Today in Judaism ~ Today is: Wednesday, Cheshvan 19, 5704 ~ 23 October 2013 ~~ Thursday, Cheshvan 20, 5774 ~ 24 October 2013

Today in Judaism ~ Today is: Wednesday, Cheshvan 19, 5704 ~ 23 October 2013 ~~ Thursday, Cheshvan 20, 5774 ~ 24 October 2013

Today in Jewish History:

Birth of Rabbi Sholom DovBer of Lubavitch (1860)

The fifth Lubavitcher Rebbe, Rabbi Sholom DovBer Schneerson (known by the acronym "Rashab"), was born on the 20th of Cheshvan of the year 5621 from creation (1860).

After the passing of his father, Rabbi Shmuel of Lubavitch, in 1882, Rabbi Sholom DovBer assumed the leadership of the movement. Over the next 38 years, he wrote and delivered some 2,000 maamarim (discourses of Chassidic teaching) including the famed hemshechim (serialized discourses) which contain his profound analytical treatment of Chabad Chassidism. In 1897, he established the Tomchei Temimim yeshivah in Lubavitch, the first institution of Jewish learning to integrate the "body" (Talmudic and legal studies) and "soul" (philosophic and mystical) of Torah into a cohesive, living whole; it was this unique form of education and Torah study that produced the "Temimim" -- the army of learned, inspired and devoted torchbearers who, in the decades to come, would literally give their lives to keep Judaism alive under Soviet rule.

In 1915 Rabbi Sholom DovBer was forced to flee Lubavitch from the advancing WWI front and settled in Rostov-on-Don in southern Russia. In his final years, he began the heroic battle -- carried on under the leadership of his son and successor, Rabbi Yosef Yitzchak Schneerson -- against the new Communist regime's efforts to destroy the Jewish faith. Rabbi Sholom DovBer passed away in Rostov in 1920.

Links: Want it All; To Know G-d and On Ahavat Yisrael -- two maamarim by Rabbi Sholom DovBer.

Daily Study:

Chitas and Rambam for today:

Chumash with Rashi: Parshat Chayei Sarah, 4th Portion (Genesis 24:27-24:52) & Parshat Chayei Sarah, 5th Portion (Genesis 24:53-24:67)

Chapter 24

27. And he said, "Blessed is the Lord, the God of my master, Abraham, Who has not forsaken His loving kindness and His truth from my master. As for me, the Lord led me on the road to the house of my master's kinsmen."

כז. וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי אֲדֹנִי אַבְרָהָם אֲשֶׁר לֹא עָזַב חַסְדּוֹ וַאֲמִתּוֹ מֵעִם אֲדֹנִי אָנֹכִי בַּדֶּרֶךְ נָחַנִי יְהֹוָה בֵּית אֲחֵי אֲדֹנִי:

on the road: on the designated road, the straight road, on the very road that I needed. Likewise, every “beth,” “lammed,” and “hey,” that serve as a prefix and are vowelized with a “pattach” refer to something specific, already mentioned elsewhere, or of [some object] where it is clear and obvious about what one is speaking. [i.e., The“pattach” under the prefix denotes the הֵא הַיְדִיעָה, the definite article.]

בדרך: דרך המיומן, דרך הישר, באותו דרך שהייתי צריך. וכן כל בי"ת ולמ"ד וה"א המשמשים בראש התיבה ונקודים בפת"ח מדברים בדבר הפשוט שנזכר כבר במקום אחר או שהוא מבורר וניכר באיזו הוא מדבר:

28. And the maiden ran, and she told her mother's house what had happened.

כח. וַתָּרָץ הַנַּעֲרָה וַתַּגֵּד לְבֵית אִמָּהּ כַּדְּבָרִים הָאֵלֶּה:

her mother’s house: It was customary for women to have a house in which to stay to do their work, and a daughter confides only in her mother. — [Gen. Rabbah 60:7]

לבית אמה: דרך הנשים היתה להיות להן בית לישב בו למלאכתן, ואין הבת מגדת אלא לאמה:

29. Now Rebecca had a brother whose name was Laban, and Laban ran to the man outside, to the fountain.

כט. וּלְרִבְקָה אָח וּשְׁמוֹ לָבָן וַיָּרָץ לָבָן אֶל הָאִישׁ הַחוּצָה אֶל הָעָיִן:

and Laban ran: Why did he run and for what did he run? “Now it came to pass, when he saw the nose ring,” he said, “This person is rich,” and he set his eyes on the money. — [Gen. Rabbah 60:7]

וירץ: למה וירץ ועל מה רץ, ויהי כראות את הנזם, אמר עשיר הוא זה, ונתן עיניו בממון:

30. And it came to pass, when he saw the nose ring and the bracelets on his sister's hands, and when he heard the words of his sister Rebecca, saying, "So did the man speak to me, " that he came to the man, and behold, he was standing over the camels at the fountain.

ל. וַיְהִי | כִּרְאֹת אֶת הַנֶּזֶם וְאֶת הַצְּמִדִים עַל יְדֵי אֲחֹתוֹ וּכְשָׁמְעוֹ אֶת דִּבְרֵי רִבְקָה אֲחֹתוֹ לֵאמֹר כֹּה דִבֶּר אֵלַי הָאִישׁ וַיָּבֹא אֶל הָאִישׁ וְהִנֵּה עֹמֵד עַל הַגְּמַלִּים עַל הָעָיִן:

over the camels: to guard them, as (above 18:8):“And he was standing over them,” in order to serve them.

על הגמלים: לשמרן, כמו (לעיל יח ח) והוא עומד עליהם, לשמשם:

31. And he said, "Come, you who are blessed of the Lord. Why should you stand outside, when I have cleared the house, and a place for the camels?"

לא. וַיֹּאמֶר בּוֹא בְּרוּךְ יְהֹוָה לָמָּה תַעֲמֹד בַּחוּץ וְאָנֹכִי פִּנִּיתִי הַבַּיִת וּמָקוֹם לַגְּמַלִּים:

when I have cleared the house: of idolatry. — [Gen. Rabbah 60:7]

פניתי הבית: מעבודה זרה:

32. So the man came to the house and unmuzzled the camels, and he gave straw and fodder to the camels and water to wash his feet and the feet of the men who were with him.

לב. וַיָּבֹא הָאִישׁ הַבַּיְתָה וַיְפַתַּח הַגְּמַלִּים וַיִּתֵּן תֶּבֶן וּמִסְפּוֹא לַגְּמַלִּים וּמַיִם לִרְחֹץ רַגְלָיו וְרַגְלֵי הָאֲנָשִׁים אֲשֶׁר אִתּוֹ:

and unmuzzled the camels: He loosened their muzzles, for he would shut their mouths so that they would not graze along the way in fields belonging to others. — [Gen. Rabbah 60:8, Targum Jonathan]

ויפתח: התיר זמם שלהם, שהיה סותם את פיהם שלא ירעו בדרך בשדות אחרים:

33. And [food] was set before him to eat, but he said, "I will not eat until I have spoken my words." And he said, "Speak."

לג. וַיּוּשָׂם לְפָנָיו לֶאֱכֹל וַיֹּאמֶר לֹא אֹכַל עַד אִם דִּבַּרְתִּי דְּבָרָי וַיֹּאמֶר דַּבֵּר:

until I have spoken: Here אִם serves as an expression of אִשֶׁר, [that] and as an expression of כּי, as in (below 49: 10):“Until (עַד כִּי) Shiloh will come.” This is what our Sages of blessed memory said (Rosh Hashanah 3a): The word כִּי serves for four meanings. One of these is [the Aramaic] אִי, which is equivalent to [the Hebrew] אִם.

עד אם דברתי: הרי אם משמש בלשון אשר ובלשון כי, כמו (לקמן מט י) עד כי יבא שילה, וזה שאמרו חכמינו ז"ל כי משמש בארבע לשונות, והאחת אי, והוא אם:  

34. And he said, "I am Abraham's servant.

לד. וַיֹּאמַר עֶבֶד אַבְרָהָם אָנֹכִי:

35. And the Lord blessed my master exceedingly, and he became great, and He gave him sheep and cattle, silver and gold, man servants and maid servants, camels and donkeys.

לה. וַיהֹוָה בֵּרַךְ אֶת אֲדֹנִי מְאֹד וַיִּגְדָּל וַיִּתֶּן לוֹ צֹאן וּבָקָר וְכֶסֶף וְזָהָב וַעֲבָדִם וּשְׁפָחֹת וּגְמַלִּים וַחֲמֹרִים:

36. And Sarah, my master's wife, bore a son to my master after she had become old, and he gave him all that he possesses.

לו. וַתֵּלֶד שָׂרָה אֵשֶׁת אֲדֹנִי בֵן לַאדֹנִי אַחֲרֵי זִקְנָתָהּ וַיִּתֶּן לוֹ אֶת כָּל אֲשֶׁר לוֹ:

and he gave him all that he possesses: He showed them a gift deed.

ויתן לו את כל אשר לו: שטר מתנה הראה להם:

37. And my master adjured me, saying, 'You shall not take a wife for my son from the daughters of the Canaanites, in whose land I dwell.

לז. וַיַּשְׁבִּעֵנִי אֲדֹנִי לֵאמֹר לֹא תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי ישֵׁב בְּאַרְצוֹ:

You shall not take a wife for my son from the daughters of the Canaanites: unless you first go to my father’s house, and she will not wish to follow you.

לא תקח אשה לבני מבנות הכנעני: אם לא תלך תחלה אל בית אבי ולא תאבה ללכת אחריך:

38. Instead, you must go to my father's house and to my family, and take a wife for my son.'

לח. אִם לֹא אֶל בֵּית אָבִי תֵּלֵךְ וְאֶל מִשְׁפַּחְתִּי וְלָקַחְתָּ אִשָּׁה לִבְנִי:

39. And I said to my master, 'Perhaps the woman will not follow me?'

לט. וָאֹמַר אֶל אֲדֹנִי אֻלַי לֹא תֵלֵךְ הָאִשָּׁה אַחֲרָי:

Perhaps the woman will not follow me: It [the word אֻלַי (perhaps)] is written [without a“vav” and may be read] אֵלַי (to me). Eliezer had a daughter, and he was looking for a pretext so that Abraham would tell him, to turn to him, to marry off his daughter to him (Isaac). Abraham said to him,“My son is blessed, and you are cursed [Eliezer was a descendant of Canaan who had been cursed by Noah], and an accursed one cannot unite with a blessed one.”

אלי לא תלך האשה: אלי כתיב, בת היתה לו לאליעזר והיה מחזר למצוא עילה שיאמר לו אברהם לפנות אליו להשיאו בתו, אמר לו אברהם בני ברוך ואתה ארור, ואין ארור מדבק בברוך:  

40. And he said to me, 'The Lord, before Whom I walked, will send His angel with you and make your way prosper, and you shall take a wife for my son from my family and from my father's house.

מ. וַיֹּאמֶר אֵלָי יְהֹוָה אֲשֶׁר הִתְהַלַּכְתִּי לְפָנָיו יִשְׁלַח מַלְאָכוֹ אִתָּךְ וְהִצְלִיחַ דַּרְכֶּךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִמִּשְׁפַּחְתִּי וּמִבֵּית אָבִי:

41. You will then be absolved from my oath, when you come to my family, and if they do not give [her] to you, you will be absolved from my oath.'

מא. אָז תִּנָּקֶה מֵאָלָתִי כִּי תָבוֹא אֶל מִשְׁפַּחְתִּי וְאִם לֹא יִתְּנוּ לָךְ וְהָיִיתָ נָקִי מֵאָלָתִי:

42. So I came today to the fountain, and I said, 'O Lord, God of my master Abraham, if You desire to prosper my way upon which I am going

מב. וָאָבֹא הַיּוֹם אֶל הָעָיִן וָאֹמַר יְהֹוָה אֱלֹהֵי אֲדֹנִי אַבְרָהָם אִם יֶשְׁךָ נָּא מַצְלִיחַ דַּרְכִּי אֲשֶׁר אָנֹכִי הֹלֵךְ עָלֶיהָ:

So I came today: Today I left, and today I arrived. From here we learn that the earth shrank for him [i.e., his journey was miraculously shortened]. Rabbi Acha said: The ordinary conversation of the servants of the Patriarchs is more beloved before the Omnipresent than the Torah of their sons, for the section dealing with Eliezer is repeated in the Torah, whereas many fundamentals of the Torah were given only through allusions. — [Gen. Rabbah 60:8]

ואבא היום: היום יצאתי והיום באתי, מכאן שקפצה לו הארץ. אמר רבי אחא יפה שיחתן של עבדי אבות לפני המקום מתורתן של בנים, שהרי פרשה של אליעזר כפולה בתורה, והרבה גופי תורה לא נתנו אלא ברמיזה:

43. Behold, I am standing by the water fountain. When a maiden comes out to draw [water], I will say to her, 'Please, give me a little water to drink from your pitcher.'

מג. הִנֵּה אָנֹכִי נִצָּב עַל עֵין הַמָּיִם וְהָיָה הָעַלְמָה הַיֹּצֵאת לִשְׁאֹב וְאָמַרְתִּי אֵלֶיהָ הַשְׁקִינִי נָא מְעַט מַיִם מִכַּדֵּךְ:

44. And [if] she will say to me, 'You too may drink, and I will also draw water for your camels,' she is the woman whom the Lord has designated for my master's son.'

מד. וְאָמְרָה אֵלַי גַּם אַתָּה שְׁתֵה וְגַם לִגְמַלֶּיךָ אֶשְׁאָב הִוא הָאִשָּׁה אֲשֶׁר הֹכִיחַ יְהֹוָה לְבֶן אֲדֹנִי:

You too: [The word] גַּם (also), includes the people who were with him.

גם אתה: גם לרבות אנשים שעמו:

designated: [Meaning]: He clarified and made known, and likewise, every expression of הוֹכָחָה in Scripture denotes clarification of a matter.

הוכיח: בירר והודיע, וכן כל הוכחה שבמקרא ברור דבר:

45. I had not yet finished speaking thus in my heart, and behold, Rebecca came out with her pitcher on her shoulder, and she went down to the fountain and drew water, and I said to her, 'Please give me to drink.'

מה. אֲנִי טֶרֶם אֲכַלֶּה לְדַבֵּר אֶל לִבִּי וְהִנֵּה רִבְקָה יֹצֵאת וְכַדָּהּ עַל שִׁכְמָהּ וַתֵּרֶד הָעַיְנָה וַתִּשְׁאָב וָאֹמַר אֵלֶיהָ הַשְׁקִינִי נָא:

I had not yet finished: [Meaning]:“I was not yet finishing.” And similarly, wherever the present tense is called for, sometimes the past tense is used, and it could have been written טֶרֶם כִּלִתִי (past tense), “I had not yet finished;” and sometimes the future tense is used. An example [that a verb denoting continuous action is sometimes expressed in the past and sometimes in the future] is (Job 1: 5):“for Job would say” (אָמַר) : this is in the past tense.“So would Job do” (יַעִשֶׂה) : this is in the future tense. But the meaning of both is in the present tense, [namely] “for so would Job say: Perhaps my sons have sinned? and so he would do this” [in a continuous fashion].

