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- ב"ה - Today in Judaism - Today is Wednesday, 1 Shevat, 5778 · January 17, 2018 - Rosh Chodesh ShevatTorah Reading:
Rosh Chodesh: Numbers 28:1-3; Numbers 28:3-15
Rosh Chodesh: Numbers 28:1 (v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering.; Numbers 28:3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
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Today's Laws & Customs:
• Rosh Chodesh Observances
Today is Rosh Chodesh (“Head of the Month”) for the month of Shevat.
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited—in its “partial” form—following the Shacharit morning prayer, and the Yaaleh Veyavoprayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachanun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh—the month being the feminine aspect of the Jewish calendar.
Links: The 29th Day; The Lunar Files
Today in Jewish History:
• Moses Repeats the Torah
On the first of Shevat of the year 2488 from cretion Moses convened the Jewish people and began the 37-day "review of the Torah" contained in the Book of Deuteronomy, which he concluded on the day of his passing on Adar 7 of that year.
Link: Words
Daily Quote: The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together, and a little child shall lead them. And the cow and the bear shall feed, their young ones shall lie down together; and the lion shall eat straw like the ox. And the suckling child shall play on the hole of the cobra, and the weaned child shall put his hand on the viper's nest. They shall not hurt nor destroying all my holy mountain; for the earth shall be filled with the knowledge of G-d, as the waters cover the sea (From Isaiah's prophesy on Moshiach, read on the 8th day of Passover)
Daily Torah Study:
Chumash: Bo, 4th Portion Exodus 11:4-12:20 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Exodus Chapter 11
4Moses said, "So said the Lord, At the dividing point of the night, I will go out into the midst of Egypt, דוַיֹּ֣אמֶר משֶׁ֔ה כֹּ֖ה אָמַ֣ר יְהֹוָ֑ה כַּֽחֲצֹ֣ת הַלַּ֔יְלָה אֲנִ֥י יוֹצֵ֖א בְּת֥וֹךְ מִצְרָֽיִם:
Moses said, So said the Lord: When he stood before Pharaoh, this prophecy was said to him, for after he [Moses] left his [Pharaoh’s] presence, he did not see his face [again]. — [from Exod. Rabbah 18:1, Mishnath Rabbi Eliezer ch. 19]
ויאמר משה כה אמר ה': בעמדו לפני פרעה נאמרה לו נבואה זו שהרי משיצא מלפניו לא הוסיף ראות פניו:
At the dividing point of the night: Heb. כַּחֲצֹתהַלַיְלָה, when the night is divided. כַּחֲצֹת is like “when the meal offering was offered up (כַּעֲלוֹת) ” (II Kings 3:20); [and like] “when their anger was kindled (בַּחֲרוֹת) against us” (Ps. 124:3). This is its simple meaning, which fits its context that חֲצֹת is not a noun denoting a half. Our Rabbis, however, interpreted it like כַּחֲצִי הַלַיְלָה, at about midnight [lit., half the night], and they said that Moses said כַּחִצֹת, about midnight, meaning near it [midnight], either before it or after it, but he did not say בַּחֲצֹת, at midnight, lest Pharaoh’s astrologers err and [then] say, “Moses is a liar,” but the Holy One, blessed be He, Who knows His times and His seconds, said בַּחִצוֹת, at midnight. — [from Ber. 3b]
כחצת הלילה: כהחלק הלילה, כחצות, כמו (מלכים א' יט כה) כעלות, (תהלים קכד ג) בחרות אפם בנו, זהו פשוטו לישבו על אופניו, שאין חצות שם דבר של חצי. ורבותינו דרשוהו כמו בחצי הלילה (שמות יב כט) ואמרו, שאמר משה כחצות, דמשמע סמוך לו או לפניו או לאחריו, ולא אמר בחצות, שמא יטעו אצטגניני פרעה, ויאמרו משה בדאי הוא, אבל הקב"ה יודע עתיו ורגעיו אמר בחצות:
5and every firstborn in the land of Egypt will die, from the firstborn of Pharaoh who sits on his throne to the firstborn of the slave woman who is behind the millstones, and every firstborn animal. הוּמֵ֣ת כָּל־בְּכוֹר֘ בְּאֶ֣רֶץ מִצְרַ֒יִם֒ מִבְּכ֤וֹר פַּרְעֹה֙ הַיּשֵׁ֣ב עַל־כִּסְא֔וֹ עַ֚ד בְּכ֣וֹר הַשִּׁפְחָ֔ה אֲשֶׁ֖ר אַחַ֣ר הָֽרֵחָ֑יִם וְכֹ֖ל בְּכ֥וֹר בְּהֵמָֽה:
to the firstborn of the captive: Why were the captives smitten? So that they would not say, “Our deity has demanded [vengeance] for their [our] degradation, and brought retribution upon Egypt.” -[from Mechilta, Bo, on Exod. 12:29]
עד בכור השבי: (שמות יב כט) למה לקו השבויים, כדי שלא יאמרו, יראתם תבעה עלבונם והביאה פורענות על מצרים:
from the firstborn of Pharaoh… to the firstborn of the slave woman: All those inferior to the Pharaoh’s firstborn and superior to the slave woman’s firstborn were included. Why were the sons of the slave women smitten? Because they too were enslaving them [the Israelites] and were happy about their misfortune. — [from Pesikta Rabbathi, ch. 17]
מבכור פרעה עד בכור השפחה: כל הפחותים מבכור פרעה וחשובים מבכור השפחה היו בכלל. ולמה לקו בני השפחות, שאף הם היו משעבדים בהם ושמחים בצרתם:
and every firstborn animal: Because they [the Egyptians] worshipped it, and when the Holy One, blessed be He, punishes any nation, He punishes its deity. — [from Mechilta, Bo, on Exod. 12:29]
וכל בכור בהמה: לפי שהיו עובדין לה, וכשהקדוש ברוך הוא נפרע מן האומה נפרע מאלהיה:
6And there will be a great cry throughout the entire land of Egypt, such as there never has been and such as there shall never be again. ווְהָֽיְתָ֛ה צְעָקָ֥ה גְדֹלָ֖ה בְּכָל־אֶ֣רֶץ מִצְרָ֑יִם אֲשֶׁ֤ר כָּמֹ֨הוּ֙ לֹ֣א נִֽהְיָ֔תָה וְכָמֹ֖הוּ לֹ֥א תֹסִֽף:
7But to all the children of Israel, not one dog will whet its tongue against either man or beast, in order that you shall know that the Lord will separate between the Egyptians and between Israel. זוּלְכֹ֣ל | בְּנֵ֣י יִשְׂרָאֵ֗ל לֹ֤א יֶֽחֱרַץ־כֶּ֨לֶב֙ לְשֹׁנ֔וֹ לְמֵאִ֖ישׁ וְעַד־בְּהֵמָ֑ה לְמַ֨עַן֙ תֵּֽדְע֔וּן אֲשֶׁר֙ יַפְלֶ֣ה יְהֹוָ֔ה בֵּ֥ין מִצְרַ֖יִם וּבֵ֥ין יִשְׂרָאֵֽל:
will separate: Heb. לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ ,I say that is a term meaning sharp. Similarly " his tongue towards any man of the B'nei Yisroel." {Joshua 10:21} He did not sharpen. "Then you will utter a sharp sound.60 {II Samuel 5:24} [or:] ---"A sharp thresher." [or:] " {Isaiah 41:14} "The thoughts of a sharp one" {Proverbs 21:5}[ meaning:] a sharp and clever person. {Proverbs 10:4}[or:] You bring wealth to the hand of the clever ones---sharp merchants.
לא יחרץ כלב לשנו: אומר אני שהוא לשון שנון, לא ישנן, וכן (יהושע י כא) לא חרץ לבני ישראל לאיש את לשונו, לא שנן, (שמואל ב' ה כד) אז תחרץ תשתנן, (ישעיהו מא טו) למורג חרוץ שנון, (משלי כא ה) מחשבות חרוץ, אדם חריף ושנון, (משלי י ד) ויד חרוצים תעשיר, חריפים, סוחרים שנונים:
will separate: Heb. יַפְלֶה, will divide. — [from Onkelos, Jonathan] See the commentary on Exod. 8:18.
אשר יפלה: יבדיל:
8And all these servants of yours will come down to me and prostrate themselves to me, saying, 'Go out, you and all the people who are at your feet,' and afterwards I will go out." [Then] he [Moses] exited from Pharaoh with burning anger. חוְיָֽרְד֣וּ כָל־עֲבָדֶ֩יךָ֩ אֵ֨לֶּה אֵלַ֜י וְהִשְׁתַּֽחֲווּ־לִ֣י לֵאמֹ֗ר צֵ֤א אַתָּה֙ וְכָל־הָעָ֣ם אֲשֶׁר־בְּרַגְלֶ֔יךָ וְאַֽחֲרֵי־כֵ֖ן אֵצֵ֑א וַיֵּצֵ֥א מֵֽעִם־פַּרְעֹ֖ה בָּֽחֳרִי־אָֽף:
And all these servants of yours will come down: [By using this phrase,] he [Moses] showed respect for the throne, because eventually Pharaoh himself went down to him at night and said, “Get up and get out from among my people” (Exod. 12:31), although Moses had not originally said, “You will come down to me and prostrate yourself to me.” -[from Exod. Rabbah 7:3; Mechilta, Bo 13]
וירדו כל עבדיך: חלק כבוד למלכות שהרי בסוף ירד פרעה בעצמו אליו בלילה (שמות יב לא) ויאמר קומו צאו מתוך עמי ולא אמר לו משה מתחלה וירדת אלי והשתחוית לי:
who are at your feet: Who follow your advice and your way.
אשר ברגליך: ההולכים אחר עצתך והלוכך:
and afterwards I will go out: with all the people from your land.
ואחרי כן אצא: עם כל העם מארצך:
he exited from Pharaoh: After he had completed his words, he went out from before him.
ויצא מעם פרעה: כשגמר דבריו יצא מלפניו:
with burning anger: because he [Pharaoh] had said to him, “You shall no longer see my face” (Exod. 10:28)
בחרי אף: על שאמר לו (שמות י כח) אל תוסף ראות פני:
9The Lord said to Moses, "Pharaoh will not heed you, in order to increase My miracles in the land of Egypt." טוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה לֹֽא־יִשְׁמַ֥ע אֲלֵיכֶ֖ם פַּרְעֹ֑ה לְמַ֛עַן רְב֥וֹת מֽוֹפְתַ֖י בְּאֶ֥רֶץ מִצְרָֽיִם:
in order to increase My miracles in the land of Egypt-: (“My miracles” denotes two; “to increase” denotes three.) They are the plague of the firstborn, the splitting of the Red Sea, and the stirring of the Egyptians [into the sea].
למען רבות מופתי: מופתי שנים, רבות שלושה מכת בכורות וקריעת ים סוף ולנער את מצרים:
10Moses and Aaron had performed all these miracles before Pharaoh, but the Lord strengthened Pharaoh's heart, and he did not let the children of Israel out of his land. יוּמשֶׁ֣ה וְאַֽהֲרֹ֗ן עָשׂ֛וּ אֶת־כָּל־הַמֹּֽפְתִ֥ים הָאֵ֖לֶּה לִפְנֵ֣י פַרְעֹ֑ה וַיְחַזֵּ֤ק יְהֹוָה֙ אֶת־לֵ֣ב פַּרְעֹ֔ה וְלֹֽא־שִׁלַּ֥ח אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵֽאַרְצֽוֹ:
Moses and Aaron had performed, etc.: It has already been written for us in reference to all the miracles, and it [Scripture] did not repeat it here except to juxtapose it to the following section [i.e., Exod. 12]. See Rashi’s commentary on the following verse.
ומשה ואהרן עשו וגו': כבר כתב לנו זאת בכל המופתים, ולא שנאה כאן אלא בשביל לסמכה לפרשה של אחריה:
Exodus Chapter 12
1The Lord spoke to Moses and to Aaron in the land of Egypt, saying, אוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֣ה וְאֶל־אַֽהֲרֹ֔ן בְּאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר:
The Lord spoke to Moses and to Aaron: Since Aaron had worked and toiled with miracles just like Moses, He accorded him this honor at the first commandment by including him with Moses in [His] speech. — [from Tanchuma Buber, Bo 8; Mechilta] In early editions of Rashi, this paragraph is part of the above paragraph, the comment on 11:10. Indeed, that is how it appears in Tanchuma Buber.
ויאמר ה' אל משה ואל אהרן: בשביל שאהרן עשה וטרח במופתים כמשה, חלק לו כבוד זה במצוה ראשונה שכללו עם משה בדבור:
in the land of Egypt: [I.e.,] outside the city. Or perhaps it means only within the city? Therefore, Scripture states: “When I leave the city, [I will spread my hands to the Lord]” (Exod. 9:29). Now, if [even a] prayer, which is of minor importance, he [Moses] did not pray within the city, a divine communication, which is of major importance, how much more so [would God not deliver it to Moses within the city]? Indeed, why did He not speak with him within the city? Because it was full of idols. — [from Mechilta]
בארץ מצרים: חוץ לכרך, או אינו אלא בתוך הכרך תלמוד לומר (לעיל ט כט) כצאתי את העיר וגו', ומה תפלה קלה לא התפלל בתוך הכרך דבור חמור לא כל שכן, ומפני מה לא נדבר עמו בתוך הכרך, לפי שהיתה מלאה גלולים:
2This month shall be to you the head of the months; to you it shall be the first of the months of the year. בהַחֹ֧דֶשׁ הַזֶּ֛ה לָכֶ֖ם רֹ֣אשׁ חֳדָשִׁ֑ים רִאשׁ֥וֹן הוּא֙ לָכֶ֔ם לְחָדְשֵׁ֖י הַשָּׁנָֽה:
This month: Heb. הַחֹדֶשׁ הַזֶה, lit., this renewal. He [God] showed him [Moses] the moon in its renewal and said to him, “When the moon renews itself, you will have a new month” (Mechilta). Nevertheless, [despite this rendering,] a biblical verse does not lose its simple meaning (Shab. 63a). Concerning the month of Nissan, He said to him, “This shall be the first of the order of the number of the months, so Iyar shall be called the second [month], and Sivan the third [month].”
החדש הזה: הראהו לבנה בחידושה ואמר לו כשהירח מתחדש יהיה לך ראש חודש. ואין מקרא יוצא מידי פשוטו, על חדש ניסן אמר לו, זה יהיה ראש לסדר מנין החדשים, שיהא אייר קרוי שני, סיון שלישי:
This: Moses found difficulty [determining] the [precise moment of the] renewal of the moon, in what size it should appear before it is fit for sanctification. So He showed him with His finger the moon in the sky and said to him, “You must see a moon like this and sanctify [the month].” Now how did He show it to him? Did He not speak to him only by day, as it says: “Now it came to pass on the day that the Lord spoke” (Exod. 6:28); “on the day He commanded” (Lev. 7:38); “from the day that the Lord commanded and on” (Num. 15:23) ? Rather, just before sunset, this chapter was said to him, and He showed him [the moon] when it became dark. — [from Mechilta]
הזה: נתקשה משה על מולד הלבנה באיזו שיעור תראה ותהיה ראויה לקדש, והראה לו באצבע את הלבנה ברקיע, ואמר לו כזה ראה וקדש. וכיצד הראהו, והלא לא היה מדבר עמו אלא ביום, שנאמר (שמות ו כח) ויהי ביום דבר ה', (ויקרא ז לח) ביום צותו, (במדבר טו כג) מן היום אשר צוה ה' והלאה, אלא סמוך לשקיעת החמה נאמרה לו פרשה זו, והראהו עם חשכה:
3Speak to the entire community of Israel, saying, "On the tenth of this month, let each one take a lamb for each parental home, a lamb for each household. גדַּבְּר֗וּ אֶל־כָּל־עֲדַ֤ת יִשְׂרָאֵל֙ לֵאמֹ֔ר בֶּֽעָשׂ֖ר לַחֹ֣דֶשׁ הַזֶּ֑ה וְיִקְח֣וּ לָהֶ֗ם אִ֛ישׁ שֶׂ֥ה לְבֵֽית־אָבֹ֖ת שֶׂ֥ה לַבָּֽיִת:
Speak to the entire community: Heb. דַּבְּרוּ, [the plural form]. Now did Aaron speak? Was it not already stated [to Moses]: “You shall speak” (Exod. 7: 2) “and you speak to the children of Israel, saying” (Exod. 31:13)]? But they [Moses and Aaron] would show respect to each other and say to each other, “Teach me [what to say],” and the speech would emanate from between them [and it would sound] as if they both were speaking. — [from Mechilta]
דברו אל כל עדת: וכי אהרן מדבר והלא כבר נאמר (שמות ז ב) אתה תדבר, אלא חולקין כבוד זה לזה ואומרים זה לזה למדני, והדבור יוצא מבין שניהם, כאלו שניהם מדברים:
to the entire community of Israel, saying, “On the tenth of… month” -: Speak today on Rosh Chodesh [the New Moon] that they should take it [the lamb] on the tenth of the month. — [From Mechilta]
אל כל עדת ישראל וגו' בעשר לחדש: דברו היום בראש חודש שיקחוהו בעשור לחודש:
this: The Passover sacrifice of Egypt had to be taken on the tenth, but not the Passover sacrifice of later generations. — [from Mechilta, Pes. 96a]
הזה: פסח מצרים מקחו בעשור, ולא פסח דורות:
a lamb for each parental home: [I.e., a lamb] for one family. If [the family members] were numerous, I would think that one lamb would suffice for all of them. Therefore, the Torah says: “a lamb for a household.” -[from Mechilta]
שה לבית אבת: למשפחה אחת, הרי שהיו מרובין יכול שה אחד לכולן, תלמוד לומר שה לבית:
4But if the household is too small for a lamb, then he and his neighbor who is nearest to his house shall take [one] according to the number of people, each one according to one's ability to eat, shall you be counted for the lamb. דוְאִם־יִמְעַ֣ט הַבַּ֘יִת֘ מִֽהְי֣וֹת מִשֶּׂה֒ וְלָקַ֣ח ה֗וּא וּשְׁכֵנ֛וֹ הַקָּרֹ֥ב אֶל־בֵּית֖וֹ בְּמִכְסַ֣ת נְפָשֹׁ֑ת אִ֚ישׁ לְפִ֣י אָכְל֔וֹ תָּכֹ֖סּוּ עַל־הַשֶֽׂה:
But if the household is too small for a lamb: And if they are too few to have one lamb, for they cannot eat it [all], and it will become left over (see verse 10), “then he and his neighbor… shall take.” This is the apparent meaning according to its simple interpretation. There is, however, also a midrashic interpretation, [namely that this verse comes] to teach us that after they were counted on it, [i.e., after they registered for a certain lamb,] they may diminish their number and withdraw from it and be counted on another lamb. If, however, they wish to withdraw and diminish their number, [they must do it] מִהְיוֹתמִשֶׂה [lit., from the being of the lamb]. They must diminish their number while the lamb still exists, while it is still alive, and not after it has been slaughtered. — [from Mechilta, Pes. 98a] according to the number of-Heb. בְּמִכְסַת, amount, and so “the amount of (מִכְסַת) your valuation: (Lev. 27:23).
ואם ימעט הבית מהיות משה: ואם יהיו מועטין מהיות משה אחד שאין יכולין לאכלו ויבא לידי נותר, ולקח הוא ושכנו וגו' זהו משמעו לפי פשוטו. ועוד יש בו מדרש ללמד שאחר שנמנו עליו יכולין להתמעט ולמשוך ידיהם הימנו ולהמנות על שה אחר, אך אם באו למשוך ידיהם ולהתמעט מהיות משה, יתמעטו בעוד השה קיים בהיותו בחיים, ולא משנשחט:
according to one’s ability to eat: [This indicates that only] one who is fit to eat-which excludes the sick and aged-who cannot eat an olive-sized portion [can be counted among the group for whom the sacrifice is killed]. — [from Mechilta]
במכסת: חשבון וכן (ויקרא כז כג) מכסת הערכך:
shall you be counted: Heb. תָּכֹסוּ [Onkelos renders:] תִּתְמְנוּן, you shall be counted.
לפי אכלו: הראוי לאכילה פרט לחולה וזקן שאינן יכולין לאכול כזית:
5You shall have a perfect male lamb in its [first] year; you may take it either from the sheep or from the goats. השֶׂ֧ה תָמִ֛ים זָכָ֥ר בֶּן־שָׁנָ֖ה יִֽהְיֶ֣ה לָכֶ֑ם מִן־הַכְּבָשִׂ֥ים וּמִן־הָֽעִזִּ֖ים תִּקָּֽחוּ:
perfect: without a blemish. — [from Mechilta]
תמים: בלא מום:
in its [first] year: Heb. בֶּן-שָׁנָה For its entire first year it is called בֶּן-שָׁנָה, meaning that it was born during this year. — [from Mechilta]
בן שנה: כל שנתו קרוי בן שנה כלומר שנולד בשנה זו:
either from the sheep or from the goats: Either from this [species] or from that [species], for a goat is also called שֶׂה, as it is written: “and a kid (שֶׂה עִזִים)” (Deut. 14:4). — [from Mechilta]
מן הכבשים ומן העזים: או מזה או מזה שאף עז קרויה שה, שנאמר (דברים יד ד) ושה עזים:
6And you shall keep it for inspection until the fourteenth day of this month, and the entire congregation of the community of Israel shall slaughter it in the afternoon. ווְהָיָ֤ה לָכֶם֙ לְמִשְׁמֶ֔רֶת עַ֣ד אַרְבָּעָ֥ה עָשָׂ֛ר י֖וֹם לַחֹ֣דֶשׁ הַזֶּ֑ה וְשָֽׁחֲט֣וּ אֹת֗וֹ כֹּ֛ל קְהַ֥ל עֲדַת־יִשְׂרָאֵ֖ל בֵּ֥ין הָֽעַרְבָּֽיִם:
And you shall keep it for inspection: Heb. לְמִשְׁמֶרֶת. This is an expression of inspection, that it [the animal] requires an inspection for a blemish four days before its slaughter. Now why was it [the designated animal] to be taken four days before its slaughter, something not required in the Passover sacrifice of later generations? Rabbi Mathia the son of Charash used to say [in response]: Behold He [God] says: “And I passed by you and saw you, and behold your time was the time of love” (Ezek. 16:8). The [time for the fulfillment of the] oath that I swore to Abraham that I would redeem his children has arrived. But they [the Children of Israel] had no commandments in their hands with which to occupy themselves in order that they be redeemed, as it is said: “but you were naked and bare” (Ezek. 16:7). So He gave them two mitzvoth, the blood of the Passover and the blood of the circumcision. They circumcised themselves on that night, as it is said: “downtrodden with your blood (בְּדָמָיִ) ” (ibid., verse 6), with the two [types of] blood. He [God] states also: “You, too-with the blood of your covenant I have freed your prisoners from a pit in which there was no water” (Zech. 9:11). Moreover, they [the Israelites] were passionately fond of idolatry. [Moses] said to them, “Withdraw and take for yourselves” (Exod. 12:21). [He meant:] withdraw from idolatry and take for yourselves sheep for the mitzvah. — [from Mechilta, here and on verse 21] Note that on verse 21, Rashi explains that differently.
