a sela are discussed in Halachah 4.
5.
Thus the evaluation mentioned by the verse is twofold: a) the age of the person whose airech is pledged is considered and on that basis, we determine the sum the one who made the pledge must pay;
b) if the one who made the pledge is poor, we evaluate his capacity to pay (Radbaz).
Once the poor person pays the lesser amount, he is not obligated to pay any more even if later he becomes wealthy (Halachah 7).
6.
Implied is that an airech must be at least a shekel. In his Commentary to the Mishnah (Arachin 2:1), the Rambam states that if he paid less than a shekel, it is as if he did not pay anything at all.
7.
For this is the highest airech mentioned in the Torah.
8.
I.e., acquires the amount he pledged.
9.
He is not given the option of paying a lesser amount. Instead, the full airech remains a debt incumbent upon him.
10.
For he was not pledging an airech, but instead, taking vow to pay the amount the wealthy person had pledged. The Ra'avad differs with the Rambam and maintains that the poor man is judged according to his own financial capacity. The Ra'avad supports his view from Arachin 17a where there appears to be a difference of opinion among the Sages. Although the Rambam interprets that passage differently (see his Commentary to the Mishnah, Arachin 2:1), the Kessef Mishneh notes that the Ra'avad's view seems more appropriate to the text's simple meaning.
11.
We find a parallel concept with regard to sacrifices. There are certain offerings that are dependent on a person's financial status. If he is wealthy, he must bring one type of sacrifice and if he is poor another. If a poor person brings the sacrifice required of him, he is not liable to bring a second sacrifice if he becomes wealthy (Arachin 17b; Radbaz).
12.
I.e., even if he is poor, we do not evaluate his financial status as we ordinarily do if he pledged an airech. The rationale is that he mentioned a specific amount and hence, he is obligated for that amount (Radbaz).
13.
I.e., and establish his liability only according to the possessions he owns.
14.
The Ra'avad differs and offers a different explanation. The Radbaz and the Kessef Mishneh favor the Rambam's view.
15.
100 zuz.
16.
The smallest airech there is. I.e., he is liable to pay three shekalim if he possesses that sum (Chapter 1, Halachah 20). If, however, he does not possess that sum, we do not say that he has taken an explicit vow. Instead, his worth is evaluated, as above.
17.
And thus he is obligated to pay two arechim. This halachah is speaking about an instance where the donor is poor and does not have the money to pay either - let alone both - of his pledges.
18.
I.e., the priest began evaluating the second airech first. The donor could not give the entire amount for the second airech, since he was already liable for the first.
19.
In Hilchot Malveh ViLoveh 20:1, the Rambam writes that if a creditor whose lien begins later expropriates property from a debtor first, the court expropriates it from him and gives it to the creditor with the prior lien. This, however, applies only with regard to landed property and not to movable property (ibid.:2).
20.
And thus he should have paid all ten selaim for that airech, if he did not do so and paid a lesser amount, he fulfills his obligation.
21.
The Rambam's ruling follows the logic of Rav Sherira Gaon, as quoted by Rabbenu Yitzchak Alfasi (Ketubot 94a), although the wording of Arachin 7b, 8a, does not imply such a conclusion.
The difference between the two situations is that the two debts are owed to two different people. Hence giving one is taking from the other. Thus the chronological sequence when the liens were established is important. Arechim, however, are always given to the Temple treasury. Thus they are both being given to the same place. Hence there is no point in having the money expropriated.
22.
For when giving the first airech, he should not consider the second airech at all.
23.
In which case he is obligated to pay both of them, as stated in Chapter 1, Halachah 19.
24.
According to this view, even if he becomes wealthy afterwards, he is not obligated to give anything more.
25.
If he does not have enough for even one complete airech.
26.
The Radbaz rules that, because of the doubt, all we obligate the person is to fulfill the first (more lenient) view. Nevertheless, if the Temple treasurer seizes the entire amount as payment for the first airech, the donor remains liable for the second.
27.
Our translation is based on authoritative manuscripts and early printings of the Mishneh Torah. The standard published text has a somewhat different version.
28.
The verse implies that the obligation is incumbent upon you until the funds are actually given. This is in contrast to some other financial commitments vowed to the Temple treasury, as stated in Hilchot Nedarim 1:2; Hilchot Ma'aseh HaKorbanot 14:4-6.
29.
I.e., they are not consecrated and the prohibition against misusing property dedicating to the Temple treasury does not apply to them.
30.
For the implication of the prooftext is that on the day you give the airech, it becomes consecrated.
31.
In contrast to an ordinary lender who must wait for collateral to be given to him. The donor must be evaluated by the court, however, before his property may be taken.
32.
I.e., in contrast to collateral taken from an ordinary lender which must be returned. See Deuteronomy 24:13.
33.
Even if they have not worn it already.
34.
For these articles are considered as owned by the person's wife or children and their property may not be expropriated to pay for the donor's debt. Compare to Hilchot Malveh V'Loveh 1:5.
35.