טרם אכלה: טרם שאני מכלה, וכן כל לשון הווה פעמים שהוא מדבר בלשון עבר ויכול לכתוב כמו טרם כליתי, ופעמים שמדבר בלשון עתיד, כמו (איוב א ה) כי אמר איוב, הרי לשון עבר, (שם) ככה יעשה איוב הרי לשון עתיד. ופירוש שניהם לשון הווה, כי אומר היה איוב (שם) אולי חטאו בני וגו' והיה עושה כך:

46. And she hastened and lowered her pitcher from upon her, and she said, 'Drink, and I will also water your camels.' So I drank, and she also watered the camels.

מו. וַתְּמַהֵר וַתּוֹרֶד כַּדָּהּ מֵעָלֶיהָ וַתֹּאמֶר שְׁתֵה וְגַם גְּמַלֶּיךָ אַשְׁקֶה וָאֵשְׁתְּ וְגַם הַגְּמַלִּים הִשְׁקָתָה:

47. And I asked her, and I said, 'Whose daughter are you?' And she replied, 'The daughter of Bethuel the son of Nahor, whom Milcah bore to him.' And I placed the nose ring on her nose and the bracelets on her hands.

מז. וָאֶשְׁאַל אֹתָהּ וָאֹמַר בַּת מִי אַתְּ וַתֹּאמֶר בַּת בְּתוּאֵל בֶּן נָחוֹר אֲשֶׁר יָלְדָה לּוֹ מִלְכָּה וָאָשִׂם הַנֶּזֶם עַל אַפָּהּ וְהַצְּמִידִים עַל יָדֶיהָ:

And I asked…and I placed: He reversed the sequence of events, because, in fact, he had first given [her the jewelry] and then asked [about her family]. But [he changed the order] lest they catch him in his words and say,“How did you give her [the jewelry] when you did not yet know who she was?”

ואשאל ואשים: שנה הסדר, שהרי הוא תחלה נתן ואחר כך שאל, אלא שלא יתפשוהו בדבריו ויאמרו היאך נתת לה, ועדיין אינך יודע מי היא:

48. And I kneeled and prostrated myself to the Lord, and I blessed the Lord, the God of my master Abraham, Who led me on the true path, to take the daughter of my master's brother for his son.

מח. וָאֶקֹּד וָאֶשְׁתַּחֲוֶה לַיהֹוָה וָאֲבָרֵךְ אֶת יְהֹוָה אֱלֹהֵי אֲדֹנִי אַבְרָהָם אֲשֶׁר הִנְחַנִי בְּדֶרֶךְ אֱמֶת לָקַחַת אֶת בַּת אֲחִי אֲדֹנִי לִבְנוֹ:

49. And now, if you will do loving kindness and truth with my master, tell me, and if not, tell me, and I will turn to the right or to the left."

מט. וְעַתָּה אִם יֶשְׁכֶם עֹשִׂים חֶסֶד וֶאֱמֶת אֶת אֲדֹנִי הַגִּידוּ לִי וְאִם לֹא הַגִּידוּ לִי וְאֶפְנֶה עַל יָמִין אוֹ עַל שְׂמֹאל:

to the right: [This refers to a wife] from the daughters of Ishmael.

על ימין: מבנות ישמעאל:

to the left: [This refers to a wife] from the daughters of Lot, who dwelt to the left of Abraham (Gen. Rabbah 60:9).

על שמאל: מבנות לוט שהיה יושב לשמאלו של אברהם:

50. And Laban and Bethuel answered and said, "The matter has emanated from the Lord. We cannot speak to you either bad or good.

נ. וַיַּעַן לָבָן וּבְתוּאֵל וַיֹּאמְרוּ מֵיהֹוָה יָצָא הַדָּבָר לֹא נוּכַל דַּבֵּר אֵלֶיךָ רַע אוֹ טוֹב:

And Laban and Bethuel answered: He [Laban] was wicked and jumped to reply before his father.

ויען לבן ובתואל: רשע היה וקפץ להשיב לפני אביו:

We cannot speak to you: to refuse in this matter, either with an unfavorable reply, or with an appropriate reply, because it is obvious that the matter has emanated from the Lord, according to your words, that He designated her for you.

לא נוכל דבר אליך: למאן בדבר הזה, לא על ידי תשובת דבר רע ולא על ידי תשובת דבר הגון לפי שניכר שמה' יצא הדבר, לפי דבריך שזימנה לך:

51. Behold Rebecca is before you, take [her] and go, and let her be a wife for your master's son, as the Lord has spoken."

נא. הִנֵּה רִבְקָה לְפָנֶיךָ קַח וָלֵךְ וּתְהִי אִשָּׁה לְבֶן אֲדֹנֶיךָ כַּאֲשֶׁר דִּבֶּר יְהֹוָה:

52. Now it came to pass when Abraham's servant heard their words, that he prostrated himself on the ground to the Lord.

נב. וַיְהִי כַּאֲשֶׁר שָׁמַע עֶבֶד אַבְרָהָם אֶת דִּבְרֵיהֶם וַיִּשְׁתַּחוּ אַרְצָה לַיהֹוָה:

that he prostrated himself on the ground: From here [we learn] that we must give thanks for good tidings.

וישתחו ארצה: מכאן שמודים על בשורה טובה:

Chapter 24

53. And the servant took out silver articles and golden articles and garments, and he gave [them] to Rebecca, and he gave delicacies to her brother and to her mother.

נג. וַיּוֹצֵא הָעֶבֶד כְּלֵי כֶסֶף וּכְלֵי זָהָב וּבְגָדִים וַיִּתֵּן לְרִבְקָה וּמִגְדָּנֹת נָתַן לְאָחִיהָ וּלְאִמָּהּ:

and… delicacies: Heb. וּמִגְדָּנוֹת. An expression of sweet fruits (מְגָדִים), for he had brought with him various kinds of fruits of the Land of Israel.

ומגדנות: לשון מגדים, שהביא עמו מיני פירות של ארץ ישראל:

54. And they ate and drank, he and the men who were with him, and they lodged, and they arose in the morning, and he said, "Send me away to my master."

נד. וַיֹּאכְלוּ וַיִּשְׁתּוּ הוּא וְהָאֲנָשִׁים אֲשֶׁר עִמּוֹ וַיָּלִינוּ וַיָּקוּמוּ בַבֹּקֶר וַיֹּאמֶר שַׁלְּחֻנִי לַאדֹנִי:

and they lodged: Wherever lodging is mentioned in Scripture, it refers to one night’s lodging.

וילינו: כל לינה שבמקרא לינת לילה אחד:

55. And her brother and her mother said, "Let the maiden stay with us a year or ten [months]; afterwards she will go."

נה. וַיֹּאמֶר אָחִיהָ וְאִמָּהּ תֵּשֵׁב הַנַּעֲרָה אִתָּנוּ יָמִים אוֹ עָשׂוֹר אַחַר תֵּלֵךְ:

And her brother and her mother said: And where was Bethuel? He wanted to stop [Rebecca’s marriage]; so an angel came and slew him. — [Gen. Rabbah 60:12]

ויאמר אחיה ואמה: ובתואל היכן היה, הוא היה רוצה לעכב ובא מלאך והמיתו:

a year: יָמִים [means] a year, as in (Lev. 25:29):“the time of its redemption shall be one full year (יָמִים).” For a maiden is granted a period of twelve months to outfit herself with ornaments. — [Kethuboth 57].

ימים: שנה, כמו (ויקרא כה כט) ימים תהיה גאולתו, שכך נותנין לבתולה זמן שנים עשר חדש לפרנס את עצמה בתכשיטים:

or ten: [Meaning] ten months, for if you say that יָמִים is [to be understood literally as] days, it is not customary for people who make requests to request a small thing and [to say,] “If you are unwilling, give us more than that.” - [Kethuboth 57].

או עשור: עשרה חדשים. ואם תאמר ימים ממש, אין דרך המבקשים לבקש דבר מועט ואם לא תרצה תן לנו מרובה מזה:

56. But he said to them, "Do not delay me, since the Lord has made my way prosper. Send me away, and I will go to my master."

נו. וַיֹּאמֶר אֲלֵהֶם אַל תְּאַחֲרוּ אֹתִי וַיהֹוָה הִצְלִיחַ דַּרְכִּי שַׁלְּחוּנִי וְאֵלְכָה לַאדֹנִי:

57. And they said, "Let us call the maiden and ask her."

נז. וַיֹּאמְרוּ נִקְרָא לַנַּעֲרָה וְנִשְׁאֲלָה אֶת פִּיהָ:

And ask her: From here we learn that we may not marry off a woman except with her consent. — [Gen. Rabbah 60: 12]

ונשאלה את פיה: מכאן שאין משיאין את האשה אלא מדעתה:

58. And they summoned Rebecca, and they said to her, "Will you go with this man?" And she said, "I will go."

נח. וַיִּקְרְאוּ לְרִבְקָה וַיֹּאמְרוּ אֵלֶיהָ הֲתֵלְכִי עִם הָאִישׁ הַזֶּה וַתֹּאמֶר אֵלֵךְ:

and she said, “I will go.”: of my own accord, even if you do not desire it.

ותאמר אלך: מעצמי, ואף אם אינכם רוצים:

59. So they sent away Rebecca their sister and her nurse and Abraham's servant and his men.

נט. וַיְשַׁלְּחוּ אֶת רִבְקָה אֲחֹתָם וְאֶת מֵנִקְתָּהּ וְאֶת עֶבֶד אַבְרָהָם וְאֶת אֲנָשָׁיו:

60. And they blessed Rebecca and said to her, "Our sister, may you become thousands of myriads, and may your seed inherit the cities of their enemies."

ס. וַיְבָרְכוּ אֶת רִבְקָה וַיֹּאמְרוּ לָהּ אֲחֹתֵנוּ אַתְּ הֲיִי לְאַלְפֵי רְבָבָה וְיִירַשׁ זַרְעֵךְ אֵת שַׁעַר שׂנְאָיו:

may you become thousands of myriads: May you and your seed receive that blessing that was stated to Abraham on Mount Moriah (above 22:17): “and I will surely multiply your seed, etc.” “May it be His will that those children shall be from you and not from another woman.”

את היי לאלפי רבבה: את וזרעך תקבלו אותה ברכה שנאמר לאברהם בהר המוריה (לעיל כב יז) הרבה ארבה את זרעך וגו'. יהי רצון שיהא אותו הזרע ממך ולא מאשה אחרת:

61. And Rebecca and her maidens arose and rode on the camels, and they followed the man; and the servant took Rebecca and left.

סא. וַתָּקָם רִבְקָה וְנַעֲרֹתֶיהָ וַתִּרְכַּבְנָה עַל הַגְּמַלִּים וַתֵּלַכְנָה אַחֲרֵי הָאִישׁ וַיִּקַּח הָעֶבֶד אֶת רִבְקָה וַיֵּלַךְ:

62. Now Isaac was on his way, coming from Be'er Lachai Ro'i, and he dwelt in the land of the south.

סב. וְיִצְחָק בָּא מִבּוֹא בְּאֵר לַחַי רֹאִי וְהוּא יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב:

coming from Be’er Lachai Ro’i: where he had gone to bring Hagar to Abraham his father, that he should marry her (Gen. Rabbah 60:14).

מבוא באר לחי ראי: שהלך להביא הגר לאברהם אביו שישאנה:

and he dwelt in the land of the south: Near that well, as it is said (above 20:1): “And Abraham traveled from there to the south land, and he dwelt between Kadesh and Shur,” and there the well was located, as it is said (above 16:14):“Behold it is between Kadesh and Bered.”

יושב בארץ הנגב: קרוב לאותו באר, שנאמר (לעיל כ א) ויסע משם אברהם ארצה הנגב וישב בין קדש ובין שור, ושם היה הבאר, שנאמר (שם טז יד) הנה בין קדש ובין ברד:

63. And Isaac went forth to pray in the field towards evening, and he lifted his eyes and saw, and behold, camels were approaching.

סג. וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עָרֶב וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה גְמַלִּים בָּאִים:

to pray: לָשׂוּחַ is an expression of prayer, as in (Ps. 102:1):“He pours out his prayer (שִׂיחוֹ).” - [Gen. Rabbah 60: 14, Ber. 26b] \b 64\b0

לשוח: לשון תפלה, כמו (תהלים קב א) ישפוך שיחו:

64. And Rebecca lifted her eyes, and saw Isaac, and she let herself down from the camel.

סד. וַתִּשָּׂא רִבְקָה אֶת עֵינֶיהָ וַתֵּרֶא אֶת יִצְחָק וַתִּפֹּל מֵעַל הַגָּמָל:

and saw Isaac: She saw his majestic appearance, and she was astounded by him (Gen. Rabbah 60:14).

ותרא את יצחק: ראתה אותו הדור ותוהא מפניו:

and she let herself down: She slipped off toward the earth, as the Targum כִינַת, “and she leaned.” She leaned towards the earth but did not reach the ground, as (above verse 14):“Please lower (הַטִּי) your pitcher,” [which the Targum renders:] אַרְכִינִי [tilt]. Similar to this, (II Sam. 22:10):“And He bent (וַיֵּט) the heavens,” [which the Targum renders:] וְאַרכִין, an expression of leaning towards the earth, and similarly (Ps. 37: 24):“Though he falls (יִפֹּל), he will not be cast down,” meaning that if he falls toward the earth, he will not reach the ground.

ותפל: השמיטה עצמה לארץ, כתרגומו ואתרכינת הטתה עצמה לארץ ולא הגיעה עד הקרקע, כמו (פסוק יד) הטי נא כדך, ארכיני, (ש"ב כב י) ויט שמים, וארכין, לשון מוטה לארץ, ודומה לו (תהלים לז כד) כי יפול לא יוטל, כלומר אם יטה לארץ לא יגיע עד הקרקע:

65. And she said to the servant, "Who is that man walking in the field towards us?" And the servant said, "He is my master." And she took the veil and covered herself.

סה. וַתֹּאמֶר אֶל הָעֶבֶד מִי הָאִישׁ הַלָּזֶה הַהֹלֵךְ בַּשָּׂדֶה לִקְרָאתֵנוּ וַיֹּאמֶר הָעֶבֶד הוּא אֲדֹנִי וַתִּקַּח הַצָּעִיף וַתִּתְכָּס:

and covered herself: וַתִּתְכָּס is in the reflexive form, as in (below 35:8) ַותִּקָּבֵר (and she was buried); (I Sam. 4:18) וַתִּשָּׁבֵר (and it was broken).

ותתכס: לשון ותתפעל, כמו ותקבר, ותשבר:

66. And the servant told Isaac all the things that he had done.

סו. וַיְסַפֵּר הָעֶבֶד לְיִצְחָק אֵת כָּל הַדְּבָרִים אֲשֶׁר עָשָׂה:

And the servant told: (Gen. Rabbah 60:15) He revealed to him [Isaac] the miracles that were wrought for him, that the earth had shrunk for him and that Rebecca had come to him providentially as a result of his prayer.

ויספר העבד: גלה לו נסים שנעשו לו שקפצה לו הארץ ושנזדמנה לו רבקה בתפלתו:

67. And Isaac brought her to the tent of Sarah his mother, and he took Rebecca, and she became his wife, and he loved her. And Isaac was comforted for [the loss of] his mother.