והיה לכם למשמרת: זה לשון בקור שטעון בקור ממום ארבעה ימים קודם שחיטה, ומפני מה הקדים לקיחתו לשחיטתו ארבעה ימים מה שלא צוה כן בפסח דורות, היה ר' מתיא בן חרש אומר הרי הוא אומר (יחזקאל טז ח) ואעבור עליך ואראך והנה עתך עת דודים, הגיעה שבועה שנשבעתי לאברהם שאגאל את בניו ולא היו בידם מצות להתעסק בהם כדי שיגאלו, שנאמר (שם ז) ואת ערום ועריה, ונתן להם שתי מצות דם פסח ודם מילה, שמלו באותו הלילה, שנאמר (שם ו) מתבוססת בדמיך, בשני דמים, ואומר (זכרי' ט יא). גם את בדם בריתך שלחתי אסיריך מבור אין מים בו, ולפי שהיו שטופים בעבודה זרה אמר להם (פסוק כא) משכו וקחו לכם, משכו ידיכם מעבודה זרה וקחו לכם צאן של מצוה:
shall slaughter it: Now do they all slaughter [it]? Rather, from here we can deduce that a person’s agent is like himself. — [from Mechilta, Kid. 41b] [Therefore, it is considered as if all the Israelites slaughtered the sacrifice.]
ושחטו אתו וגו': וכי כולן שוחטין אלא מכאן ששלוחו של אדם כמותו:
the entire congregation of the community of Israel: [This means] the congregation, the community, and Israel. From here, they [the Rabbis] said: The communal Passover sacrifices are slaughtered in three [distinct] groups, one after the other. [Once] the first group entered, the doors of the Temple court were locked [until the group finished; they were followed by the second group, etc.,] as is stated in Pesachim (64b).
קהל עדת ישראל: קהל ועדה וישראל. מכאן אמרו, פסחי צבור נשחטין בשלש כתות זו אחר זו, נכנסה כת ראשונה ננעלו דלתות העזרה וכו', כדאיתא בפסחים (דף סד א):
in the afternoon: Heb. בֵּין הָעַרְבָּיִם From six hours [after sunrise] and onward is called בֵּין הָעַרְבַּיִם, literally, between the two evenings, for the sun is inclined toward the place where it sets to become darkened. It seems to me that the expression בֵּין הָעַרְבַּיִם denotes those hours between the darkening of the day and the darkening of the night. The darkening of the day is at the beginning of the seventh hour, when the shadows of evening decline, and the darkening of the night at the beginning of the night. עֶרֶב is an expression of evening and darkness, like “all joy is darkened (וְעָרְבָה) ” (Isa. 24:11). — [from Mechilta]
בין הערבים: משש שעות ולמעלה קרוי בין הערבים, שהשמש נוטה לבית מבואו לערוב. ולשון בין הערבים נראה בעיני אותן שעות שבין עריבת היום לעריבת הלילה, עריבת היום בתחלת שבע שעות מכי ינטו צללי ערב (ירמיהו ו ד), ועריבת הלילה בתחילת הלילה. ערב לשון נשף וחשך, כמו (ישעיהו כד יא) ערבה כל שמחה:
7And they shall take [some] of the blood and put it on the two doorposts and on the lintel, on the houses in which they will eat it. זוְלָֽקְחוּ֙ מִן־הַדָּ֔ם וְנָֽתְנ֛וּ עַל־שְׁתֵּ֥י הַמְּזוּזֹ֖ת וְעַל־הַמַּשְׁק֑וֹף עַ֚ל הַבָּ֣תִּ֔ים אֲשֶׁר־יֹֽאכְל֥וּ אֹת֖וֹ בָּהֶֽם:
And they shall take [some] of the blood: This is the receiving of the blood [from the animal’s neck immediately after the slaughtering]. I would think that it was to be received in the hand. Therefore, Scripture says: “that is in the basin” (below, verse 22), [specifying that the blood is to be received in a vessel]. — [from Mechilta]
ולקחו מן הדם: זו קבלת הדם. יכול ביד, תלמוד לומר (פסוק כב) אשר בסף:
the… door posts: They are the upright posts, one from this side of the entrance and one from that side. — [from Kid. 22b]
המזוזת: הם הזקופות אחת מכאן לפתח ואחת מכאן:
the lintel: Heb. הַמַשְׁקוֹף. That is the upper [beam], against which the door strikes (שׁוֹקֵף) when it is being closed, lintel in Old French. The term שְׁקִיפָה means striking, like [in the phrase] “the sound of a rattling leaf” (Lev. 26:36), [which Onkelos renders:] טַרְפָּא דְֹּשָקִיף, “bruise” (Exod. 21:25), [which Onkelos renders:] מַשְׁקוֹפֵי. — [based on Jonathan]
המשקוף: הוא העליון שהדלת שוקף עליו כשסוגרין אותו לינט"ר בלעז [משקוף] ולשון שקיפה חבטה, כמו (ויקרא כו לו) קול עלה נדף, טרפא דשקיף, (שמות כא כה) חבורה משקופי:
on the houses in which they will eat it: But not on the lintel and the doorposts of a house [used] for [storing] straw or a house [used] for cattle, in which nobody lives. — [based on Mechilta]
על הבתים אשר יאכלו אתו בהם: ולא על משקוף ומזוזות שבבית התבן ובבית הבקר, שאין דרין בתוכו:
8And on this night, they shall eat the flesh, roasted over the fire, and unleavened cakes; with bitter herbs they shall eat it. חוְאָֽכְל֥וּ אֶת־הַבָּשָׂ֖ר בַּלַּ֣יְלָה הַזֶּ֑ה צְלִי־אֵ֣שׁ וּמַצּ֔וֹת עַל־מְרֹרִ֖ים יֹאכְלֻֽהוּ:
the flesh: but not sinews or bones. — [from Mechilta]
את הבשר: ולא גידים ועצמות:
and unleavened cakes; with bitter herbs: Every bitter herb is called מָרוֹר, and He commanded them to eat bitters in commemoration of “And they embittered their lives” (Exod. 1:14). — [from Pes. 39a, 116b]
על מררים: כל עשב מר נקרא מרור. וציום לאכול מרור זכר לוימררו את חייהם (שמות א יד):
9You shall not eat it rare or boiled in water, except roasted over the fire its head with its legs and with its innards. טאַל־תֹּֽאכְל֤וּ מִמֶּ֨נּוּ֙ נָ֔א וּבָשֵׁ֥ל מְבֻשָּׁ֖ל בַּמָּ֑יִם כִּ֣י אִם־צְלִי־אֵ֔שׁ רֹאשׁ֥וֹ עַל־כְּרָעָ֖יו וְעַל־קִרְבּֽוֹ:
You shall not eat it rare: Heb. נָא Something not roasted sufficiently is called נָא in Arabic.
אל תאכלו ממנו נא: שאינו צלוי כל צורכו קוראו נא בלשון ערבי:
or boiled: All this is included in the prohibition of You shall not eat it. — [from Pes. 41b]
ובשל מבשל: כל זה באזהרת אל תאכלו:
in water: How do we know that [it is also prohibited to cook it] in other liquids? Therefore, Scripture states: וּבָשֵׁל מְבֻשָׁל, [meaning boiled] in any manner. — [from Pes. 41a]
במים: מנין לשאר משקין, תלמוד לומר ובשל מבושל מכל מקום:
except roasted over the fire: Above (verse 8), He decreed upon it [the animal sacrifice] with a positive commandment, and here He added to it a negative [commandment]: “You shall not eat it except roasted over the fire.” -[from Pes. 41b]
כי אם צלי אש: למעלה גזר עליו במצות עשה וכאן הוסיף עליו לא תעשה אל תאכלו ממנו כי אם צלי אש:
its head with its legs: One should roast it completely as one, with its head and with its legs and with its innards, and one must place its intestines inside it after they have been rinsed (Pes. 74a). The expression עַל כְּרָעָיו וְעַל-קִרְבּוֹ is similar to the expression “with their hosts (עַל-צִבְאֹתָם) ” (Exod. 6:26), [which is] like בְּצִבְאֹתָם, as they are, this too means [they should roast the animal] as it is, all its flesh complete.
ראשו על כרעיו: צולהו כולו כאחד עם ראשו ועם כרעיו ועם קרבו, ובני מעיו נותן לתוכו אחר הדחתן. ולשון על כרעיו ועל קרבו כלשון (שמות ו כו) על צבאותם, כמו בצבאותם, כמות שהן, אף זה כמות שהוא, כל בשרו משלם:
10And you shall not leave over any of it until morning, and whatever is left over of it until morning, you shall burn in fire. יוְלֹֽא־תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד־בֹּ֑קֶר וְהַנֹּתָ֥ר מִמֶּ֛נּוּ עַד־בֹּ֖קֶר בָּאֵ֥שׁ תִּשְׂרֹֽפוּ:
and whatever is left over of it until morning-: What is the meaning of “until morning” a second time? [This implies] adding one morning to another morning, for morning starts with sunrise, and this verse is here to make it [the prohibition] earlier, [i.e.,] that it is forbidden to eat it [the leftover flesh] from dawn. This is according to its apparent meaning. Another midrashic interpretation is that this teaches that it may not be burnt on Yom Tov but on the next day, and this is how it is to be interpreted: and what is left over from it on the first morning you shall wait until the second morning and burn it. — [from Shab. 24b]
והנתר ממנו עד בקר: מה תלמוד לומר עד בקר פעם שניה, ליתן בקר על בקר, שהבקר משמעו משעת הנץ החמה, ובא הכתוב להקדים שאסור באכילה מעלות השחר, זהו לפי משמעו. ועוד מדרש אחר למד שאינו נשרף ביום טוב אלא ממחרת. וכך תדרשנו והנותר ממנו בבקר ראשון עד בקר שני תעמוד ותשרפנו:
11And this is how you shall eat it: your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste it is a Passover sacrifice to the Lord. יאוְכָ֘כָה֘ תֹּֽאכְל֣וּ אֹתוֹ֒ מָתְנֵיכֶ֣ם חֲגֻרִ֔ים נַֽעֲלֵיכֶם֙ בְּרַגְלֵיכֶ֔ם וּמַקֶּלְכֶ֖ם בְּיֶדְכֶ֑ם וַֽאֲכַלְתֶּ֤ם אֹתוֹ֙ בְּחִפָּז֔וֹן פֶּ֥סַח ה֖וּא לַיהֹוָֽה:
your loins girded: Ready for the way [i.e., for travel]. — [from Mechilta]
מתניכם חגרים: מזומנים לדרך:
in haste: Heb. בְּחִפָּזוֹן, a term denoting haste and speed, like “and David was hastening (נֶחְפָז) ” (I Sam. 23:26); that the Arameans had cast off in their haste (בְּחָפְזָם) (II Kings 7:15). — [from Onkelos]
בחפזון: לשון בהלה ומהירות, כמו (שמואל א' כג כו) ויהי דוד נחפז ללכת, (מלכים ב' ז טו) אשר השליכו ארם בחפזם:
it is a Passover sacrifice to the Lord: Heb. פֶּסַח. The sacrifice is called פֶּסַח because of the skipping and the jumping over, which the Holy One, blessed be He, skipped over the Israelites’ houses that were between the Egyptians houses. He jumped from one Egyptian to another Egyptian, and the Israelite in between was saved. [“To the Lord” thus implies] you shall perform all the components of its service in the name of Heaven. (Another explanation:) [You should perform the service] in the manner of skipping and jumping, [i.e., in haste] in commemoration of its name, which is called Passover (פֶּסַח), and also [in old French] pasche, pasque, pasca, an expression of striding over. — [from Mishnah Pes. 116a,b; Mechilta d’Rabbi Shimon ben Yochai, verse 27; Mechilta on this verse]
פסח הוא לה': הקרבן קרוי פסח על שם הדלוג והפסיחה שהקב"ה היה מדלג בתי ישראל מבין בתי מצרים וקופץ ממצרי למצרי, וישראל אמצעי נמלט, ואתם עשו כל עבודותיו לשם שמים. דבר אחר דרך דילוג וקפיצה, זכר לשמו שקרוי פסח וגם פשק"א [פסח] לשון פסיעה:
12I will pass through the land of Egypt on this night, and I will smite every firstborn in the land of Egypt, both man and beast, and upon all the gods of Egypt will I wreak judgments I, the Lord. יבוְעָֽבַרְתִּ֣י בְאֶֽרֶץ־מִצְרַ֘יִם֘ בַּלַּ֣יְלָה הַזֶּה֒ וְהִכֵּיתִ֤י כָל־בְּכוֹר֙ בְּאֶ֣רֶץ מִצְרַ֔יִם מֵֽאָדָ֖ם וְעַד־בְּהֵמָ֑ה וּבְכָל־אֱלֹהֵ֥י מִצְרַ֛יִם אֶֽעֱשֶׂ֥ה שְׁפָטִ֖ים אֲנִ֥י יְהֹוָֽה:
I will pass: like a king who passes from place to place, and with one passing and in one moment they are all smitten. — [from Mechilta]
ועברתי: כמלך העובר ממקום למקום, ובהעברה אחת וברגע אחד כולן לוקין:
every firstborn in the land of Egypt: Even other firstborn who are in Egypt [will die]. Now how do we know that even the firstborn of the Egyptians who are in other places [will die]? Therefore, Scripture states: “To Him Who smote the Egyptians with their firstborn” (Ps. 136:10). — [from Mechilta]
כל בכור בארץ מצרים: אף בכורות אחרים והם במצרים, ומנין אף בכורי מצרים שבמקומות אחרים, תלמוד לומר (תהלים קלו י) למכה מצרים בבכוריהם:
both man and beast: [I.e., first man and then beast.] He who started to sin first from him the retribution starts. — [from Mechilta]
מאדם ועד בהמה: מי שהתחיל בעבירה ממנו מתחלת הפורענות:
and upon all the gods of Egypt-: The one made of wood will rot, and the one made of metal will melt and flow to the ground. — [from Mechilta]
ובכל אלהי מצרים: של עץ נרקבת, ושל מתכת נמסת ונתכת לארץ:
will I wreak judgments-I The Lord: I by Myself and not through a messenger. — [from Passover Haggadah]
אעשה שפטים אני ה': אני בעצמי ולא על ידי שליח:
13And the blood will be for you for a sign upon the houses where you will be, and I will see the blood and skip over you, and there will be no plague to destroy [you] when I smite the [people of the] land of Egypt. יגוְהָיָה֩ הַדָּ֨ם לָכֶ֜ם לְאֹ֗ת עַ֤ל הַבָּתִּים֙ אֲשֶׁ֣ר אַתֶּ֣ם שָׁ֔ם וְרָאִ֨יתִי֙ אֶת־הַדָּ֔ם וּפָֽסַחְתִּ֖י עֲלֵכֶ֑ם וְלֹא־יִֽהְיֶ֨ה בָכֶ֥ם נֶ֨גֶף֙ לְמַשְׁחִ֔ית בְּהַכֹּתִ֖י בְּאֶ֥רֶץ מִצְרָֽיִם:
And the blood will be for you for a sign: [The blood will be] for you a sign but not a sign for others. From here, it is derived that they put the blood only on the inside. — [from Mechilta 11]
והיה הדם לכם לאת: לכם לאות ולא לאחרים לאות מכאן שלא נתנו הדם אלא מבפנים:
and I will see the blood: [In fact,] everything is revealed to Him. [Why then does the Torah mention that God will see the blood?] Rather, the Holy One, blessed be He, said, “I will focus My attention to see that you are engaged in My commandments, and I will skip over you.” -[from Mechilta]
וראיתי את הדם: הכל גלוי לפניו, אלא אמר הקב"ה נותן אני את עיני לראות שאתם עסוקים במצותי ופוסח אני עליכם:
and skip over: Heb. וּפָסַחְתִּי [is rendered] and I will have pity, and similar to it: “sparing פָּסוֹחַ and rescuing” (Isa. 31:5). I say, however, that every [expression of] פְּסִיחָה is an expression of skipping and jumping. [Hence,] וּפָסַחְתִּי [means that] He was skipping from the houses of the Israelites to the houses of the Egyptians, for they were living one in the midst of the other. Similarly, “skipping between (פֹּסְחִים) two ideas” (I Kings 18:21). Similarly, the lame (פִּסְחִים) walk as if jumping. Similarly, פָּסוֹחַ וְהִמְלִיט means: jumping over him and rescuing him from among the slain. — [from Mechilta] Both views are found in Mechilta. The first view is also that of Onkelos.
ופסחתי: וחמלתי, ודומה לו (ישעיהו לא ה) פסוח והמליט. ואני אומר כל פסיחה לשון דלוג וקפיצה. ופסחתי מדלג היה מבתי ישראל לבתי מצרים, שהיו שרוים זה בתוך זה, וכן (מלכים א' יח כא) פוסחים על שתי הסעיפים, וכן כל הפסחים הולכים כקופצים, וכן (ישעיהו לא ה) פסוח והמליט, מדלגו וממלטו מבין המומתים:
and there will be no plague to destroy [you]: But there will be [a plague] upon the Egyptians. Let us say that an Egyptian was in an Israelite’s house. I would think that he would escape. Therefore, Scripture states: “and there will be no plague upon you,” but there will be [a plague] upon the Egyptians in your houses. Let us say that an Israelite was in an Egyptian’s house. I would think that he would be smitten like him. Therefore, Scripture states: “and there will be no plague upon you.” -[from Mechilta]
ולא יהיה בכם נגף: אבל הווה הוא במצרים הרי שהיה מצרי בביתו של ישראל, יכול ימלט, תלמוד לומר ולא יהיה בכם נגף, אבל הווה במצרי שבבתיכם, הרי שהיה ישראל בביתו של מצרי, שומע אני ילקה כמותו, תלמוד לומר ולא יהיה בכם נגף:
14And this day shall be for you as a memorial, and you shall celebrate it as a festival for the Lord; throughout your generations, you shall celebrate it as an everlasting statute. ידוְהָיָה֩ הַיּ֨וֹם הַזֶּ֤ה לָכֶם֙ לְזִכָּר֔וֹן וְחַגֹּתֶ֥ם אֹת֖וֹ חַ֣ג לַֽיהֹוָ֑ה לְדֹרֹ֣תֵיכֶ֔ם חֻקַּ֥ת עוֹלָ֖ם תְּחָגֻּֽהוּ:
as a memorial: for generations.
לזכרון: לדורות:
and you shall celebrate it: The day that is a memorial for you-you shall celebrate it. But we have not yet heard which is the day of memorial. Therefore, Scripture states: “Remember this day, when you went out of Egypt” (Exod. 13: 3). we learn that the day of the Exodus is the day of memorial. Now on what day did they go out [of Egypt]? Therefore, Scripture states: “On the day after the Passover, they went out” (Num. 33:3). I must therefore say that the fifteenth of Nissan is the day of the festival, because the night of the fifteenth they ate the Passover sacrifice, and in the morning they went out.
וחגתם אתו: יום שהוא לך לזכרון אתה חוגגו. ועדיין לא שמענו אי זהו יום הזכרון, תלמוד לומר (שמות יג ג) זכור את היום הזה אשר יצאתם, למדנו שיום היציאה הוא יום של זכרון. ואיזה יום יצאו, תלמוד לומר (במדבר לג ג) ממחרת הפסח יצאו, הוי אומר יום חמישה עשר בניסן הוא של יום טוב, שהרי ליל חמישה עשר אכלו את הפסח ולבקר יצאו:
throughout your generations: I understand [this to mean] the smallest number of generations, [namely only] two. Therefore, Scripture states: “you shall celebrate it as an everlasting statute.” -[from Mechilta]
לדרתיכם: שומע אני מיעוט דורות שנים, תלמוד לומר חקת עולם תחגוהו:
15For seven days you shall eat unleavened cakes, but on the preceding day you shall clear away all leaven from your houses, for whoever eats leaven from the first day until the seventh day that soul shall be cut off from Israel. טושִׁבְעַ֤ת יָמִים֙ מַצּ֣וֹת תֹּאכֵ֔לוּ אַ֚ךְ בַּיּ֣וֹם הָֽרִאשׁ֔וֹן תַּשְׁבִּ֥יתוּ שְּׂאֹ֖ר מִבָּֽתֵּיכֶ֑ם כִּ֣י | כָּל־אֹכֵ֣ל חָמֵ֗ץ וְנִכְרְתָ֞ה הַנֶּ֤פֶשׁ הַהִוא֙ מִיִּשְׂרָאֵ֔ל מִיּ֥וֹם הָֽרִאשֹׁ֖ן עַד־י֥וֹם הַשְּׁבִעִֽי:
For seven days: Heb. שִׁבְעַתיָמִים, seteyne of days, i.e., a group of seven days. [See Rashi on Exod. 10:22.]
שבעת ימים: שטיינ"א של ימים [קבוצה של שבעה ימים רצופים]:
For seven days you shall eat unleavened cakes-: But elsewhere it says: “For six days you shall eat unleavened cakes” (Deut. 16:8). This teaches [us] regarding the seventh day of Passover, that it is not obligatory to eat matzah, as long as one does not eat chametz. How do we know that [the first] six [days] are also optional [concerning eating matzah]? This is a principle in [interpreting] the Torah: Anything that was included in a generalization [in the Torah] and was excluded from that generalization [in the Torah] to teach [something] it was not excluded to teach [only] about itself, but it was excluded to teach about the entire generalization. [In this case it means that] just as [on] the seventh day [eating matzah] is optional, so is it optional in [the first] six [days]. I might think that [on] the first night it is also optional. Therefore, Scripture states: “in the evening, you shall eat unleavened cakes” (Exod. 12:18). The text established it as an obligation. — [from Mechilta]
שבעת ימים מצות תאכלו: ובמקום אחר הוא אומר (דברים טז ח) ששת ימים תאכל מצות, למד על שביעי של פסח שאינו חובה לאכול מצה, ובלבד שלא יאכל חמץ. מנין אף ששה רשות תלמוד לומר ששת ימים. זו מדה בתורה, דבר שהיה בכלל ויצא מן הכלל ללמד, לא ללמד על עצמו בלבד יצא, אלא ללמד על הכלל כולו יצא, מה שביעי רשות אף ששה רשות, יכול אף לילה הראשון רשות, תלמוד לומר (להלן פסוק יח) בערב תאכלו מצות, הכתוב קבעו חובה:
but on the preceding day you shall clear away all leaven: Heb. בַּיוֹם הָרִאשׁוֹן. On the day before the holiday; it is called the first [day], because it is before the seven; [i.e., it is not the first of the seven days]. Indeed, we find [anything that is] the preceding one [is] called רִאשׁוֹן, e.g., הִרִאשׁוֹן אָדָם ךְתִּוָלֵד, “Were you born before Adam?” (Job 15:7). Or perhaps it means only the first of the seven [days of Passover]. Therefore, Scripture states: “You shall not slaughter with leaven [the blood of My sacrifice]” (Exod. 34:25). You shall not slaughter the Passover sacrifice as long as the leaven still exists. — [from Mechilta, Pes. 5a] [Since the Passover sacrifice may be slaughtered immediately after noon on the fourteenth day of Nissan, clearly the leaven must be removed before that time. Hence the expression בַּיוֹם הָרִאשׁוֹן must refer to the day preceding the festival.]
