Today in Judaism – Today is: Thursday, 25 Kislev 5774 · 28 November 2013 & Friday, 26 Kislev, 5774 29 November 2013 - Chanukah Day 1 & Chanukah Day 2

Today in Judaism – Today is: Thursday, 25 Kislev 5774 · 28 November 2013 & Friday, 26 Kislev, 5774 29 November 2013 - Chanukah Day 1 & Chanukah Day 2

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Today in Jewish History:

• Cain Kills Abel (3720 BCE)

The first murder of history occurred on the 25th of Kislev in the year 41 from creation (3720 BCE), when Adam and Eve's eldest son, Cain, killed his younger brother, Abel, as recounted in the 4th chapter of Genesis.

Link: From the Midrash

• Mishkan completed (1312 BCE)

The vessels, tapestries, wall sections and other components of the Mishkan (the portable sanctuary or "Tabernacle" built under Moses' direction to house the Divine Presence during the Israelites' journeys through the desert) were completed on the 25th of Kislev in the year 2449 from creation (1312 BCE). The Mishkan was not assembled, however, until 3 months later, when, beginning on Adar 25 of that year, it was erected and taken down daily for a 7-day "training" period prior to its dedication on the 1st of Nissan. Our Sages tell us that the day of Kislev 25 was compensated 12 centuries later, when the Maccabees dedicated the Holy Temple on Kislev 25, 3622 (139 BCE -- see below).

Links: The Mishkan described in the Torah and commentaries; from the Chassidic masters on the Mishkan

• Chanukah Miracle (139 BCE)

On the 25th of Kislev in the year 3622 from creation, the Maccabees liberated the Holy Temple in Jerusalem, after defeating the vastly more numerous and powerful armies of the Syrian-Greek king Antiochus IV, who had tried to forcefully uproot the beliefs and practices of Judaism from the people of Israel. The victorious Jews repaired, cleansed and rededicated the Temple to the service of G-d. But all the Temple's oil had been defiled by the pagan invaders; when the Jews sought to light the Temple's menorah (candelabra), they found only one small cruse of ritually pure olive oil. Miraculously, the one-day supply burned for eight days, until new, pure oil could be obtained. In commemoration, the Sages instituted the 8-day festival of Chanukah, on which lights are kindled nightly to recall and publicize the miracle.

Link: The Story of Chanukah

• R. Chizkiah Medini (1904)

Kislev 25 is the yahrtzeit (date of passing) of Rabbi Chaim Chizkiah Medini (1832-1904), author of the Halachic encyclopedia Sdei Chemed.

• 2nd Day of Chanukah Miracle (139 BCE)

On the 25th of Kislev in the year 3622 from creation, the Maccabees liberated the Holy Temple in Jerusalem, after defeating the vastly more numerous and powerful armies of the Syrian-Greek king Antiochus IV, who had tried to forcefully uproot the beliefs and practices of Judaism from the people of Israel. The victorious Jews repaired, cleansed and rededicated the Temple to the service of G-d. But all the Temple's oil had been defiled by the pagan invaders; when the Jews sought to light the Temple's menorah (candelabra), they found only one small cruse of ritually pure olive oil. Miraculously, the one-day supply burned for eight days, until new, pure oil could be obtained. In commemoration, the Sages instituted the 8-day festival of Chanukah, on which lights are kindled nightly to recall and publicize the miracle.

Link: The Story of Chanukah

• Raavad's Passing (1198)

Rabbi Avraham ben David of Posquieres (Provence), known by the acronym "Raavad", wrote the famed hagaot critical notations to Maimonides' Mishneh Torah. Born approximately 1120, he passed away on the 26th of kislev of the year 4959 from creation (1198).

Link: The Lubavitcher Rebbe's analysis of a famous dispute between Maimonides and Raavad on the subject of free choice.

• Oldest US Synagogue Dedicated (1763)

On this date, the "Touro Synagogue" was dedicated in Newport, Rhode Island. The synagogue, named after Isaac Touro, its first officiating rabbi, is the oldest American synagogue still standing in its original structure.