סז. וַיְבִאֶהָ יִצְחָק הָאֹהֱלָה שָׂרָה אִמּוֹ וַיִּקַּח אֶת רִבְקָה וַתְּהִי לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ:

to the tent of Sarah his mother: He brought her to the tent, and behold, she was Sarah his mother; i.e., she became the likeness of Sarah his mother, for as long as Sarah was alive, a candle burned from one Sabbath eve to the next, a blessing was found in the dough, and a cloud was attached to the tent. When she died, these things ceased, and when Rebecca arrived, they resumed (Gen. Rabbah 60:16).

האהלה שרה אמו: ויביאה האהלה ונעשית דוגמת שרה אמו, כלומר והרי היא שרה אמו, שכל זמן ששרה קיימת היה נר דלוק מערב שבת לערב שבת, וברכה מצויה בעיסה, וענן קשור על האהל, ומשמתה פסקו, וכשבאת רבקה חזרו:

for…his mother: It is the way of the world that, as long as a person’s mother is alive, he is attached to her, but as soon as she dies, he finds comfort in his wife. — [Pirkei d’Rabbi Eliezer, ch. 32.]

אחרי אמו: דרך ארץ כל זמן שאמו של אדם קיימת כרוך הוא אצלה, ומשמתה הוא מתנחם באשתו:

~~~~~~~

Daily Tehillim: Psalms Chapter 90 ~ 103

Chapter 90

David found this prayer in its present form-receiving a tradition attributing it to MosesThe Midrash attributes the next eleven psalms to Moses (Rashi).-and incorporated it into the Tehillim. It speaks of the brevity of human life, and inspires man to repent and avoid pride in this world.

1. A prayer by Moses, the man of God. My Lord, You have been a shelter for us in every generation.

2. Before the mountains came into being, before You created the earth and the world-for ever and ever You are Almighty God.

3. You diminish man until he is crushed, and You say, "Return, you children of man.”

4. Indeed, a thousand years are in Your eyes like yesterday that has passed, like a watch of the night.

5. The stream of their life is as but a slumber; in the morning they are like grass that sprouts anew.

6. In the morning it thrives and sprouts anew; in the evening it withers and dries.

7. For we are consumed by Your anger, and destroyed by Your wrath.

8. You have set our wrongdoings before You, our hidden sins before the light of Your countenance.

9. For all our days have vanished in Your wrath; we cause our years to pass like a fleeting sound.

10. The days of our lives number seventy years, and if in great vigor, eighty years; most of them are but travail and futility, passing quickly and flying away.

11. Who can know the intensity of Your anger? Your wrath is commensurate with one's fear of You.

12. Teach us, then, to reckon our days, that we may acquire a wise heart.

13. Relent, O Lord; how long [will Your anger last]? Have compassion upon Your servants.

14. Satiate us in the morning with Your kindness, then we shall sing and rejoice throughout our days.

15. Give us joy corresponding to the days You afflicted us, the years we have seen adversity.

16. Let Your work be revealed to Your servants, and Your splendor be upon their children.

17. May the pleasantness of the Lord our God be upon us; establish for us the work of our hands; establish the work of our hands.

Chapter 91

This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.

1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:

2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,

3. that He will save you from the ensnaring trap, from the destructive pestilence.

4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.

5. You will not fear the terror of the night, nor the arrow that flies by day;

6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.

7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.

8. You need only look with your eyes, and you will see the retribution of the wicked.

9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,

10. no evil will befall you, no plague will come near your tent.

11. For He will instruct His angels in your behalf, to guard you in all your ways.

12. They will carry you in their hands, lest you injure your foot upon a rock.

13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.

14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.

15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.

16. I will satiate him with long life, and show him My deliverance.

Chapter 92

Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.

1. A psalm, a song for the Shabbat day.

2. It is good to praise the Lord, and to sing to Your Name, O Most High;

3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,

4. with a ten-stringed instrument and lyre, to the melody of a harp.

5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.

6. How great are Your works, O Lord; how very profound Your thoughts!

7. A brutish man cannot know, a fool cannot comprehend this:

8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.

9. But You, Lord, are exalted forever.

10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.

11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.

12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.

13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.

14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.

15. They shall be fruitful even in old age; they shall be full of sap and freshness-

16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.

Chapter 93

This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.

1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.

2. Your throne stands firm from of old; You have existed forever.

3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.

4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.

5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.

Chapter 94

An awe-inspiring and wondrous prayer with which every individual can pray for the redemption. It is also an important moral teaching.

1. The Lord is a God of retribution; O God of retribution, reveal Yourself!

2. Judge of the earth, arise; render to the arrogant their recompense.

3. How long shall the wicked, O Lord, how long shall the wicked exult?

4. They continuously speak insolently; all the evildoers act arrogantly.

5. They crush Your people, O Lord, and oppress Your heritage.

6. They kill the widow and the stranger, and murder the orphans.

7. And they say, "The Lord does not see, the God of Jacob does not perceive.”

8. Understand, you senseless among the people; you fools, when will you become wise?

9. Shall He who implants the ear not hear? Shall He who forms the eye not see?

10. Shall He who chastises nations not punish? Shall He who imparts knowledge to man [not know]?

11. The Lord knows the thoughts of man, that they are naught.

12. Fortunate is the man whom You chastise, O Lord, and instruct him in Your Torah,

13. bestowing upon him tranquillity in times of adversity, until the pit is dug for the wicked.

14. For the Lord will not abandon His people, nor forsake His heritage.

15. For judgment shall again be consonant with justice, and all the upright in heart will pursue it.

16. Who would rise up for me against the wicked ones; who would stand up for me against the evildoers?

17. Had the Lord not been a help to me, my soul would have soon dwelt in the silence [of the grave].

18. When I thought that my foot was slipping, Your kindness, O Lord, supported me.

19. When my [worrisome] thoughts multiply within me, Your consolation delights my soul.

20. Can one in the seat of evil, one who makes iniquity into law, consort with You?

21. They band together against the life of the righteous, and condemn innocent blood.

22. The Lord has been my stronghold; my God, the strength of my refuge.

23. He will turn their violence against them and destroy them through their own wickedness; the Lord, our God, will destroy them.

Chapter 95

This psalm speaks of the future, when man will say to his fellow, "Come, let us sing and offer praise to God for the miracles He has performed for us!"

1. Come, let us sing to the Lord; let us raise our voices in jubilation to the Rock of our deliverance.

2. Let us approach Him with thanksgiving; let us raise our voices to Him in song.

3. For the Lord is a great God, and a great King over all supernal beings;

4. in His hands are the depths of the earth, and the heights of the mountains are His.

5. Indeed, the sea is His, for He made it; His hands formed the dry land.

6. Come, let us prostrate ourselves and bow down; let us bend the knee before the Lord, our Maker.

7. For He is our God, and we are the people that He tends, the flock under His [guiding] hand-even this very day, if you would but hearken to His voice!

8. Do not harden your heart as at Merivah, as on the day at Massah in the wilderness,

9. where your fathers tested Me; they tried Me, though they had seen My deeds.

10. For forty years I quarreled with that generation; and I said, "They are a people of erring hearts, they do not know My ways.”

11. So I vowed in My anger that they would not enter My resting place.

Chapter 96

The time will yet come when man will say to his fellow: "Come, let us sing to God!"

1. Sing to the Lord a new song; sing to the Lord, all the earth.

2. Sing to the Lord, bless His Name; proclaim His deliverance from day to day.

3. Recount His glory among the nations, His wonders among all the peoples.

4. For the Lord is great and highly praised; He is awesome above all gods.

5. For all the gods of the nations are naught, but the Lord made the heavens.

6. Majesty and splendor are before Him, might and beauty in His Sanctuary.

7. Render to the Lord, O families of nations, render to the Lord honor and might.

8. Render to the Lord honor due to His Name; bring an offering and come to His courtyards.

9. Bow down to the Lord in resplendent holiness; tremble before Him, all the earth.

10. Proclaim among the nations, "The Lord reigns"; indeed, the world is firmly established that it shall not falter; He will judge the peoples with righteousness.

11. The heavens will rejoice, the earth will exult; the sea and its fullness will roar.

12. The fields and everything therein will jubilate; then all the trees of the forest will sing.

13. Before the Lord [they shall rejoice], for He has come, for He has come to judge the earth; He will judge the world with justice, and the nations with His truth.

Chapter 97

1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.

2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.

3. Fire will go before Him and consume His foes all around.

4. His lightnings will illuminate the world; the earth will see and tremble.

5. The mountains will melt like wax before the Lord, before the Master of all the earth.

6. The heavens will declare His justice, and all the nations will behold His glory.

7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.

8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.

9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.

10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.

11. Light is sown for the righteous, and joy for the upright in heart.

12. Rejoice in the Lord, you righteous, and extol His holy Name.

Chapter 98

This psalm describes how Israel will praise God for the Redemption.

1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.

2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.

3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.

4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.

5. Sing to the Lord with a harp, with a harp and the sound of song.

6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.

7. The sea and its fullness will roar in joy, the earth and its inhabitants.

8. The rivers will clap their hands, the mountains will sing together.

9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.

Chapter 99

This psalm refers to the wars of Gog and Magog, which will precede the Redemption.

1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,

2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.

3. They will extol Your Name which is great, awesome and holy.

4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.

5. Exalt the Lord our God, and bow down at His footstool; He is holy.

6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.

7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.

8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.

9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.

Chapter 100

This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.

1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.

2. Serve the Lord with joy; come before Him with exultation.

3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.

4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.

5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.

Chapter 101

This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.

1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!

2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.

3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.

4. A perverse heart shall depart from me; I shall not know evil.

5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.

6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.

7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.

8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.

Chapter 102

An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.

1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.

2. O Lord, hear my prayer, let my cry reach You!

3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.

4. For my days have vanished with the smoke; my bones are dried up as a hearth.

5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.

6. From the voice of my sigh, my bone cleaves to my flesh.

7. I am like the bird of the wilderness; like the owl of the wasteland have I become.

8. In haste I fled; I was like a bird, alone on a roof.

9. All day my enemies disgrace me; those who ridicule me curse using my name.1

10. For I have eaten ashes like bread, and mixed my drink with tears,

11. because of Your anger and Your wrath-for You have raised me up, then cast me down.

12. My days are like the fleeting shadow; I wither away like the grass.

13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.

14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.

15. For Your servants cherish her stones, and love her dust.

16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,

17. when [they see that] the Lord has built Zion, He has appeared in His glory.

18. He turned to the entreaty of the prayerful, and did not despise their prayer.

19. Let this be written for the last generation, so that the newborn nation will praise the Lord.

20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,

21. to hear the cry of the bound, to untie those who are doomed to die,

22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,

23. when nations and kingdoms will gather together to serve the Lord.

24. He weakened my strength on the way; He shortened my days.

25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”

26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.

27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.

28. But You remain the same; Your years will not end.

29. The children of Your servants will abide; their seed shall be established before You.

Chapter 103

David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.

1. By David. Bless the Lord, O my soul; and all my being, His holy Name.

2. My soul, bless the Lord; forget not all His favors:

3. Who forgives all your sins, Who heals all your illnesses;

4. Who redeems your life from the grave, Who crowns you with kindness and mercy;

5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.

6. The Lord executes righteousness and justice for all the oppressed.

7. He made His ways known to Moses, His deeds to the Children of Israel.

8. The Lord is compassionate and gracious, slow to anger and of great kindness.

9. He will not contend for eternity, nor harbor ill will forever.

10. He has not dealt with us according to our transgressions, nor requited us according to our sins.

11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.

12. As far as the east is from the west, so has He distanced our transgressions from us.

13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.

14. For He knows our nature; He is mindful that we are but dust.

15. As for man, his days are like grass; like a flower of the field, so he sprouts.

16. When a wind passes over him, he is gone; his place recognizes him no more.

17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,

18. to those who keep His covenant, and to those who remember His commands to do them.

19. The Lord has established His throne in the heavens, and His kingship has dominion over all.

20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.

21. Bless the Lord, all His hosts, His servants who do His will.

22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!

~~~~~~~

Tanya: Iggeret HaKodesh, beginning of Epistle 29 & Iggeret HaKodesh, middle of Epistle 29

Wednesday, Cheshvan 19, 5704 ~ 23 October 2013 ~~ Thursday, Cheshvan 20, 5774 ~ 24 October 2013

Iggeret HaKodesh, beginning of Epistle 29

The focus of the present letter is the distinctive value of studying the halachot, the laws of the Torah. The Sages deem these laws to be the "crown of Torah," because the Supernal Will is most fully revealed within the laws of the Oral Torah, inasmuch as they clearly spell out G-d's will with regard to the performance of the mitzvot.

In fact, as the Alter Rebbe explains, the Supernal Will as expressed in the mitzvot derives from an even higher level of Divinity than does the Chochmah ("wisdom") of the Torah. Indeed, it is this Divine Will that furnishes the "garments" which enable the soul to absorb the Divine radiance that is manifest in the Garden of Eden.

אשת חיל עטרת בעלה כו'

"A woman of valor is the crown of her husband..."

This verse in the Book of Mishlei1 is a metaphor for the Torah. The Torah is also likened to a wife in another verse:2 "See to live your life with the woman whom you love," which our Sages, of blessed memory, explain3 to mean the Torah.

Here, too, "a woman of valor" refers to the Torah. More specifically, within the Torah itself the Oral Torah is the "wife" and the Written Torah is the "husband". The "woman of valor," which the Alter Rebbe will later explain refers to the halachot of Torah, serves as the "crown" to her husband, the Written Torah.

איתא בגמ' פ"ד דמגילה ודאשתמש בתגא חלף כו' זה המשתמש במי ששונה הלכות כתרה של תורה כו'

The Gemara, in ch. 4 of Megillah,4 [commenting on the teaching of our Sages in Avot5 that] "He who makes use of the crown, passes away [from this world]," states: "This applies to him who makes use of one who studies halachot, which are the crown of the Torah..."

Unlike the text of the Bach, which omits "the crown of the Torah," the Alter Rebbe here accepts the standard printed version as quoted above.

תנא דבי אליהו כל השונה הלכות מובטח לו כו'

The Gemara in Megillah goes on to say: "It was taught in the Academy of Elijah that 'Whoever studies halachot is assured [of a share in Olam Haba - the World to Come]."'

At the conclusion of Tractate Niddah6 the text reads, "Whoever studies halachot daily ...." Rashi explains there that the term halachot refers to Mishnah, Beraita, and Halachah L'Moshe MiSinai. In Epistle XXIII (above), the Alter Rebbe (based on Rashi elsewhere7) defines halachot as "clearly adjudicated laws of practical application."

וצריך להבין למה נקראו ההלכות בשם תגא וכתרה של תורה

Now it needs to be understood why the halachot are referred to as a "crown" or "the crown of the Torah."

וגם למה השונה הלכות דוקא מובטח לו כו' ולא שאר ד"ת

Furthermore, why is it that he who studies specifically halachot is assured [of a share in the World to Come], and not other Torah subjects, such as Scriptures, Midrash and the like?

וכן להבין מארז"ל בפי"א דמנחות אפי' לא שנה אדם אלא פרק אחד שחרית כו' יצא י"ח

One also needs to understand the teaching of our Sages, of blessed memory, in ch. 11 of Menachot,8 that "even if one studied only a single chapter in the morning [and a single chapter in the evening], he has fulfilled his obligation to study Torah."