אך ביום הראשון תשביתו שאר: מערב יום טוב, וקרוי ראשון לפי שהוא לפני השבעה, ומצינו מוקדם קרוי ראשון, כמו (איוב טו ז) הראשון אדם תולד, הלפני אדם נולדת, או אינו אלא ראשון של שבעה, תלמוד לומר (שמות לד כה) לא תשחט על חמץ, לא תשחט הפסח ועדיין חמץ קיים:
that soul: When he [(the person) eats the leaven while he] is with his soul and his knowledge; this excludes one who commits the sin under coercion. — [from Mechilta, Kid. 43a]
הנפש ההוא: כשהיא בנפשה ובדעתה, פרט לאנוס:
from Israel: I [could] understand that it [the soul] will be cut off from Israel and will [be able to] go to another people. Therefore, [to avoid this error] Scripture states elsewhere: “from before Me” (Lev. 22:3), meaning: from every place which is My domain. — [from Mechilta]
מישראל: שומע אני תכרת מישראל ותלך לה לעם אחר, תלמוד לומר במקום אחר (ויקרא כב ג) מלפני, בכל מקום שהוא רשותי:
16And on the first day there shall be a holy convocation, and on the seventh day you shall have a holy convocation; no work may be performed on them, but what is eaten by any soul that alone may be performed for you. טזוּבַיּ֤וֹם הָֽרִאשׁוֹן֙ מִקְרָא־קֹ֔דֶשׁ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י מִקְרָא־קֹ֖דֶשׁ יִֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלָאכָה֙ לֹא־יֵֽעָשֶׂ֣ה בָהֶ֔ם אַ֚ךְ אֲשֶׁ֣ר יֵֽאָכֵ֣ל לְכָל־נֶ֔פֶשׁ ה֥וּא לְבַדּ֖וֹ יֵֽעָשֶׂ֥ה לָכֶֽם:
a holy convocation: Heb. מִקְרָא מִקְרָא קֹדֶשׁ is a noun. Call it [the day] holy with regard to eating, drinking, and clothing. — [from Mechilta]
מקרא קדש: מקרא שם דבר, קרא אותו קדש לאכילה ושתייה וכסות:
no work may be performed on them: even through others. — [from Mechilta]
לא יעשה בהם: אפילו על ידי אחרים:
that alone: [I.e., the necessary work for food preparation.] (I would think that even for gentiles [it is allowed]. Therefore, Scripture states: “that alone may be performed for you,” for you but not for gentiles.) That [the work needed for food] but not its preparations that can be done on the eve of the festival [e.g., repairing a spit for roasting, or a stove for cooking]. — [from Beitzah 28b]
הוא לבדו: הוא ולא מכשיריו שאפשר לעשותן מערב יום טוב:
by any soul: Even for animals. I would think that even for gentiles. Therefore, Scripture states: “for you.” -[from Beitzah 21b, Mechilta] Another version: Therefore, Scripture states: “but,” which makes a distinction. — [from Mechilta].
לכל נפש: אפילו לבהמה יכול אף לנכרים, תלמוד לומר לכם:
17And you shall watch over the unleavened cakes, for on this very day I have taken your legions out of the land of Egypt, and you shall observe this day throughout your generations, [as] an everlasting statute. יזוּשְׁמַרְתֶּם֘ אֶת־הַמַּצּוֹת֒ כִּ֗י בְּעֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה הוֹצֵ֥אתִי אֶת־צִבְאֽוֹתֵיכֶ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם וּשְׁמַרְתֶּ֞ם אֶת־הַיּ֥וֹם הַזֶּ֛ה לְדֹרֹֽתֵיכֶ֖ם חֻקַּ֥ת עוֹלָֽם:
And you shall watch over the unleavened cakes: that they should not become leavened. From here they [the Rabbis] derived that if [the dough] started to swell, she [the woman rolling it out] must moisten it with cold water. Rabbi Josiah says: Do not read:, אֶת-הַמַצּוֹת, the unleavened cakes, אֶת-הַמִצְוֹת, the commandments. Just as we may not permit the matzoth to become leavened, so may we not permit the commandments to become leavened [i.e., to wait too long before we perform them], but if it [a commandment] comes into your hand, perform it immediately. — [from Mechilta]
ושמרתם את המצות: שלא יבאו לידי חמוץ מכאן אמרו תפח, תלטוש בצונן. רבי יאשיה אומר אל תהי קורא את המצות אלא את המצוות, כדרך שאין מחמיצין את המצה כך אין מחמיצין את המצווה אלא אם באה לידך עשה אותה מיד:
and you shall observe this day: from [performing] work.
ושמרתם את היום הזה: ממלאכה:
throughout your generations, [as] an everlasting statute: Since “generations” and “an everlasting statute” were not stated regarding the [prohibition of doing] work, but only regarding the celebration [sacrifice], the text repeats it here, so that you will not say that the warning of: “no work may be performed” was not said for [later] generations, but only for that generation [of the Exodus].
לדרתיכם חקת עולם: לפי שלא נאמר דורות וחקת עולם על המלאכה אלא על החגיגה, לכך חזר ושנאו כאן, שלא תאמר אזהרת (לעיל טז) כל מלאכה לא יעשה, לא לדורות נאמרה, אלא לאותו הדור:
18In the first [month], on the fourteenth day of the month in the evening, you shall eat unleavened cakes, until the twenty first day of the month in the evening. יחבָּֽרִאשֹׁ֡ן בְּאַרְבָּעָה֩ עָשָׂ֨ר י֤וֹם לַחֹ֨דֶשׁ֙ בָּעֶ֔רֶב תֹּֽאכְל֖וּ מַצֹּ֑ת עַ֠ד י֣וֹם הָֽאֶחָ֧ד וְעֶשְׂרִ֛ים לַחֹ֖דֶשׁ בָּעָֽרֶב:
until the twenty-first day: Why was this stated? Was it not already stated: “Seven days” ? Since it says “days,” how do we know “nights” [are included in the mitzvah or commandment]? Therefore, Scripture states: “until the twenty-first day, etc.” -[from Mechilta]
עד יום האחד ועשרים: למה נאמר, והלא כבר נאמר (לעיל טו) שבעת ימים, לפי שנאמר ימים, לילות מנין, תלמוד לומר עד יום האחד ועשרים וגו':
19For seven days, leavening shall not be found in your houses, for whoever eats leavening that soul shall be cut off from the community of Israel, both among the strangers and the native born of the land. יטשִׁבְעַ֣ת יָמִ֔ים שְׂאֹ֕ר לֹ֥א יִמָּצֵ֖א בְּבָֽתֵּיכֶ֑ם כִּ֣י | כָּל־אֹכֵ֣ל מַחְמֶ֗צֶת וְנִכְרְתָ֞ה הַנֶּ֤פֶשׁ הַהִוא֙ מֵֽעֲדַ֣ת יִשְׂרָאֵ֔ל בַּגֵּ֖ר וּבְאֶזְרַ֥ח הָאָֽרֶץ:
shall not be found in your houses: How do we know [that the same ruling applies] to [leavening found within] the borders [outside the house]? Therefore, Scripture states: “throughout all of your borders” (Exod. 13:7). Why, then, did Scripture state: “in your houses” ? [To teach us that] just as your house is in your domain, so [the prohibition against possessing leaven in] your borders [means only what is] in your domain. This excludes leaven belonging to a gentile which is in a Jew’s possession, and for which he [the Jew] did not accept responsibility. — [from Mechilta]
לא ימצא בבתיכם: מנין לגבולין, תלמוד לומר (להלן יג ז) בכל גבולך. מה תלמוד לומר בבתיכם, מה ביתך ברשותך אף גבולך שברשותך, יצא חמצו של נכרי שהוא אצל ישראל ולא קבל עליו אחריות:
for whoever eats leavening: [This passage comes] to punish with “kareth” [premature death by the hands of Heaven] for [eating] leavening. But did He not already [give the] punishment for eating leaven? But [this verse is necessary] so that you should not say that [only] for [eating] leaven, which is edible, did He punish, but for [eating] leavening, which is not edible, He would not punish. [On the other hand,] if He punished [also] for [eating] leavening and did not [state that] He punished for [eating] leaven, I would say that [only] for [eating] leavening, which causes others to become leavened did He punish, [but] for [eating] leaven, which does not leaven others, He would not punish. Therefore, both of them had to be stated. — [from Mechilta, Beitzah 7b]
כי כל אכל מחמצת: לענוש כרת על השאור, והלא כבר ענש על החמץ, אלא שלא תאמר חמץ שראוי לאכילה ענש עליו שאור שאינו ראוי לאכילה לא יענש עליו. ואם ענש על השאור ולא ענש על החמץ, הייתי אומר שאור שהוא מחמץ אחרים ענש עליו, חמץ שאינו מחמץ אחרים לא יענש עליו, לכך נאמרו שניהם:
both among the strangers and the native born of the land: Since the miracle [of the Exodus] was performed for Israel, it was necessary to [explicitly] include the strangers [who were proselytized but are not descended from Israelite stock]. — [from Mechilta]
בגר ובאזרח הארץ: לפי שהנס נעשה לישראל, הוצרך לרבות את הגרים:
20You shall not eat any leavening; throughout all your dwellings you shall eat unleavened cakes." ככָּל־מַחְמֶ֖צֶת לֹ֣א תֹאכֵ֑לוּ בְּכֹל֙ מֽוֹשְׁבֹ֣תֵיכֶ֔ם תֹּֽאכְל֖וּ מַצּֽוֹת:
You shall not eat… leavening: [This is] a warning against eating leavening.
מחמצת לא תאכלו: אזהרה על אכילת שאור:
any leavening: This comes to include its mixture [namely that one may not eat a mixture of chametz and other foods]. — [from Mechilta]
כל מחמצת: להביא את תערובתו:
throughout all your dwellings you shall eat unleavened cakes: This comes to teach that it [the matzah] must be fit to be eaten in all your dwelling places. This excludes the second tithe and the matzah loaves that accompany a thanksgiving offering, [which are not fit to be eaten in all dwelling places, but only in Jerusalem]. [This insert may be Rashi’s or the work of an earlier printer or copyist.]-[from Mechilta]
בכל מושבתיכם תאכלו מצות: זה בא ללמד שתהא ראויה ליאכל בכל מושבותיכם, פרט למעשר שני וחלות תודה:
Tehillim: Psalms Chapters 1 - 9
• Hebrew text
• English text
Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.1
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
FOOTNOTES
1.The day David was crowned. (Rashi)
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
FOOTNOTES
1.A musical instrument that sounded like the buzzing of bees (Metzudot).
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.1
FOOTNOTES
1.Only for a moment will they be shamed, because I will forgive them and never again mention their deeds (Metzudot).
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
FOOTNOTES
1.This refers either to a musical instrument, or to a mistake committed by David, in recognition of which this psalm was written (Rashi).
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The wonders of childbirth and nursing demonstrate God’s existence to non-believers (Metzudot).
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.
Tanya: Likutei Amarim, end of Chapter 18
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Wednesday, Shevat 1, 5778 · January 17, 2018
Today's Tanya Lesson
Likutei Amarim, end of Chapter 18
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הנה החכמה היא מקור השכל וההבנה
Now Chochmah which, as explained in ch. 3, is the initial flash of intellect, the nebulous, seminal glimmer of an idea, is the source of intelligence and comprehension which first begin to emerge in the faculty ofBinah, for, as explained there, Binah represents the ability to grasp an idea in all its details and ramifications;
והיא למעלה מהבינה, שהוא הבנת השכל והשגתו
it is higher than Binah, which is the faculty of understanding an idea and grasping it.
והחכמה היא למעלה מההבנה וההשגה, והיא מקור להן
So that in its relation to the soul’s lower faculties, this single level of Chochmah comprises two opposite aspects:On one hand Chochmah is above comprehension and understanding — thus it transcends the lower faculties of the soul, and it is this aspect of Chochmah which enables it to be the recipient of the light of the Ein Sof, as will soon be explained; while on the other hand Chochmah is the source of intelligence and comprehension and is thus connected to the lower faculties.
It is this latter aspect of Chochmah which enables it to suffuse the entire soul (as stated earlier), and, in its active state, to affect even one’s thought, speech and action (which are even lower than the soul’s lowest faculties, being merely the “garments”, the organs of expression, for the soul), as will be stated further, in ch. 19.
וזה לשון חכמה כ״ח מ״ה, שהוא מה שאינו מושג ומובן ואינו נתפס בהשגה עדיין
The etymological composition of the word Chochmah indicates this dual nature. Chochmahcontains two words: כ׳׳ח מ׳׳ה — “the faculty of the unknown.” (Literally, מה means “What?” — as one would ask of something he cannot comprehend, “What is it?”) Hence, while it is an intellectual faculty (and thus related to the other, lower faculties, yet it is a faculty which cannot as yet be comprehended or grasped by the intellect, and is therefore also above and beyond the others.1
ולכן מתלבש בה אור אין סוף ברוך הוא, דלית מחשבה תפיסא ביה כלל
For this reason, the light of the Ein Sof, blessed be He, who can in no way be comprehended by any thought, is vested in Chochmah.
Those faculties whose functions are intelligence and comprehension cannot serve as receptacles for the light of the Ein Sof, for knowledge cannot grasp the unknowable. Only Chochmah, which itself is higher than comprehension, can receive this light.
ולכן כל ישראל אפילו הנשים ועמי האר׳ הם מאמינים בה׳, שהאמונה היא למעלה מן הדעת וההשגה
Hence all Jews, even the women and the illiterate, who have no knowledge of G‑d’s greatness, believe in G‑d, since faith is beyond understanding and comprehension; i.e., faith represents the ability to grasp that which the intellect cannot.
כי פתי יאמין לכל דבר, וערום יבין וגו׳
For, as Scripture states:2 “The fool believes everything, but the clever man understands.”
That is, the fool, lacking understanding, grasps every subject through the medium of faith, while the clever man’s grasp is based on reason. However, this derogation of the fool for approaching every idea with faith, can apply only where the subject of his belief is within the grasp of reason. In this case, the basis for his faith is his own lack of understanding, and he is therefore called a fool. When dealing with G‑dliness, however, which is essentially beyond comprehension, there is no other approach, as the Alter Rebbe goes on to say:
ולגבי הקב״ה, שהוא למעלה מן השכל והדעת, ולית מחשבה תפיסא ביה כלל, הכל כפתיים אצלו יתברך
In relation to the Almighty, Who is beyond intelligence and knowledge, and Who can in no way be comprehended by any thought — all men are like fools before Him, and they can therefore grasp Him only through faith.
כדכתיב: ואני בער ולא אדע, בהמות הייתי עמך, ואני תמיד עמך וגו׳
As it is written,3 “I am foolish and ignorant, I am as a beast before You — and I am constantly with You…,”
כלומר שבזה שאני בער ובהמות, אני תמיד עמך
meaning that “because I approach You as a fool and a beast — i.e., through the irrational power of faith — precisely therefore and thereby am I constantly with You.”
ולכן אפילו קל שבקלים ופושעי ישראל מוסרים נפשם על קדושת ה׳ על הרוב, וסובלים עינוים קשים, שלא לכפור בה׳ אחד
Therefore, as a rule, even the most worthless of the worthless and the sinners among Israel sacrifice their lives for the sanctity of G‑d’s Name and suffer harsh torture rather than deny G‑d’s unity,
ואף אם הם בורים ועמי האר׳ ואין יודעים גדולת ה׳
even if they be boors and illiterates who are ignorant of G‑d’s greatness.
וגם במעט שיודעים אין מתבוננים כלל, ואין מוסרים נפשם מחמת דעת והתבוננות בה׳ כלל
Even the little knowledge that they do possess is not what motivates them, for they do not delve into it at all; so that by no means does their self-sacrifice result from any knowledge or contemplation of G‑d.
אלא בלי שום דעת והתבוננות, רק כאלו הוא דבר שאי אפשר כלל לכפור בה׳ אחד
Rather, they are prepared to sacrifice their lives without any knowledge or reflection, but as though it were absolutely impossible to renounce the one G‑d,
בלי שום טעם וטענה ומענה כלל
without any reason or rational argument whatsoever.
Were their readiness to face martyrdom intellectually motivated, the benefits and costs of the act would first be carefully weighed. But in fact we see that the decision to sacrifice oneself is not based on such rational arguments, stemming instead from a non-intellectual resolve that it is simply impossible to do otherwise.
והיינו משום שה׳ אחד מאיר ומחיה כל הנפש
This is so because the one G‑d illuminates and animates the entire soul,
על ידי התלבשותו בבחינת חכמה שבה, שהיא למעלה מן הדעת והשכל המושג ומובן
through being clothed in its faculty of Chochmah, which is beyond any graspable knowledge or intelligence.
Since the light of the Ein Sof is vested in every Jew’s soul, everyone, regardless of his level of knowledge, is prepared to sacrifice his life for his faith in G‑d.
——— ● ———
| FOOTNOTES | |
| 1. | Our interpretation of the foregoing passage follows a comment by the Rebbe where the Rebbe dismisses the notion that the Alter Rebbe speaks here of two sub-levels within Chochmah. The Rebbe maintains that neither the context nor the wording permit such an interpretation. |
| 2. | Mishlei 14:14. |
| 3. | Tehillim 73:22-23. |
• Sefer Hamitzvot:
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Audio: Listen | Download | Video ClassWednesday, Shevat 1, 5778 · January 17, 2018
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 95
The Nullification of Vows
We are commanded to practice the Torah-mandated procedure in the event that a vow is to be annulled.
(This commandment is somewhat based on the verse [Numbers 30:3] "he shall not profane his word," from which the Sages deduce that the one who enacted the vow may not profane his own word, but others – such as a sage or rabbinical court – may do so. Nevertheless, the Talmud says that the "annulment of vows flies in the air, with no [explicit biblical] support...")
The Torah explicitly tells us that a husband and father can nullify vows, and tradition teaches that a sage, too, has the power to do so.
Full text of this Mitzvah »
The Nullification of Vows
Positive Commandment 95
Translated by Berel Bell
The 95th mitzvah is that we are commanded regarding the annulment of vows.
This does not mean that there is a commandment to annul vows, but rather that there are certain laws to be followed when doing so. You should keep this principle in mind whenever a mitzvah is enumerated — it does not necessarily mean that we are commanded to perform a certain action, but rather that a certain case [whenever it comes up,] must be judged according to certain laws.
The annulment of vows done by a father [to his daughter] and a husband [to his wife] is explained in the Torah1 in detail.
Furthermore, we know from the Oral Tradition that a Torah scholar can nullify anyone's vow or oath. This is hinted to in the verse,2 "He must not nullify his word." [The Sages3 explain,] "He may not nullify his word, but others may nullify it for him." The final conclusion is that there is no real source in Scripture [for the Torah scholar's power to annul a vow, and the verse quoted above is only a hint]. As our Sages4 put it, "The laws regarding the annulment of vows [by a Torah scholar] are flying in the air, with nothing to support them" — except in the Oral Tradition.
The details of this mitzvah are found in the tractate devoted to this subject, tractate Nedarim.
FOOTNOTES
1.Num. 30:4-17.
2.Num. 30:3.
3.Berachos 32a; Chagigah 10a.
4.Chagigah ibid.
Positive Commandment 92
The Nazirite's Hair
"He shall let the locks of hair on his head grow"—Numbers 6:5.
A nazirite is commanded to allow the hair on his head to grow unimpeded.
Full text of this Mitzvah »
The Nazirite's Hair
Positive Commandment 92
Translated by Berel Bell
Positive Commandment 93
The 92nd mitzvah is that a Nazirite is commanded to let his hair grow [for the duration of his Nazirite vow].
The source of this commandment is G‑d's statement,1 "He must let his hair grow long."
In the words of the Mechilta, "The words,2 'he shall be holy' teach us that he should be in a state of holiness when it grows. The words, 'he must let [his hair] grow long' makes this a positive commandment. What is the source of the prohibition?3 The verse,4 'no cutting instrument shall come upon his head.' "
There it also says, "Who is covered by the positive commandment [and not covered by the prohibition]? One who rubs earth or applies depilatories on his head." The meaning of this statement: a Nazirite who places a depilatory on his head does not transgress a prohibition, since a cutting instrument was not used. He will, however, violate the positive commandment, "he must let his hair grow long," since he did not allow it to grow.
[This counts as a positive commandment because] according to our principles, a prohibition which stems from a positive commandment is counted as a positive commandment.
The details of this mitzvah are explained in a number of passages in tractate Nazir.
FOOTNOTES
1.Num. 6:5.
2.Ibid.
3.See N209 below.
4.Ibid.
Negative Commandment 209
Shaving a Nazirite
"A razor shall not go over his head"—Numbers 6:5.
A nazirite must not shave – even one hair off – his head with a razor. This prohibition also precludes another from shaving the nazirite's head.
Full text of this Mitzvah »
Shaving a Nazirite
Negative Commandment 209
Translated by Berel Bell
The 209th prohibition is that a Nazirite is forbidden to cut his hair.
The source of this commandment is G‑d's statement,1 "No cutting instrument shall come upon his head."
The one who cuts the Nazirite's hair also receives lashes, since the one who cuts and the one whose hair is cut are both treated the same.2 The punishment of lashes applies as soon as one hair is cut.3
All the details of this mitzvah are explained in the tractate devoted to this subject [tractate Nazir].
FOOTNOTES
1.
Ibid.
2.Nazir 44a.
3.Ibid. 40a.
Rambam:
• 1 Chapter A Day: Shabbat Shabbat - Chapter Five
English Text | Hebrew Text
Audio: Listen | Download | Video ClassShabbat - Chapter Five
1
The kindling of a Sabbath lamp1 is not a matter left to our volition - i.e., [it is not a matter about which,] if one desires, one may kindle it, but if one does not desire, one need not. Nor is it a mitzvah that we are not obligated to pursue2 - e.g., making an eruv for a courtyard or washing one's hands before eating. Instead, it is an obligation.3
Both men and women are obligated to have a lamp lit in their homes on the Sabbath.4 Even if a person does not have food to eat, he should beg from door to door and purchase oil to kindle a lamp,5 for this is included in [the mitzvah of] delighting in the Sabbath.6
One is obligated to recite a blessing before kindling7 [the Sabbath lamp], as one does before fulfilling any of the obligations incumbent upon us by virtue of Rabbinic decree.8 [The blessing is:] Blessed are You, God, our Lord who has sanctified us with His commandments and commanded us to light the Sabbath lamp.
א
הדלקת נר בשבת אינה רשות אם רצה מדליק ואם רצה אינו מדליק. ולא מצוה שאינו חייב לרדוף אחריה עד שיעשנה כגון עירובי חצרות או נטילת ידים לאכילה אלא זה חובה. ואחד אנשים ואחד נשים חייבין להיות בבתיהן נר דלוק בשבת. אפילו אין לו מה יאכל שואל על הפתחים ולוקח שמן ומדליק את הנר שזה בכלל עונג שבת. וחייב לברך קודם הדלקה ברוך אתה ה' אלהינו מלך העולם אשר קדשנו במצותיו וצונו להדליק נר של שבת. כדרך שמברך על כל הדברים שהוא חייב בהם מדברי סופרים.
2
It is permissible to make use of [the light of] a Sabbath lamp,9 provided that the matter does not require careful scrutiny.10 If, however, a matter requires one to look precisely, it is forbidden to use the Sabbath lamp to inspect it, lest one tilt [the lamp].11
ב
מותר להשתמש בנר של שבת. והוא שלא יהא הדבר צריך עיון הרבה. אבל דבר שצריך לדקדק בראייתו אסור להבחינו לאור הנר גזירה שמא יטה:
3
The person who lights the Sabbath lamp should light it while it is still day, before sunset.12
Women have a greater obligation in this regard than men,13 for they are normally at home and are involved in the household tasks. Nevertheless, a man should alert them concerning this matter and check that they have done so. He should tell14 the members of his household on the Sabbath eve before nightfall, "Kindle the lamp."