I.e., he is left the basic necessities for his spiritual and material sustenance. If he consecrates all of his property, he is not left even these articles (Chapter 6, Halachah 3).
36.
Implied is that if he possesses an expensive mattress, we sell it and buy him an ordinary one.
37.
If he does not possess the above, we leave him financial resources to purchase them (see Arachin 6:3 and commentaries).
38.
These obligations are discussed in Hilchot Ishut 12, 2; 13:6.
39.
Note the following halachah.
40.
I.e., if he possesses clothing that is appropriate for someone of a higher social standing, that clothing is sold, the funds are used to purchase clothing appropriate for his social standing, and the remainder is given to the Temple treasury. Compare to Hilchot Malveh V'Loveh 1:7.
41.
I.e., weekday garments are less expensive than those worn on Sabbaths and festivals.
42.
So that he will be able to continue to earn his livelihood.
43.
For these are considered as property, not as tools.
44.
The rationale is that although expected, these profits are not certain and a loss may occur (Rambam's Commentary to the Mishnah, Arachin 6:5).
45.
We fear that the movable property can be lost or stolen or damaged in another way and that the servants may flee. See Hilchot Malveh V'Loveh 12:11.
46.
See Chapter 4, Halachah 27, for details regarding these announcements.
47.
For announcing the sale of the property will attract buyers and increase the price and land cannot be stolen or lost.
Arachim Vacharamim - Chapter 4
1
A field which a person inherited from his testators is called "an ancestral field." One that he purchased or acquired1 is called "purchased property."2When a person consecrates an ancestral field, it is measured and its airech is the fixed airech prescribed by the Torah.3
א
שדה שירשה אדם ממורישיו היא הנקראת שדה אחוזה ושדה שלקחה או זכה בה היא הנקראת שדה מקנה והמקדיש שדה אחוזתו מודדין אותה וערכה הוא הערך הקצוב בתורה:
2
How much is that? For every place where it is fit to sow a chomer4of barley,5 sowing it by hand6 without sowing it too closely or to distantly, its airech is 50 shekel for all the years of the Jubilee.7 The yovel is not counted. [This applies] whether one is consecrating a good field which has no parallel in Eretz Yisrael or a poor field which has none as bad as it. [The above] is the airech for it.
ב
וכמה הוא כל מקום שראוי לזרוע בו חומר שעורים ויזרענו ביד ולא יקרב זריעתו ולא ירחק אותה ערכו חמשים שקלים לכל שני יובל ואין שנת יובל מן המנין ואחד המקדיש שדה טובה שאין בכל ארץ ישראל כמותה או שדה רעה שאין כמוה לרוע כזה מעריכין אותו:
3
We have already explained in Hilchot Shekalim8 that the shekel referred to by the Torah was called a sela in our Sages' terminology and a gerah referred to by the Torah was called a ma'ah in our Sages' terminology.
They added to the value of a shekel, making it equivalent to a sela.9 A sela is equivalent to four dinarim. A dinar is equivalent to six ma'yin. And a ma'ah is equivalent to two pundiyonin.
Thus [the airech for] each year is a sela and a pundiyon.10 Although a sela is 48 pundiyonin,11 when one gives pundiyonin to purchase a sela from a money-changer, one give 49.12
ג
כבר בארנו בהלכות שקלים שהשקל האמור בתורה הוא הנקרא סלע בלשון חכמים והגרה האמורה בתורה היא המעה בדברי חכמים והוסיפו על השקל ועשו אותו סלע והסלע ארבעה דינרין והדינר שש מעין והמעה שני פונדיונין נמצא לכל שנה סלע ופונדיון שאף על פי שהסלע שמונה וארבעים פונדיונין כשיתן פונדיונות ליקח סלע מן השלחני נותן תשעה וארבעים:
4
A chomer is equivalent to a kor which is equivalent to two letachim. A letach is fifteen se'ah.13 Thus a letach is equivalent to 30 se'ah which are ten efot, for an efah is three se'ah. We already explained in Hilchot Shabbat14 that a place with an area of 50 cubits by 50 cubits is called a beit se'ah, because a se'ah can be sown in it.
Thus a place with an area of 75000 sq. cubits, i.e., a square approximately 274 cubits by 274 cubits.15 This is a beit kor in which a chomer of barley can be sown.
ד
החומר הוא הכור והוא שני לתכין והלתך חמש עשרה סאין נמצא החומר שלשים סאה שהן עשר איפות כל שלש סאין איפה וכבר בארנו בהלכות שבת שהמקום שיש בשבורו חמשים אמה על חמשים אמה הוא בית סאה והוא מזרע סאה נמצאת למד שהמקום שיש בשבורו חמשה ושבעים אלף אמה שהוא ברבוע מאתים ארבע ושבעים אמות על מאתים ארבע ושבעים אמות בקירוב הוא בית כור והוא זרע חומר שעורים:
5
What is the manner in which the arechim of fields are calculated? If a person consecrated his ancestral field when eight years remain until the Jubilee - not including the Jubilee, as we explained16 - whoever desires to redeem it from the domain of the Temple treasury must give eight selaim and eight pundiyonin for every portion in which a chomer of barley can be sown.