The Gemara states there that the individual has fulfilled the commandment that9 "this book of the Torah shall not depart from your mouth." According to a second opinion cited later in the Gemara, that this verse does not constitute an obligation, it is to be understood that according to this opinion it is still obligatory to study Torah at all times; however, if one is unable to do so, he can fulfill his obligation by studying a chapter in the morning and a chapter in the evening.

ולמה אינו יוצא י"ח בשאר ד"ת

Why is one's duty not fulfilled by other Torah subjects?

The expression "one chapter" indicates that the study is of Mishnah, the Oral Torah. Why can one not fulfill his obligation with the study of Scripture, Midrash and the like?

* * *

אך מודעת זאת מ"ש האריז"ל שכל אדם מישראל צריך לבא בגלגולים רבים עד שיקיים כל תרי"ג מצות התורה במחשבה דיבור ומעשה

However, it is well known that R. Isaac Luria, of blessed memory, stated10 that [the soul of] every11Jew needs to be reincarnated many times, until he will fulfill all 613 commandments of the Torah in thought, speech and action, i.e., using all three soul-garments with which one performs the commandments.

להשלים לבושי נפשו ולתקנם שלא יהא לבושא דחסרא כו'

This is in order to complete the garments of his soul and to correct them, so that no garment will be incomplete.

As explained in Tanya, ch. 4, the divine soul has three garments - the thought, speech and action of the 613 commandments of the Torah. If the performance of one of these commandments is lacking, the soul's garments are incomplete. It is thus necessary for each soul to perform all of the commandments.

לבד מצות התלויות במלך שהוא מוציא כל ישראל כי הוא כללות כולם כו'

Excepted12 are the commandments incumbent upon a king,13 because he discharges the obligation of all of Israel, as he is a corporate collective of them all.14

All Jews are incorporated within the king. When he performs those commandments that depend upon him, it is therefore considered as if all the Jewish people had performed them. As to the other commandments, however, if in one incarnation an individual did not perform them all, he must be reincarnated so that he will be able to do so.

Why must one have the garments of all 613 commandments?

והטעם הוא כדי להלביש כל תרי"ג בחי' וכחות שבנפשו

The reason is, in order to garb all the 613 aspects and powers of one's soul,

These 613 "organs" of the soul (see Tanya, ch. 4) must all be clothed in the garments of the mitzvot.

אחת מהנה לא נעדרה כו'

so that not one of them - of these 613 aspects and powers of the soul - will be lacking.

וביאור ענין הכרח וצורך לבושים אלו מבואר בזהר ומובן לכל משכיל

An explanation for the indispensability of these garments is given in the Zohar,15 and is understandable by every thinking person.

כי להיות שנפש רוח ונשמה שבאדם הן בחי' נבראים וא"א לשום נברא להשיג שום השגה בבורא ויוצר הכל א"ס ב"ה

For the Nefesh, Ruach, and Neshamah in man, are created entities, and hence inherently limited, and it is impossible for any created being to attain any apprehension of the blessed Creator and Former of all, Who is infinite.

This, of course, is true with respect to Divinity as it totally transcends all worlds.

וגם אחרי אשר האיר ה' מאורו ית' והאציל בבחי' השתלשלות מדרגות רבות מדרגה אחר מדרגה

Moreover, even after G-d has radiated [a glimmer] of His blessed light, and has caused an emanation in the form of an evolution of numerous [descending] degrees, level beyond level,

בבחי' צמצומים עצומים ולבושים רבים ועצומים

by way of intense contractions and numerous, immense garments that obscure G-dliness -

הידועים לי"ח

these are familiar to those adept in the Esoteric Wisdom,16

ונקראים באד"ר בשם שערות

and in the Idra Rabba17 these [contracted degrees of divine illumination] are referred to as "hairs".

Because the life-force present in hair is so tenuous that it does not even convey sensation, the subtle glimmers of Divine energy that filter through the above-described contractions are referred to metaphorically as "hairs".

וכדכתיב בדניאל ושער רישיה כעמר נקא כו'

And as is written in Daniel,18 "And the hair of His head is like white wool..." from which we see that certain degrees of spiritual down flow are referred to by the term "hair" –

אעפ"כ לא יכלה הנפש או הרוח ונשמה למסבל האור

nevertheless, even after the screening effected by these mighty contractions, neither the Nefesh nor the Ruach and Neshamah can endure the light.

כי טוב ומתוק האור וכו'

For the light is good and sweet... – so intensely so, in fact, that no created being can receive it without expiring, as will soon be explained.

כמ"ש לחזות בנועם ה' לשון נעימות ועריבות ומתיקות ותענוג עצום לאין קץ

As it is written,19 "to behold the pleasantness (no'am) of G-d." [The term no'am] denotes pleasantness, agreeableness, and sweetness, and an infinitely intense delight,

כמ"ש אז תתענג על ה'

as it is written,20 "Then you will delight yourself in G-d,"

והשביע בצחצחות כו'

and21 "He will sate your soul with a pleasurable thirst (tzachtzachot)...."22

לשון צחה צמא

[The word tzachtzachot] is related to23 tzichei tzama "parched with thirst"; it denotes a thirst that cannot be slaked, for the pleasure involved is endless,

כמ"ש בזהר

as stated in the Zohar.24

ואין בכחה לקבל הנעימות ועריבות הצחצחות שלא תצא מנרתקה ותתבטל ממציאותה כנר באבוקה

It is not in [the soul's] power to absorb the pleasantness and agreeableness of the [above] pleasurable thirst without leaving its husk, i.e., its limitation, and becoming wholly nullified, just like a candle-flame [becomes entirely nullified] in a torch.

Just as the light of a candle loses its identity as an independent luminary once it is confronted by the intense diffusion of a fiery torch, so, too, the soul would cease to exist as an independent entity if it were to absorb the radiation emanating from the intense light and sweetness of G-dliness,

אם לא שמבחי' אור זה עצמו תשתלשל ותמשך ממנו איזו הארה מועטת בדרך השתלשלות מדריגה אחר מדרגה בצמצומים רבים

were it not that from this very light there will evolve and issue forth some minute radiation, by way of an evolution of level after level, with multitudinous contractions,

עד שיברא ממנה לבוש אחד נברא מעין מהות אור זה להלביש הנפש רוח ונשמה

until a single garment is created of [this contracted light],a creation akin to the nature of this light, with which to garb the Nefesh, Ruach, and Neshamah.

ודרך לבוש זה שהוא מעין אור זה תוכל ליהנות מזיו אור זה ולהשיגו ולא תתבטל ממציאותה

By way of this garment, which is akin to this light, [the soul]can derive enjoyment from the ray of this light, and apprehend it, without becoming wholly nullified out of existence.

Since this garment derives from this light, it not only withstands its intensity itself, but also enables the soul to receive the light. Being a created entity, this garment can be "worn" by the soul. And what is this garment? - It is the garment of mitzvot.

וכמשל הרואה בשמש דרך עששית זכה ומאירה וכו'

This is analogous to someone looking at the sun through a fine and lucid speculum.

וכמ"ש ויבא משה בתוך הענן ויעל כו'

Thus it is written,25 "And Moses entered the midst of the cloud, and he ascended [the mountain]";

שנתלבש בענן ועלה וראה דרך הענן וכו'

that is, he vested himself in the cloud and ascended, and saw by way of the cloud.... i.e., the cloud served as a garment by means of which Moses was able to receive the revelations on Sinai.

כמ"ש בזח"ב דר"י ורכ"ט

Thus it is explained in the Zohar, Volume II, pp. 210 and 229.

FOOTNOTES

1.12:4.

2.Kohelet 9:9.

3.Cf. Kiddushin 30b.

4.28b.

5.1:13.

6.73a.

7.See Taz, Yoreh Deah 246:2.

8.99b.

9.Yehoshua 1:8.

10.Note of the Rebbe: "Sefer HaGilgulim, ch. 4; Shaar HaGilgulim, Hakdamah 11:16. The brevity of the Hakdamah to Shaar HaMitzvot precludes any possible contradiction. See also Shelah, beginning of Torah SheBichtav, p. 264b ff."

11.Note of the Rebbe: "Note that in the Alter Rebbe's Shulchan Aruch, Hilchot Talmud Torah 1:4, this subject is cited with a number of differences:

"(a) Here, in Iggeret HaKodesh: 'until he will fulfill'; in the Shulchan Aruch: 'until he fulfills'; preferring actual present performance to future certainty.

The difference may be significant when nonperformance is due to circumstances beyond one's control. See also Shelah, ibid.

"(b) Here, in Iggeret HaKodesh, after 'mitzvot' the Alter Rebbe adds 'of the Torah,' perhaps by way of reinforcing the necessity for reincarnation; in the Shulchan Aruch this is a less relevant consideration.

Moreover, and more importantly, the added phrase distinguishes these mitzvot from the 'seven commandments of the Sages' about to be discussed.

"(c) Here, in Iggeret HaKodesh, the order is 'thought, speech and action'; in the Shulchan Aruch the order is 'action, speech and thought.' The same principle is perhaps common to both: 'Not only this but also the next' (see Tosafot at the beginning of Yevamot).

In the Shulchan Aruch, therefore, where action is all- important, the Alter Rebbe tells us that even if a particular mitzvah was fulfilled in action, yet for the sake of its fulfillment in speech, and so on, the individual still needs to be reincarnated.

Iggeret HaKodesh, however, [embodies the Torah's innermost dimension, viz., Chassidut, and thus] is the soul of Torah. Here, therefore, following the same principle of precedence, the Alter Rebbe tells us that even if a particular mitzvah was performed in thought, nevertheless, for the sake of its performance in speech, and so on, the individual still needs to be reincarnated.

"(d) In the Shulchan Aruch, which is unequivocal law, the Alter Rebbe adds the explanation: 'And speech and thought means the study of their laws; as our Sages taught (Menachot 110) on the verse, 'This is the law of the sin-offering ...,' that 'whoever studies the laws of the sin-offering [is considered to have actually offered the sin-offering].' This may also explain why instead of 'man' (as stated here) the Alter Rebbe there uses the term 'soul.'"

12.Note of the Rebbe: "An explanation is required as to why in the Shulchan Aruch - which, as mentioned above, should surely have the clearest statement of the law - the Alter Rebbe does not mention this exception concerning the commandments incumbent upon a king."

13.Note of the Rebbe: "Torah Or, p. 53c, by contrast, expresses this as follows: 'For every Jew must perform all 613 commandments, except for the commandments of the king, for the king discharges all Jews. All the mitzvot must be performed by every individual, and he must be reincarnated or in a state of ibur [lit., "pregnancy", a state wherein the soul of one person attaches itself to the soul of another].' Similarly in Likkutei Torah, Yom HaKippurim, p. 69a: '...and even the mitzvot of the priests or the High Priest, through ibur or reincarnation."'

14.Note of the Rebbe: "(So, too, in Torah Or, loc cit.:) The Alter Rebbe does not mention the High Priest (Nor does Mishnat Chassidim, Masechet Chiyuv HaNeshamot, beginning of ch. 2.) Likkutei Torah states explicitly that 'every individual is obliged to fulfill ... and even the commandments of priests and the High Priest.' Sefer HaGilgulim, ch. 4, by contrast, groups together 'the commandments ... for the priests ... levites ... kings .. judges and the like.'

"It could perhaps be suggested that the Alter Rebbe's above characterization of a Jewish king as 'a corporate collective of them all' alludes to the state of ibur spoken of in Sefer HaGilgulim, loc. cit. Such an allusion would serve well to explain why the Alter Rebbe chose to explain the function of the king by this phrase ('as he is a corporate collective of them all') rather than by the phrase used by Mishnat Chassidim ('because of his stature')."

15.II, 210b; ibid. 229.

16.In the original, Chochma Nisteres "the Kabbalah", commonly abbreviated in Hebrew to the acronym "chein".

17.Zohar III, 128b ff.

18.7:9.

19.Tehillim 27:4.

20.Yeshayahu 58:14.

21.Loc. cit., verse 11.

22.Note of the Rebbe: "See Torah Or, Megillat Esther, p 98b; Or HaTorah, Parshat Tetzaveh, p. 1606; Pardes, Shaar HaTzachtzachot.".

23.Yeshayahu 5:13.

24.II, 210b.

25.Shmot 24:18.

Iggeret HaKodesh, middle of Epistle 29

והנה אור זה הגנוז לצדיקים לע"ל הנק' בשם נועם ה' וצחצחות להתענג על ה'

Now this light, hidden away for the righteous for the Time to Come, is termed (as above) the "pleasantness of G-d," and the "pleasurable thirst" of "delighting in G-d,

וד' מאות עלמין דכסופין דמתענגי בהון צדיקייא כו' כמ"ש ארבע מאות שקל כסף כו'

" and also1 "the 400 Worlds of Longing in which the tzaddikim delight..." as it is written,2 "400 shekalim of silver (kesef)..."

The Aramaic phrase translated "Worlds of Longing" is almin dekisufin. The root of the second word (kesef) means not only "silver" but also "longing" (as in the phrase3 nichsof nichsafta). Hence the Kabbalah relates the above reference to "400 shekalim of kesef" to the 400 Worlds of Longing whose spiritual delights are reserved for tzaddikim.

הנה יש בו מעלות ומדרגות רבות מאד גבוה מעל גבוה

This [light] comprises very many rungs and levels, one superior to the other.

אך הארה מועטת היורדת מדרגה אחר מדרגה לברוא לבוש זה היא מבחי' מדרגה האחרונה שבאור זה

But the minute radiation, which descends level after level to create this garment that garbs the soul, belongs to the lowest level of this light.

ונקראת בשם מדרגה החיצונה ואחוריים דרך משל

Metaphorically speaking, it is referred to as the external level, or achorayim,

כמ"ש בזהר דר"ח ע"ב (עיין בס' מק"מ) ור"י ע"ב ומה דאשתאר כו'

as stated in the Zohar, p. 208b (4 cf. the commentary entitled Mikdash Melech5) and 210b: "And that which is left...," meaning that the light which is the source of the garment is of the most external or hindmost level.

The Alter Rebbe now goes on to explain that the external level of this radiance, from which these garments derive, is called the Supernal Will. Will, as is soon to be explained, is the external aspect (i.e., a consequence) of pleasure, or delight.

והנה כמו שבנשמת האדם יש בה כח התענוג שמתענגת ממה שיש לה ענג ממנו כמו מהשכלת שכל חדש וכה"ג

Now, in the soul of man there is a faculty for pleasure: [the soul] takes pleasure in what it finds pleasurable,6as in the conception of a new insight, or the like.

ובחי' חיצוניות ואחוריים של כח ובחי' התענוג שבה היא בחי' כח הרצון שבה שהוא רוצה מה שהוא רוצה דהיינו דבר שאינו צער שהצער היפך התענוג

The external and hindmost aspect of [the soul's] power and state of delight is its faculty of will, willing that which it wills, i.e.,7 something that is not painful, for pain is the opposite of delight.

A person desires something because it gives him pleasure. Thus, pleasure is the "inner" (or motivating) aspect of desire, which is considered "external" (i.e., consequent) to it.

וככה עד"מ באור א"ס ב"ה ג"כ כביכול

Metaphorically speaking, it is the same with the [infinite] EinSof-light, as it were:

הרצון העליון ב"ה היא בחי' חיצוניות ואחוריים לבחי' ענג העליון ונועם ה' וצחצחות ועלמין דכסופין הנ"ל

The Supernal Will is the external and hindmost aspect [i.e.,the resultant chitzoniyut and achorayim] of the above-mentioned Supernal Delight, the "pleasantness of G-d," the "pleasurable thirst," and the "Worlds of Longing."