If there is a question whether night has fallen and the Sabbath has commenced or whether the Sabbath has not commenced,15 the lamp should not be kindled.
ג
המדליק צריך להדליק מבעוד יום קודם שקיעת החמה. ונשים מצוות על דבר זה יותר מן האנשים לפי שהן מצויות בבתים והן העסוקות במלאכת הבית. ואף על פי כן צריך האיש להזהירן ולבדוק אותן על כך ולומר להן ולאנשי ביתו ערב שבת קודם שתחשך הדליקו את הנר. ספק חשיכה ונכנס השבת ספק לא נכנס אין מדליקין:
4
The time from sunset until the appearance of three middle-sized stars is universally referred to as beyn hash'mashot.16 There is a doubt whether this time is considered as part of the day or as part of the night. [Accordingly,] it is accepted to rule stringently concerning [this time] in all places.17 Therefore, one should not kindle [a lamp at this time]. A person who performs a [forbidden] labor beyn hash'mashot [both] on the Sabbath eve and on Saturday night is required to bring a sin offering.18
The stars mentioned are not large stars that can be seen during the day or small stars that are seen only at night, but of moderate size. When such three medium-sized stars are seen, it is surely night.
ד
משתשקע החמה עד שיראו שלשה כוכבים בינונים הוא הזמן הנקרא בין השמשות בכל מקום והוא ספק מן היום ספק מן הלילה ודנין בו להחמיר בכל מקום. ולפיכך אין מדליקין בו. והעושה מלאכה בין השמשות בערב שבת ובמוצאי שבת בשוגג חייב חטאת מכל מקום. וכוכבים אלו לא גדולים הנראים ביום ולא קטנים שאין נראין אלא בלילה אלא בינונים. ומשיראו שלשה כוכבים אלו הבינונים הרי זה לילה ודאי:
5
The wick used for the Sabbath lights should not be made from a substance that causes the light to flicker - e.g., wool, goat's hair, silk, cedar fiber, uncarded flax, palm bast, various types of soft trees,19 and the like. Instead, [we should use] a substance that burns steadily - e.g., carded flax, [remnants of] linen clothes, cotton,20 and the like.
The person kindling [the lamp] should make sure that the fire has caught on the major portion of the wick that emerges [from the lamp].
ה
פתילה שמדליקין בה לשבת אין עושין אותה מדבר שהאור מסכסכת בו כגון צמר ושער ומשי וצמר הארז ופשתן שלא נופץ וסיב של דקל ומיני העץ הרכים וכיוצא בהן. אלא מדבר שהאור נתלית בו. כגון פשתה נפוצה ובגדי שש וצמר גפן וכיוצא בהן. והמדליק צריך שידליק ברוב היוצא מן הפתילה.
6
[The following rules apply when] one winds a substance that one may use as a wick around a substance that one should not use as a wick: If one's intent was to make the wick thicker and thus increase its light, it is forbidden.21 If one's intent was to make the wick firmer so that it will stand erect and not hang downward, it is permitted.22
ו
הכורך דבר שמדליקין בו על גבי דבר שאין מדליקין בו. אם להעבות הפתילה כדי להוסיף אורה אסור. ואם להקשות הפתילה כדי שתהא עומדת ולא תשתלשל למטה מותר:
7
One may place a grain of salt23 or a bean24 at the opening of a lamp on Friday so that it will burn [better] on the Sabbath.
All [the substances] that may not be used as wicks on the Sabbath may be used in a large fire [that was kindled] either for warmth or for the purpose of light whether the fire is within a holder or on the ground. The prohibition against using them applies solely in regard to their use as wicks for a candle.25
ז
נותנין גרגיר של מלח וגריס של פול על פי הנר בערב שבת שיהיה דולק בליל שבת. וכל הפתילות שאין מדליקין בהן בשבת עושין מהן מדורה בין להתחמם כנגדה בין להשתמש לאורה בין על גבי מנורה בין על גבי קרקע. ולא אסרו אלא לעשותן פתילה לנר בלבד:
8
The fuel26 used for kindling a Sabbath lamp must be drawn after the wick. Fuels that are not drawn after the wick may not be used. [These include] [molten] tar, [molten]27 beeswax, gourd oil,28 [fat from a] sheep's tail, or tallow.
Why may we not kindle with wicks that do not catch the fire well and with fuels that are not drawn after the wick? This is a decree [enacted] lest29 the light of the candle be dim and one tilt it in order to carry out an activity by its light.
ח
שמן שמדליקין בו לשבת צריך שיהא נמשך אחר הפתילה אבל שמנין שאין נמשכין אחר הפתילה כגון זפת ושעוה ושמן קיק ואליה וחלב אין מדליקין בהן. ומפני מה אין מדליקין בפתילות שאין האור נתלית בהן ולא בשמנים שאין נמשכים אחר הפתילה גזירה שמא יהיה אור הנר אפל ויטה אותה בשעה שישתמש לאורה:
9
One may use tallow or fish entrails that have been boiled [as fuel for a Sabbath lamp] provided that one mixes a minimal amount of oil with them.30 [Other] fuels that may not be used [as fuel for a Sabbath lamp] may not be used even when they are mixed with fuels that may be used, since they are not drawn [after the wick].31
ט
חלב שהתיכו וקרבי דגים שנמוחו נותן לתוכן שמן כל שהו ומדליק. אבל שמנין שאין מדליקין בהן אפילו ערבן בשמנים שמדליקין בהן לא ידליק מפני שאין נמשכין:
10
We may not use pine sap32 as fuel [for the Sabbath lamp], because it produces an unpleasant fragrance, lest one leave [the room] and [on the Sabbath,] there is an obligation to sit [in a room] illuminated by the light of a lamp.
Similarly, we may not use balsam oil, because it is very fragrant and it is possible that one will take some of the oil in the lamp [for use as perfume].33 Also, [balsam oil] is extremely flammable. For the latter reason, one may not use white naphtha [as fuel for a lamp] even during the week. It is extremely flammable and may cause a danger.
י
אין מדליקין בעטרן מפני שריחו רע שמא יניחנו ויצא וחובה עליו לישב לאור הנר. ולא בצרי מפני שריחו טוב שמא יקח ממנו מן הנר ועוד מפני שהוא עף. ולא בנפט לבן ואפילו בחול מפני שהוא עף ויבא לידי סכנה:
11
At the outset, one is permitted to use other oils - e.g., radish oil, sesame oil, turnip oil, or the like.34 It is forbidden to use only those which were explicitly mentioned by our Sages.
יא
מותר להדליק לכתחלה בשאר שמנים כגון שמן צנון ושומשמין ולפת וכל כיוצא בהן אין אסור אלא אלו שמנו חכמים בלבד:
12
A person should not place a container with a hole filled with oil above the opening of a lamp so that the oil will drip in.35 Similarly, he should not fill a bowl with oil, put it next to a lamp, and place the end of the wick in it so that it will draw oil.36 [These were both forbidden as] a decree lest one remove the oil in the vessel37 which has not become repugnant in the lamp.38
It is forbidden to derive benefit on the Sabbath from oil that was used for kindling, even when the lamp has become extinguished or it has dripped from the lamp [into another container].39 [This is forbidden,] because the [oil] is considered muktzeh because it was set aside to be used for a forbidden [labor].40
[In the instance mentioned in the first clause,] if one attached the container to the lamp with cement, clay, or the like, it is permissible [to be used].41
יב
לא יתן אדם כלי מנוקב מלא שמן על פי הנר בשביל שיהא מנטף. ולא ימלא קערה שמן ויתננה בצד הנר ויתן ראש הפתילה לתוכה בשביל שתהא שואבת. גזירה שמא יקח מן השמן שבכלי שהרי לא נמאס בנר. ואסור ליהנות בשבת מן השמן שהודלק בו ואפילו כבתה הנר ואפילו נטף מן הנר מפני שהוא מוקצה מחמת איסור. ואם חיבר הכלי שיש בו השמן אל הנר בסיד ובחרסית וכיוצא בהן מותר:
13
We may not place a container under a lamp to collect [the drippings of] oil, for by doing so, one nullifies the possibility of using that container.42 If, however, one placed it there before the commencement of the Sabbath, it is permitted.43
One may place a utensil beneath a lamp on the Sabbath to collect the sparks, because they have no substance and thus, one does not nullify the possibility of carrying [that utensil]. It is forbidden, however, to place water within it, even if one does so on Friday, since by doing so, one causes the sparks to be extinguished sooner.44
יג
אין נותנין כלי תחת הנר לקבל בו שמן בשבת שהרי מבטל הכלי מהיכנו. ואם נתנו מבעוד יום מותר. ונותנין כלי תחת הנר בשבת לקבל בו ניצוצות מפני שאין בהן ממש והרי לא בטלו מלטלטלו. ואסור ליתן לתוכו מים ואפילו מערב שבת מפני שהוא מקרב כיבוי הניצוצות:
14
A person may not45 check his garments for lice46 by the light of a lamp47 or read by the light of a lamp. [This applies] even if the lamp was two storeys high.48 Even when there are ten storeys one on top of another, a person living in the bottom storey should not read or check his garments for lice by the light [of a lamp] in the highest storey, lest one forget and tilt the lamp.49
If, however, two people are reading a single subject,50 they are permitted to read before a lamp, since one will remind the other if he forgets.51 This is not allowed when [they are concerned] with two [separate] subjects,52 for each one will be occupied with his subject.53
יד
אין פולין לאור הנר ולא קורין לאור הנר ואפילו גבוה שתי קומות ואפילו עשרה בתים זה על גב זה והנר בעליונה לא יקרא ולא יפלה לאורה בתחתונה שמא ישכח ויטה .ואם היו שנים קורין בענין אחד מותרין לקרות לפני הנר שכל אחד מהן מזכיר חבירו אם שכח. אבל לא בשני ענינים שכל אחד מהן טרוד בענינו:
15
Children may read in the presence of their teacher by the light of a lamp, for their teacher will watch over them.54 The teacher, by contrast, may not read, for he is not in fear [of his charges]. He may, nevertheless, look at a scroll by the light of a lamp to find the beginning of the passage that he needs to have them read. Afterwards, he should place the scroll in their hands and have them read for him.
טו
התינוקות קורין לפני רבן לאור הנר מפני שהרב משמרן. אבל הוא לא יקרא מפני שאין אימתן עליו. ויש לו לראות בספר לאור הנר עד שיראה ראש הפרשה שהוא צריך להקרותן. ואחר כך נותן הספר בידן והם קוראין לפניו:
16
One may not take articles that resemble each other and can be discerned from each other only after careful inspection to the light of a lamp to identify them, lest one forget and tilt the lamp.
For this reason, an attendant who is not permanently employed is forbidden to check cups and bowls by the light of a lamp, since he does not recognize them. This applies regarding both a lamp that uses olive oil and a lamp that uses kerosene although the latter produces much light.55
In contrast, an attendant who is permanently employed may check cups and bowls by the light of a lamp, since he does not need to check them closely. Nevertheless, if olive oil was used as fuel for the lamp, he should not be instructed56 to check objects by its light although he is permitted to do so. This is a decree [enacted], lest he take from the oil.
טז
כלים הדומים זה לזה ואינן ניכרין אלא בעיון הרבה אסור להקריבן לאור הנר ולהבחין ביניהן שמא ישכח ויטה. לפיכך שמש שאינו קבוע אסור לו לבדוק כוסות וקערות לאור הנר מפני שאינו מכירן. בין בנר של שמן זית בין בנר של נפט שאורו רב. אבל שמש קבוע מותר לו לבדוק לאור הנר כוסות וקערות מפני שאינו צריך עיון הרבה. ואם היה נר של שמן זית אין מורין לו לבדוק ואע"פ שהוא מותר גזירה שמא יסתפק ממנו:
17
When a lamp is burning behind a door,57 it is forbidden to open and close the door in one's ordinary manner, because one [might] extinguish it.58 Instead, one should open and close the door carefully.
It is forbidden to open59 a door opposite a fire on the Sabbath60 so that the wind will blow upon it [and fan the fire], even if there is only an ordinary wind.61 A Sabbath lamp may be placed62 on a tree that is attached to the ground; there is no need for anxiety.63
יז
נר שאחורי הדלת אסור לפתוח הדלת ולנעול כדרכו מפני שהוא מכבהו אלא יזהר בשעה שפותח ובשעה שנועל. ואסור לפתוח את הדלת כנגד המדורה בשבת כדי שתהא הרוח מנשבת בה ואע"פ שאין שם אלא רוח מצויה. ומניחין הנר של שבת על גבי אילן המחובר לקרקע ואינו חושש:
18
Six shofar blasts64 should be sounded in every Jewish city and town65 on Friday. These shofar blasts are sounded from a high place so that they can be heard by all the inhabitants of the city and its surroundings.
יח
כל מדינות ועיירות של ישראל, תוקעין בהן שש תקיעות בע"ש. ובמקום גבוה היו תוקעין כדי להשמיע כל אנשי המדינה וכל אנשי המגרש שלה.
19
When the first shofar blast is sounded, the people in the fields should halt plowing, digging, and performing other labors in the fields. Those who are close to the city are not, however, permitted to enter the city until those who are distant come, so that they all enter at the same time.66 The stores may still remain open with their shutters in place.
When the second shofar blast is sounded, the shutters should be secured and the stores closed. Hot water and pots may still be left [cooking] on the ranges. When the third shofar blast is sounded, one should remove those pots one intends to remove, cover those one wishes to cover with insulating materials,67 and light candles.68
One should wait the time it takes to roast a small fish or to stick a loaf of bread on [the side of the] oven,69 sound a teki'ah, a teru'ah, and a final teki'ah and cease activity.
יט
תקיעה ראשונה נמנעו העומדים בשדות מלחרוש ומלעדור ומלעשות מלאכה שבשדה. ואין הקרובין רשאין ליכנס לעיר עד שיבואו רחוקים ויכנסו כולם בבת אחת. ועדיין החנויות פתוחות והתריסין מונחין. התחיל לתקוע שניה נסתלקו התריסין וננעלו החנויות. ועדיין החמין והקדרות מונחין על גבי כירה. התחיל לתקוע תקיעה שלישית סלק המסלק והטמין המטמין והדליקו את הנרות ושוהה כדי לצלות דג קטן או כדי להדביק פת בתנור ותוקע ומריע ותוקע ושובת
20
The first teki'ah should be sounded at [plag] haminchah70 and the third [teki'ah] close to sunset.71 Similarly, the shofar should be sounded on Saturday night to [inform] the people that they are permitted [to tend] to their affairs.72
כ
תקיעה ראשונה תוקע אותה במנחה. והשלישית קרוב לשקיעת החמה. וכן תוקעין במוצאי שבת אחר צאת הכוכבים להתיר העם למעשיהן:
21
When Yom Kippur falls on Friday,73 the shofar is not sounded.74 [When Yom Kippur] begins on Saturday night, the shofar should not be sounded, nor should havdalah be recited.75
When a festival falls on Friday, the shofar should be sounded76 and havdalah should not be recited. When a festival begins directly after the Sabbath, havdalah should be recited,77 but the shofar should not be sounded.
כא
יוה"כ שחל להיות בע"ש לא היו תוקעין. חל להיות במוצאי שבת לא תוקעין ולא מבדילין. יו"ט שחל להיות בע"ש תוקעין ולא מבדילין. חל להיות לאחר השבת מבדילין ולא תוקעין
FOOTNOTES
1.
Although the Rambam discusses the mitzvah of delighting in the Sabbath in Chapter 30, he mentions the kindling of the Sabbath lights in a separate chapter, for they require extensive discussion. He also positions this chapter relatively early in this set of Halachot, for the Sabbath candles are kindled before the Sabbath and bring the Sabbath into our homes. This also follows the pattern of the Mishnah which discusses the kindling of the Sabbath lamps in the first two chapters of the tractate.
2.
See Hilchot Berachot 11:2; the Rambam differentiates between mitzvot that are obligations that a person must endeavor to fulfill, mentioning tefillin which is a daily obligation and sukkah and lulav which are obligations that are incumbent on us at a certain time each year, and mitzvot "that are not obligations, but resemble voluntary activities."
In the latter category, he includes mitzvot that we are obligated to fulfill only when we put ourselves in a situation that require it - e.g., the mitzvah of mezuzah. A person is not required to live in a house that requires a mezuzah. If, however, he chooses to do so, he must fulfill that mitzvah.
Similarly, with regard to the mitzvot mentioned by Rambam in this halachah: There is no necessity to eat bread or other foods that require washing our hands, nor is it necessary to carry in a courtyard (or perform any of the other activities that require an eruv).
(Kinat Eliyahu comments that the Rambam chose the washing of the hands and eruv as examples in this halachah, because they - like the kindling of the Sabbath candles - are Rabbinic commandments.
See also Hilchot Sh'vitat Asor 3:10 which mentions another dimension of the obligatory nature of this mitzvah.)
3.
Note the Maggid Mesharim, which states that there is another dimension to lighting Sabbath candles. The Karaites did not accept the Oral Law including the Sages' explanation that one could leave a light burning on the Sabbath and by kindling Sabbath lights, one made a statement countering their doctrine. Since the Rambam also strove against these heretics, one may assume that part of his emphasis on the obligatory nature of this mitzvah is directed toward them.
4.
See Halachah 3.
5.
In Hilchot Chametz UMatzah 7:7 (based on Pesachim 10:1), the Rambam states that even a person who derives his income from charity should not drink less than four cups of wine on Pesach, we can conclude that the same concept applies with regard to the Sabbath lights. Indeed, as the Rambam explains in the conclusion of Hilchot Chanukah, the Sabbath lights receives priority over the recitation of Kiddush. See also Megillah 27b which mentions selling or pawning one's clothes to perform a mitzvah.
6.
See Chapter 30, Halachah 5, which explains that kindling a Sabbath lamp is an expression of honor for the Sabbath. See also the conclusion of Hilchot Chanukah which explains that the Sabbath lamps bring about peace in the home, safeguarding the inhabitants from "stumbling over wood and stones."
7.
Significantly, this blessing is not mentioned in the Talmud and even in Rav Sa'adiah Gaon's time was not a universally accepted practice. In the Rambam's time, however, it had been adopted already throughout the international Jewish community.
8.
See the Introduction to Sefer HaMitzvot (General Principle 1) and Hilchot Berachot 11:3, where the question is raised: How can we say that God has commanded us to perform these mitzvot, which are of Rabbinic origin? Seemingly, they were instituted by men.
The Rambam answers that since God commanded us to obey the decrees of the Sages, observing the mitzvot that they ordained is fulfilling His command.
9.
In contrast to the Chanukah candles, whose light we may not use (Hilchot Chanukah 4:6,8), we are permitted to use the light of the Sabbath candles. Indeed, Shabbat 23b associates the Sabbath candles with peace in the home, explaining that they prevent the members of the household from stumbling over obstacles, and also allow them to avoid the discomfort of sitting in darkness.
10.
See Halachot 14-16.
11.
Were one to tilt the lamp for it to burn brighter, one would be liable for the forbidden labor of kindling a fire.
12.
The Kessef Mishneh notes that the Rambam does not mention the obligation to add from the weekday to the Sabbath. Note the Maggid Mishneh (Hilchot Sh'vitat Asor, ch. 1) which states that although the Rambam maintains that we are obligated to make such an addition on Yom Kippur, he does not require such an addition to be made on the Sabbath. The wording of the Shulchan Aruch (Orach Chayim 261:2) indicates that it does not consider the obligation to much such an addition on the Sabbath as an absolute requirement. Nevertheless, the later Ashkenazic authorities consider it as such.
The Shulchan Aruch (loc. cit.:3) also mentions that it is customary to light candles before sunset when the sun is seen in the treetops.
13.
Bereshit Rabbah, ch. 17, associates the woman's responsibility to light the Sabbath lamp with the fact that, through the sin of the Tree of Knowledge, Chavah, the first woman, extinguished the light of the world. Shabbat 32a associates the lighting of the Sabbath candles with the woman's responsibility to insure the shining of (Proverbs 20:27) "the lamp of G‑d, the soul of man."
14.
Shabbat 34a emphasizes that this statement should be made gently. The Rambam does not mention this point explicitly, for in Hilchot Ishut 15:19, when he describes the nature of the husband and wife relationship, he stresses how a husband must relate to his wife with tender care at all times.
15.
In his Commentary on the Mishnah (Shabbat 2:6), the Rambam interprets this as referring to beyn hash'mashot as described in the following halachah.
16.
There are three basic positions regarding the duration of beyn hash'mashot. Shabbat 34b relates that it refers to the time that it takes one to walk 3/4 of a mil after sunset. The other two positions are found in Pesachim 94a. One defines beyn hash'mashot as the amount of time needed to walk four mil after sunset, and the other, as the time necessary to walk five mil.
There are two different opinions concerning the duration of the time it takes to walk a mil. The Rambam, Commentary on the Mishnah (Pesachim 3:2), maintains that it takes 24 minutes to walk a mil. However, the most widely held opinion - and the opinion accepted regarding halachah l'ma'aseh, is that it takes 18 minutes to walk this distance.
The Rambam as well as many other Rishonim base their determination of beyn hash'mashot on Shabbat 34b. Thus in practice, the appearance of the stars is determined as 13 1/2 (3/4 x 18) minutes after sunset. Both the Vilna Gaon and Shulchan Aruch HaRav maintain that this is the duration of beyn hash'mashot. Thus, the proper local time may be calculated by extrapolation based on the amount of light visible 13 1/2 minutes after sunset in Eretz Yisrael on the day of the equinox. Generally, people wait up to 36 minutes after sunset on Saturday night in order to be certain.
According to Pesachim 94a, the appearance of the stars will be either 72 (4 x 18) minutes or 90 (5 x 18) minutes after sunset. Rabbenu Tam strongly suggests adhering to the position that צאת הכוכבים takes place 72 minutes after sunset. Though some authorities support the 90-minute position, Rabbi Moshe Feinstein (Iggerot Moshe, Orach Chayim, Vol. 1, Responsum 24), mentions only the position of the Vilna Gaon and Shulchan Aruch HaRav, on the one hand, and Rabbenu Tam on the other.
17.
I.e., we are prohibited against performing forbidden labors during this time on both Friday and Saturday nights.
18.
Had the person performed a forbidden labor during beyn hash'mashot on either Friday or Saturday, he would not be liable for a sin offering, since we are unsure whether beyn hash'mashot is day or night. If, however, he performed a forbidden labor at the same time beyn hash'mashot on both Friday and Saturday, he is surely liable, for at one of the two times, he performed a forbidden labor on the Sabbath day (Shabbat 35b).
19.
The definition of the last five substances is dependent on the Rambam's interpretation of the mishnah, Shabbat 2:1. See his Commentary on the Mishnah.
20.
Although Rashi, Shabbat 27b, excludes cotton, the Rambam's view is accepted by most authorities including the Shulchan Aruch (Orach Chayim 264:1).
Note the gloss of the Ramah (loc. cit.) which states that if a person used any of these substances for a wick he is forbidden to benefit from the light, lest he tilt it to cause it to burn brighter. He does, however, also mention the possibility of leniency in certain instances.
21.
Rabbenu Asher in his gloss to Shabbat 21a explains that this was prohibited lest this leniency cause one to think that one may light a Shabbos lamp with the forbidden substances alone at a later date.
22.
Shabbat 21a relates that in Rabban Gamliel's household a wick was wound around a portion of a nut shell.
23.
Rashi, Shabbat 67b, explains that this makes the oil burn brighter.
24.
The Tosefta, Shabbat 2:6, explains that this will cause the wick to burn slower.