If the [prior] owners desire to redeem it,17 they must give ten selaim and ten pundiyonin [for every portion of that size], for owners add a fifth.18 Similarly, whenever the Torah mentions a fifth, the intent is that the principal and the addition will be [a multiple of] five.19 Thus he adds a fourth of the principle. Similarly, if the wife of the one who consecrated it or one of his heirs redeems it, they must add a fifth.20
ה
כיצד דרך החשבון בערכי שדות הרי שהקדיש שדה אחוזתו ונשאר ליובל שמנה שנים חוץ משנת היובל שאינה בחשבון כמו שבארנו כל הרוצה לפדותה מיד הקדש נותן לכל זרע חומר שעורים שמנה סלעים ושמנה פונדיונות ואם רצו הבעלים לפדותה נותנין עשר סלעים ועשרה פונדיונות לפי שהן מוסיפין חומש וכן כל חומש האמור בתורה צריך שיהא הקרן עם התוספות חמשה נמצא שהוסיף רביע הקרן וכן אם פדתה אשתו של מקדיש או אחד מיורשיו הרי אלו מוסיפין חומש:
6
If four years remain until the Jubilee, the one who redeems it must give four selaim and four pundiyonin for every [portion in which a] chomer [of barley can be sown]. If the owners redeem it, they must pay five.21 Similarly, we calculate the sum [of every field dedicated based on multiples of] a sela and a pundiyon. One may not pay the sum year by year. Instead, it must be paid all at once.22
ו
נשאר ליובל ארבע שנים נותן הפודה ארבע סלעים וארבעה פונדיונות לכל חומר ואם הבעלים פדו אותה נותן חומש וכן לפי חשבון זה סלע ופונדיון לכל שנה ואינו נותן שנה בשנה אלא נותן הכל כאחד:
7
If there remains only a year between [the time the field was consecrated] and the Jubilee, one cannot redeem it by paying a sela and a pundiyon, as [implied by Leviticus 27:18]: "And the priest shall calculate for him [the amount to be paid] according to the years that remain." [The use of the plural indicates] that the field cannot be redeemed by [the payment of] a reduced amount of silver23 except two or more years before the Jubilee.
ז
נשאר בינו ובין היובל שנה אינו יכול ליתן סלע ופונדיון לפדותה שנאמר וחשב לו הכהן על פי השנים הנותרות אינה נפדית בגרעון כסף אלא קודם ליובל בשתי שנים או יותר:
8
If there remains a year and [several] months between [the time the field was consecrated] and the Jubilee and the Temple treasurer desires to calculate the months as a year so that [the donor] will give two shekelim and two pundiyonin for every [portion in which a] chomer [of barley] can be sown, this is permissible.24 [The rationale is that] we do not calculate months with regard to consecrated articles, as [indicated by the prooftext]: "According to the years that remain." [Implied is that one] should calculate years with regard to consecrated property, but one does not calculate months.
ח
נשאר בינו ובין היובל שנה וחדשים אם רצה הגזבר לחשוב החדשים שנה ויתן שנים שקלים ושנים פונדיונים לכל זרע חומר הרי זה מותר לפי שאין מחשבין חדשים להקדש שנאמר על פי השנים הנותרות שנים אתה מחשב להקדש ואי אתה מחשב חדשים:
9
Accordingly, it is not appropriate for a person to consecrate his field less than two years before the Jubilee. If he does consecrate it, it is consecrated and it cannot be redeemed by [paying] a reduced amount of silver. Instead, if the one redeeming it is willing to pay 50 shekel for [each parcel in which] a chomer [can be sown], he may redeem it. If not, it is given to the priests in the Jubilee year, as will be explained.25
ט
לפיכך אין ראוי לאדם להקדיש שדהו לפני היובל בפחות משתי שנים ואם הקדישה הרי זו מקודשת ואינה נפדית בגרעון כסף אלא אם רצה הפודה ליתן חמשים שקל לכל חומר פודה אותה ואם לא פדאה הרי זו יוצאה לכהנים ביובל כמו שיתבאר:
10
When a person consecrates his field in the Jubilee year itself, it is not consecrated.26 If a priest or a Levite consecrate [their property] in the Jubilee itself, it is consecrated.27
י
הקדיש שדהו בשנת היובל עצמה אינה מקודשת וכהן ולוי שהקדישו בשנת היובל עצמה הרי זו מקודשת:
11
Just as they can redeem [their fields] at all times,28 so too, they can consecrate them at all times.
יא
כשם שגואלין לעולם כך מקדישין לעולם:
12
When a person consecrates his field after the Jubilee year, it is not redeemed by [paying] a reduced amount of silver until the completion of a year after the Jubilee, because we do not calculate months with regard to consecrated property.29 Therefore f the one redeeming it is willing to pay 50 shekel for [each parcel in which] a chomer can be sown, he may redeem it even on the day after the Jubilee year. He does not reduce its price at all.