Thus, when we state that the garment for the soul derives from the achorayim and chitzoniyut of the Supernal Delight, this means that it derives from the Supernal Will.

הגם שהם מיוחדים בתכלית היחוד שהוא ית' ורצונו אחד

Though these - [the Supernal Delight and the Supernal Will] -are fused in absolute unity, for [G-d] and His Will are one,

ולא כרצון האדם ח"ו לא מיניה ולא מקצתיה

and not (heaven forfend) like the will of man, neither wholly nor partially,

ואין דמיון ביניהם כלל

there being no similarity whatever between them,

Man's will is not wholly one with the person himself; it is one of the soul-faculties that he possesses. By contrast, G-d and His Will are one. How, then, can we differentiate Above between Pleasure and Will,saying that G-d's Pleasure is internal and His Will is external?

אעפ"כ דברה תורה כלשון בנ"א לשכך האזן מה שיכולה לשמוע במשל ומליצה מנשמת האדם הכלולה מכח התענוג והרצון והחכמה והבינה וכו'

nevertheless,8 "the Torah speaks in human idiom" in order9 "to modulate for the ear what it is able to hear," with allegory and metaphor relating to the soul of man, which compounds the faculty of delight, will, wisdom, understanding, and so on.

just as in man pleasure is described as "internal" and will as "external", so too do we describe the corresponding attributes Above.

וכנראה בחוש שכשאדם משכיל איזה שכל חדש נפלא אזי באותה רגע עכ"פ נולד לו תענוג נפלא בשכלו

This is empirically evident, for when a person conceives some wonderful new insight, then at that moment, at least, a wondrous delight is born10 in his mind.

מכלל שהתענוג הוא למעלה מעלה מבחי' השכל והחכמה רק שמלובש בבחי' שכל וחכמה

Thus it follows that the capacity for pleasure surpasses by far the faculty of intellect and wisdom; it merely is vested in the faculty of intellect and wisdom.

וכשהאדם מרגיש השכל וחכמה דהיינו שמשיגה ומבינה היטב אזי מרגיש ג"כ בחי' התענוג המלובש בחכמה

Thus when a man feels [a subject of] intellect and wisdom, that is, he apprehends and understands it well, he then also senses the faculty of pleasure which is vested in the [subject of] wisdom.

ולכן נקראת בחי' בינה בשם עוה"ב בזוה"ק

That is why in the sacred Zohar,11 the faculty of Binah is referred to as "the World to Come."

שהיא בחי' התגלות החכמה עם התענוג המלובש בה שמשיגים הצדיקים בג"ע ומשכילים בפנימיות התורה

For it is the state of manifestation of Chochmah, together with the delight vested in it, which the righteous in the Garden of Eden apprehend, and conceive [new insights] in the pnimiyut[i.e., the innermost, mystical dimension] of the Torah.

דאורייתא מחכמה נפקא ואורייתא וקב"ה כולא חד:

For12 the Torah derives from Chochmah, and13 the Torah and the Holy One, blessed be He, are entirely one.14

Thus, through gaining a perception of pnimiyut in the manner in which the soul apprehends it in the Garden of Eden, where it apprehends the essence of G-dliness - and "this delight itself (as the Rebbe adds) is utterly inward, as explained above"- the soul gains an apprehension of G-d's infinite light. And in order for it to be able to absorb this degree of illumination, it must be equipped with the protective and receptive garments of the mitzvot, as previously explained.

* * *

FOOTNOTES

1.Cf. Zohar I, 123b.

2.Bereishit 23:15.

3.Ibid. 31:30.

4.Parentheses are in the original text.

5.To the Zohar, loc. cit.

6.Note of the Rebbe: "The Alter Rebbe is not informing us of the obvious, as might appear at first glance, but is making a significant statement which must appear here, where he is explaining that will is the external aspect [i.e., the consequence] of pleasure - in order to distinguish this sequence from the alternative sequence discussed in Hemshech 5666, p 65ff., [where will is seen as the source of pleasure]

The conclusion there, on p. 73ff., is as here, [that pleasure is indeed the source of will, and not the contrary].".

7.Note of the Rebbe: "The addition of this phrase too is explained by the previous footnote."

8.Rambam, Hilchot Yesodei HaTorah 1:9.

9.Cf. Rashi on Shmot 19:18, based on Mechilta and Tanchuma ad loc.

10.Note of the Rebbe: "The feeling of pleasure, by contrast, comes (as is explained below) in the World to Come. And so long as this feeling is lacking, the individual concerned cannot be said to have `received the pleasantness.'"

11.II, 158a.

12.Zohar II, 85a.

13.Op. cit. I, 24a, et al.

14.Note of the Rebbe: "[The above-described perception enjoyed by the tzaddikim] is similar to the delight that is born and is derived when a concept is first conceived and understood - and this is the above-mentioned `pleasantness of G-d...'".

~~~~~~~

• Rambam: Sefer Hamitzvos:

Daily Mitzvah

P181, N309, N298, P184 & N299, P202, P203, N270

Positive Commandment 181 (Digest)
The Decapitated Calf

"If one is found slain in the land"—Deuteronomy 21:1.

If the corpse of a murdered individual is found lying in the field, and the killer remains unknown, the courts must decapitate a calf [as per the procedure described in the Book of Deuteronomy].

The 181st mitzvah is that we are commanded regarding the eglah arufah (calf that is decapitated), in a case where a murder victim is found in a field and we don't know who the murderer was.The source of this commandment is G‑d's statement1 (exalted be He), "When a corpse is found fallen in the field...." This is the law of eglah arufah.

The details of this mitzvah are explained in the last chapter of tractate Sotah.

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.Deut. 21:1.

Negative Commandment 309 (Digest)
Working the Land near "the Stream of the Decapitated Calf"

"Which shall neither be plowed nor sown"—Deuteronomy 21:4.

It is forbidden to sow or otherwise work the land [surrounding] the stream upon which the calf was decapitated.

The 309th prohibition is that we are forbidden from sowing or working [the land around1] the 'strong river' where the calf is decapitated.2

The source of this prohibition is G‑d's statement,3 "[The elders of that city shall bring the calf to a swiftly flowing stream, the land around which] must never be worked or sown."

The punishment for this prohibition is lashes. In the enumeration of transgressions which are punished by lashes in tractate Makkos, our Sages said, "But you omitted one who sows the land around the 'strong river' — which is prohibited by the verse, 'It must never be worked or sown!' " This shows that there is one prohibition4 and that it is punishable by lashes.

The details of this mitzvah are explained in the end of tractate Sotah.

FOOTNOTES

1.See sources quoted in Kaplan, The Living Torah.

2.In the case of an unsolved murder (see P181 above).

3.Deut. 21:4.

4.Because otherwise it would have been mentioned that there is one set of lashes for working the land and another set for sowing the land.

Negative Commandment 298 (Digest)
Removing Hazards

"You shall not bring blood upon your house"—Deuteronomy 22:8.

We must not leave unattended hazards and pitfalls in our cities and homes.

The 298th prohibition is that we are forbidden from leaving obstacles or dangerous objects in our land and in our houses, in order not to endanger people.

The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place blood2 in your house."

In the words of the Sifri, "The phrase 'You must place a guard-rail' constitutes a positive commandment;3 and the phrase 'Do not place blood' constitutes a prohibition."

The details of this mitzvah are explained in the beginning of tractate Shekalim in the Jerusalem Talmud and in a number of passages in Seder Nezikin.4

FOOTNOTES

1.Deut. 22:8.

2.I.e. allow a dangerous situation to remain.

3.See P184 below.

4.See Bava Kama 15b, 46a, 51a.

Positive Commandment 184 (Digest)
Removing Sources of Danger from our Property

"You shall place a guard-rail around your roof"—Deuteronomy 22:81.

We are commanded to remove all dangers and hazards from our property. This includes constructing protective guardrails on the perimeters of roofs and wells, so that no one falls from them or in them. The same applies to all areas of potential danger—we must fix them so that they don't pose any danger.

The 184th mitzvah is that we are commanded to remove obstacles and dangerous objects from our dwellings, i.e. to build walls surrounding roofs, wells, trenches, etc. in order to prevent people from falling into them or from them. The same applies to all dangerous places — they should be built and repaired in a way that prevents any danger.

The source of this commandment is G‑d's statement,1 "[When you build a new house] you must place a guard-rail around your roof."

In the words of the Sifri "The phrase 'You must place a guard-rail' constitutes a positive commandment."

The details of this mitzvah are explained in tractate Bava Kama.2

FOOTNOTES

1.Ibid.

2.51a.

Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.

Negative Commandment 299 (Digest)
Misleading Advice

"You shall not put a stumbling block before the blind"—Leviticus 19:14.

It is forbidden to mislead another. I.e., if one person approaches another and requests advice in an area in which he, the questioner, is unfamiliar, it is forbidden for the responder to deceptively offer damaging counsel.

This prohibition also includes assisting another in the commission of a sin—for the one who desires to sin is considered "blind," his rational sight blinded by his impulse and desire. The same holds true for one who facilitates another's sin. E.g., in the event that money is borrowed with interest, both the borrower and lender have transgressed this sin (in addition to the sin of lending/borrowing with interest)—for each of them has facilitated the other's sin too.

The 299th prohibition is that we are forbidden from giving misleading advice. When someone asks you for advice regarding something he is not expert in, this mitzvah prohibits misleading or deceiving him. Rather you should guide him towards the choice you think is proper.

The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place a stumbling block before the blind."

In the words of the Sifri: "Before someone who is 'blind' regarding a particular thing, and is asking your advice — do not give him advice which will harm him."

Our Sages said that this prohibition includes one who assists or causes another to commit a transgression, because the person's vision is obstructed by his desire [to sin] and he has become "blind", and he comes to assist him in his wrongdoing or provide him with the ability to perform the transgression.

Similarly, our Sages said that both the lender and the borrower in an interest-bearing loan also transgress the prohibition of placing a stumbling block before the blind. This is because each one assists the other and makes it possible for him to complete the forbidden act.2 There are many similar cases where our Sages said "One transgresses the prohibition, 'Do not place a stumbling block before the blind.' " The simple meaning of the verse, however, is as mentioned above [i.e. giving misleading advice].

Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.

From "Sefer Hamitzvot in English," published by Sichos in English.

FOOTNOTES

1.Lev. 19:14.

2.There is one prohibition for lending with interest (N235) and another for borrowing with interest (N236). One who lends with interest transgresses that prohibition, N235, and also this prohibition, N299, since he is causing the borrower to transgress N236. The same applies to the borrower — he transgress N236 and also N299, since he is causing the lender to violate N235.

Positive Commandment 202 (Digest)
Unloading the Burden from a Tired Animal

"If you see your enemy's donkey lying...you shall surely unload with him"—Exodus 23:5.

If one encounters in the field his fellow's animal falling under a large burden, he is required to help unload the affected animal.

The 202nd mitzvah is that we are commanded to unload the burden of an animal which has buckled under its load in a field.

The source of this commandment is G‑d's statement1 (exalted be He), "If you see the donkey of someone you hate lying under its load, ... you must make every effort to help him."

In the words of the Mechilta: "The phrase 'you must make every effort to help him' refers to unloading." There it also says, "From the phrase 'you must make every effort to help him' we learn that the violator transgresses a positive command and a prohibition." This means as follows: we are commanded to take the load off her, and are forbidden from leaving her lying under her load, as will be explained in the Negative Commandments.2 And if he left her lying under her load he transgresses both a positive and negative commandment. This proves that the phrase "you must make every effort to help him" constitutes a positive commandment.

The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.3

FOOTNOTES

1.Ex. 23:5.

2.See N270, below.

3.32a.

Positive Commandment 203 (Digest)
Reloading an Animal whose Burden has Fallen

"You shall surely help him lift it up again"—Deuteronomy 22:4.

After helping a person unload his animal that is falling under its heavy load, we are commanded to assist him to properly reload the animal. Similarly, we are required to assist a person reload a burden that he himself is carrying.

The 203rd mitzvah is that we are commanded to [help a person] load a burden on an animal or on himself1 if he is alone, once it has been unloaded by us or by someone else. Just as we are commanded to remove a load,2 so too we are commanded to help him reload.

The source of this commandment is G‑d's statement3 (exalted be He), "You must help him pick up [the load]."

In the words of the Mechilta: "The phrase 'you must help him pick up [the load]' refers to loading."

The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.4 There it is explained that there is one Biblical commandment to unload and another Biblical command­ment to load.

FOOTNOTES

1.See Kapach, 5731, footnote 40, that Rambam omits this in Mishneh Torah. See other sources quoted ibid.

2.P202 above.

3.Deut. 22:4.

4.32a.

Negative Commandment 270 (Digest)
Aiding a Person in Need of Assistance

"You shall not refrain from helping him"—Exodus 23:5.

It is forbidden to ignore one who is held up on his way because the burden he or his animal is carrying is too heavy or improperly loaded. Rather, in such an instance we are required to help the affected individual unload himself or his animal and then to assist him in properly reloading the burden.

The 270th prohibition is that we are forbidden from leaving someone who is trapped under his burden and stuck in the road. Rather, we must help him unload the burden until he can adjust it, then help him lift it, either onto his own back1 or onto his animal, as explained in the details of this mitzvah.

The source of this prohibition is G‑d's statement,2 "[If you see the donkey of someone you hate lying under its load,] you might want to refrain from helping him, [but you must make every effort to help him unload it]."

In the words of the Mechilta: "From the verse 'you might want to refrain from helping him, but you must make every effort to help him [unload it].' we learn that the person transgresses both a positive commandment and a prohibition."

There is another prohibition that speaks independently regarding this idea, as said in the verse in Deuteronomy,3 "You may not see your brother's donkey [or ox fallen...]." The Sifri says, "The verse 'You may not see your brother's donkey...' constitutes a prohibition," and later says that "The verse4 'When you see your brother's donkey...' constitutes a positive commandment."

The details of this mitzvah are also explained in the second chapter of tractate Bava Metzia.5

FOOTNOTES

1.See footnote to P203 above.

2.Ex. 23:5.

3.22:4.

4.Ex. 23:5.

5.32a.

Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.

~~~~~~~

• Rambam ~ 1 Chapter a day: Tum'at Met Chapter 20 & Tum'at Met Chapter 21

Chapter 20

Halacha 1

There are three conditions that protect an entity located under the same ohel as a corpse from contracting impurity: a sealed covering, an ohel, and the fact that something was swallowed. Being swallowed prevents pure entities from contracting impurity and prevents impurity that was swallowed from departing and spreading that impurity. In contrast, a sealed cover and an ohel prevent pure entities from contracting impurity, but they do not prevent the impurity from departing and causing other entities to become impure.

What is implied? If there is a container that is sealed in a house that is impure, everything in the container is pure. Similarly, if there is an ohel in such a house, all of the keilim in that ohel are pure. If, however, there was an olive-sized portion from a corpse placed in containers that were sealed close and then they were brought into a house, the house is impure. Similarly, if there was one ohel inside another ohel and an olive-sized portion of a corpse in the inner ohel, all of the keilim in the outer ohel are impure.