25.
These substances were prohibited to be used as wicks lest one tilt the candle to produce a better light. When they are being used in a larger fire, the quantity of fuel will produce a steady light and there is no reason to suspect that one might tilt the fire. See Chapter 3, Halachah 19.
26.
We have used a non-literal translation for the Hebrew שמן, which literally means "oil," since some of the substances mentioned in this halachah are not oils.
27.
The word "molten" was added in both these instances on the basis of Shabbat 20b which notes that candles made of beeswax are acceptable. Rabbenu Asher states that the same principle applies regarding tar. The prohibition against using them applies only when they are molten and used as fuel for a lamp in the place of oil.
28.
In his Commentary on the Mishnah (Shabbat 2:1, based on one of the opinion's in Shabbat 21a), the Rambam identifies kik oil with the kikayon plant mentioned in the Book of Yonah.
29.
Significantly, in his Commentary on the Mishnah (loc. cit.), the Rambam mentions a different reason, lest one be dissatisfied with the light and leave the room where it is burning.
30.
Shabbat 21a explains that these two fuels are fit to use for a Sabbath light when they are in a liquid state. Nevertheless, the Sages forbid their use lest one use them as fuel when they were solid. Accordingly, when another fuel is mixed together with them, there is no necessity for a further safeguard.
Rav Kapach explains the reason for the Sages' decree as follows: Although tallow and fish entrails are acceptable as fuels when they are in a liquid state, the possibility exists that they will harden as the lamp is burning. Hence, it is prohibited to use them alone. In contrast, when other fuels are mixed with these substances, they prevent them from hardening and therefore, such a mixture may be used for the Sabbath lights.
31.
The Rambam implies that even when these fuels are mixed with acceptable fuels they do not burn well. In contrast, Rashi, Shabbat 21a explains that when they were mixed with other fuels, they would burn well, the Sages, however, forbid the use of such mixtures, lest one use the unacceptable fuels alone.
32.
Our translation is based on Rav Kapach's version of the Rambam's Commentary on the Mishnah (Shabbat 2:2). A similar interpretation is attributed to Rav Sa'adiah Gaon.
33.
Removing fuel from a lamp is forbidden, for by doing, one causes the lamp to be extinguished sooner. This is included in the forbidden labor of extinguishing [Rav Kapach's translation of the Rambam's Commentary on the Mishnah (Shabbat 2:2,4); see also Shulchan Aruch, Orach Chayim 264:3 and Beitzah 22a].
[Significantly, as Rav Kapach comments in his notes, the Rambam changed his mind concerning this matter several times (and thus there is a discrepancy between his version and the ordinary printed text of this work.]
34.
The Mishnah (Shabbat 2:2) relates that Rabbi Tarfon stated that olive oil is the only fuel acceptable for use in the Sabbath lamp. The Talmud (Shabbat 26a) relates that Rabbi Yochanan ben Nuri protested this statement, "What shall the Babylonians do, for they have only sesame oil? What shall the Medians do, for they have nothing but nut oil? What shall the Alexandrians do, for they have nothing but radish oil?"
The Sages accepted Rabbi Yochanan ben Nuri's view and accepted the possibility of using other oils. It is not merely after the fact that they are acceptable, but ab initio, they may be used. Nevertheless, the Shulchan Aruch (Orach Chayim 264:6) states that it is most desirable to use olive oil for this purpose.
35.
Lamps would be constructed in the following manner to prevent the flame from consuming a large quantity of oil. The wick would be placed inside a shallow dish that contained a minimal amount of oil. A container would be placed above the dish from which oil would flow into the dish (Shabbat 2:4). The Sages forbade using such a lamp on the Sabbath, even if the oil was placed in it before nightfall.
36.
This instance is also mentioned in the Mishnah (Shabbat 2:4). The Talmud (Shabbat 29a) explains why it is necessary to cite both instances.
37.
As mentioned in the notes to Halachah 10, removing oil designated to be used for a lamp from the lamp is forbidden and is considered equivalent to the forbidden labor of extinguishing a flame.
38.
Were the oil to be in the lamp itself, there would be no worry that one would use it, the smut from the wick would cause it to become repugnant. Since, however, it is in a container separate from the lamp, there is the need for a Rabbinic decree.
39.
In these instances, there is no connection between using the oil and the forbidden labor of extinguishing a flame. Nevertheless, doing so is forbidden, because of the prohibition of muktzeh.
40.
As will be explained in Chapters 24-26, the Sages forbade the handling of certain objects on the Sabbath because they were muktzeh, designated not to be used on the Sabbath. Among the categories of muktzeh are objects that are involved with a forbidden labor at the commencement of the Sabbath.
41.
The fact that the container is attached to the lamp will cause a person to remember the prohibition and refrain from taking oil from it on the Sabbath [Shulchan Aruch (Orach Chayim 265:1)].
42.
In Chapter 25, Halachah 23, the Rambam explains the reason for this prohibition. Nullifying the potential to use a utensil is tantamount to breaking it and is, hence, forbidden on the Sabbath.
In this instance, it would no longer be permitted to use the container placed under the lamp for the following reason: As explained in Chapter 25, Halachah 17, when an article that is not forbidden to be moved is used as a container for an article that is forbidden, the container becomes forbidden. Accordingly, since the oil is muktzeh as explained in the previous halachah, it causes the container used to collect it to become forbidden as well. (See the Rambam's Commentary on the Mishnah, Shabbat 3:6.)
43.
If the container was placed there on Friday, the activity that causes the container to be forbidden is not being carried out on the Sabbath itself. Hence, there is no reason for it to be prohibited. It must be emphasized that the oil that collects in the lamp on the Sabbath may not be moved and this in turn causes the moving of the container to become likewise prohibited (Shulchan Aruch, Orach Chayim 265:3, Mishneh Berurah 265:10).
44.
In his Commentary on the Mishnah (loc. cit., Rav Kapach's version), the Rambam writes that by placing the water there, it is considered as if he extinguished the fire with his hands. Although this activity is performed before the Sabbath, the Rabbis forbade it. Unlike the activities mentioned at the beginning of Chapter 3, they considered that in this instance, if a person was allowed to place a dish with water under the lamp before the Sabbath, he might do so on the Sabbath as well. See also Chapter 12, Halachah 4, and notes.
45.
In this and the following halachot, the Rambam elaborates on the principle he stated in Halachah 2, that activities that require careful discernment cannot be performed by the light of a lamp on the Sabbath, lest one tilt the lamp so that the light shines brighter.
46.
Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 1:3). The Ramah (Orach Chayim 275:1) interprets the phrase to mean "remove lice from his garments."
47.
This refers to an oil or kerosene lamp. There is a debate among the halachic authorities (see Shulchan Aruch, Orach Chayim 275:1 and commentaries) if it also applies to wax candles. Today, most authorities do not forbid using the lights of the paraffin candles common today for such activities. Needless to say, there is no prohibition with regard to electric lights.
48.
The Shulchan Aruch (loc. cit.) states that this prohibition applies even when the lamp is fixed in the wall.
49.
The Rambam's intent is that the Sages enforced this decree universally even in situations where it is impossible that the person would tilt the lamp so that a person would never be motivated to do so.
50.
The Ramah (loc. cit.) states that this leniency does not apply when the two people are studying from two separate texts even when they are studying a single subject.
51.
The Shulchan Aruch (loc. cit.:3) states that if a person has someone else watch him, he is permitted to read by the light of a lamp.
52.
Furthermore, when two people are studying separate subjects, they are forbidden to use a lamp even when they are studying from a single text (Shulchan Aruch HaRav 275:3).
53.
And will not pay attention to the activities of the other.
54.
The Rambam appears to limit this leniency only to a situation where the teacher is actually present and is watching his students' conduct. The Rashba, by contrast, states that a child may read by a light even when his teacher is not in the room, for he is constantly worried that he may enter. The Shulchan Aruch (Orach Chayim 275:6) appears to accept this view.
55.
This halachah is based on the Rambam's interpretation of Shabbat 12b. The Ra'avad, Rashi, and others interpret that passage differently. The Rambam's perspective is followed by the Shulchan Orach (Orach Chayim 275:12), while the Ramah mentions that of Rashi.
56.
I.e., although the attendant need not be prevented from checking the utensils by the light of the lamp if he does so on his own accord, if he asks whether it is proper to use the light of the lamp, he should be counseled against doing so.
57.
Commenting on Shabbat 120b, Rabbenu Chanan'el interprets this as referring to a lamp fixed on the wall behind the door. Tosafot, by contrast, interprets this as referring to a lamp affixed on the door itself. Seemingly, the Rambam follows Rabbenu Chanan'el's view. The Shulchan Aruch (Orach Chayim 277:1) mentions both opinions.
58.
Shabbat (loc. cit.) explains that although one has no intention of extinguishing the flame (and thus one would not be held liable, as explained in Chapter 1, Halachah 5), in this instance, unless one opens the door carefully, there is a certainty that the light would be extinguished. Therefore, on the basis of Chapter 1, Halachah 6, opening the door in one's ordinary manner is forbidden.
59.
One may, however, close a door in such a situation (Shulchan Aruch, Orach Chayim 277:2).
60.
The Merkevat HaMishneh notes that the Rambam mentions the Sabbath in this clause and not in the first clause. The laws in the first clause also apply on the festivals, while the laws in the second clause apply only on the Sabbath.
61.
Shabbat (loc. cit.) explains that this was a Rabbinic decree enacted lest one open a door when a strong wind is blowing.
62.
Needless to say, the lamp must be placed there on Friday; on the Sabbath itself a lamp may not be moved.
63.
This represents a contrast to the laws of the festivals. As mentioned in Hilchot Sh'vitat Yom Tov 4:5, it is forbidden to make use of a tree on a festival, but it is permissible to move a lamp. Therefore, it is forbidden to place a lamp in a tree, lest one make use of the tree. Since moving a lamp on the Sabbath is forbidden, there is no need to worry that one will make use of the tree.
64.
As obvious from the following halachah, the Rambam is referring to three series of blasts in which a teki'ah - a single long blast - a teru'ah - a series of short staccato blasts - and a final teki'ah were sounded. (See also Rashi, Shabbat 35b.)
65.
When mentioning this law, the Shulchan Aruch (Orach Chayim 256:1) states that it applies "when Israel dwelled in its land." The Ramah, however, suggests that when possible announcements should be made in Jewish communities of the diaspora to inform the people of the advent of the Sabbath. (Note the Or Sameach, who brings support for this practice from Avodah Zarah 70a.) Accordingly, it is customary for a Sabbath alarm to be sounded in many communities.
66.
Rashi, Shabbat 35b, states that this practice was adopted lest the workers in the outlying areas be suspected of continuing their activities past the desired time.
67.
As explained in Chapter 4.
68.
As mentioned, it is customary at present to light candles 18 minutes before sunset.
69.
The commentaries, beginning with the Maggid Mishneh, note a difficulty with the Rambam's statements, since his wording appears to indicate that, ab initio, it is acceptable to stick dough on the side of the oven to bake at this time, even though it will have to be pealed off on the Sabbath itself. As mentioned in Chapter 20, Halachah 1, peeling bread off an oven wall does not constitute a forbidden labor. It is, however, forbidden on the Sabbath on the basis of a Rabbinic prohibition. Note the resolutions offered to this difficulty in Chapter 3, Halachah 18.
(Significantly, the Hagahot Maimoniot and others interpret this as an indication that the Rambam allows forbidden labors to be performed after candle-lighting.)
It must be noted that Rav Kapach offers a different interpretation of the Rambam's words. He explains that the Rambam is not saying that one should actually roast a fish or bake dough. Instead, he is merely giving a measure of time.
70.
One hour and fifteen minutes before sunset. This refers to sha'ot zemaniot, i.e., the term "hour" refers to one twelfth of the daytime period.
71.
Eighteen minutes earlier.
72.
This law is derived from the concluding Mishnah of the first chapter of Chulin. As the Maggid Mishneh mentions, not all authorities agree that the shofar was sounded on Saturday night. Moreover, even with regard to the Rambam's intent, the commentaries are not in universal agreement. The Or Sameach, basing his statements on the Rambam's Commentary on the Mishnah (Chulin, loc. cit.), explains that the shofar was sounded only in the Temple and not in the Jewish community at large.
The Halichot Olam, by contrast, basing his statements on Hilchot Klei HaMikdash 7:5, maintains that the shofar was sounded at this time only in the community at large and not in the Temple.
73.
According to the fixed calendar employed at present, Yom Kippur cannot fall on Friday or on Sunday. Nevertheless, when the calendar was established according to the testimony of witnesses, it was possible for the holiday to be celebrated on either of these days.
[In this context, note the Rambam's Commentary on the Mishnah, Menachot 11:7, which emphasizes the potential for such a possibility, negating the opinion of prominent sages (apparently Rav Sa'adiah Gaon and Rabbenu Chanan'el), who maintained that the oral tradition prohibits Yom Kippur's being celebrated on either of these days (Rav Kapach).]
74.
For it is forbidden to sound a shofar on the Sabbath or on Yom Kippur.
75.
Havdalah is recited to mark the transition from holiness to the mundane, and this is not relevant on such an occasion (Rambam's Commentary on the Mishnah, Chulin, loc. cit.).
This applies not only to the recitation of havdalah over a cup of wine, but also the mention of havdalah in our Yom Kippur prayers.
76.
This applies only in the Temple. Elsewhere, the shofar is not sounded on festivals.
77.
For the festivals reflect a lower level of holiness than the Sabbath. Havdalah is recited both in our festival prayers and in our recitation of Kiddush.
Rambam:
• 3 Chapters A Day: Nedarim Nedarim - Chapter 13, Nezirut Nezirut - Chapter 1, Nezirut Nezirut - Chapter 2
English Text | Hebrew Text
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1
A man may nullify or accept the [vows] of his wife or daughter in any language, even though she does not understand it, for the woman need not hear the nullification or the acceptance [of her vow].1
א
מפר אדם או מקיים דברי אשתו או בתו בכל לשון ואע"פ שאינה מכרת שאין האשה צריכה לשמוע ההפרה או הקיום:
2
How does he nullify [the vow]? He says: "It is nullified," "It is void," "This vow is of no consequence,"2 or uses other terms that imply that the vow is nullified from the outset, whether in the woman's presence or in her absence.1
If, however, he tells her: "I cannot bear your taking a vow" or "This is not a vow," he did not nullify it.3 Similarly, if he tells his wife or his daughter: "[Your vow] is forgiven," "[It] is released," "[It] is absolved," or the like, his statements are of no consequence.4 For a father and a husband do not release a vow like a sage does, but instead, uproot the vow from the outset and nullify it.5
ב
וכיצד מפר אומר מופר או בטל או אין נדר זה כלום וכיוצא בדברים שענינם עקירת הנדר מעיקרו בין בפניה בין לאחריה אבל אם אמר לה אי אפשי שתדורי או אין כאן נדר הרי זה לא הפר וכן האומר לאשתו או לבתו מחול ליך או מותר ליך או שרוי ליך וכל כיוצא בענין זה לא אמר כלום שאין האב והבעל מתיר כמו החכם אלא עוקר הנדר מתחלתו ומפירו:
3
How does one express his acceptance of a vow? He says to her: "I uphold your vow," "It was good that you vowed," "There is no one like you," "Had you not taken the vow, I would have administered it to you," or any analogous statement that implies that he is happy with this vow.
ג
וכיצד מקיים כגון שיאמר לה קיים ליכי או יפה נדרת או אין כמותך או אילו לא נדרת הייתי מדירך וכל כיוצא בדברים שמשמען שרצה בנדר זה:
4
When a person voids the vows of his wife or daughter, it is not necessary for him to say anything6 and all of the vows are nullified.
ד
המבטל נדרי אשתו או בתו אינו צריך לומר כלום ונתבטלו כל הנדרים:
5
What is meant by voiding? That he forces her to do something that she forbade herself to do.7 Nullification, by contrast, does not involve forcing her. Instead, he nullifies the vow verbally and allows her [to do as she desires]. If she desires, she may act [in violation of the vow]. If she desires, she need not.8
ה
ומהו הביטול שיכוף אותה לעשות דבר שאסרה אותו אבל ההפרה אינו כופה אותה אלא מפר לה ומניחה אם רצתה עושה ואם רצתה אינה עושה:
6
What is implied? She took a vow or an oath not to eat or not to drink and he told her: "It is nullified for you." It is nullified and she is permitted to eat and to drink. If he took it and gave it to her, saying: "Take this and eat it," "Take this and drink," she may eat and drink and the vow is automatically nullified.9
ו
כיצד נדרה או נשבעה שלא תאכל או שלא תשתה ואמר לה מופר לך הרי זה הפר ומותרת לאכול ולשתות נטל ונתן לה ואמר לה טלי ואכלי טלי ושתי הרי זו אוכלת ושותת והנדר בטל מאליו:
7
When a person nullifies the vows of his wife or daughter, he must make a verbal statement of nullification. If he nullifies it within his heart, [the vow] is not nullified. When, however, he voids [their vows], he does not have to make a verbal statement. Instead, he nullifies the vow in his heart and compels her to perform [the deed]. Whether she performs it or not, the vow is nullified.
ז
המפר נדרי בתו או אשתו צריך להוציא בשפתיו ואם הפר בלבו אינו מופר אבל המבטל אינו צריך להוציא בשפתיו אלא מבטל בלבו בלבד וכופה אותה לעשות בין עשתה בין לא עשתה בטל הנדר:
8
We may nullify vows on the Sabbath, whether for the sake of the Sabbath10 or not.11 On the Sabbath, however, one should not, however, tell [his wife or daughter]: "[Your vow] is nullified," as one would say during the week.12 Instead, he should nullify [the vow] in his heart and tell her: "Take this and eat it," "Take this and drink," or the like.
ח
מפירין נדרים בשבת בין לצורך השבת בין שלא לצורך השבת ולא יאמר לה בשבת מופר ליך כדרך שאומר בחול אלא מבטל בלבו ואומר לה טלי אכלי טלי ושתי וכיוצא בזה:
9
When a person tells his wife or his daughter: "All the vows that you will take from now until I come from this and this place are upheld" or "...are nullified," his words are of no substance.13
If he appointed an agent to nullify her vows or to uphold them, his act is of no substance, as [implied by Numbers 30:14]: "Her husband will uphold them, her husband will nullify them." Similarly, her father must act on his own, not through an agent.
ט
האומר לאשתו או לבתו כל הנדרים שתדורי מכאן ועד שאבוא ממקום פלוני הרי הן קיימין או הרי הן מופרין לא אמר כלום עשה שליח להפר לה או לקיים לה אינו כלום שנאמר אישה יקימנו ואישה יפרנו וכן האב בעצמו ולא בשלוחו:
10
[When a woman takes a vow,] forbidding herself to [partake of] figs and grapes, whether through a vow or through an oath, whether she forbade herself from [partaking of] all types of the species or she said: "These figs and these grapes," if [her husband] upheld [the vow] concerning figs and nullified that concerning grapes or upheld [the vow] concerning grapes and nullified that concerning figs, what he upheld is binding and what he nullified is nullified. Similar laws apply in all analogous situations. With regard to the nullification of a vow, we do not say that when a portion of a vow has been nullified, the entire vow is nullified, as is said with regard to the absolution of vows.14
י
אסרה עצמה בתאנים וענבים בין בנדר בין בשבועה בין שאסרה עצמה בכל המין בין שאמרה תאנים וענבים אלו וקיים לתאנים והפר לענבים או שקיים לענבים והפר לתאנים מה שקיים קיים ומה שהפר מופר וכן כל כיוצא בזה ואין אומרין בהפרה נדר שהופר מקצתו הופר כולו כדרך שאומרין בהתרה:
11
When a man's wife takes a vow and he hears it and extends the vow to apply to him,15 he cannot nullify it. [The rationale is that] he [already] upheld it.16If he took a vow and she extended it and applied it to herself, he may nullify her vow, but his vow is binding.
יא
מי שנדרה אשתו ושמע והתפיס עצמו בנדרה אינו יכול להפר שהרי קיים לה נדר הוא והתפיסה עצמה בנדרו מפר את שלה ושלו קיים:
12
What is implied? He heard his wife or his daughter say: "I am a nazirite," and said: "And I am also," he cannot nullify [her vow]17 and they are both nazirites.18 If he said: "I am a nazirite," and she heard and said: "And so am I," he may nullify her vow and his vow is still binding.19 Similar laws apply in all analogous situations.
יב
כיצד שמע אשתו או בתו אומרין הריני נזירה ואמר ואני אינו יכול להפר ושניהם נזירים אמר הוא הריני נזיר ושמעה היא ואמרה ואני מפר לה ושלו קיים וכן כל כיוצא בזה:
13
When a husband takes a vow and administers an identical vow to his wife, having made a certain decision to administer the vow to her, if she says Amen,20 he may not nullify it. If he took a vow and administered it to her as a question to see what she felt about it, e.g., he asked her "Do you desire to be like me [by taking] this vow or not?" If she says: Amen, he may nullify her vow.
יג
נדר לעצמו והדירה כמותו וגמר בלבו להדירה ואמרה אמן הרי זה אינו יכול להפר ואם נדר והדירה דרך שאלה לידע מה בלבה כמו שאמר לה התרצי בנדר זה להיות כמותי או לא ואמרה אמן הרי זה מפר לה:
14
What is implied? He said: "I am a nazirite and so are you," i.e., you are a nazirite just like me. If she says Amen, he may not nullify her vow.21
If he says: "I am a nazirite. What do you say? Will you be a nazirite like me?" If she says Amen, he may nullify her vow.22 If he nullifies her vow, his vow is also nullified. It is as if he made his vow dependent on her vow.23
If she told him: "I am a nazirite. What about you?", if he answered Amen, he cannot nullify [her vow].24 Similar laws apply in all analogous situations.