Today’s Laws and Customs:

Kindle Two Chanukah Lights tonight

Today is the first day of the eight-day festival of Chanukah. In commemoration of the miracle of the oil (see "Today in Jewish History") we kindle the Chanukah lights -- oil lamps or candles -- each evening for eight days, increasing the number of lights each evening.

In the Jewish calendar, the day begins at nightfall; thus, the first Chanukah light is kindled on the preceding evening, which is when the Hebrew date of Kislev 25 begins. Tonight is the eve of the 2nd day of Chanukah, so we kindle two lights in the Chanukah menorah.

The icon below displays the ideal Chanukah lighting time for your location; the lighting can be done, however, later in the evening as well. For more on Chanukah lighting times, click here. (If no time is displayed, click on icon to set your location.)

For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.

Additional Chanukah observances and customs are listed below:

• Hallel & Al HaNissim

Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.

• Latkes, Sufganiot & Dairy Foods

On Chanukah we eat foods fried in oil -- such as latkes (potato cakes) and sufganiot (doughnuts) -- in commemoration of the miracle of the oil.

It is also customary to eat dairy foods in commemoration of Judith's heroic deed.

• Dreidel

It is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)

Links: About the dreidel

• Chanukah Gelt

It is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)

• Kindle Three Chanukah Lights before sunset

In commemorartion of the miracle of Chanukah (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening of the eight-day festival, increasing the number of lights each evening. For tonight we kindle three lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 3rd day of Chanukah).

IMPORTANT: Because of the prohibition to kindle fire on Shabbat, the Chanukah lights must be lit before lighting the Shabbat candles, and should contain enough oil (or the candle be big enough) to burn until 30 minutes after nightfall. Candle lighting time for your location is displayed below. (If no time is displayed, click on icon to set your location.)

For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.

Additional Chanukah observances and customs are listed below:

• Hallel & Al HaNissim

Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.

• Latkes, Sufganiot & Dairy Foods

On Chanukah we eat foods fried in oil -- such as latkes (potato cakes) and sufganiot (doughnuts) -- in commemoration of the miracle of the oil.

It is also customary to eat dairy foods in commemoration of Judith's heroic deed.

• Dreidel

It is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)

Links: About the dreidel

• Chanukah Gelt

It is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)

Daily Quote:

If a poor man happened to come to the wicked city of Sodom, every resident gave him a coin, upon which he inscribed his name; but no bread was given him. When he died, each came and took back his coin.(Talmud, Sanhedrin 109a)

Daily Quote:

Our road in this world is like the edge of a knife: on this side is an abyss, and on that side is an abyss, and the path of our life is in the middle(Chassidic master Rabbi Moshe Leib of Sassov)

Daily Study - Chitas and Rambam for today: Chumash: Mikeitz, 6th Portion Genesis 42:19-43:15 with Rashi & Chumash: Mikeitz, 6th Portion Genesis 43:16-43:29 with Rashi

Chapter 42

19. If you are honest, your one brother will be confined in your prison, and you, go bring the grain for the hunger of your households.     יט. אִם כֵּנִים אַתֶּם אֲחִיכֶם אֶחָד יֵאָסֵר בְּבֵית מִשְׁמַרְכֶם וְאַתֶּם לְכוּ הָבִיאוּ שֶׁבֶר רַעֲבוֹן בָּתֵּיכֶם:

in your prison: In which you are now imprisoned.

בבית משמרכם: שאתם אסורים בו עכשיו:

and you, go bring: to your father’s house.

ואתם לכו הביאו: לבית אביכם:

the grain for the hunger of your households: What you have purchased for the hunger of the members of your households. — [from Targum Jonathan ben Uzziel].