Halacha 2

In contrast, when entities are swallowed, pure articles are prevented from contracting impurity and impurity is prevented from spreading.

What is implied? When a dog ate the flesh of a human corpse and entered a house, the house is pure. When a ring was swallowed, even by a person, and then the person who swallowed it entered an ohel where a corpse was located, even though the person contracts the impurity that lasts seven days, the ring remains pure. Similarly, the fact that an entity was swallowed by a beast, a domesticated animal, a fowl, or a fish prevents it from contracting impurity as long as they are alive. If, however, they die and the flesh of a human corpse or keilim are in their intestines, it is as if these articles were not swallowed.

Halacha 3

If the majority of one of a fowl's determining signs for ritual slaughter was slit or the majority of both an animal's signs were sli, even though the living beings were still in their death throes, they are considered as dead. They no longer protect the keilim that are swallowed in their intestines, nor do they prevent impurity that is in their intestines from spreading outward and imparting impurity.

Halacha 4

How long may the impurity remain in their intestines and still impart impurity when they die? For a dog three full days, i.e., three twenty-four hour periods. For other wild beasts, domesticated animals, fowl, or fish, one full day.

When does the above apply? When the flesh of the corpse remains in their intestines. If, however, a wolf swallows a baby and then expels it through its anus, the flesh is pure, but the bones are impure.

Halacha 5

Entities that are swallowed are protected from impurity only in the digestive organs of a living creature, as we explained. Those, however, which are concealed in the body of a k'li or a stone are not protected.

What is implied? If there is a spindle in which a metal hook was concealed, into which the iron point was driven, or a brick in which a ring was found that were brought into an ohel in which a corpse was found, the articles are impure even though they are not visible and they are covered. The rationale is that articles encompassed by keilim are protected from impurity only by a sealed cover.

Similarly, if there was a pin or a ring covered in the clay used to reinforce an oven and the oven became impure because it was in an ohel where a corpse was located or a dead crawling animal fell into its inner space, the keilim in the clay become impure. If, however, the oven was sealed close, since the oven itself is pure, the keilim that are covered up by the clay on top of it are also pure.

Similarly, if a jug is sealed close and there is a needle or a ring in the clay sealing at its side, they are impure, and they are not saved in an ohel where a corpse was located. If they were in the sealing of the jug over its opening and they could be seen from the inside of the jug, but do not enter its inner space, they are pure. If they enter its inner space, they are impure. The rationale is that an earthenware container that is sealed close does not protect the keilim that are inside of it, as will be explained. If there is a layer of clay, even as thin as a garlic shell under them, they are pure, even though they project into the inner space of the jug.

Halacha 6

All keilim that are embedded in the earth of a house are impure and they are not protected. The rationale is that the earth of an ohel has the same status of the ohel itself until the very depths of the earth. This does not apply with regard to its walls, as will be explained.

What is implied? If there is impurity in a house and there are keilim embedded in its earth, even if they are deeper than 100 cubits, they are impure. If, however, there is a handbreadth by a handbreadth by a handbreadth of empty space in their place, they are pure, because it is as if they are in another ohel. To what can the matter be compared? To a loft that is built over a house. If there is impurity in the loft, the house is pure.

Similarly, if one divided a house with a partition that runs parallel to the ground and there was impurity between the partition and the earth, the keilim that are in the house above the partition are impure, because an ohel does not prevent the spread of impurity, as we explained. If there was impurity above the partition, the keilim between the partition and the earth are pure, because the ohel protects them. If there is not a space of a handbreadth between the partition and the ground, the keilim are considered as if they are embedded in the earth of the house and they are impure.

Halacha 7

The following laws apply when there is a covered drain extending under a house and the drain is a handbreadth by a handbreadth by a handbreadth and its opening outside the house is a cubic handbreadth in size. If there is impurity in the drainage channel, the house is pure. If there is impurity in the house, the contents of the drainage channel are pure.

If the drain was a cubic handbreadth in size, but its opening on the outside was not a cubic handbreadth in size and there was impurity in it, the house is impure. If there is impurity in the house, the contents of the drainage channel are pure. The rationale is that it is not the way of impurity to enter a secondary entity like a drain.

If the drain was not a cubic handbreadth in size and its opening on the outside was not a cubic handbreadth in size and there was impurity in it, the house is impure. It is as if the impurity is in the house. If there is impurity in the house, the contents of the drain are impure. The rationale is that they are considered like keilim buried in the earth and the earth of a house has the same status as the house itself until the very depths.

Halacha 8

When there are two jugs, each containing half of an olive-sized portion of a corpse and each is sealed close, placed within a house, they are pure, because a partial measure of impurity does not impart impurity. The house is impure, because there is an olive-sized portion of a corpse in the house and a sealed cover does not prevent the spread of impurity outward. The jugs do not become impure because of the house, because they are sealed close. If one of the jugs are open, it and the house are impure and the other jug is pure.

Similarly, if there are two rooms open to each other and to the main room of a house and there is half of an olive-sized portion of a corpse in the inner room or the middle room and half of an olive-sized portion of a corpse in the outer room, the outer room is impure. The inner room and the middle room are pure. If there is half of an olive-sized portion of a corpse in the inner room and half of an olive-sized portion of a corpse in the middle room, the inner room is pure. The middle and the outer rooms are impure, because it is the way of impurity to depart and not to enter.

Chapter 21

Halacha 1

What is the source that teaches that a sealed covering saves the contents of a container from contracting ritual impurity in a shelter in which a corpse is located? Numbers 19:15 states: "Any open container that does not have a sealed covering on top of it is impure." One can derive from this that if there is a sealed covering on it, it is pure.

According to the Oral Tradition, it was taught that the verse is speaking only about an earthenware container, for it is a container that contracts impurity only through its opening. Therefore, if its opening is closed with a sealed covering, all of its contents are protected.

From this, we can infer that the contents of any of the containers which are not susceptible to ritual impurity are protected when the container is closed with a sealed covering. Such containers include: containers made from cow turds, stone containers, containers made from earth, containers made from the bones or skin of a fish or the bones of a fowl, oversized wooden containers, wooden boards that are flat and are not containers, metal keilim which have not been completely fashioned. The contents of all of these are protected by a sealed covering.

Now if the contents of a utensil closed with a sealed covering are protected, we can infer that this also applies to keilim that are swallowed or under an ohel. What is the difference between ohalim and containers that protect because of a sealed covering? That the covering of the containers must be sealed close, while for an ohel, any covering is sufficient.

Halacha 2

If a funnel is turned upside down, it protects anything it covers from impurity. Although its other end has a small hole, it is considered as if it were closed.

Halacha 3

All containers that protect their contacts when sealed close also protect anything that is under them to the very depths if they are turned upside down and stood on the earth, when their inner space is a handbreadth by a handbreadth by a handbreadth, even though one did not spread clay around the sides to seal them. The rationale is, in that position, they are like an ohel and an ohel protects from impurity. The only exception is an earthenware container, for an ohel formed by an earthenware container does not protect from impurity.

What is implied? When an earthenware jug is turned upside down, even if one smeared clay on its sides everything under it is impure, for the prooftext speaks of "a sealed covering on top of it," and not a closed covering on its back. If one attached its opening to the wall and smeared clay on its sides, If one did not smear clay on its sides, it does not protect its contents, because an earthenware container does not protect as an ohel, as we explained.

All of the other containers that protect their contents when sealed close protect their contents when their openings are attached to the walls of a house even when they do not have a sealed covering, because they protect as an ohel. Therefore it is necessary that the walls of the utensil be at least a handbreadth high, for containers do not protect their contents with their walls as an ohel unless the wall of the container is at least a handbreadth.

If the wall of the container was half a handbreadth, there was a border of half a handbreadth protruding from the wall, and they were attached to each other, it is not considered as an ohel and does not protect its contents even though there is a handbreadth of empty space. It is necessary that the handbreadth come from one entity.

Halacha 4

Just as such containers protect their contents from impurity when they are inside an ohel and attached to its walls, so too, do they protect their contents when they are outside the ohel if they are attached to the ohel, for the ohel is considered as a covering in all instances.

What is implied? A samovar that has walls that are a cubit high was placed on its side on staves outside an ohel and its opening was placed immediately next to the wall of the tent. If there is impurity under it, the keilim inside of it are pure. If it was placed next to the wall of a courtyard or the wall of a garden, it does not protect its contents, because these are not the walls of a tent. Therefore any keilim in the container are impure, for they were held above the impurity.

Halacha 5

If there is a beam that is a handbreadth wide running from wall to wall, there is impurity below it, a pot was hanging from the beam and the beam was touching the entire opening of the pot and covering it, the keilim in the pot are pure. The rationale is that they were saved by the ohel covering them. If the opening of the pot was not covered by the beam, but instead there was some empty space between them, everything in the pot is impure and the pot itself is impure.

Halacha 6

The following laws apply when there is a cistern in a building, there is impurity in the building, and there are keilim in the cistern. If the cistern was covered with a flat board or a container that can protect its contents from impurity because it has a wall that is a handbreadth high, everything that is in the cistern is pure. If the cistern had a border built around its opening that was a handbreadth above the ground, whether he covered it with a container that can protect from impurity because it has a wall or whether the container did not have a wall, the container protects the contents of the cistern from impurity, because there is a wall of a handbreadth from another source.

Halacha 7

The following rules apply when a cistern is built inside a building and there is a lamp in it with its flower protruding and covering the opening of the cistern. One placed a container that can protect from impurity in an ohel where a corpse is located over the opening to the cistern and it is resting on the flower of the lamp. We see if the container that can protect from impurity would remain in its position if the lamp was removed. When this is the case, it protects everything that is in the cistern from impurity. The keilim that are between the edge of the container that serves as a cover and the edge of the cistern are pure until the very depths. Even the lamp is pure despite the fact that the edge of the flower is visible between the covering and the cistern. If the container would not remain in position, everything is impure.

Halacha 8

The following laws apply when a cistern is built inside a house and a container that could protect its contents from ritual impurity was placed over its opening. If there was impurity between the edge of the container and the edge of the cistern or within the cistern, the house is impure. The rationale is that an ohel inside a building does not prevent the spread of impurity, as we explained.

If there was impurity in the house and there is a handbreadth by a handbreadth by a handbreadth of empty space in the cistern, the keilim stored in the walls of the cistern are pure. If not, they are impure.

If the width of the walls of the cistern extends outside the house, they are nevertheless pure. The rationale is that they are not the walls of the house and just as the inside of the cistern is protected from impurity, so too, its walls protect.

We have already explained that an old oven is like all other keilim that convey impurity and is not considered as an ohal. For this reason, it does not protect its contents from ritual impurity unless it is sealed close like other containers that protect their contents. We have already explained oven is not considered as a k'li in this context and does serve as an ohel. Therefore it protects its contents from impurity merely by covering them without the cover being sealed close like other ohalim. The covering of an oven is called a serida.

Halacha 9

The following rules apply when there is impurity in a house and there is an old oven inside a new oven, a serida resting on the new oven and that cover is being supported by the opening of the old oven. We see whether, when the old oven was removed, the cover would fall. If so, it does not protect from impurity and everything inside of it is impure. If the cover would not fall, everything is pure.

When there is a new oven inside an old oven and the serida is resting on the opening of the old oven, if there is less than a handbreadth between the new oven and the cover, everything in the new oven is pure. It is considered as if the covering was resting on its opening.

Halacha 10

When there is a covering of earthenware that has a border and extends beyond the edge of the oven and the oven is closed with a sealed covering, even if there is impurity under the covering or on top of it, everything above or below the impurity is impure. Nevertheless, the portion opposite the inner space of the oven is pure.

If there is impurity on the covering above the inner space of the oven, the space above it until the heavens is impure. Anything inside of the oven is pure.

Halacha 11

When there is impurity in a house and an earthenware pot was turned over and placed on the opening of a jug and then clay was smeared on its walls and the jug to seal it close, it protects everything inside of it and everything between it and the edge of the jug from impurity.