יד
כיצד אמר לה הריני נזיר ואת כלומר ואת נזירה כמותי ואמרה אמן אינו יכול להפר אמר לה הריני נזיר ומה תאמרי האת נזירה כמותי ואמרה אמן הרי זה יפר ואם הפר לה שלו בטל שזה כמי שתלה נדרו בנדרה אמרה לו הריני נזירה ואתה ואמר אמן אינו יכול להפר וכן כל כיוצא בזה:
15
[The following rules apply when] a woman takes a vow and another person extends the scope of the vow to include himself, saying "And I [as well]." If her father or husband hears of the vow and nullifies it, her vow is nullified, but that of the person who extended the vow is not.25
טו
האשה שנדרה ושמע אחר והתפיס עצמו בנדרה ואמר ואני ושמע אביה או בעלה והפר לה שלה מופר וזה שהתפיס עצמו חייב:
16
[The following rules apply concerning] a woman who is unmarried and not in her father's domain who says: "Meat will be forbidden to me after 30 days" and she marries within those 30 days. Even though she is in her husband's domain at the time the vow takes effect, he cannot nullify it. [The rationale is that] at the time the vow was taken she was not in his domain. Concerning such a situation, it was said [Numbers 30:10]: "The vow of a widow or a divorcee... shall remain standing." [This applies] even if she was consecrated to [her husband] at the time she took the vow, for a husband may not nullify26 [vows that were taken] before [the marriage is consummated], as we explained.27
טז
האשה שאין לה בעל ואינה ברשות אב ואמרה הרי הבשר אסור עלי לאחר שלשים יום ונשאת בתוך שלשים יום אף על פי שבשעה שחל הנדר הרי היא ברשות הבעל אינו יכול להפר שבשעת הנדר לא היתה ברשותו ועל זה נאמר ונדר אלמנה וגרושה וגו' ואפילו היתה מאורסת לו בשעת הנדר שאין הבעל מפר בקודמין כמו שבארנו:
17
[The following rules apply if a woman] took a vow while under her husband's domain that meat will become forbidden to her after 30 days or that she will become a nazirite after 30 days and her husband nullified her vow, but he died or divorced her within those 30 days. Although she will be a divorcee or a widow when the vow will take effect, she is not bound by it, because [her husband] already nullified this vow for her.28
יז
נדרה תחת בעלה שיהיה הבשר אסור עליה לאחר שלשים יום או שתהיה נזירה לאחר שלשים יום והפר לה בעלה ומת או גירשה בתוך שלשים יום אע"פשבשעה שהיה לנדר לחול הרי היא גרושה או אלמנה הרי זו מותרת שכבר הפר לה נדר זה:
18
When a widow or a divorcee says: "Wine will be forbidden to me when I marry," [if] she marries, her husband cannot nullify the vow.29 [If a married woman says]: "I will be forbidden [to eat] meat when I am divorced," her husband may nullify the vow. When she is divorced, she is permitted [to eat meat].30
יח
אלמנה או גרושה שאמרה הריני אסורה ביין כשאנשא ונשאת אין הבעל יכול להפר אמרה והיא תחת בעלה הריני אסורה בבשר כשאתגרש הרי הבעל מפר וכשתתגרש תהיה מותרת:
19
When a husband upholds [his wife's vow] in his heart, it has been upheld.31 If he nullifies it in his heart, it is not nullified, as we explained.32 Therefore, if he nullifies it in his heart, he can still retract and uphold it. If, by contrast, he upheld it within his heart, he cannot retract and nullify unless he retracts immediately thereafter.33 [That leniency is granted] so that his thoughts within his heart should not have greater power than the statements he makes.34
יט
המקיים בלבו הרי זה קיים והמפר בלבו אינו מופר כמו שבארנו לפיכך אם הפר בלבו הרי זה יכול לחזור ולקיים ואם קיים בלבו אינו יכול לחזור ולהפר אלא אם חזר בתוך כדי דבור כדי שלא יהיו כח דברים שבלבו גדול מכח המוציא בשפתיו:
20
When a person upholds the vows of his daughter or his wife and then changes his mind, he may appeal to a sage to absolve him of his acceptance [of the vow].35 He may then recant and nullify it for her that day.36 If, by contrast, he nullifies it for her and then changes his mind, he cannot appeal to a sage to absolve it so that he can retract and maintain it.37
כ
המקיים נדרי בתו או אשתו וניחם הרי זה נשאל לחכם ומתיר לו הקמתו וחוזר ומפר לה בו ביום אבל אם הפר לה וניחם אינו יכול להשאל לחכם כדי שיחזור ויקיים:
21
When a consecrated maiden takes a vow and only one of her father or husband upholds her vow, while the other nullifies, even if the one who upheld the vow approaches a sage and has his acceptance absolved, he cannot recant and nullify the vow38 together with the one who has already nullified it. [The rationale is that] the two may only nullify [the vow] together.39
כא
נערה מאורסה שנדרה וקיים לה אביה לבדו או בעלה לבדו והפר לה האחר אע"פ שנשאל לחכם והתיר לו הקמתו אינו חוזר ומפר לה עם האחר שכבר הפר לה שאין להם להפר אלא שניהם כאחד:
22
If a man tells his daughter or his wife: "It is upheld for you. It is upheld for you," [even] if he asks to have the first acceptance absolved, the second one takes effect.40
If he tells her: "It is upheld for you. It is nullified for you, but the acceptance will not take effect until after the nullification does," [the vow] is nullified, because the acceptance does not take effect after the nullification.41
If, however, he tells her: "It is upheld for you and nullified for you at the same time,"42 it is upheld.43 If he tells her: "It is upheld for you today," it is upheld forever.44 If he tells her: "It is nullified for you tomorrow," it is not nullified, for he upheld it today and he cannot nullify it on the following day.45If he tells her: "It is upheld for you for one hour," and the day passed without him nullifying it, he has upheld it. We do not say that this is like one who said: "It is nullified for you after an hour," because he never verbally expressed its nullification.46
If he told her: "It is upheld for you for one hour," and after an hour, he told her: "It is nullified for you," there is an unresolved question [as to the ruling].47 Therefore she is forbidden in [the matters] her vow [concerned].48 If, however, she violated her vow, she is not punished by lashes.49
כב
אמר לבתו או לאשתו קיים ליך קיים ליך ונשאל על הקמה הראשונה הרי השניה חלה עליו אמר לה קיים ליך ומופר ליך ולא תחול הקמה אא"כ חלה הפרה הרי זה מופר שאין ההקמה מועיל אחר ההפרה אמר לה קיים ומופר ליך בבת אחת הרי זה קיים אמר לה קיים ליך היום הרי זה קיים לעולם אמר לה מופר ליך למחר אינו מופר שהרי קיימו היום ולמחר אינו יכול להפר אמר לה קיים ליך שעה אחת ועבר היום ולא הפר הרי זה קיים ואין אומרין שזה כמי שאמר לה הרי מופר ליך לאחר שעה שהרי לא הוציא הפרה מפיו אמר לה קיים ליכי שעה אחת וכשעברה השעה אמר לה מופר ליך הרי זה ספק ולפיכך אסורה בנדרה ואם עברה על נדרה אינה לוקה:
23
When a person takes vows in order to establish his character traits and correct his conduct, he is considered eager and praiseworthy. What is implied? If a person was a glutton and he [took a vow] forbidding meat for a year or two, a person was obsessed with wine and he [took a vow] forbidding himself from drinking wine for a prolonged period or he forbade himself from ever becoming intoxicated, a person would continually pursue illicit gain and was overexcited about wealth [took a vow] forbidding [accepting] presents or benefit from people in a particular country, similarly, a person who would be proud of his comely appearance and took a nazirite vow,50 or the like - all of these are paths in the service of God and concerning such vows and the like our Sages said:51 "Vows are a safeguard for restraint."52
כג
מי שנדר נדרים כדי לכונן דעותיו ולתקן מעשיו הרי זה זריז ומשובח כיצד כגון מי שהיה זולל ואסר עליו הבשר שנה או שתים או מי שהיה שוגה ביין ואסר היין על עצמו זמן מרובה או אסר השכרות לעולם וכן מי שהיה רודף שלמונים ונבהל להון ואסר על עצמו המתנות או הניית אנשי מדינה זו וכן מי שהיה מתגאה ביופיו ונדר בנזיר וכיוצא בנדרים אלו כולן דרך עבודה לשם הם ובנדרים אלו וכיוצא בהן אמרו חכמים נדרים סייג לפרישות:
24
Although [taking vows] is an element of the service of God, a person should not take many vows involving prohibitions and should not habituate himself to taking them.53 Instead, he should abstain from those things from which one should abstain without taking a vow.
כד
ואף על פי שהן עבודה (לשם) לא ירבה אדם בנדרי איסור ולא ירגיל עצמו בהם אלא יפרוש מדברים שראוי לפרוש מהן בלא נדר:
25
Our Sages stated:54 "Anyone who takes a vow is considered as having built a private altar."55 If he transgressed and took a vow, it is a mitzvah to ask [a sage] to absolve it,56 so that he will not have an obstacle before him.
When does the above apply? With regard to vows involving prohibitions. With regard to vows involving the consecration of articles, it is a mitzvah to uphold them and not to ask for their absolution unless one is [financially] pressed, as [Psalms 116:14] states: "I will fulfill my vows to God."
כה
אמרו חכמים כל הנודר כאילו בנה במה ואם עבר ונדר מצוה להשאל על נדרו כדי שלא יהא מכשול לפניו בד"א בנדרי איסר אבל נדרי הקדש מצוה לקיימן ולא ישאל עליהן אלא מדוחק שנאמר נדרי לה' אשלם:
Blessed be God who grants assistance.
סליקו להו הלכות נדרים בס"ד:
FOOTNOTES
1.
See Chapter 12, Halachah 18, which explains that even if the woman intended to transgress, if her father or husband nullified the vow beforehand, she is not liable.
2.
Although the Shulchan Aruch (Yoreh De'ah 234:37) mentions the Rambam's view, it also mentions that of Rabbenu Asher who maintains that this last phrase is not effective in nullifying a vow.
3.
For his wording does not imply that the vow is nullified.
4.
I.e., although these expressions are effective for a sage when absolving a vow, they are not effective for a husband or a father.
5.
In his Commentary to the Mishnah (Nedarim 13:8), the Rambam explains the statements he makes here. The term "nullify" implies nullifying an entity to the extent that it is as if it never existed. "Releasing," by contrast, implies that a connection existed, but it was released and will not have any effect in the future.
The Rambam's statements have aroused the attention of the commentaries for they appear to run contrary to the understandings of other authorities and the Rambam's own rulings. To explain: From Halachah 15 of this chapter and from Chapter 12, Halachah 19, it appears that until a father or a husband nullifies a vow, the vow is binding. Even when he nullifies it, the nullification affects only the future. See Hilchot Nazirut 9:11. When a sage absolves a vow, by contrast, it is as if the vow was never taken. See Hilchot Ishut 7:8-9, Hilchot Nazirut 3:10.
The Kessef Mishneh explains that the terminology employed by the Rambam here can be explained as follows: A sage does not "uproot" a vow, he causes it to be considered as if a vow not taken originally. A father or a husband, by contrast, uproot a vow, causing an entity that did exist to be nullified.
6.
I.e., the Rambam is making a distinction between hafarah, "nullification," and bittul, voiding as he proceeds to explain. See also his Commentary to the Mishnah, loc. cit.,, where he elaborates on the distinction between these two activities.
7.
E.g., if she took a vow not to drink wine, he causes her to drink wine.
The Ra'avad differs with the Rambam, maintaining that there is no concept of voiding a woman's vow by causing her to break it. Such concepts apply only with regard to servants. The Radbaz explains the Rambam's wording, stating that with regard to servants, it is necessary to actually compel them to break their vows. Such conduct is not appropriate with regard to one's wife or daughter. Nevertheless, if a husband or a father gently cause a woman to break their vow, that vow is nullified. The Shulchan Aruch (Yoreh De'ah 234:39) mentions both views though it appears to favor the Ra'avad's view.
8.
I.e., since the vow has been nullified, she is under no obligation to keep it. On the other hand, she is not obligated to perform the act forbidden by the vow..
9.
Without him saying anything.
10.
I.e., she took a vow not to wear jewelry or not to partake of a particular food.
11.
Even though the vow has no connection to the Sabbath and it is forbidden to perform any activity for the weekdays on the Sabbath, we allow him to nullify it. The rationale is that, otherwise, he will not be able to nullify it on Saturday night, because the time for nullification will have already passed. As stated in Hilchot Sh'vuot 6:6, on the Sabbath, a sage may absolve only those vows that concern the Sabbath (Kessef Mishneh).
12.
Because it is the Sabbath, it is preferable to change the wording one uses. Even if one uses this wording during the week, the vow is nullified, as indicated by Halachah 6.
13.
This concept is also derived from the prooftext cited below. Until a vow comes into existence and can be upheld, it cannot be nullified (Turei Zahav 234:28).
14.
See Chapter 4, Halachah 11, Chapter 8, Halachah 6. The rationale is that a sage nullifies the vow from the outset, causing it to be considered as if it were never taken. Therefore the entire vow is considered as a single entity. A husband, by contrast, nullifies a vow as it exists. Hence, each element of the vow can be considered independently.
The Rambam's ruling is quoted by the Shulchan Aruch (Yoreh De'ah 234:36). The Tur and the Rama differ and maintain that a husband must also nullify the entire vow. Once a portion of a vow is upheld, the vow cannot be nullified.
15.
See Chapter 3, Halachah 3, for an explanation regarding the convention of extending a vow.
16.
For by attaching himself to her vow, he shows that he considers it a viable entity.
17.
As Nedarim 3a states, the laws that apply to the nullification of other vows also apply to the nullification of nazirite vows.
18.
For the reason mentioned in the previous halachah.
19.
For his vow is not at all dependent on hers.
20.
She must, however, state her consent, for he cannot compel her to take a vow against her will. See Chapter 2, Halachah 1.
21.
He is forbidden to nullify his wife's vow, because by doing so, his own vow would be nullified as stated in the conclusion of the halachah. Since he is forbidden to cause his own vow to be nullified, he is forbidden to nullify her vow (see Nazir 22b).
22.
For his commitment is not dependent on hers at all. Even if she refuses to accept a nazirite vow, he is obligated to keep his vow. Hence, his right to nullify her vow is intact.
23.
This refers to the first clause. It is as if he made his vow and her vow a single statement. Thus nullifying her vow would cause his vow also to be nullified. This is forbidden, because he is bound to uphold his vow. Nevertheless, after the fact, if he does nullify her vow, his vow is also nullified (Radbaz). See the Nekudot HaKessef [to Shulchan Aruch (Yoreh De'ah 234:54)] who explains that the Rambam's version of Nazir 22b follows the Jerusalem Talmud and differs from the standard text of the Babylonian Talmud.
24.
As stated in Halachah 11.
25.
The rationale for this ruling is that the husband's nullification affects the vow only from the time he made it onward. It does not nullify it from the outset. Hence, any extension of a vow that was made before the vow is nullified is binding [Radbaz; Shulchan Aruch (Yoreh De'ah 234:51)].
26.
I.e., alone, without the nullification of the father (Chapter 11, Halachah 10).
27.
Chapter 11, Halachot 20, 22.
28.
I.e., whether or not his nullification takes effect depends on their relationship at the time he nullifies the vow (Nedarim 89a).
29.
Because he cannot nullify the vows that were taken before marriage, as explained above.
30.
Here also, what is important is the woman's status at the time of the vow and not what her status will be when the vow takes effect.
31.
As stated in Chapter 12, Halachah 18, when a husband remains silent throughout the day, his wife's vow is upheld. This is a sign that his tacit acceptance of a vow is sufficient for it to be binding (Rabbenu Nissim).
32.
As stated in Halachah 7, he must make a verbal statement of nullification. If, however, he voids his wife's vow, her nullification is not binding, as stated in Halachot 4-5.
33.
This term has a specific halachic definition: the time it takes a student to tell his teacher: Shalom Elecha Rabbi (Hilchot Sh'vuot 2:17).
34.
Since a person can nullify a vow or an oath if he retracts within this time, he may certainly retract his acceptance of his wife's oath in thought.
35.
I.e., just as he can appeal to a sage to absolve him of a vow he took, so, too, he may absolve his acceptance of a vow.
36.
I.e., the day he changed his mind, even if it is several days afterwards, is equivalent to the day he heard of his wife's vow. Since he cannot have his acceptance nullified unless he changes his mind, the days when he does not change his mind are considered equivalent to days when he does not know of the vow [Tur (Yoreh De'ah 234)].
There are other Rishonim who maintain that he can ask the sage to have his acceptance absolved only on the day he heard of the vow. The Shulchan Aruch (Yoreh De'ah 234:49) mentions both vows without indicating which one should be favored. The Rama maintains that we should be stringent and follow the second view.
37.
Upholding a vow is considered equivalent to taking a vow. Hence, just as a vow can be absolved, the acceptance of one can be absolved. The nullification of a vow, by contrast, cannot be considered as a vow and cannot be absolved. The Radbaz adds that if the person does not know that he can have his acceptance absolved, the day he finds out that information is equivalent to the day he heard of the vow.
38.
The Siftei Cohen 234:16 states that this applies even if he has the acceptance absolved on the day he hears of the vow.
39.
Even if the first one nullified the vow again so that they make a combined statement, their nullification is not accepted.
40.
At the time he stated his acceptance of the vow a second time, his acceptance was of no consequence, because it was unnecessary. Nevertheless, after he nullifies his first acceptance, the second acceptance becomes significant.
41.
As stated in Halachah 20.
42.
The Radbaz states that this ruling applies even if he does not add the words "at the same time."
43.
The two statements cancel each other out. It is as if he remained silent and the vow is therefore upheld. The Kessef Mishneh explains that the Rambam's rationale is that since the nullification cannot take effect after the vow is upheld, it cannot take effect if it is made simultaneously with the upholding of the vow.
44.
Since, as the Rambam states later on, he did not verbally express his nullification of the vow, it remains binding even after the day passes.
45.
For a vow must be nullified on the day, the man heard about it. In his Nekudot HaKessef, the Siftei Cohen explains that the Rambam's wording implies that he may nullify it that day. The Turei Zahav 234:39-40, however, infers that he cannot nullify it at all once it takes effect for that day.
46.
The instances cited by the Rambam are questions posed by Nedarim 69b, 70a. Since the Talmud continues asking questions, using one instance as a springboard for another, following the pattern of im timtzeh lomar, the Rambam concludes that each of the instances used as a basis for a further question is accepted as halachah (Kessef Mishneh).
47.
This is the last of the series of instances concerning which the Talmud asks in that passage.
48.
Lest her vow in fact be binding.
49.
Because punishment is not given when we are uncertain whether a prohibition exists.
50.
This requires him to allow his hair to grow untrimmed and thus will prevent him from beautifying his appearance. See Nedarim 9b which relates that Rabbi Shimon ben Shetach would almost never partake of the sacrifices of a nazirite. Once, however, he saw a particularly handsome young man who had taken a nazirite vow. He asked him why he had done so and the young man explained that, because of his good looks, he was being tempted by his evil inclination. To rise above the temptation, he took the nazirite vow. Rabbi Shimon ben Shetach praised him for his actions.
51.
Avot 3:13.
52.
In his commentary to that mishnah, the Rambam explains that "taking and maintaining vows to abstain from certain [undesirable] elements [of conduct] ingrains in a person the tendency to bridle the desires he seeks to curb. This tendency will continue and it will be easy for him to acquire the quality of restraint - i.e., the tendency to protect oneself from impurity." See also Moreh Nevuchim, Vol. III, the conclusion of ch. 48, which discusses the Divine service associated with taking and maintaining vows.
Nevertheless, the Rambam is not praising restraint as a mode of conduct that is always desirable. On the contrary, in Hilchot De'ot 3:1, he explains that a nazirite is called "a sinner" because he abstains from wine and states:
Our Sages directed man to abstain only from those things which the Torah denies him and not to forbid himself permitted things by vows and oaths. Thus our Sages (Jerusalem Talmud, Nedarim 9:1) asked rhetorically: "Are not the things which the Torah has prohibited sufficient for you? [Why] must you add further prohibitions?"
In the instances mentioned here, however, the person taking the vow is not doing so because he thinks that abstinence is desirable. Instead, he wishes to develop self-control and inner discipline and feels that taking a vow is an effective means to encourage him to do so.
53.
Lest he not keep the vow, and in this way transgress.
54.
Nedarim 22a.
55.
During the time the Sanctuary stood at Shilo and from the time the Temple was built in Jerusalem afterwards, it was forbidden to offer sacrifices on private altars. Similarly, taking a vow is considered undesirable and comparable to building such an altar. Rabbenu Nissim explains the comparison based on the passage from Hilchot De'ot cited above, i.e., just as a person who builds a private altar offers a sacrifice to God in an undesirable manner, so, too, a person who takes a vow adds a restriction that the Torah does not require him to observe.
56.
As explained in ch. 4.
Nezirut - Chapter 1
Introduction to Hilchos Nezirut
They contain ten mitzvot: two positive commandments and eight negative commandment. They are:
1. That a nazirite should let his hair grow long;
2. That he should not cut his hair throughout the time of his nazirite vow;
3. That a nazirite should not drink wine, nor a mixture of wine, not even vinegar coming from wine;
4. That he not eat fresh grapes;
5. That he not eat raisins;
6. That he not eat grape seeds;
7. That he not eat grape peels;
8. That he not enter a shelter where a corpse is located;
9. That he not contract impurity because of a corpse;
10. That he shave [his skin] and [bring] his offerings when he completes his nazirite vow or when he becomes impure.
These mitzvot are explained in the ensuing chapters.
הלכות נזירות - הקדמה
הלכות נזירות יש בכללן עשר מצות שתי מצות עשה ושמנה מצות לא תעשה וזה הוא פרטן:
(א) שיגדל הנזיר פרע
(ב) שלא יגלח שערו כל ימי נזרו
(ג) שלא ישתה הנזיר יין ולא תערובת יין ואפילו חומץ שלהם
(ד) שלא יאכל ענבים לחים
(ה) שלא יאכל צמוקים
(ו) שלא יאכל חרצנים
(ז) שלא יאכל זגין
(ח) שלא יכנס לאהל המת
(ט) שלא יטמא למתים
(י) שיגלח על הקרבנות כשישלים נזירותו או כשיטמא
וביאור מצות אלו בפרקים אלו:
1
A nazirite vow is one of the types of vows involving prohibitions,1as [Numbers 6:2] states: "When one will take a nazirite vow...." It is a positive commandment for [a nazirite] to let the hair of his head grow,2 as [ibid.:5] states: "He shall let the mane of the hair of his head grow." If he cuts [his hair] in the midst of the days of his nazirite vow, he violates a negative commandment,3 as [ibid.] states: "A razor shall not pass over his head." Similarly, he is forbidden to contract ritual impurity from a corpse4 or eat those products of a grape vine which the Torah forbids him from eating5 throughout the entire span of his nazirite vow.6
א
הנזירות הוא נדר מכלל נדרי איסר שנאמר כי ידור נדר נזיר וגו' ומצות עשה שיגדל שער ראשו שנאמר גדל פרע שער ראשו ואם גילח בימי נזרו עובר בלא תעשה שנאמר תער לא יעבור על ראשו וכן אסור להטמא למתים או לאכול דברים שאסרן הכתוב עליו מגפן היין כל ימי נזרו:
2
When [a nazirite] transgressed and cut his hair, became impure [due to contact with a corpse], or partook of wine grapes, he receives two sets of lashes:7one because of the prohibition "He shall not desecrate his word,"8 and one because of the prohibition that he transgressed from the unique prohibitions that apply to a nazirite.9
ב
עבר וגלח או נטמא או אכל מגפן היין הרי זה לוקה שתים אחת משום לא יחל דברו שכולל כל הנדרים ואחת משום דבר שעבר עליו מדברים שאסורין איסור מיוחד על הנזיר:
3
When a person takes a nazirite vow and fulfills his vow according to the mitzvah, he has performed three positive commandments: a) "He shall act in accordance with all that he uttered with his mouth,"10 and he has acted [accordingly], b) "He shall let the mane of the hair of his head grow," and he has let it grow, and c) shaving and bringing his sacrifices,11 as [ibid.:18] states: "And the nazirite shall shave at the entrance to the Tent of Meeting."