שבר רעבון בתיכם: מה שקניתם לרעבון אנשי בתיכם:

20. And bring your youngest brother to me, so that your words may be verified, and you will not die." And they did so.      כ. וְאֶת אֲחִיכֶם הַקָּטֹן תָּבִיאוּ אֵלַי וְיֵאָמְנוּ דִבְרֵיכֶם וְלֹא תָמוּתוּ וַיַּעֲשׂוּ כֵן:

so that your words may be verified: Heb. וְיֵאָמְנוּ, let them be confirmed and fulfilled, like“Amen, amen (אָמֵן)” (Num. 5:22), and like“may Your word now be verified (יֵאָמֵן)” (I Kings 8:26).

ויאמנו דבריכם: יתאמתו ויתקיימו, כמו (במדבר ה כב) אמן אמן, וכמו (מ"א ח כו) יאמן נא דבריך:

21. And they said to one another, "Indeed, we are guilty for our brother, that we witnessed the distress of his soul when he begged us, and we did not listen. That is why this trouble has come upon us."    כא. וַיֹּאמְרוּ אִישׁ אֶל אָחִיו אֲבָל אֲשֵׁמִים | אֲנַחְנוּ עַל אָחִינוּ אֲשֶׁר רָאִינוּ צָרַת נַפְשׁוֹ בְּהִתְחַנְנוֹ אֵלֵינוּ וְלֹא שָׁמָעְנוּ עַל כֵּן בָּאָה אֵלֵינוּ הַצָּרָה הַזֹּאת:

Indeed: Heb. אִבָל, as the Targum renders: בָּקוּשְׁטָא, in truth. I [also] saw in Genesis Rabbah (91:8): It is the language of the Southerners; אִבָל means בְּרַם, in truth.

אבל: כתרגומו בקושטא. וראיתי בבראשית רבה (צא ח) לישנא דרומאה הוא אבל, ברם:

has come upon us: Heb. בָּאָה. Its accent is on the“beth,” because it is in the past tense, [meaning] that it has already come, and the Targum is אָתַת לָנָא [which is the past tense in Aramaic].

באה אלינו: טעמו בבי"ת, לפי שהוא בלשון עבר שכבר באה, ותרגומו אתת לנא:

22. And Reuben answered them, saying, "Didn't I tell you, saying, 'Do not sin against the lad,' but you did not listen? Behold, his blood, too, is being demanded!"       כב. וַיַּעַן רְאוּבֵן אֹתָם לֵאמֹר הֲלוֹא אָמַרְתִּי אֲלֵיכֶם | לֵאמֹר אַל תֶּחֶטְאוּ בַיֶּלֶד וְלֹא שְׁמַעְתֶּם וְגַם דָּמוֹ הִנֵּה נִדְרָשׁ:

his blood, too, is being demanded: The use of the word אֶת or the word גַם denotes inclusion. In this case it means“his blood and also the blood of his aged father.” - [from Gen. Rabbah 91:8]

וגם דמו: אתין וגמין רבויין, דמו וגם דם הזקן:

23. They did not know that Joseph understood, for the interpreter was between them.    כג. וְהֵם לֹא יָדְעוּ כִּי שֹׁמֵעַ יוֹסֵף כִּי הַמֵּלִיץ בֵּינֹתָם:

They did not know that Joseph understood: Heb. שֹׁמֵעַ, understood their language, and they were speaking in this manner in his presence. — [from Tanchuma Buber Vayigash 7]

והם לא ידעו כי שומע יוסף: מבין לשונם ובפניו היו מדברים כן:

for the interpreter was between them: For whenever they spoke with him, the interpreter, who knew both Hebrew and Egyptian, was between them, and he would interpret their words for Joseph and Joseph’s words for them. Therefore, they thought that Joseph did not understand Hebrew. — [from Targum Onkelos]

כי המליץ בינותם: כי כשהיו מדברים עמו היה המליץ ביניהם, היודע לשון עברי ולשון מצרי, והיה מליץ דבריהם ליוסף ודברי יוסף להם, לכך היו סבורים שאין יוסף מכיר בלשון עברי:

the interpreter: This was his son Manasseh. — [from Gen. Rabbah 91:8, Targum Jonathan, Targum Yerushalmi]