יב
המקדיש את שדהו אחר היובל אינה נפדית בגרעון כסף עד שיגמר שנה אחר היובל לפי שאין מחשבין חדשים להקדש לפיכך אם רצה הפודה ליתן חמשים שקל לכל זרע חומר הרי זה פודה אפילו ביום שאחר היובל ואינו גורע כלום:
13
When [a field] is measured,30 we measure only those places fit to be sown. If there are stones that are ten [handbreadths] high or hollows filled with water that are ten handbreadths deep, they are not measured with it. If they are less than this, they are measured with it.31
יג
כשמודדין אין מודדין אלא מקומות הראויין לזריעה היו שם סלעים גבוהים עשרה טפחים או נקעים מלאים מים עמוקים עשרה טפחים אין נמדדין עמה פחות מכאן נמדדין עמה:
14
If there are hollows that are ten handbreadths or more deep that do not contain water, they are measured independently and calculated according to their worth.32
יד
היו בה מקומות נמוכות עשרה או יותר ואין בהן מים נמדדין בפני עצמן ומחשבין להם מה שראוי להם:
15
[If the consecrated field] contains trees, the trees are consecrated even if [the donor] did not say so explicitly. [The rationale is that] when a person consecrates property, he does so with a generous spirit. We calculate the worth of the trees [and add that to the sum arrived at by] measuring the land and placing its airech at a sela and a pundiyon for every [parcel in which] a chomer can be sown, as we explained.33
טו
היתה מלאה אילנות אע"פ שלא פירש הרי הקדיש גם האילנות שכל המקדיש בעין יפה הוא מקדיש ומחשבין את האילנות בשוייהן והקרקע מודדין אותה ויהיה ערכה סלע ופונדיון לכל שנה ולכל זרע חומר כמו שבארנו:
16
When a person consecrates a field that is not fit to be sown and is referred to as rocky terrain, it is redeemed for its value.34 Similarly, if a person consecrates trees alone, they are redeemed according to their value.
טז
המקדיש את השדה שאינה ראויה לזריעה והיא הנקראת טרשין פודין אותה בשויה וכן המקדיש את האילנות בלבד פודין אותן בשוייהן:
17
If there were three trees35 planted in an area large enough to sow a se'ah36 and [the donor] did not explicitly say that he was consecrating only the trees, he is considered to have consecrated the land37 and the [small] trees between [the three larger ones].38 If, however, the trees were planted [more sparsely - i.e.,] every three or less trees were planted in more than the area large enough to sow a se'ah39 or he consecrated [each of the trees individually,] one after the other,40 he did not consecrate the land41 or the [small] trees between [the larger ones].
יז
היו האילנות שלשה אילנות לתוך בית סאה ולא פירש שהאילנות בלבד הוא שהקדיש הרי זה הקדיש את הקרקע ואת האילנות שביניהן אבל אם היו האילנות נטועים כל שלשה אילנות ביתר מבית סאה או בפחות או שהקדישן זה אחר זה הרי זה לא הקדיש את הקרקע ולא את האילנות שביניהם:
18
If he consecrated the trees and then consecrated the land, he redeems the trees according to their worth and the land according to its measure.42
יח
הקדיש האילנות ואחר כך הקדיש את הקרקע פודה את האילנות בשוייהן ואת הקרקע על פי מדתה:
19
When a person consecrates an ancestral field and the Jubilee arrives without it being redeemed, but instead, it has remained in the domain of the Temple treasury, the priests [of the watch in which the Jubilee falls]43 must pay its airech44 and it becomes their ancestral heritage.45 [They are required to pay,46 because] consecrated property is never released without being redeemed. The money paid is given to the Temple treasury for improvements to its structure.47
יט
המקדיש שדה אחוזתו והגיע היובל ולא נפדית אלא הרי היא תחת יד הקדש הכהנים נותנין את דמיה ותהיה אחוזה להם שאין הקדש יוצא בלא פדיון ואותן הדמים יפלו להקדש בדק הבית:
20
If the person who consecrated it redeemed it before the Jubilee, it returns to its owner [in the Jubilee].48 The airech which he pays is given for improvements to the Temple, as we have explained.49 Similarly, if the son of the person who consecrated it redeemed it, it returns to his father in the Jubilee.50 If, however, his daughter, another relative, or an unrelated person redeemed it, [different laws apply]. If the person who consecrated it redeems it from them, it returns to him at all times [before the Jubilee year].51 If, however, he did not redeem it from their possession and when the Jubilee arrived it is in the possession of the daughter, another relative, or an unrelated person, it is expropriated from them52 [and becomes the property of] the Temple treasury. It never returns to its owners again. Instead, it becomes the ancestral property of the priests, as [Leviticus 27:21] states: "When the field departs [from the purchaser's domain] in the Jubilee, it shall become the priests." The priests do not have to pay its value,53 because it was already redeemed from the Temple treasury and [the Temple treasury] received its airech from another person. Hence, it is returned to the priests as if they are its owners.