ג
נדר בנזיר וקיים נדרו כמצותו הרי זה עושה שלש מצות עשה האחת ככל היוצא מפיו יעשה והרי עשה והשניה גדל פרע שער ראשו והרי גדל והשלישית תגלחתו עם הבאת קרבנותיו שנאמר וגלח הנזיר פתח אהל מועד וגו':
4
When a person says: "I will not depart from the world until I become a nazirite," he becomes a nazirite immediately, lest he die at that time. If he delays [implementing] his nazirite vow, he transgresses the prohibition:12 "Do not delay in paying it." Lashes are not given for the violation of this prohibition.13
ד
האומר לא אפטר מן העולם עד שאהיה נזיר הרי זה נזיר מיד שמא ימות עתה ואם איחר נזירותו הרי זה עובר בבל תאחר לשלמו ואין לוקין על לאו זה:
5
With regard to a nazirite vow, we do not say: [The vow does not take effect] until he makes a statement that every person would be able to understand [that] in his heart [he desired to take a nazirite vow]. Instead, since he made a decision in his heart to take a nazirite vow and verbally expressed concepts that suggest this intent, he is a nazirite although these concepts are distant and [their simple meaning] does not communicate the concept of a nazirite vow.14
ה
אין אומרין בנזירות עד שיוציא בשפתיו דבר שמשמעו אצל כל העם כענין שבלבו אלא כיון שגמר בלבו והוציא בשפתיו דברים שעניינם שיהיה נזיר אע"פ שהן עניינות רחוקות ואף על פי שאין במשמען לשון נזירות הרי הוא נזיר:
6
What is implied? A nazirite was passing in front of a person and he said: "I will be," he is a nazirite. Since in his heart, he intended to say that he will be like that person, [it is considered as if he made such a statement] even though he did not explicitly say: "I will be like him." Similarly, if he took hold of his hair15 and said: "I will become attractive," "I will grow my hair," "I will cultivate my hair,"16 "I will let my hair grow long," he is a nazirite, provided he made such a decision in his heart.
ו
כיצד הרי שהיה נזיר עובר לפניו ואמר אהיה הרי זה נזיר הואיל ובלבו היה שיהיה כמו זה ואע"פ שלא פירש ואמר אהיה כמו זה וכן אם אחז בשערו ואמר אהיה נאה או אהא מכלכל או אהא מסלסל או שאמר הריני מסלסל או הריני מכלכל או הרי עלי לשלח פרע הרי זה נזיר והוא שיגמור בלבו להזיר:
7
If he says: "I am obligated to bring doves [as offerings],17 he is not a nazirite even if a nazirite is passing in front of him and even if he had the intent of becoming a nazirite. It is as if he did not say anything.18
ז
אמר הרי עלי צפרים אף על פי שהיה נזיר עובר לפניו ואע"פ שהיה בלבו להזיר אינו נזיר והרי זה כמי שלא הוציא בשפתיו כלום:
8
All nicknames for a nazirite vow are considered like a nazirite vow.
What is implied? In places where people mispronounce the words they use, if one says: "I am a nazik, a naziach, a paziach,19 he is a nazirite."
ח
כל כנויי נזירות כנזירות כיצד מקומות העלגים שמשנין את הדבור ואמר שם הריני נזיק נזיח פזיח הרי זה נזיר:
9
If a person says: "I am a nazirite only with regard to grape seeds" or "...with regard to grape peels," "I am a nazirite with regard to shaving," or "I am a nazirite only with regard to impurity," he is a nazir in the complete sense and he must keep all the particular laws incumbent on nazirites even though his inten was to forbid himself only with regard to the particular he mentioned. Since the matter concerning which he took the nazirite vow is forbidden to nazirites, he is a nazirite in the full sense of the term.20
ט
האומר הריני נזיר מן החרצנים בלבד או מן הזגים בלבד או הריני נזיר מן התגלחת או הריני נזיר מן הטומאה בלבד הרי זה נזיר גמור וכל דקדוקי נזירות עליו ואף על פי שלא היה בלבו להזיר אלא מדבר זה בלבד הואיל ודבר שנזר ממנו אסור על הנזירים הרי זה נזיר גמור:
10
If, however, one says: "I am a nazirite from dried figs," "...from cakes of dried figs," or the like, he is forbidden [to partake of] the article specified, but he is not a nazirite.21
י
אבל האומר הריני נזיר מן הגרוגרות או מן הדבילה וכיוצא בהן הרי זה אסור בהן ואינו נזיר:
11
When a cup of wine was mixed22 for a person and given to he to drink and he said: "I am a nazirite from it," he is a nazirite in the complete sense.23 If he was a morose person, angry, or in mourning and the others were trying to have him drink to release his burden and he said: "I am a nazirite from this [cup]," he is forbidden to drink only that cup, but he is not a nazirite. [The rationale is that] his intent was only that he would not drink that cup.
יא
מזגו לו כוס של יין ונתנו לו לשתות ואמר הריני נזיר ממנו הרי זה נזיר גמור ואם היה מר נפש או כעוס או מתאבל והיו מבקשין ממנו שישתה כדי לשכח עמלו ואמר הרי זה נזיר ממנו הרי זה אסור באותו הכוס בלבד ואינו נזיר שלא נתכוון זה אלא שלא ישתה כוס זה:
12
Similarly, if a drunken man was given a cup to make him totally inebriated and he said: "I am a nazirite from it," he is forbidden to drink only that cup, but he is not a nazirite. [The rationale is that his intent was] only that they should not have him become overly drunk. If he was as drunk as Lot24 his statements are of no consequence and he is not liable for any transgression that he performs. For when he reaches a state of inebriation equivalent to Lot's, he is not liable at all.25
יב
וכן שכור שנתנו לו כוס כדי לרוותו ואמר הרי זה נזיר ממנו הרי זה אסור באותו הכוס בלבד ואינו חייב בנזירות שלא נתכוון זה אלא שלא ישכרו אותו יותר מדאי ואם הגיע לשכרותו של לוט אין דבריו כלום ואינו חייב על כל עבירה שיעשה שמשהגיע לשכרותו של לוט אינו בן חיוב:
13
When a person says: "I am a nazirite on the condition that I can drink wine," "...become impure because of contact with the dead," or "...cut my hair,"26 he is a nazirite and is forbidden to perform all of the above. [The rationale is that] he made a stipulation against what is written in the Torah and whenever one makes a stipulation against what is written in the Torah, the stipulation is nullified.27
יג
האומר הריני נזיר על מנת שאהיה שותה יין או מטמא למתים או מגלח שערי הרי זה נזיר ואסור בכולם מפני שהתנה על מה שכתוב בתורה וכל המתנה על הכתוב בתורה תנאו בטל:
14
When a person takes a nazirite vow and [afterwards] says: "I did not know that a nazirite was forbidden to partake of wine..., "...to become impure," or "...to cut hair. Had I known this, I would not have take the vow," he is a nazirite and is obligated in all these prohibitions. [The rationale is that] he knows that he is obligated in at least one of these [prohibitions] and as we explained,28 even if one took a [nazirite] vow, forbidding only one of these acts, he is forbidden in all of them.29
יד
נדר בנזיר ואמר לא הייתי יודע שהנזיר אסור ביין או בטומאה או בתגלחת ואילו הייתי יודע כן לא הייתי נודר הרי זה נזיר וחייב בכולם שהרי הוא היה יודע שאסר עצמו באחד משלשת מינין וכבר בארנו שאפילו לא נדר אלא מאחד מהם אסור בכולן:
15
If the person says: "I know that a nazirite is forbidden in all of the above, but I thought that it would be permitted for me to drink wine, because I cannot live without wine," or "[I thought that I would be permitted to become impure,] because I bury the dead," he is not a nazirite,30 because his vow is included in the category of vows made in error31 which need not be absolved by a sage, as we explained.32
טו
אמר יודע הייתי שהנזיר אסור בכל אלו אבל היה בדעתו שמותר לי לשתות אני היין מפני שאיני יכול לחיות בלא יין או מפני שאני קובר את המתים הרי זה אינו נזיר מפני שאלו בכלל נדרי שגגות שאינם צריכין שאלה לחכם כמו שבארנו:
16
When a person says: "My hand is a nazirite" or "My foot is a nazirite," his words are of no consequence. If, however, he says: "My head is a nazirite" or "My liver is a nazirite," he is a nazarite." This is the general principle: Whenever a person designates as a nazirite an organ upon whose removal33 from a living person would cause him to die, he is a nazirite.34
טז
האומר הרי ידי נזירה הרי רגלי נזירה לא אמר כלום הרי ראשי נזיר כבדי נזירה הרי זה נזיר זה הכלל כל אבר שאם ינטל מן החי ימות אם אמר הרי הוא נזיר הרי זה נזיר:
17
When a person says: "I will be a nazirite when a ben is born to me," if a son is born to him, he is a nazirite. If, however, a daughter, a tumtum,35 or an androgynus36 is born to him, he is not a nazirite.37
If he says: "I will be a nazirite when offspring is born to me," even if a daughter, a tumtum, or an androgynus is born to him, he is a nazirite. If his wife miscarries, he is not a nazirite. If she becomes pregnant again and gives birth, he is a nazirite.38
יז
האומר הריני נזיר כשיהיה לי בן אם נולד לו בן זכר הרי זה נזיר אבל אם נולדה לו בת או טומטום או אנדרוגינוס אין זה נזיר אמר הריני נזיר כשיהיה לי ולד אפילו נולד לו בת או טומטום ואנדרוגינוס הרי זה נזיר הפילה אשתו אינו נזיר חזרה ונתעברה וילדה הרי זה נזיר:
FOOTNOTES
1.
Thus it is governed by the laws mentioned in the previous set of halachot. As mentioned in the beginning of Hilchot Nedarim, there are two types of vows: vows involving prohibitions and vows taking on an obligation to bring sacrifices. A nazirite vow also involves bringing sacrifices, as will be explained. Nevertheless, it is considered primarily a vow involving prohibitions (Radbaz).
2.
Sefer HaMitzvot (positive commandment 92) and Sefer HaChinuch (mitzvah 374) include this commandment among the 613 mitzvot of the Torah.
3.
Sefer HaMitzvot (negative commandment 209) and Sefer HaChinuch (mitzvah 373) include this commandment among the 613 mitzvot of the Torah.
4.
Sefer HaMitzvot (negative commandments 207-208) and Sefer HaChinuch (mitzvot 375-376) include two prohibitions involving this matter among the 613 mitzvot of the Torah. See Chapter 5 which describes this prohibition.
5.
This includes prohibitions against drinking wine and eating fresh grapes, raisins, grape seeds, and grape peels. Sefer HaMitzvot (negative commandment 202-206) and Sefer HaChinuch (mitzvot 368-372) include five prohibitions against partaking of these grape products among the 613 mitzvot of the Torah.
6.
The Radbaz explains that the Rambam does not mention these prohibitions in the order that they are mentioned in the Torah, not in the order that they are mentioned in the Mishnah. The rationale is that the mitzvah of letting one's hair grow is mentioned first because it involves both a positive and a negative commandment.
7.
For with his deed, he has violated two of the Torah's prohibitions.
8.
Which applies with regard to the violation of all vows, as stated in Hilchot Nedarim 1:5.
9.
If he violates his nazirite vow in several ways, e.g., he eats grapes and becomes impure, he receives lashes according to the number of violations involved (Radbaz).
10.
I.e., the commandment to observe the vows one takes. See Hilchot Nedarim 1:4.
11.
Which is done at the fulfillment of one's nazirite vow. Sefer HaMitzvot (positive commandment 93) and Sefer HaChinuch (mitzvah 377) include this commandment among the 613 mitzvot of the Torah. See Chapter 8 which describes this procedure.
12.
Deuteronomy 23:22. As the Rambam states in Hilchot Arachin VaCharamim 1:1, this prohibition applies to any person who delays keeping the vows and pledges he makes. He does not, however, list this prohibition as one of the 613 mitzvot in these halachot, but instead, in Hilchot Ma'aseh HaKorbanot (in the introduction to those halachot and in Chapter 14, Halachah 13).
See also Hilchot Arachin 6:33 which uses this law as support for the principle that a pledge to perform a mitzvah is considered as a vow.
13.
For as stated in Hilchot Sanhedrin 18:2, lashes are not given for the violation of a prohibition that does not involve a deed. Note, however, Chapter 5, Halachah 21.
14.
This concept, which the Rambam illustrates in the following halachot, expresses the principle (see Nedarim 5b) that yadot nedarim, literally "handles of vows," are considered equivalent to vows themselves.
15.
According to the Rambam, when he makes such statements while holding his hair, it is not necessary that a nazirite pass in front of him for his statement to be binding.
16.
The Hebrew uses two expressions to communicate this and the previous concept. Our translations for these terms are taken from Rav Kappach's translation of the Rambam's Commentary to the Mishnah (Nazir 1:1).
17.
The offering a nazirite would bring if he became impure (see Numbers 6:10).
18.
I.e., with regard to a nazirite vow. Since it is possible that his statement meant that he intended to offer the doves as a sacrifice, it is not considered as implying a nazirite vow. From the Rambam's Commentary to the Mishnah (loc. cit.), it appears that the person is liable to bring these doves as a voluntary offering. It is questionable if here the Rambam is negating that implication.
19.
In his Commentary to the Mishnah (loc. cit.), the Rambam writes that gentiles who lived among the Jewish people would mispronounce the word nazir in this manner. As such, there would be some Jews who would make similar mistakes. See parallel concepts in Hilchot Sh'vuot 2:5, Hilchot Nedarim 1:16.
20.
I.e., since he used the term "nazirite" and the object which he mentioned is forbidden to nazirites, the nazirite restrictions all take effect. Note the contrast to the following halachah.
21.
Because the term nazirite does not apply with regard to those objects.
22.
I.e., in the Talmudic era, the wine was very strong. Hence it was customary to mix water into wine before serving it.
23.
I.e., the situation is comparable to those described in Halachah 9.
24.
Who became so drunk that he lost all consciousness of his actions. See Genesis, ch. 19.
25.
I.e., he is considered like a mentally and emotionally incapable person (a shoteh). See Hilchot Ishut 4:18, Hilchot Mechirah 29:18.
26.
I.e., he seeks to avoid keeping one or more of the obligations of the nazirite vow although he will keep the others.
27.
This is a general principle applying in many aspects of Torah law, e.g., Hilchot Ishut 16:9.
28.
In the previous halachah.
29.
The Ra'avad states that if a person would approach a sage and ask him to absolve his nazirite vow on these grounds, the sage would certainly consent. We are speaking about an instance when the person seeks to have the vow nullified without consulting a sage because it was taken in error. The Radbaz states that the Rambam would also accept this ruling. The Kessef Mishneh, however, does not accept this explanation.
30.
He need not observe any of the nazirite prohibitions, even the ones he had intended to observe.
31.
The Ra'avad considers this as a vow which a person is prevented from keeping by forces beyond his control, citing Nazir 11b which appears to support this interpretation. The Kessef Mishneh and the Radbaz state that while the actual wording of the Talmud fits the Ra'avad's interpretation, the Rambam's explanation can be justified. [Significantly, in his Commentary to the Mishnah (Nazir 2:4), the Rambam uses the wording suggested by the Ra'avad.]
32.
Hilchot Sh'vuot 3:6; Hilchot Nedarim 4:1.
33.
The Or Sameach notes that the Rambam changes slightly the wording of his source, Nazir 21b, based on his ruling in Hilchot Shechitah 8:16. There the Rambam writes that if an animal is born without a liver it may live, but if it was born with a liver and then the liver was removed, it is treifah.
34.
For it is considered as if he took the vow upon his entire person. Compare to Hilchot Arachin 2:1; Hilchot Ma'aseh HaKorbanot 15:2; Hilchot Mechirah 27:8.
35.
A person whose genital area is covered by a piece of flesh and it is impossible to detect his gender.
36.
A person with both male and female sexual organs (Hilchot Ishut 2:24-25).
37.
Although the term ben can be translated as "offspring," its specific meaning is "son." Hence the Rambam rules in this manner.
38.
The fact that his wife miscarried in the interim does not negate the vow.
Nezirut - Chapter 2
1
When a person takes a nazirite vow inadvertently,1 is compelled to take one by forces beyond his control,2 takes one in order to encourage a colleague,3 or takes one while making exaggerated statements,4 he is exempt as is the law concerning other vows.
When a person takes a nazirite vow and regrets having taking it, he may approach a sage and ask him [to absolve it]. He may release his nazirite vow in the same way he releases other vows.5
א
הנודר בנזיר בשוגג או באונס או שנדר לזרז חבירו או דרך הבאי הרי זה פטור בשאר נדרים ומי שנדר בנזיר וניחם על נדרו הרי זה נשאל לחכם ומתיר לו נזירותו כדרך שמתירין שאר הנדרים:
2
[The following rules apply when a person] took a nazirite vow and went to brings his sacrifices for that vow with the intent that he will bring them on the completion of the days of his vow, but discovered that either all of the animals or one of them were stolen. If he took the nazirite vow before the animal was stolen, he is a nazirite.6 If he took the nazirite vow after [an animal] was stolen, lost, or died, he is not a nazirite. It is as if he took a nazirite vow in error.7
ב
מי שנדר בנזיר והלך להביא קרבנותיו שנזר על דעת שיביאם במלאת ימי נזרו מצאן שנגנבו או נגנבה בהמה מהן אם עד שלא נגנבה הבהמה נזר הרי זה נזיר ואם אחר שנגנבה או שאבדה או שמתה נזר אינו נזיר שזה נזר בטעות:
3
When a person extends a nazirite vow,8 he is a nazirite, as we explained with regard to the laws concerning the extension of other vows.9
ג
המתפיס בנזירות הרי זה נזיר כמו שבארנו בדין כל המתפיס בנדר:
4
If a nazirite was passing before him and he said: "I am like him," he is a nazirite.10 If a colleague of his took a nazirite vow and he said: "My mouth is like his mouth with regard to wine"11 or "My hair is like his hair with regard to cutting it,"12 he is a nazirite. Similarly, if he heard him [take a nazirite vow] and said: "And also I" immediately thereafter,13 [he is a nazirite]. And if a third person said: "And also I" immediately after the second person's statement - even if this continues for 100 individuals14 - they are all nazirites.
ד
היה נזיר עובר לפניו ואמר הריני כזה הרי זה נזיר נדר חבירו בנזיר ואמר הוא פי כפיו מיין או שאמר שערי כשערו מלהגזז הרי זה נזיר וכן אם שמע ואמר ואני בתוך כדי דבור [ושמע שלישי בתוך כדי דבור] של שני ואמר ואני ואפילו הן מאה כולן נזירין:
5
If a person says: "I will be a nazirite when a son will be born to me," and his colleague says: "And also I," his colleague becomes a nazirite immediately.15
ה
האומר הריני נזיר כשיהיה לי בן וחבירו אמר ואני הרי חבירו נזיר מיד:
6
When a person tells a colleague: "I will be a nazirite when a son will be born to you," and his colleague says: "And also I," [his colleague does not become] a nazirite. [The rationale is that] the latter person only had the desire to say that he would love for a son to be born to him to the same degree as the first does. For he is embarrassed in his presence.16
ו
האומר לחבירו הריני נזיר כשיהיה לך בן ושמע חבירו ואמר ואני אין זה נזיר שלא נתכוון זה האחרון אלא לומר שאני אוהב שיהיה לך בן כמו זה שהרי הוא בוש ממנו:
7
When a person says: "I will be a nazirite when a son will be born to so-and so,"17 and his colleague heard his statement and said: "And also I," there is an unresolved question concerning the matter. Perhaps his colleague's intent was to become a nazirite like him18 or perhaps he wanted to say that he loved him like the other person did. When there is a question whether a nazirite vow takes effect, we rule leniently.19
ז
האומר הריני נזיר כשיהיה לפלוני בן ושמע חבירו ואמר אני הרי זה ספק שמא לא נתכוון אלא להיות נזיר כמותו או לומר שאני אוהב אותו כמותך וספק נזירות להקל:
8
[A nazirite vow can take effect in the following situation.] Two people were walking on the road and saw another person approaching them. One of the said: "The person approaching us is Shimon." The other said: "He is Reuven." The first replied: "I will become a nazirite if it is Reuven" and the second responded: "I will become a nazirite if it is Shimon." If he reaches them and he is Reuven, [the first] is a nazirite. If it is Shimon, the second is a nazirite as per the vows. Similar laws apply in all analogous situations. If the person did not reach them, but instead turned backward and disappeared from their sight and they did not discover his identity, neither of them are nazirites.20
ח
שנים שהיו מהלכים בדרך וראו אחד בא כנגדן ואמר אחד מן השנים זה ההולך כנגדנו שמעון הוא ואמר חבירו ראובן הוא ואמר זה הריני נזיר אם יהיה ראובן ואמר האחר הריני נזיר אם יהיה שמעון הגיע אליהם והרי הוא ראובן הרי זה נזיר ואם היה שמעון הרי חבירו נזיר כמו שנדרו וכן כל כיוצא בזה לא הגיע אליהם אלא חזר לאחוריו ונעלם מעיניהם ולא ידעו מי הוא אין אחד מהן נזיר:
9
Similarly, when a person says: "I will be a nazirite if there will be 100 kor21 in this grainheap," if when he goes to measure it, he discovers that [some of the produce] was stolen or lost, he is not a nazirite.22 Similar laws apply in all analogous situations. [The rationale is that] When there is a question about whether a nazirite vow takes effect, we rule leniently.
ט
וכן האומר הריני נזיר אם יהיה בכרי זה מאה כור והלך למודדו ומצאו שנגנב או שאבד אינו נזיר וכן כל כיוצא בזה שספק נזירות להקל:
10
All [of the people who took nazirite vow in the following situation] are nazirites. Several people] were walking on the road and saw a ko'i23from a distance. One said: "I will be a nazirite if that is a wild beast." Another said: "I will be a nazirite if that is a domesticated animal." Another said:24 "I will be a nazirite if that is not a wild beast." Another said: "I will be a nazirite if that is not a domesticated animal." Another said: "I will be a nazirite if that is neither a wild beast, nor a domesticated animal." Another said: "I will be a nazirite if that is both a wild beast and a domesticated animal." [The rationale is that] in certain matters,25 a ko'i resembles a wild beast. In other matters, it resembles a domesticated animal. In still other matters, it resembles both a wild beast and a domesticated animal and in still other matters, it resembles neither a domesticated animal, nor a wild beast.
Similar laws apply if they saw an androgynus and argued whether the person was a man or a woman and took vows similar to those mentioned with regard to a ko'i. They are all nazirities, because there are matters26 in which an androgynus resembles a man, matters where the resemblance is to a woman, matters in which there is no resemblance to either a man or a woman, and matters in which there is a resemblance to both a man and a woman.
י
היו מהלכין בדרך וראו את הכוי מרחוק ואמר אחד מהם הריני נזיר שזה חיה ואמר אחר הריני נזיר שזה בהמה ואמר אחר הריני נזיר שאין זה חיה ואמר אחר הריני נזיר שאין זה בהמה ואמר אחר הריני נזיר שאין זה לא חיה ולא בהמה ואמר אחד הריני נזיר שזה בהמה וחיה הרי כולם נזירים מפני שהכוי יש בו דרכים שוה בהן לחיה ויש בו דרכים שוה בהן לבהמה ויש בו דרכים שוה לחיה ולבהמה ויש בו דרכים שאינו שוה לא לבהמה ולא לחיה והוא הדין אם ראו אנדרוגינוס ונחלקו בו אם הוא איש או אשה ונדרו על דרך שנדרו אלו בכוי הרי כולם נזירים שהאנדרוגינוס יש בו דרכים שוה בהן לאיש ודרכים שוה בהן לאשה ודרכים שאינו שוה בהן לא לאיש ולא לאשה ודרכים שהן שוין לאיש ולאשה:
11
All of the above applies to the person's status with regard to the mitzvot and not with regard to his nature and physical characteristics. Similarly, the factors involving a ko'i apply with regard to the mitzvot and not with regard to its nature and physical characteristics.