If one placed it on the opening of the jug upright and smeared clay around it to seal it, it does not protect it. The rationale is that the pot becomes impure from its inner space and an impure utensil does not protect another utensil from impurity, as we explained.

~~~~~~~

• Rambam ~ 3 Chapters: Rotseah uShmirat Nefesh Chapter Eight, Rotseah uShmirat Nefesh Chapter Nine, Rotseah uShmirat Nefesh Chapter Ten & Rotseah uShmirat Nefesh Chapter Eleven, Rotseah uShmirat Nefesh Chapter Twelve, Rotseah uShmirat Nefesh Chapter Thirteen

Chapter Eight

Halacha 1

It is a positive commandment to set aside cities of refuge, as Deuteronomy 19:2 states: "You shall set aside three cities." The practice of setting aside cities of refuge applies only in Eretz Yisrael.

Halacha 2

There were six cities of refuge. Three Moses our teacher set aside in TransJordan, and three Joshua set aside in the land of Canaan.

Halacha 3

None of the cities of refuge served as a haven until they were all set aside, as implied by Numbers 35:13: "There shall be six cities of refuge for you." And so, Moses informed us that the three cities of refuge in TransJordan did not serve as a haven until the three in the land of Canaan were set aside.

If so, why did Moses set them aside? He said: "Since a mitzvah came to my hand, I will fulfill it."

Halacha 4

In the era of the King Mashiach, three other cities will be added to these six, as Deuteronomy 19:9 states: "And you shall add three other cities to these three cities."

Where are these cities added? In the cities of the Keni, K'nizi, and the Kadmoni, concerning which a covenant was made with Abraham,but which have not yet been conquered. Concerning these cities, the Torah ibid.:8 says: "And if God, your Lord, will expand your boundaries...."

Halacha 5

The Jewish court is obligated to construct roads leading to the cities of refuge; they should be maintained and widened. Any stumbling block and obstacle should be removed from them.

On these roads neither a hill, a valley, nor a river should be left. Instead, a bridge should be built across so as not to impede a person fleeing there. This is all implied by Deuteronomy 19:3, which states: "You shall prepare the road for yourselves."

The width of the road to the city of refuge should not be less than 32 cubits. Signs stating "Refuge, refuge," should be written at intersections, so that killers would be aware of the way and turn there.

Halacha 6

Every year, on the fifteenth of Adar, the court would send out emissaries to inspect the roads leading to the cities of refuge. Wherever they found flaws, they would have them repaired. If a court was dilatory regarding this matter, it is considered as if they shed blood.

Halacha 7

When the cities of refuge were first set aside, they would measure from one city to another to determine whether they were set aside in equal measures. This is also implied by the verse: "You shall prepare the road for yourselves."

Halacha 8

The cities of refuge that are designated should not be big cities or metropolises, nor should they be small villages. Instead, they should be cities of intermediate size.

They should be located solely in trading places, where water is found. If there is no water near them, water should be diverted toward them. They should located solely in a populated area. If the surrounding populace is reduced, it should be increased. If the number of inhabitants of the city of refuge decrease, priests, Levites, and Israelites should be brought to live there.

Snares may not be set in such a city, nor may rope traps be set there, so that the blood redeemer will not come there.

Halacha 9

All of the cities of the Levites serve as a haven; each is a city of refuge. This is indicated by Numbers 35:6-7: "And in addition to them, you shall give them 42 cities. All the cities that you shall give the Levites shall be 48 in number." The verse thus established an association between them; all of them serve as havens.

Halacha 10

What then is the difference between those cities that are set aside as cities of refuge, and the other cities of the Levites?

The cities of refuge serve as havens whether one enters them with the intent of taking refuge or one enters them without that intent; since a killer enters their confines, they serve as a haven for him. The other cities of the Levites serve as a haven only when one enters with that intent in mind.

Also, a killer who lives in a designated city of refuge does not have to pay rent. If, by contrast, he lives in another one of the cities of the Levites, he must pay his landlord rent.

Halacha 11

Whenever a city serves as a haven, the surrounding area also serves as a haven.

When a tree is standing within the limits of a city of refuge and its leaves extend beyond those limits, once a killer comes below its leaves they serve as a haven for him. If a tree stands outside the limits and its leaves extend within those limits, as soon as he reaches its trunk it serves as a haven for him. If the blood redeemer kills him there, he should be executed.

Even though the surrounding area of a city serves as a haven, a killer should not dwell there, as [implied by Numbers 35:25: "He shall dwell in it," i.e., not in its surrounding area.

Chapter Nine

Halacha 1

The following procedure should be adhered to when the corpse of a slain person is found lying on the earth, and it is not known who struck him. It is left in place. Five elders from the High Court in Jerusalem come and measure from the corpse to the nearby cities, as indicated by Deuteronomy 21:2: "And your elders and your judges shall go out and measure...."

Even if the corpse is found right next to a city, or it is clearly obvious that a particular city is closer, it is a mitzvah to measure.

Halacha 2

After they measure and establish which city is closest, they bury the person who was murdered in the place he was found. The elders from Jerusalem return to their city, and the court of the city that was designated brings a calf paid for by all the inhabitants. They bring the the calf to a river that flows forcefully. This is the meaning of the term eitan found in the Torah (Deuteronomy 21:4).

Halacha 3

It should be decapitated there with a cleaver, from behind. The court of that city and all the elders of the city, even if they are 100 in number, must wash their hands at the place where the calf was decapitated.

There, in the midst of the river, the elders declare in the holy tongue Deuteronomy 21:7: "Our hands did not shed this blood, nor did we see this with our eyes." Their intent is that the murdered person did not come into their city and they let him leave without giving him provisions for the way, nor did they see him go and they let him leave without accompaniment.

The priests then say in the Holy Tongue Ibid.:8: "Atone for Your nation Israel...." They depart. The Holy One, blessed be He, then forgives the shedding of the blood, as the above verse continues: "And the blood will be atoned."

Halacha 4

When the judges measure the distance from the corpse to the nearest city, they must measure exactly and not by estimation. They should measure only to a city that has a court of 23 judges.

They should never measure, however, to Jerusalem, for the inhabitants of Jerusalem are never required to bring a calf to be decapitated. For Jerusalem was never divided among the tribes, and the mitzvah of decapitating a calf applies "in the land that God your Lord is giving you to inherit" Deuteronomy 19:1.

Halacha 5

If the corpse is found close to Jerusalem or close to a city that does not have a court, that city should be ignored, and a measurement should be made to the other cities close by.

If the corpse is found close to a border city or to a city inhabited by gentiles, no measurement is made at all. For we presume that the person was killed by gentiles.

Halacha 6

The city that is closest to the corpse does not bring the calf unless its population is equal to that of the city that is further away. If, however, the population of the city that is further away exceeds that of the closer city, the number of inhabitants becomes the determining factor, and the more populous city must bring the calf.

Halacha 7

Although at times the Torah considers number to be a determining factor, and at times proximity to be a determining factor, number carries more weight than proximity.

Halacha 8

If a corpse is found equidistant between two cities, and both cities have the same number of inhabitants, they should bring a calf in partnership and make the following stipulation: If this city is the closer, the calf belongs to its inhabitants, and the others are giving them their portion in it as a present. And if the other city is closer, the calf belongs to its inhabitants and the others are giving them their portion in it as a present. For it is impossible to be exact in measurement, even with regard to something that comes about as a result of human activity.

Halacha 9

From which portion of the corpse should we measure? From the nose.

If the body of a corpse is found in one place and the head in another place, the body is brought to the head, and then the corpse is buried in that place. Similarly, whenever a corpse is found with no one to bury it, the body is brought to the head, and then the corpse is buried in that place.

Halacha 10

If many corpses were found next to each other, a measurement should be made from the nose of each one individually. If one city is discovered to be closest to all of them, it brings one calf for all the corpses.

If the corpses are found piled one on top of the other, we should measure from the top corpse, since it is lying on top of the others.

Halacha 11

Deuteronomy 21:1 states: "When a corpse is found...." Challal, the term used for corpse indicates a person slain with a sword, and not strangled to death, nor a person in his death throes; these are not implied by the term challal.

The verse continues "on the earth" - i.e., not buried in a mound; "fallen" and not hanging from a tree; "in the field" - and not floating on the water. "And it is not known who killed him" - thus, if the murderer's identity is known, a calf was not decapitated.

Halacha 12

Even if only one witness - or even a servant,a woman, or a person disqualified to serve as a witness because of his transgressions - saw the murderer, the calf would not be decapitated. For this reason, in the later part of the Second Temple Period, when the number of those who murdered overtly increased, the decapitation of the calf was nullified.

Halacha 13

If one witness says: "I saw the murderer," and another witness disputes his statement, saying: "You did not see him," the calf would be decapitated.

When does the above apply? When the two witnesses came at the same time. If, however, the witness who claims to have seen the murderer came first and testified, his word is believed as would be that of two witnesses in this context. Therefore, if another witness comes and disputes his testimony, claiming that the first witness did not see the murderer, the words of the second witness are of no consequence, and the calf would not be decapitated.

Halacha 14

If after the one witness testifies that he saw the murderer, two witnesses come and testify that he did not see him, it is considered as if there are two testimonies of equal weight, disputing each other, and the calf should be decapitated.

If a woman says: "I saw the murderer," and another woman disputes her testimony and says: "You did not see," the calf should be decapitated. This applies regardless of whether the women came together or one after the other.

If two say: "We saw him," and one says, "You did not see him," the calf should not be decapitated. If one says: "I saw him," and two say, "You did not see him," the calf should be decapitated.

Halacha 15

When does the above apply? When the three witnesses mentioned are either all acceptable or all unacceptable. If, however, one acceptable witness says: "I saw the murderer," and two women or two unacceptable witnesses contradict him and say that he did not see him, the calf should not be decapitated.

Halacha 16

When two women or two unacceptable witnesses say: "We saw the murderer," and one acceptable witness denies their statements and says that they did not see him, the calf should be decapitated.

Even when 100 women or 100 unacceptable witnesses say: "We saw the murderer", and one acceptable witness denies all their statements, all the unacceptable witnesses are considered as if they were one man, with the weight of a single witness.

Halacha 17

When three women or three unacceptable witnesses say: "We saw the murderer," and four women or four unacceptable witnesses say: "You did not see him," the calf should be decapitated. This is the guiding principle: With regard to unacceptable witnesses, accept the testimony supported by the most witnesses in all situations.

Chapter Ten

Halacha 1

The law of the decapitated calf is practiced only in Eretz Yisrael. It is also practiced in TransJordan.

Halacha 2

The calf that is decapitated may be two years old or younger. If, however, it is two years and one day old, it is not acceptable. Physical blemishes do not disqualify it. Nevertheless, if it is taref, it is unacceptable. For "atonement" is mentioned with regard to it, as it is mentioned with regard to sacrificial offerings.

Halacha 3

Deuteronomy 21:3 states: "that has never been worked, and that has never carried a yoke." Accordingly, all types of work disqualify the calf, just as they disqualify a red heifer.

Why is "a yoke" then singled out; seemingly it is included with the other tasks in the expression "that has never been worked"? To teach that a yoke disqualifies a calf whether or not it carries it while working. If a calf carries a yoke for a distance of a handbreadth, it is disqualified even though it did not plow with it or perform any work. With regard to other tasks, by contrast, they do not disqualify a calf unless work was actually performed.

Halacha 4

Whenever the calf performs a task for its own benefit, that does not disqualify it; for example, the owner spread his garment over it to protect it from flies. Any task that is not for its own benefit - e.g., the owner spread his garment over it, so that it should carry it - disqualifies it. The same applies in all analogous situations, as we have explained in Hilchot Parah.

Halacha 5

The calf should be decapitated only during the daytime, for "atonement" is mentioned with regard to it, as it is mentioned with regard to sacrificial offerings.

It is acceptable to decapitate it any time during the entire day. Two calves should not be decapitated at the same time, for mitzvot should not be performed in bundles.

Halacha 6

It is forbidden to benefit from a calf that is decapitated. It should be buried at the place where it was decapitated.

Once it is taken down to the river, benefiting from it becomes forbidden, even though it has not yet been decapitated. Thus, if it dies there or was slaughtered after it was decapitated, one is forbidden to benefit from it, and it should be buried.

Halacha 7

If, however, the witnesses are found to be lying, it is permitted to benefit from the calf.

What is implied? One witness testified that he saw the murderer, and two witnesses come and negate his testimony, telling him: "You did not see him." If on this basis, the court set aside a calf and brought it down to the river to decapitate it because of their testimony, and these witnesses were disqualified afterwards as lying witnesses, it is permitted to benefit from the calf.

Halacha 8

If the murderer was discovered before the calf was decapitated, it should be released and allowed to pasture with the herd. If he was discovered after the calf was decapitated, before it was buried, it should be buried in its place. For at the outset, it was brought because of a doubt. It atoned for this lack of knowledge and served its purpose.

Even when the murderer is discovered after the decapitation of the calf, he should be executed, as Deuteronomy 21:9 states: "You shall thus rid yourselves of the guilt for the shedding of innocent blood."

Halacha 9

It is forbidden ever to sow seeds or till the river in which the calf was decapitated, as Deuteronomy 21:4 states: "that must never be worked or sown." Whoever performs work with the land itself - e.g., he plowed, he dug, he seeded, he planted, or the like - should be punished with lashes.

It is, however, permitted to comb flax there, or to drill stones, for this is similar to weaving a garment there or sewing it there, for these are tasks that are not performed with the land itself. To emphasize this concept, the verse states: "that must never be worked or sown." Implied is that just as sowing involves the land itself, similarly all work that is forbidden there involves the land itself.

Halacha 10

When the inhabitants of a city that was closest to a corpse have delayed and have not brought a calf for decapitation, they should be compelled to bring it even though several years have passed. For those who are liable to bring a calf for decapitation remain liable despite the fact that Yom Kippur has passed.

Chapter Eleven

Halacha 1

It is a positive commandment for a man to build a guardrail for his roof, as Deuteronomy 22:8 says: "And you shall make a guardrail for your roof."

This applies with regard to a building used as a dwelling. But for a warehouse or a cattle barn and the like, there is no necessity. Similarly, any building that is not four cubits by four cubits does not require a guardrail.

Halacha 2

A house owned by two partners requires a guardrail. As can be inferred from Deuteronomy 22:8: "For one who falls may certainly fall from it," the obligation stems from the fact that one may fall.

If so, why does the verse state "your roof"? To exclude synagogues and houses of study, for they are not intended to serve as dwellings.

If the public domain is higher than a person's roof, he does not need to erect a guardrail, for the phrase "For one who falls may certainly fall from it" implies that the guardrail is intended to prevent people from falling "from the roof," and not onto the roof.

Halacha 3

The height of a guardrail should not be any less than ten handbreadths, so that a person who might fall will not fall from it.

A guardrail must be a partition strong enough to enable a person to lean on it without falling.

Anyone who leaves his roof open without a guardrail negates the observance of a positive commandment and violates a negative commandment, as Deuteronomy 22:8 states: "Do not cause blood to be spilled in your home." The violation of this commandment is not punished by lashes, for it does not involve a deed.

Halacha 4

This requirement applies to a roof, and similarly, to any place that might present a danger and cause a person to stumble and die. For example, if a person has a well or a cistern in his courtyard, he must erect a sand wall ten handbreadths high around them or make a cover for them, so that a person will not fall in and die.

Similarly, it is a positive mitzvah to remove any obstacle that could pose a danger to life, and to be very careful regarding these matters, as Deuteronomy 4:9 states: "Beware for yourself; and guard your soul." If a person leaves a dangerous obstacle and does not remove it, he negates the observance of a positive commandment, and violates the negative commandment: "Do not cause blood to be spilled."

Halacha 5

Our Sages forbade many matters because they involve a threat to life. Whenever a person transgresses these guidelines, saying: "I will risk my life, what does this matter to others," or "I am not careful about these things," he should be punished by stripes for rebelliousness.

Halacha 6

They include: A person should not place his mouth over a conduit through which water flows and drink. Nor should he drink at night from rivers and lakes, lest he swallow a leech without seeing.

Similarly, a person should not drink water that was left uncovered, lest a snake or other poisonous crawling animal might have drunk from them, and as a result, the person would die.

Halacha 7

These are the liquids that are forbidden if left uncovered: water, wine - even watered-down wine, or wine whose flavor has begun to change to vinegar - milk, honey, and brine. Other liquids are not forbidden if left uncovered, because venomous animals will not drink from them.

Halacha 8

When garlic has been crushed or a watermelon cut open and left uncovered, they are forbidden. The same applies in all analogous situations.

The prohibition against drinking uncovered beverages does not apply to wine that has been boiled or to unfermented wine. Unfermented wine refers to wine from the time it was squeezed from the grapes until three days have passed.

Similarly, the prohibition against drinking uncovered beverages does not apply to wine, water or milk that are hot to the extent that vapor arises from them, nor to liquids into which liquid is descending from above drop after drop, providing the liquid continuously descends. For crawling animals fear bubbles and vapor, and will not drink from them.

Halacha 9

The prohibition against drinking uncovered beverages does not apply to water used for pickling, cooking food or cooking vetch. Similarly, this prohibition does not apply when pickled foods, cooked foods or vetch have been left to soak in water, if they have changed the taste of the water. If they did not change the taste, the water is forbidden if left uncovered. Similarly, water in which quince and Syrian pears were washed for a sick person is forbidden if left uncovered.

Halacha 10

The prohibition against drinking uncovered beverages does not apply when sharp tasting substances like pepper, or bitter substances like wormwood are mixed with wine to the extent that its flavor changes. The same applies with regard to other beverages.

Halacha 11

When a liquid is forbidden if left uncovered, it is forbidden whether it was left uncovered during the day or during the night. This applies even when a person was sleeping beside the liquid. For crawling animals are not afraid of sleeping men.

For how long must a liquid be left uncovered to be forbidden? For as long as it takes for a crawling animal to emerge from under the container, drink, and return to its place.

Halacha 12

The quantity of water that becomes forbidden if uncovered is an amount in which the venom could remain a distinct entity and cause danger. If, however, there is so much that the venom will be nullified as if it does not exist, the water is permitted. This applies to water contained in utensils or on the ground. The same law applies to other liquids.

Halacha 13

The prohibition against drinking uncovered beverages does not apply to a stream that is flowing, even slightly.

When a container of wine is left uncovered in a chest, a bureau or a closet, or in a larger container in a pit that is even 100 cubits deep, in a tower that is 100 cubits high, or in a hall that is ornamented and plastered, it is forbidden.

If the person checked the bureau or the chest and then put the wine there, it is permitted. If there was a hole in the chest, it is forbidden. How large must the hole be? Large enough for a child to insert his small finger.

Halacha 14

When a jug is left uncovered, a person should not drink from it, although nine people drank from it before him without dying.

An incident occurred, and it was reported that the tenth person who drank from a jug died, because the venom of the snake sank to the bottom of the jug. And there is venom from some crawling animals that rises to the surface of liquids, and other venom that becomes suspended in the middle. Therefore, everything is forbidden. This applies even if one filtered the liquid with a filter.

Similarly, when a watermelon was left uncovered, even if nine people partook of it without dying, a tenth should not partake of it.

Halacha 15

Water that was left uncovered should not be poured into the public domain, nor should it be used to settle the dust of a home, nor should it be used to mix mortar, nor should it be used to wash one's face, to water one's animal or an animal belonging to a colleague. It may, however, be used to water a cat.

Halacha 16

When dough has been mixed with water that has been left uncovered, it should be burned. This applies even if the dough was terumah. Even if it has been baked, it is forbidden.

Chapter Twelve

Halacha 1

When an animal, a beast or a fowl has been bitten by a snake or another poisonous anima, or it ate a poison that could kill a person, and the nature of the poison has not changed in the animal's body, it is forbidden to partake of meat from that animal, because of the deadly danger involved.

For this reason, if an animal, a beast, or a fowl was found with its feet cut off, although it is permitted and it is not considered taref because its feet were cut off, it is forbidden because of the possible danger, unless it is checked, because of the possibility that a poisonous crawling animal bit it.

How should such meat be checked? If should be roasted in an oven. If the meat does not break into pieces or react differently from ordinary roasted meat, it is acceptable.

Halacha 2

Similarly, figs, grapes, zucchini, squash, watermelons and cucumbers that have holes are forbidden, lest a snake or other poisonous animal have bitten them. This applies even if the produce was very large, and regardless of whether it was still growing or detached, even if it was placed within a container, as long as it has moisture, and it is discovered that it was bitten it is forbidden.

Even if one saw a bird or a rat sitting and making holes in the fruit, it is still forbidden. Perhaps they made the hole in the place of an existing hole.

Halacha 3

When the stem of a grape or a fig has been removed, the produce is not considered to have been left uncovered. Therefore, a person may eat figs and grapes at night without concern.

A fig that had a hole, but dried to the extent that it can be considered a dried fig, and a date that had a hole and dries, are both permitted.

Halacha 4

It is forbidden for a person to place coins or dinarim in his mouth, lest there be the remnants of dried spittle from a leper or a metzora, or sweat on them. For all sweat from a person is like poisonous venom, except sweat from one's face.

Halacha 5

Similarly, a person should not place the palm of his hand under his armpits, lest his hands have touched a leper or a poisonous substance, for "hands are active."

A person should not place a cooked dish under the couch on which he is reclining, even though he is in the midst of his meal, lest an entity that could harm him fall into the food without his noticing.

Halacha 6

Similarly, one should not stick a knife into an etrog or into a radish, lest a person fall on its point and die.

Similarly, it is forbidden for a person to pass under a wall that is leaning, or over a shaky bridge or to enter a ruin. Similarly, it is forbidden to enter all other places that are dangerous for these or other reasons.

Halacha 7

Similarly, it is forbidden for a Jew to enter into privacy with a gentile, for they are suspect for bloodshed. Nor should one accompany gentiles on a journey. If a Jew encounters a gentile on a journey, he should make sure the gentile is at his right.

If they are making an ascent or a descent together, the Jew should be careful that he should be in the higher position and the gentile in the lower position, but not vice versa, lest the gentile fall on him with the intent of killing him. Nor should a Jew bend down before a gentile, lest he crush his skull.

Halacha 8

If a gentile asks a Jew where he is going, he should give him a misleading answer, as Jacob gave a misleading answer to Esau, as Genesis 33:14 states: "Until I come to my master, in Seir."

Halacha 9

It is forbidden to take medication from a gentile, unless there is no hope that the sick person will live. It is forbidden to be healed by a heretic, even if there is no hope that the person will live.

It is permitted to take a medication from a gentile for an animal, or for an external affliction - e.g., a compress or a bandage. If, however, the affliction involves a danger to life, it is forbidden to take medication from them. The general rule is: One should not take medication from a gentile for any affliction for which one may desecrate the Sabbath.

Halacha 10

It is permitted to ask the opinion of a gentile doctor and follow his directives if he says: "This drug is good for you; you should perform these and these treatments." One should not take the prescription from him directly.

Halacha 11

It is forbidden to have one's hair cut by a gentile in a private domain, lest the barber kill him. If the person whose hair is being cut is an important personage, it is permitted, because the gentile will be afraid to kill him.

It is also permitted for a person who creates an impression of being an important personage for a gentile barber, so that he will fear him and not kill him, to have his hair cut by him.

Halacha 12

It is forbidden to sell gentiles any weaponry. We may not sharpen weapons for them or sell them a knife, chains put on the necks of prisoners, fetters, iron chains, raw Indian iron, bears, lions, or any other object that could cause danger to people at large. One may, however, sell them shields, for these serve only the purpose of defense.

Halacha 13

Just as it is forbidden to sell such weaponry to a gentile, so too, is it forbidden to sell it to a Jew who will sell it to a gentile.

It is permitted to sell weapons to the soldiers of the country in which one lives, because they defend the Jewish inhabitants of the land.

Halacha 14

Every article that is forbidden to be sold to a gentile is also forbidden to be sold to a Jewish robber, for by doing so one reinforces a transgressor and causes him to sin.

Similarly, anyone who causes a person who is blind with regard to a certain matter to stumble and gives him improper advice, or who reinforces a transgressor - who is spiritually blind, for he does not see the path of truth, because of the desires of his heart - transgresses a negative commandment, as Leviticus 19:14 states: "Do not place an obstacle in front of a blind man." When a person comes to ask advice from you, give him proper counsel.

Halacha 15

It is forbidden to give good advice to a wicked gentile or servant. It is even forbidden to counsel him to observe a mitzvah if he perseveres in his wickedness. Daniel was subjected to a test solely because he advised Nebuchadnezzar to give charity, as Daniel 4:24 states: "O King, let my counsel be acceptable to you. Redeem your sins through charity."

Chapter Thirteen

Halacha 1

When a person encounters a colleague who is on a journey and his animal has fallen under its load, he is commanded to unload the burden from it. This applies whether the animal was carrying a burden appropriate for it, or a burden greater than it could bear.

This is a positive commandment, as Exodus 23:5 states: "You shall certainly help him."

Halacha 2

One should not unload the animal and depart, leaving the wayfarer in panic. Instead, one should lift up the animal together with its owner, and reload the animal's burden upon it, as Deuteronomy 22:4 states: "You shall certainly lift it up." This is another positive commandment.

If one leaves the wayfarer in panic without either unloading or reloading, one has negated the observance of a positive commandment and violated a negative commandment, as Deuteronomy, ibid. states: "You shall not see the donkey of your brother... and conceal yourself...."

Halacha 3

When a priest sees an animal fallen in a cemetery, he should not contract ritual impurity to unload and reload it, just as he does not contract ritual impurity to return a lost article.

Similarly, if he is an elder, whose practice is not to unload and load animals, since this is beneath his dignity he is not liable.

Halacha 4

This is the general principle: If the animal were his own and he would unload and reload it, he is obligated to unload and reload it for a colleague.

If he is pious and goes beyond the measure of the law, even if he is a great nasi, and sees an animal belonging to a colleague fallen under a load of straw, reeds or the like, he should unload and load it with its owner.

Halacha 5

If one unloaded and reloaded the animal, and it fell again, one is obligated to unload and reload it another time, indeed even 100 times, This is indicated by the verbs עזוב תעזוב and הקם תקים in the proof-texts cited above.

For this reason, one must accompany the animal for a parsah, unless the owner of the burden says that it is not necessary.

Halacha 6

When does one become obligated to unload and reload together with its owner? When he sees the fallen animal in a way that can be described as an encounter. For Exodus 23:5 states "When you see your colleague's donkey..." and the previous verse states: "When you encounter...."

How far a distance is implied? Our Sages determined it as being a distance of 266 2/3 cubits - i.e., 1/7.5 of a mil. If a person was further away from a fallen animal, he is not obligated.

Halacha 7

It is a mitzvah from the Torah to unload an animal without charge. Loading it, however, is a mitzvah for which one may charge. Similarly, for the time when one accompanies the animal for a parsah, one may receive payment.

Halacha 8

If one finds an animal belonging to a colleague fallen under its load, it is a mitzvah to unload and reload it even if its owner is not present, for "You shall certainly help" and "You shall certainly lift up..." implies that one must fulfill these mitzvot in all situations.

If so, why does the Torah say "together with him" i.e., the animal's owner? To teach that if the owner of the animal was there and goes off to the side, telling the passerby, "Since you have a mitzvah, if you would like to unload it yourself, unload it," the passerby is not obligated. This is implied by "together with him."

If the owner of the animal was old or ailing, the passerby is obligated to load and unload the animal by himself.

Halacha 9

The following rules apply when the animal [that has fallen is owned by a gentile, but the burden it is carrying is owned by a Jew. If the gentile is the one driving his donkey, one is not obligated toward him. If not, one is obligated to unload and reload it because of the distress suffered by the Jew.

Similarly, if the animal that has fallen is owned by a Jew, but the burden it is carrying is owned by a gentile, one is obligated to unload and reload it because of the distress suffered by the Jew.

When, however, both the animal and the burden are owned by a gentile, a passerby is not obligated to concern himself with the animal, unless there is the possibility that animosity will be aroused.

Halacha 10

When the legs of a donkey owned by one of the donkey drivers in a caravan are shaky, his colleagues may not proceed and pass before him. If it falls, the other donkey drivers may pass him.

Halacha 11

If one donkey was laden with a burden, and another was carrying a rider, and the way became too narrow for both of them, the rider must move to the side to allow the laden donkey to proceed.

If one donkey was laden with a burden, and another was burden-less, the burden-less one must move to the side to allow the laden donkey to proceed. If one was carrying a rider, and another was burden-less, the burden-less one must move to the side to allow the donkey carrying a rider to proceed.

if both are laden with burdens, carrying riders or burden-less, the owners should negotiate a compromise.

Halacha 12

Similarly, there are criteria laid down when two ships that are passing through the same straits confront each other, and if they both try to pass at the same time they would sink, but they could pass one by one, or when two camels that are climbing a high pass confront each other, and if they both try to pass at the same time they would fall, but they could pass one by one.

What should they do? If one was carrying cargo, and another was burden-less, the burden-less one should move to the side in favor of the one that was carrying cargo. If one was close to the port or city from which it set out and one was further removed, the one that was closer should move to the side in favor of the one that was further removed.

If they are both far removed, both close or both laden with cargo, and they both share the same difficulty, they should come to a compromise and reach a financial settlement between themselves. With regard to such situations, it is said Leviticus 19:15: "Judge your colleague with righteousness."

Halacha 13

When a person encounters two individuals: one whose donkey is fallen under its load and one with a donkey whose burden has been unloaded, but who cannot find anyone to help him reload it, it is a mitzvah to unload the fallen donkey first, because of the discomfort suffered by the animal. Afterwards, he should reload the other animal.

When does the above apply? When the two people he encounters are both friends or both enemies. If, however, the one whose donkey must be reloaded is an enemy and the other is a friend, it is a mitzvah for the passerby to reload his enemy's donkey first, in order to subjugate his evil inclination.

Halacha 14

The enemy mentioned in the Torah is not a gentile, but rather a Jew.

One might ask: How is it possible for one Jew to hate another? Is it not written Leviticus 19:17: "Do not hate your brother in your heart"?

Our Sages explained that this is referring to a person who while alone sees a colleague violate a transgression and rebukes him, but the colleague did not cease transgressing. In such an instance, it is a mitzvah to hate the person until he repents and abandons his wickedness.

Even if he did not repent yet, if one sees him in panic because of his cargo, it is a mitzvah to unload and reload with him, instead of leaving him inclined toward death, lest he tarry because of his money and be brought to danger. For the Torah showed concern for the lives of the Jewish people, both the wicked and the righteous, for they are attached to God and believe in the fundamentals of our faith. And Ezekiel 33:11 states: "Say to them, 'As I live,' says God, the Lord, 'Do I desire the death of a wicked man? I desire that the wicked return from his path and live.'

Blessed be God who grants assistance.

With the help of the Almighty, the eleventh book has been completed.

The number of chapters in this book are 62.

Hilchot Nizkei Mammon has 14 chapters.

Hilchot Geneivah has 9 chapters.

Hilchot Gezelah Va'Avedah has 18 chapters.

Hilchot Chovel UMazik has 8 chapters.

Hilchot Rotzeach USh'mirat HaNefesh has 13 chapters.