כ
גאלה המקדיש קודם שיגיע היובל הרי זה חוזרת לבעליה והערך שנתן יפול לבדק הבית כמו שבארנו וכן אם גאלה בנו של מקדיש הרי זו חוזרת לאביו ביובל אבל אם גאלה אותה בתו או שאר קרוביו או נכרי מיד ההקדש אם חזר המקדיש וגאלה מידן חוזרת לו לעולם ואם לא גאלה מידן אלא הגיע היובל והיא תחת יד הבת או שאר קרובים או נכרי הרי זה יוצאה להקדש ואינה חוזרת לבעלים לעולם אלא תהיה אחוזה לכהנים שנאמר והיה השדה בצאתו ביובל לכהן וגו' ואין הכהנים צריכין ליתן דמים שכבר נפדית מיד ההקדש ולקח ערכה מאחר אלא תחזור לכהנים כאילו הם בעליה:
21
To whom does the above54 apply? To an Israelite. If, however, the person who consecrated the field was a priest or a Levite,55 he may redeem it at all times. Even if the Jubilee passed and it was not redeemed from the Temple treasury, he may redeem it after the Jubilee, as [Leviticus 25:32] states: "The Levites have an eternal right of redemption."
כא
במה דברים אמורים בישראל אבל אם היה המקדיש כהן או לוי הרי זה גואל לעולם ואפילו עבר עליה היובל ולא נפדית מן ההקדש פודה אותה אחר היובל שנאמר גאולת עולם תהיה ללוים:
22
When a woman consecrated her ancestral field, her husband redeemed it from the Temple treasury, and it is in his possession when the Jubilee arrives, there is an unresolved question whether it returns to the woman56 or it is given to the priests.57 Therefore if the woman came first and took possession of it after the arrival of the Jubilee, the priests cannot expropriate it from her domain. If the priests took possession of it first, she cannot expropriate it from their possession.58
כב
האשה שהקדישה שדה אחוזתה וגאלה בעלה מיד ההקדש והגיע היובל והיא תחת יד הבעל הרי הדבר ספק אם תחזור לאשה או תצא לכהנים לפיכך קדמה האשה והחזיקה בה אחר היובל אין הכהנים יכולין להוציא מידה וכן אם קדמו הכהנים והחזיקו בה אינה יכולה להוציא מידם:
23
If a person consecrated a field and a priest redeemed it from the Temple treasury and it is in his domain when the Jubilee arrives, he should not say: "Since it is expropriated for the sake of the priests and it is in my possession, I should acquire it." Instead, it is given to all of his brethren, the priestly family.
כג
המקדיש שדהו ופדה אותה כהן מיד ההקדש והגיע היובל והיא תחת יד הכהן לא יאמר הואיל והרי היא יוצאה לכהנים הרי היא תחת ידי וזכיתי בה אלא יוצאה לכל אחיו הכהנים:
24
When it is expropriated on behalf of the priests in the Jubilee, it should be given to those priests59 in the watch60 in which the Jubilee begins. If the Rosh HaShanah of the Jubilee falls on the Sabbath and thus one watch will enter and one will depart,61 it should be given to the watch which departs.62
כד
כשתצא השדה לכהנים ביובל תנתן לכהנים שבמשמר שפגע בו היובל ואם היה ראש השנה של יובל בשבת שהרי משמר יוצא ומשמר נכנס תנתן למשמר היוצא:
25
When a person consecrates trees and the Jubilee arrives without him having redeemed them, they are not expropriated [and given] to the priests, for [Leviticus 27:21] states: "When the field is expropriated in the Jubilee... [it shall become the priests]." [Trees,] however, are not a field.63 If, however, a person consecrates rocky terrain64 and the Jubilee arrives without it being redeemed, it is expropriated [and given] to the priests, for [the prooftext] states "And the field shall..." and this is called a field.
כה
המקדיש את האילנות והגיע היובל ולא פדו אותם אינן יוצאין לכהנים שנאמר והיה השדה בצאתו ביובל ואין אלו שדה אבל המקדיש את הטרשים והגיע יובל ולא פדו אותן הבעלים הרי אלו יוצאין לכהנים שנאמר והיה השדה וזו נקראת שדה:
26
What are the laws that apply when a person consecrates purchased property? Its worth is evaluated and we see what its value will be65 until the Jubilee.66 Anyone who desires may redeem it. If the person who consecrated it redeems it, he is not required to add a fifth. The redemption is given for the purpose of improvements to the Temple as are other arechim and pledges of worth.