What is implied? [When] a ko'i [is slaughtered, its] blood must be covered as the blood of a wild beast must.27 Its fat is forbidden as is the fat of a domesticated animal.28 It is considered a union of mixed species if it is mated with either a domesticated animal or a wild beast,29 as if it were neither a wild beast or a domesticated animal. And it must be ritually slaughtered as is required for both a domesticated animal or a wild beast. Similarly, there are other halachic considerations that apply with regard to it and they will all be explained in their appropriate place.30
Similarly, an androgynus becomes impure because of a seminal emission like a man and because of uterine bleeding like a woman.31 He cannot be sold as a Hebrew servant, [differing in this way] from both a man and a woman.32 And a person who kills him is executed like one who kills either a man or a woman. There are also other laws applying to him. Each one will be stated in its place.33
יא
וכל הדרכים האלו בעניני המצות ולא בטבעו ותולדתו וכן דרכי הכוי בעניני המצות לא בטבעו ותולדתו כיצד דמו טעון כיסוי כחיה וחלבו אסור כבהמה והרי הוא כלאים עם הבהמה וכן עם החיה כאילו אינה חיה ולא בהמה וטעון שחיטה כבהמה וחיה ויש בו דרכים אחרים וכל אחד מהן יתבאר במקומו וכן אנדרוגינוס מטמא בלובן כאנשים ומטמא באודם כנשים ואינו נמכר בעבד עברי לא כאנשים ולא כנשים וההורגו נהרג עליו כאנשים וכנשים ויש בו דינים אחרים וכל אחד יכתב במקומו:
12
Similar [laws apply]34 if [several people] saw a group of men approaching them which contained sighted people and blind people. One said: "I will be a nazirite if they are sighted people." Another said: "I will be a nazirite if they are not sighted people." Another said: "I will be a nazirite if they are blind." Another said: "I will be a nazirite if they are not blind." Another said: "I will be a nazirite if among them are sighted people and blind people." Another said: "I will be a nazirite if among them are those who are not sighted people and those who are not blind." Similar laws apply in all analogous situations.
יב
וכן אם ראו אנשים באים כנגדם מהם פקחים ומהם סומים ואמר אחד הריני נזיר שאלו פקחין ואמר אחר הריני נזיר שאין אלו פקחין ואמר אחר הרי אני נזיר שאלו סומין ואמר אחר הריני נזיר שאין אלו סומין ואמר אחר הריני נזיר שאלו פקחין וסומין ואמר אחר הריני נזיר שאין אלו לא פקחין ולא סומין הרי כולם נזירים וכן כל כיוצא בזה:
13
When a minor reaches the age when his vows are of consequence35and he takes a nazirite vow, he is a nazirite and must bring his sacrifices36 even though he has not manifested signs of physical maturity, as he [must uphold] his other vows.
A father may administer a nazirite vow to his son who is underage even though he has not reached the age when his vows are of consequence. A woman, by contrast, may not administer a nazirite vow to her son.37 This is a concept conveyed by the Oral Tradition. It does not apply with regard to other vows.
יג
קטן שהגיע לעונת נדרים ונדר בנזיר הרי זה נזיר ומביא קרבנותיו ואף על פי שעדיין לא הביא שתי שערות כשאר הנדרים והאיש מדיר את בנו קטן בנזיר אע"פ שלא בא לעונת נדרים ואין האשה מדרת את בנה בנזיר ודבר זה הלכה מפי הקבלה הוא ואינו נוהג בשאר נדרים:
14
What is implied? A father told his son who was a minor: "You are a nazirite"; he said: "My son, so-and-so, is a nazirite;" or he said, [pointing to his son,] "He is a nazirite," and the son remained silent,38 the son is a nazirite. The father must have him conduct himself according to all the particulars of the nazirite laws.39 If [the son] becomes impure, he must bring the sacrifices [associated with the termination] of impurity. When he completes his nazirite vow, he must bring the sacrifices [required when a nazirite vow is completed in] purity.40
יד
כיצד האב שאמר לבנו הקטן הרי אתה נזיר או שאמר בני פלוני נזיר או הרי זה נזיר ושתק הבן הרי זה נזיר וחייב האב לנהוג בו כל דקדוקי נזירות ואם נטמא מביא קרבן טומאה וכשישלים נזירותו מביא קרבן טהרה כשאר הנזירים הגדולים:
15
If the son did not desire this and objected to the matter,41 his relatives objected,42 he cut off his hair, or his relatives cut off his hair - thus performing a deed that indicates that either he or his relatives did not desire the nazirite vow,43 he is not a nazirite.44 Until when may his father administer a nazirite vow to him? Until he attains majority,45 and becomes an adult.
טו
לא רצה הבן ומיחה בדבר זה או שמיחו קרוביו או שגלח שערו או שגלחוהו קרוביו שהרי נעשה מעשה שגלה דעתו שלא רצה הוא או קרוביו בנזירות זו הרי זה אינו נזיר ועד מתי יש לו להדירו עד שיגדיל ויעשה איש:
16
The concept of a nazirite vow does not apply to gentiles, for [Numbers 6:2]46 "Speak to the children of Israel."
טז
העכו"ם אין להן נזירות שנאמר דבר אל בני ישראל:
17
The concept of a nazirite vow does apply to women and servants.47A father or a husband may nullify a nazirite vow taken by a woman if he so desires as is the case with regard to other vows.48 With regard to a servant, [to nullify his nazirite vow,]49 his master must compel him to drink [wine] or become impure due to contact with the dead. If he does not compel him,50 he must observe the nazirite vow.
יז
נשים ועבדים יש להן נזירות והאב או הבעל מפר נזירות האשה אם רצה כשאר הנדרים אבל העבד יש לרבו לכוף אותו לשתות ולהטמא למתים ואם לא כפה אותו נוהג נזירות:
18
When a servant takes other vows that involve personal aggravation or that prevent his performance of work or makes a valuation assessment,51 his master does not have to compel him [to act against the vow to nullify it].52 [The rationale is that the servant] is not the owner of his self and he cannot cause a vow to take effect regarding his person. To what can the matter be compared? To a person who [takes a vow] forbidding produce belonging to another person to the owner of that produce.53
If, however, a vow does not involve personal aggravation and it is not a matter which holds back work, [the master] cannot compel him [not to observe it].54
If a servant took a nazirite vow and his master told him: "It is nullified for you," [when] he receives his freedom,55 he is obligated to complete his nazirite vow.56 [The rationale is that] a servant must be compelled to nullify his vow. We do not nullify it verbally. If one nullifies it verbally, he is granted his freedom.
יח
נדר העבד שאר נדרים שיש בהן עינוי נפש או שמעכבין את המלאכה או שהעריך אין רבו צריך לכופו מפני שאין נפשו קנויה לו ולא יחול עליו נדר למה הדבר דומה לאוסר פירות אחרים עליהם אבל אם אין שם עינוי ולא דבר שמעכב מלאכה אינו יכול לכופו נדר עבדו בנזירות ואמר לו מופר לך יצא לחירות וחייב להשלים נזירותו שהעבד כופין אותו ואין מפירין לו ואם הפר יצא לחירות:
19
When a servant took a nazirite vow and fled from or abandoned his master,57 he is forbidden to drink wine. [This measure was enacted so that] he would suffer difficulty and return to his master's domain.58
If he took a nazirite vow, completed it, and shaved,59 without his master knowing of this, and afterwards, was granted his freedom, he is considered to have satisfied the requirements of his nazirite vow.60 If, however, he took a nazirite vow, but did not shave, and was granted his freedom, he is not considered to have fulfilled his nazirite vow.61 If he became impure and then was granted his freedom, he must begin reckoning [the days of his nazirite vow] from the time he became impure.62
יט
עבד שנדר בנזירות וברח או שהלך מרבו הרי זה אסור לשתות יין כדי שיצטער ויחזור לרשות רבו נזר והשלים נזירותו וגלח ולא ידעו רבו ואח"כ יצא לחירות הרי זה יצא ידי נדרו אבל אם נדר ולא גלח ויצא לחירות לא יצא ידי נדרו נטמא ואחר כך יצא לחירות מונה משעה שנטמא:
20
Nazirite vows must be observed both while the Temple is standing and while the Temple was not standing. Therefore when a person takes a nazirite vow in the present era, he must observe it forever,63 because we do not have a Temple where he can go and offer his sacrifices at the conclusion of his nazirite vow.
כ
נזירות נוהגת בפני הבית ושלא בפני הבית לפיכך מי שנדר בנזיר בזמן הזה הרי זה נזיר לעולם שאין לנו בית כדי שיביא קרבנותיו במלאת ימי נזרו:
21
A nazirite vow may be observed only in Eretz Yisrael.64When a person takes a nazirite vow in the Diaspora, he is penalized and obligated to ascend to Eretz Yisrael65 and observe his nazirite vow there for as long as he vowed.66 Accordingly, when a person takes a nazirite vow in the Diaspora in the present era, we compel him to ascend to Eretz Yisrael and observe his nazirite vow there67 until he dies or until the Temple is built and he brings his sacrifices there at the conclusion of the span of his vow.
כא
אין הנזירות נוהגת אלא בארץ ישראל ומי שנזר בחוצה לארץ קונסין אותו ומחייבין אותו לעלות לארץ ישראל ולהיות נזיר בארץ ישראל כמנין הימים שנזר לפיכך מי שנדר בזמן הזה בחוצה לארץ כופין אותו לעלות לארץ ישראל ולהיות נוהג שם נזירות עד שימות או עד שיבנה המקדש ויביא קרבנותיו במלאת ימי נזרו:
22
Throughout the entire time he is in the Diaspora, he is forbidden to drink wine, to become impure due to contact with the dead, and to cut his hair.68 He must uphold all of the requirements stemming from a nazirite vow, despite the fact that the days are not counted for him. If he transgressed and drank [wine], cut his hair, or touched a corpse or the like,69 he is liable for lashes.
כב
וכל זמן שהוא בחוצה לארץ הרי זה אסור לשתות יין ולהטמא למתים ולגלח וכל דקדוקי נזירות עליו ואע"פ שאין ימים אלו עולין לו ואם עבר ושתה או גלח או נגע במת וכיוצא בנגיעה לוקה:
FOOTNOTES
1.
E.g., he said: "I will be nazirite if I ate today," and he was under the impression that he had not eaten, but in fact he had eaten (Nedarim 25b). See Hilchot Nedarim 8:3 and Chapter 1, Halachah 15.
2.
I.e., people compelled him to take the nazirite vows. See Hilchot Nedarim 4:1.
3.
He said: "I will be a nazirite if you do not eat at my home." See Hilchot Nedarim 4:3.
4.
He said: "I will be a nazirite if I did not see an army as numerous as the Jewish people when they left Egypt." See Hilchot Nedarim 4:1; Hilchot Sh'vuot 3:5.
5.
See Hilchot Nedarim 4:5.
6.
We do not automatically say: Had he known that the animal would have been stolen he would not have taken the vow. If, however, he asks a sage to absolve the vow on this account, it is absolved. See Hilchot Nedarim 8:5; Hilchot Sh'vuot 6:12.
7.
I.e., his vow was taken on a false assumption, for he believed that he possessed these animals. See Hilchot Nedarim 8:3.
8.
I.e., as illustrated in the following halachah, he states that a nazirite vow taken by a colleague should also apply to him.
9.
Hilchot Nedarim 3:3.
10.
See Chapter 1, Halachah 5.
11.
I.e., "just as he is forbidden to drink wine, so am I."
12.
I.e., "just as he is forbidden to cut his hair, so am I."
13.
This term refers to a specific span of time, the time it takes to say: Shalom Elecha Rebbi (Hilchot Sh'vuot 2:17).
14.
I.e., each one speaking immediately thereafter his colleague.
15.
In contrast to the person who took the vow who does not become a nazirite until the child is born (Chapter 1, Halachah 17). This is the conclusion the Rambam derives from the discussion of the issue in Nazir 13a. The Ra'avad offers a different interpretation of the passage. The Radbaz and the Kessef Mishneh justify the Rambam's understanding.
16.
I.e., were he not to make such a statement, it would appear that he does not have genuine love for him. Because of the above, we say that his vow was not made sincerely and he never intended to become a nazirite.
17.
In contrast to the situation described in the previous halachah, in this instance, the person mentioned in the nazirite vow was not present when the vow was taken.
18.
Since the person was not present, we feel that it is less likely that his statements were made merely to make an impression (see Nazir 13a).
19.
The rationale is that at the time of the completion of the vow, the person is required to offer sacrifices. Were his vow not to have taken effect, he would be slaughtering non-sacrificial animals in the Temple courtyard which is forbidden (Rabbenu Nissim).
20.
Because as stated at the conclusion of the previous halachah, if there is a doubt where a nazirite vow is binding, we rule leniently.
21.
A dry measure used in the Talmudic period equivalent to 30 se'ah (Hilchot Arachin 4:4).
22.
For he desired the nazirite vow to take effect only if there was the said amount of grain in the grain heap.
23.
A ko'i is a hybrid born from breeding a deer and a goat. There is an unresolved question among our Sages if it is considered as a domesticated animal (behemah) or a wild beast {(chayah) the Rambam's Commentary to the Mishnah, Bikkurim 2:8}. In Hilchot Ma'achalot Assurot 1:13, he states that the term refers to any hybrid that comes from mating a domesticated animal with a wild beast.
24.
In his Commentary to the Mishnah (Nazir 5:6), the Rambam states that if one person made all these statements, he is obligated to fulfill an equivalent number of nazirite vows.
25.
See the following halachah where the Rambam elaborates on these points.
26.
See the following halachah where the Rambam elaborates on these points.
27.
See Hilchot Shechitah 14:4.
28.
See Hilchot Ma'achalot Assurot 1:13.
29.
See Hilchot Kilayim 9:5.
30.
See Hilchot Shechitah 12:8-9; Hilchot Bikkurim 9:5; 10:7; Hilchot Sha'ar Avot HaTumah 1:6, et al.
31.
I.e., either semen or the secretion of a zav. See Hilchot Mita'amei Mishkav UMoshav 1:7; Hilchot Mechusarei Kapparah 3:7.
32.
See Hilchot Avadim 4:1.
33.
See Hilchot Tzitzit 3:9; Hilchot Yibbum VeChalitzah 6:8; Hilchot Issurei Bi'ah 22:11, et al.
34.
Note the Radbaz who offers an explanation why all three illustrations of the principle are necessary.
35.
I.e., twelve for a male and eleven for a female. He or she must also be aware of the One for whose sake they are taking vows (Hilchot Nedarim 11:1-4).
36.
The Ra'avad questions this ruling, noting that there are authorities who maintain that the obligation for a minor to keep his vow is Rabbinic in origin. According to their view, it would be forbidden for the minor to bring a sacrifice, for that would be bringing non-sacramental animals as offerings. The Radbaz and the Kessef Mishneh maintain that those authorities follow a minority position.
37.
The commentaries discuss this issue, noting that seemingly, the prophetess Chanah administered a nazirite vow to her son Samuel. They explain that although the inspiration for the vow came from Chanah, it was actually administered by Elkanah, Samuel's father.
38.
I.e., his silence is considered as acceptance. If, however, he refuses to become a nazirite, he is not bound by his father's statements, as stated in the following halachah.
39.
See Chapter 6, Halachot 3, 11.
40.
See Chapter 8, Halachah 1.
41.
The Kessef Mishneh and the Radbaz refer to the difference of opinion between Rashi and Tosafot (Nazir 28b) whether the objection must be made immediately or whether they can be made throughout the span of the nazirite vow. In his Commentary to the Mishnah (Nazir 4:6), the Rambam espouses the view shared by Tosafot that once the son began observing the nazirite vow, he cannot object to it.
42.
The Minchat Chinuch (mitzvah 368) writes that if the child agrees to observe the nazirite vow, it is binding even if the relatives object.
43.
See the Or Sameach who debates whether drinking wine is also considered a deed which registers the son's objections.
44.
For his father's authority over him is not absolute.
45.
Becomes thirteen years old and manifests signs of physical maturity (Hilchot Ishut 2:2; see the Rambam's Commentary to the Mishnah, loc. cit.).
46.
The verse which introduces the laws of a nazirite vow. By addressing the passage to Jews, the Torah indicates that it does not apply to gentiles.
47.
Numbers 6:2 specifically mentions a woman taking a nazirite vow. With regard to servants, Nazir 62b explains how this concept can be explained by Biblical exegesis.
48.
See Hilchot Nedarim, chs. 11-13.
49.
We are speaking about a Canaanite servant who is his master's property. Accordingly, vows he takes are dependent on his master's consent as indicated by the following halachah.
50.
I.e., with regard to a servant, a verbal nullification of the nazirite vow is not sufficient. The master must physically compel him not to observe it.
51.
See Hilchot Arachin 1:2.
52.
I.e., as the Rambam continues to explain, the vow is void without the master having to take any action at all.
53.
According to the Rambam (based on Nazir 62b) , there are four different rulings with regard to vows or oaths a servant takes:
a) All oaths and valuation assessments that a servant takes are nullified automatically. The rationale is that "his body is not his property so that the oath he takes will be effective. With regard to oaths, [Numbers 30:3] states: 'forbid something upon one's soul.' [Implied is that the verse applies to] someone whose soul is his property. It excludes a servant who is someone else's property" (Hilchot Sh'vuot 12:6).
b) Vows other than a nazirite vow that are either aggravating or prevent the servant from working are automatically nullified. The rationale is that, with regard to an oath, Leviticus 5:4 states: "Whether he will do harm or do good." Implied is that he can take an oath - or a vow, because an association is established between vows and oaths - only when he has the choice of either doing good or doing harm to himself. This does not apply to these oaths. Since they harm his master, he has no right to take them.
c) Nazirite vows are not automatically nullified, because the association with vows does not apply with regard to them. Nevertheless, since the servant belongs to his master, the master has the right to nullify his vow.
d) Vows other than a nazirite vow that are neither aggravating nor prevent the servant from working must be fulfilled. The rationale is that in contrast to an oath in which the prohibition is incumbent on the servant (the gavra), for a vow, the prohibition falls upon the object (the cheftza). Since there is no harm to the master involved, such vows can take effect.
54.
Since the master does not suffer any loss, there is no reason that the vow should not take effect.
55.
When a master desires to nullify a vow taken by his servant, he must physically compel him to break it, as mentioned above. If he does not do so, but instead, verbally nullifies it, he is indicating that he no longer considers his servant as having that status, but has freed him. See parallels in Hilchot Avadim 8:17.
Based on a different version of Nazir 62b, the Ra'avad differs with the Rambam and does not agree that verbally nullifying a servant's vow is an indication that he must be freed. The commentaries support the Rambam's understanding.
56.
For the verbal nullification made by his master is of no consequence.
57.
Fleeing from his master is not equivalent to attaining his freedom (Radbaz).
58.
The Ra'avad differs with the Rambam's ruling, noting that Nazir 9:1 mentions that this issue is the subject of a difference of opinion between Rabbi Meir and Rabbi Yossi. Generally, in such instances, the halachah follows Rabbi Yossi and yet the Rambam follows Rabbi Meir's view. The Radbaz explains that the fact that Nazir 61a concludes by mentioning Rabbi Meir's view indicates that the halachah follows his opinion. The Kessef Mishneh suggests (- this, however, is not borne out by the Rambam's Commentary to the Mishnah -) that the Rambam's text of the mishnah read opposite to the standard version. Others support the Rambam's ruling, based on Tosafot who states that the halachah follows Rabbi Meir with regard to his decrees.
59.
I.e., completed the process required of a nazirite at the conclusion of his vow.
60.
We do not say that since the vow was fulfilled without the knowledge of his master, its fulfillment is of no consequence. Although his master could have nullified his vow, since in fact he did not do so, it is considered significant (Radbaz).
61.
I.e., he must begin counting the days of his nazirite vow anew as a free man, without counting the days during which he observed as a servant.
The rationale why these days are not counted is that since he did not complete his vow (by shaving), the status of the vow is left open. For at any time, his master could compel him to drink wine and nullify his vow. As such, he is never considered to have completed a valid nazirite vow. Although the Ra'avad differs with the Rambam's ruling, the commentaries justify his approach.
62.
I.e., he does not bring a sacrifice as would a free man who became impure in the midst of his nazirite vow. Instead, he begins his nazirite vow anew when he becomes pure after he attains his freedom.
63.
See Chapter 3, Halachah 12, for a description of how this vow is observed.
64.
This is not a point of Scriptural Law. Instead, the rationale is that since our Sages decreed that the Diaspora - its earth and even its air - conveys ritual impurity, a nazirite cannot observe his vow there (Nazir 54a; see Hilchot Tuma'at Meit 11:1).
65.
So that he can observe his nazirite vow in purity.
66.
Nazir 19b, 20a relates that Queen Heleni took a vow that if her son would return safe from a war, she would be a nazarite for seven years. She observed her vow and came to the Temple to offer her sacrifices. The School of Hillel ruled that she should remain in Eretz Yisrael and observe her vow for another seven years, for the time she observed it in the Diaspora was not counted.
67.
The Ra'avad questions what purpose will be served by ascending to Eretz Yisrael in the present era. We are all impure because of contact with a human corpse (or impurity that results from that) and there are no ashes from the red heifer to purify ourselves. If so, what difference is there between Eretz Yisrael and the Diaspora? In neither place, will one be able to complete his nazirite vow in purity. Hence, the Ra'avad concludes, it is forbidden to take a nazirite vow in the present age, whether in the Diaspora or in Eretz Yisrael.
The Radbaz states that although we are ritually impure, abiding in the Diaspora increases that impurity. Hence, it is preferable for one who takes a nazirite vow to ascend to Eretz Yisrael. The Kessef Mishneh goes further and states that since a person can prevent himself from coming into contact with the ritual impurity associated with a corpse, there is no prohibition against taking a nazirite vow in the present age.
68.
See the parallel in Chapter 6, Halachah 7, for parallels.
69.
For even though we are all ritually impure at present, a nazirite who is impure who comes in contact with a corpse is liable for lashes for each time he comes in contact (Chapter 5, Halachah 17).
Hayom Yom:
• English Text | Video Class
Wednesday, Shevat 1, 5778 · 17 January 2018
"Today's Day"
Thursday, Sh'vat 1, Rosh Chodesh, 5703
Torah lessons: Chumash: Va'eira, Chamishi with Rashi.
Tehillim: 1-9.
Tanya: In the category of (p. 63)...more than his wont. (p. 63).
The daily recital of Tehillim after davening1 applies equally to Chabad chassidic shulsand to those who follow the Ashkenazic or Polish nusach2 - may G-d be with them.3On account of ahavat Yisrael, love of our fellow...and especially in view of the importance and inner purpose of saying Tehillim with a minyan, which literally affects all of Israel, materially in "children, life and sustenance," and spiritually ...we must endeavor with every means possible that it become an established practice in every shul of every nusach.
FOOTNOTES
1. See "Saying Tehillim," Kehot.
2. See Introduction to the Siddur, Kehot.
3. Yeshayahu 38:16.
RELATED VIDEO: Reflections on Today's Hayom Yom
Daily Thought:
Rebuke
By the time Moses returned to the scene, his people had hit an all-time low. They worshipped idols, spoke slanderously of each other, and had wandered very far from the path of their forefathers. Perhaps he should have told them off, saying, “Repent, sinners, lest you perish altogether!”
But he didn’t. Instead, he told them how G‑d cared for them and felt their suffering, how He would bring about miracles, freedom and a wondrous future out of His love for them.
As for rebuke, Moses saved that for G‑d. “Why have You mistreated Your people?!” he demanded.
If you don’t like the other guy’s lifestyle, do him a favor, lend him a hand. Once you’ve brought a few miracles into his life, then you can urge him to chuck his bad habits.
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