~~~~~~~

Hayom Yom:

• Wednesday, Cheshvan 19, 5704 ~ 23 October 2013 ~~ Thursday, Cheshvan 20, 5774 ~ 24 October 2013

Wednesday, Cheshvan 19, 5704

Torah lessons:

Chumash: Chayei Sara, Revi'i with Rashi.

Tehillim: 90-96.

Tanya: Now this light (p. 577) ...are entirely one. (p. 579).

A response of the Alter Rebbe in a yechidus: Chassidus is Sh'ma Yisrael.1 The word sh'ma is an acronym of s'u marom eineichem, "Raise your eyes on high."2 The verse says "on high" (marom), and not "to the heavens" (shamayim). "On high" means higher and still higher, to attain a level beyond intellect, and grasp this itself intellectually - as the verse concludes, "and see Who created these."

Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.

FOOTNOTES

1.Hear O Israel.

2.Yeshayahu 40:26.

Thursday, Cheshvan 20, 5704

Torah lessons:

Chumash: Chayei Sara, Chamishi with Rashi.

Tehillim: 97-103.

Tanya: Now, the Cabbalists (p. 579) ...neshamah of man. (p. 581).

Birth of R. Shalom Dovber in the year which the Tzemach Tzedek termed Kitra1 ("crown") - 5621 (1860). He was named for the Mitteler Rebbe2 and half the name of the Tzemach Tzedek's father.3

Every year my father delivered a maamar on his birthday, but he did so secretly except when it coincided with Shabbat. On his last birthday here on earth4 he said the maamar Natata lirei'echa neiss...5 When he concluded he said to me, "on one's birthday he should say Chassidus. May G-d give you a gift that you may say Chassidus on your birthday, but it should be with kindness and mercy." It took seven years for this to happen.6

Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.

FOOTNOTES

1.Kitra is numerically 5621.

2.R. Dovber.

3.R. Shalom Shachna.

4.1919.

5.Tehillim 60:6.

6.The Festival of Liberation of the previous Rebbe (from Soviet imprisonment for his spreading of Torah and Judaism) occurred on his birthday, the 12th of Tamuz, in the year 5687 (1927) - during his seventh year as Rebbe. He succeeded to the leadership in 5680 (1920) upon his father's demise.

~~~~~~~

Daily Thought:

She Made Him Good

All that G‑d created, He said was good. Except for one: “It is not good that Man is alone.” And so He made Woman, and it was very good.

If so, how is it possible that a man could despise the woman who took him from “not good” to “very good”?

The Giving Relationship

In a home, in a relationship, in any situation where people work together, each side has to give.

What you give is not so important. How you give is.

You have to want to give.

~~~~~~~