When the Jubilee arrives, it returns to its original owner who sold it. [This applies] whether it was redeemed from the Temple treasurer and it is departing from the domain of another person or whether it was not redeemed and it is departing from the domain of the Temple treasury, it returns to the seller and is not expropriated for the priests. [The rationale is that] a person cannot consecrate an article that is not his.67
כו
כיצד דין מקדיש שדה מקנתו שמין אותה בדמיה ורואין כמה היא שוה עד היובל ופודה אותה כל מי שירצה ואם פדה אותה המקדיש אינו מוסיף חומש ופדיונה לבדק הבית כשאר ערכין ודמים וכשיגיע היובל תחזור לבעלים הראשונים שמכרוה בין שנפדית מיד הגזבר והרי היא יוצאה מיד אחר בין שלא נפדית והרי היא יוצאה מיד ההקדש הרי זו חוזרת למוכר ואינה יוצאה לכהנים שאין אדם מקדיש דבר שאינו שלו:
27
Whenever a field is evaluated for the Temple treasury so that it can be sold for its worth, we announce its sale for 60 consecutive days in the morning when workers come to work and in the evening when they leave. We mark its boundaries and say how much it produces and what is it worth.68 Whoever wishes to purchase it may come and purchase it.
כז
כל שדה ששמין אותה להקדש למכור אותה בדמיה מכריזין עליה ששים יום רצופין בבקר בשעת הכנסת פועלים ובערב בשעת הוצאת פועלים ומסיימין מצריה ואומר כך היא יפה ובכך היא שומה כל הרוצה ליקח יבא ויקח:
28
[The following laws apply when a person] purchases a field from his father or from another person from whom he could inherit it and consecrates it to the Temple treasury. Whether he consecrated it after the death of his father or the other testator or he consecrated it during the lifetime of his father or the other testator and then his father [or that testator] died, it is considered as an ancestral field.69 [This is derived from Leviticus 27:22:] "[If he will consecrate] a field that he acquired which is not an ancestral field...." [Implied is that the subject is] a field that is not fit to be an ancestral field, thus excluding this one which is fit for him to inherit.70
כח
הלוקח שדה מאביו או משאר המורישין אותו והקדישה בין שהקדישה אחר מות אביו או מורישו ובין שהקדישה בחיי אביו או שאר מורישיו ואח"כ מת אביו הרי זה כשדה אחוזה שנאמר ואם את שדה מקנתו אשר לא משדה אחוזתו שדה שאינה ראויה להיות שדה אחוזה יצאת זו שראויה לו ליורשה:
FOOTNOTES
1.
As a present or the like.
2.
The Rambam begins describing the laws involving the consecration of ancestral fields. Those involving the consecration of purchased property are described from Halachah 26 onward.
3.
Leviticus 27:16. Sefer HaMitzvot (positive commandment 117) and Sefer HaChinuch (mitzvah 355) include the commandment to deal with the consecration of a field as one of the 613 mitzvot of the Torah. These laws apply only in Eretz Yisrael (Hilchot Bikkurim 1:6), but not in the Diaspora and only during the time the Jubilee year is observed (Chapter 5, Halachah 1; Hilchot Shemitah V'Yovel 10:9).
4.
See Halachah 4 for a definition of this measure.
5.
This is a larger area than that required to sow an equivalent amount of wheat (the Rambam's Commentary to the Mishnah, Arachin 3:2).
6.
Arachin 25a makes this distinction, differentiating between a field that is sown by hand or sown by leading an animal with an open bag of seed through the field.
7.
As indicated by the following halachah, the airech is given for every year individually. We calculate the number of years left until the Jubilee and divide the sum of 50 shekalim accordingly.
8.
Hilchot Shekalim 1:2-3; see Chapter 1, Halachah 4.
9.
As mentioned above, a sela is equivalent to 384 barley corns of silver.
10.
I.e., we divide the 50 selaim into 49 years.
11.
And thus seemingly one is overpaying by a fractional amount.
12.
That is the money-changer's profit for the transaction.
13.
A se'ah is 8.3 liter in modern measure according to Shiurei Torah and 16.2 liter according to Chazon Ish.
14.
Hilchot Shabbat 16:3.
15.
The measure mentioned by the Rambam produces a square with an area of 75076 sq. cubits.
16.
See Halachah 2.
17.
As stated in Chapter 5, Halachah 1, the owners are commanded to redeem it and they are given the option of doing so before another person.
18.
As Leviticus 27:19 states: "If the person who consecrates it redeems it, he shall add a fifth in silver of its airech."
19.
See also Hilchot Terumot 10:26; Hilchot Ma'aser Sheni 5:1.
20.
The Mishneh LiMelech states that this refers to a heir redeeming the field after his testator's death, but not during his lifetime. A person's wife, however, must add a fifth even during her husband's lifetime, for they are considered as a single entity.
21.
I.e., five selaim and five pundiyonin.
22.
One may, however, redeem half the field by paying half the required sum, as stated in Chapter 5, Halachah 2.
23.
We have taken some liberty in the translation. The Hebrew term used by the Rambam, girayon kessef, means "the subtraction of silver," i.e., we subtract the sum due for the years of the Jubilee cycle that have already passed from the sum of fifty shekel. See Leviticus 26:18.
The Rambam uses this wording because, as stated in Halachah 9, if the person desires to pay the full 50 shekelim, he may redeem the field even if less than a year remains to the Jubilee.
24.
The Ra'avad questions the Rambam's ruling, noting that although this appears to be the meaning of Arachin 25a, it is illogical to say so. If the field is not redeemed by its owner before the Jubilee, he must pay 50 shekel a measure to redeem it in the Jubilee. If he does not redeem it, it is given to the priests who are required to pay its fair value (see Halachah 19). Thus the Temple treasury will almost certainly be losing by allowing the person to redeem it for the 2 year amount. Why then would the Temple treasurer be allowed to do so?
The Kessef Mishneh notes the Ra'avad's logic, but states that this is the new concept taught: that even if it is not to the benefit of the Temple treasury, the treasurer may make such a decision. The Radbaz states that the law applies in an instance when there will be a benefit to the Temple treasury to enable the property to be redeemed in this manner.
25.
See Halachah 19.
26.
There is a difference of opinion concerning this issue in Arachin 25b. Shmuel interprets Leviticus 27:17 as excluding fields consecrated in the Jubilee itself. Rav differs. Significantly, although here the Rambam follows the opinion of Shmuel, in his Commentary to the Mishnah (Arachin 7:1), he originally follows Rav's view, as indicated by the standard published version. Rav Kapach maintains that the manuscript copies of the Commentary to the Mishnah reflect a change of view and as in the text here, he follows Shmuel's view.
27.
As stated in the following halachah and in Halachah 21, they are governed by different laws than ordinary Israelites in this regard. See also Hilchot Shemitah ViYoval 13:7.
28.
See Halachah 21.
29.
As stated in Halachah 8.
30.
To calculate its size so that the amount required to be paid can be determined, as explained in Halachah 2.
31.
If they are not that high or that deep, they are not considered as significant entities (Arachin 25a).
32.
The Ra'avad objects to the Rambam's ruling, noting that from Arachin 25a, it appears that such patches of land are measured together with the field. The Radbaz and the Kessef Mishneh explain that the Talmud is stating that they are consecrated, but that they are considered as independent from the field. Hence, rather than be measured according to the standard value, they are measured according to their worth.
33.
Halachah 5. The Ra'avad differs with the Rambam and maintains that although the trees are consecrated, they are redeemed when the field as a whole is redeemed. The Radbaz justifies the Rambam's view.
34.
The Torah passage pertaining to consecrated fields mentions a field that is "sown." Since such a field is not fit to be sown, the general principles that apply to arechim for fields at large do not apply to it. Instead, it is considered as an ordinary vow.
35.
This reflects the Rambam's version of Arachin 14a. The standard printed text of that source reads differently.
36.
Fifty cubits by fifty cubits, as stated in Halachah 4.
37.
In which instance, he adds the value of the trees to the standard airech of the field, as stated in Halachah 15. The rationale for this ruling is evident from Hilchot Shemitah V'Yoval 3:2; Hilchot Bikkurim 2:13: Once trees have grown, they need this much land to be maintained. Hence when one sells the trees, he is considered to have sold the land with them and when he consecrates the trees, he consecrates the land with them.
38.
Because these are considered to be included in the land on which they are planted.
39.
Since the trees are scattered, we do not consider the land as subservient to them. Hence, unless the land is consecrated explicitly, it is not considered as included in his statement.
40.
Since the trees are all mentioned individually, each is considered as a discrete entity and we do not view him as having consecrated the property as a whole.
41.
Since the land is not consecrated, the small trees are also not consecration, because their consecration depends on that of the land.
42.
The Radbaz states that seemingly this ruling is self-evident, for it is the same as that of Halachah 15 where the donor does not mention the trees explicitly. He explains that there is a new dimension in the Rambam's ruling, for one might think that since the donor mentioned the trees explicitly, the land associated with them should be considered as a distinct entity and evaluated according to its worth and not its measure. Hence, the Rambam feels it necessary to emphasize that this is not the case.
43.
See Halachah 24 and notes.
44.
The Kessef Mishneh states that the Rambam shares the understanding of Rashi (Arachin 25b) who maintains that the priests pay the standard amount for a beit kor.
45.
I.e., it never returns to its original owner or his heirs.
46.
From a simple reading of Leviticus 27:20, one might think that they are given the field without any charge. Hence, the Rambam adds this explanation.
47.
See Chapter 1, Halachah 10; Chapter 5, Halachah 7.
48.
The Rambam is referring to the law (Hilchot Shemitah ViYoval, ch. 11) that an ancestral field which is sold returns to its owner in the Jubilee year. The Ra'avad questions the Rambam's wording, for since the donor redeemed the field, it need not return to him in the Jubilee; it is in his possession. The Radbaz explains that the intent is that even if the donor gave the money, but did not take possession before the beginning of the Jubilee, the field returns to him in the Jubilee. The fact that he consecrated it does not cause it to be removed from the category of an ancestral field. The Kessef Mishneh states that the Rambam is using wording that will enable the different clauses of the halachah to appear similar.
49.
From a simple reading of Leviticus 27:20, one might think that they are given the field without any charge. Hence, the Rambam adds this explanation.
50.
Leviticus 27:20 states that a person loses his right to have his ancestral field return in the Jubilee: "If he [the Temple treasurer] sold the field to another man...." Nevertheless, since in many contexts, a son is considered an extension of his father, he is not considered as "another man" and his purchase of the field does not cause his father to lose his claim to it (Arachin 25b).
51.
As is the law with regard to an ancestral field. The fact that it was consecrated and redeemed by another person does not remove it from this category.
This ruling follows the Rambam's version of Arachin 7:3 and his interpretation in his Commentary to the Mishnah. The standard printed text of Arachin 25a differs, however, and states that the field is given to the priests in such an instance. The Ra'avad notes the existence of the two versions of the source.
52.
For they purchased the right to it only until the Jubilee year.
53.
In contrast to the situation mentioned in the previous halachah. The rationale for the difference is that they are required to pay in the previous instance, because consecrated property never leaves the domain of the Temple treasury without being redeemed. In this instance, however, the field has already been redeemed as the Rambam continues to explain.
54.
That a field which is not redeemed becomes the property of the priests.
55.
This refers to a field that was given to a priest or a Levite as an ancestral heritage, not one that they purchased.
56.
Because her husband's redemption of it could be considered as if she redeemed it herself.
57.
Because in actual fact, she did not redeem it.
58.
We follow the principle: "When a person desires to expropriate property from a colleague, the burden of proof is upon him." The Ra'avad differs with this ruling, stating that since her husband is working the field, it is considered as having been acquired by him, for her. The Kessef Mishneh questions the Ra'avad's ruling, stating that since the Talmud (Arachin 25b) left the matter unresolved, it is not appropriate for the Ra'avad to resolve it by logic. The Radbaz adds that the husband (as his wife's agent) must intend to acquire the field and it is possible to work a field without having this intent.
59.
It is sold and its value divided among all the priests of that watch, not only those serving in the Temple on Rosh HaShanah.
60.
The priestly family is broken up into 24 watches who each serve for a week in the Temple (Hilchot K'lei HaMikdash 4:3). Thus over the course of the years, there is a revolution of the times when each of the priestly watches serve.
61.
See Hilchot Temidim UMusafim 4:9.
62.
Because when Rosh HaShanah began, it was in their possession (Radbaz).
63.
The Ra'avad states that this law applies when the person consecrates only one or two trees, but not when he consecrates three. For in that instance, they are consecrated together with the land on which they grow (see Halachah 17) and hence, the consecrated property could be referred to as a field.
64.
Although certain aspects of the laws of ancestral fields do not apply to it (see Halachah 16), this dimension of them does.
65.
This is in contrast to an ancestral field where a standard amount is given, as explained above. In his commentary to the Torah (Leviticus 27:22), Rashi writes that it is redeemed in the same manner as an ancestral field. Nevertheless, in his commentary to the Talmud (Arachin 26b), he states that it is redeemed according to its worth.
66.
For in the Jubilee, it was to return to its ancestral owner. The donor's ownership did not extend past that time. Hence he cannot consecrate it for longer, as the Rambam proceeds to explain.
67.
And the person who consecrated the field never possessed permanent ownership of it, only the right to partake of its produce. Hence, he cannot consecrate it to the Temple treasury permanently (the Rambam's Commentary to the Mishnah, Arachin 7:4).
68.
As evaluated by the court.
69.
I.e., the price for its redemption becomes fixed and if he does not redeem it, it becomes the property of the priests, as stated above.
70.
See also Hilchot Shemitah V'Yoval, ch. 11, where more details concerning ancestral fields and purchased property are discussed.
Hayom Yom:
• English Text | Video Class
Sunday, Shevat 5, 5778 · 21 January 2018
"Today's Day"
Monday Sh'vat 5 5703
Torah lessons: Chumash: Bo, Sheini with Rashi.
Tehillim: 29-34.
Tanya: And this constitutes (p. 73)...The "Ramaz" thereon). (p. 73).
One must recite words of Torah copiously, saying Tehillim or verbally reviewing Mishna whenever and wherever possible, in order to bolster the existence of Creation, to be saved from chibut hakever1 and kaf hakela,1 and to merit all the highest revelations.
FOOTNOTES
1. Processes of purgatory undergone by the soul after death; see Tanya; Ch. 8. See Tevet 7.
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Daily Thought:Manna in a Basket
There are two possible channels by which to receive your livelihood, according to the perspective you take in life:
You could decide to become just another element of nature, chasing after your bread in the chaos, running the race of survival of the fittest.
And the fact is, you may even do well taking this route—in the short run. In the long run, however, your soul is being denied its nourishment, and your body, too, will never feel satisfied.
Or you could see your life as an intimate relationship with the Source of Life Above—as though all your livelihood was no more than manna from heaven, handed to you personally and lovingly straight from the hand of your G‑d and partner in all you do.
Then your main job is to keep the basket where your manna will fall sparkling clean, insuring that no one is being hurt or misled by your business. To spend the profits you are granted on spreading kindness in the world.
Maybe you’ll get rich this way. Maybe you won’t. But you will always be satisfied.
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