המליץ: זה מנשה:

24. And he turned away from them and wept, then returned to them and spoke to them; and he took Simeon from among them and imprisoned him before their eyes.       כד. וַיִּסֹּב מֵעֲלֵיהֶם וַיֵּבְךְּ וַיָּשָׁב אֲלֵהֶם וַיְדַבֵּר אֲלֵהֶם וַיִּקַּח מֵאִתָּם אֶת שִׁמְעוֹן וַיֶּאֱסֹר אֹתוֹ לְעֵינֵיהֶם:

And he turned away from them: Heb. וַיִסֹב. He distanced himself from them so that they would not see him weeping.

ויסב מעליהם: נתרחק מעליהם שלא יראוהו בוכה:

and wept: Because he heard that they were remorseful. — [from Bereishith Rabbathi , p. 204]

ויבך: לפי ששמע שהיו מתחרטין:

Simeon: He [was the one who] had cast him into the pit. It was he who said to Levi,“Behold, that dreamer is coming” (Gen. 37:19). Another explanation: Joseph intended to separate him from Levi, lest the two of them take counsel to assassinate him.

את שמעון: הוא השליכו לבור, הוא שאמר ללוי (לעיל לז יט) הנה בעל החלומות הלזה בא. דבר אחר נתכוין יוסף להפרידו מלוי שמא יתיעצו שניהם להרוג אותו:

and imprisoned him before their eyes: He imprisoned him only before their eyes, but as soon as they left, he released him and gave him food and drink. — [from Gen. Rabbah 91:8]

ויאסור אותו לעיניהם: לא אסרו אלא לעיניהם, וכיון שיצאו הוציאו והאכילו והשקהו: 

25. And Joseph commanded, and they filled their vessels with grain, and [he commanded] to return their money into each one's sack, and to give them provisions for the journey, and he did so for them.     כה. וַיְצַו יוֹסֵף וַיְמַלְאוּ אֶת כְּלֵיהֶם בָּר וּלְהָשִׁיב כַּסְפֵּיהֶם אִישׁ אֶל שַׂקּוֹ וְלָתֵת לָהֶם צֵדָה לַדָּרֶךְ וַיַּעַשׂ לָהֶם כֵּן:

26. And they loaded their grain upon their donkeys, and they went away from there.    כו. וַיִּשְׂאוּ אֶת שִׁבְרָם עַל חֲמֹרֵיהֶם וַיֵּלְכוּ מִשָּׁם:

27. The one opened his sack to give fodder to his donkey at the lodging place, and he saw his money there it was, in the mouth of his sack.       כז. וַיִּפְתַּח הָאֶחָד אֶת שַׂקּוֹ לָתֵת מִסְפּוֹא לַחֲמֹרוֹ בַּמָּלוֹן וַיַּרְא אֶת כַּסְפּוֹ וְהִנֵּה הוּא בְּפִי אַמְתַּחְתּוֹ:

The one opened: That was Levi, who was left alone, without Simeon, his companion. — [from Gen. Rabbah]

ויפתח האחד: הוא לוי שנשאר יחיד משמעון בן זוגו:

at the lodging place: Heb.בַּמָלוֹן. In the place where they lodged at night.

במלון: במקום שלנו בלילה:

his sack: Heb. אַמְתַּחְתּוֹ. That is a sack.

אמתחתו: הוא שק:

28. And he said to his brothers, "My money has been returned, and indeed, here it is in my sack! " Their hearts sank, and trembling, they turned to one another, saying, "What is this that God has done to us?"     כח. וַיֹּאמֶר אֶל אֶחָיו הוּשַׁב כַּסְפִּי וְגַם הִנֵּה בְאַמְתַּחְתִּי וַיֵּצֵא לִבָּם וַיֶּחֶרְדוּ אִישׁ אֶל אָחִיו לֵאמֹר מַה זֹּאת עָשָׂה אֱלֹהִים לָנוּ:

and indeed, here it is in my sack: The money is in it with the grain.

וגם הנה באמתחתי: גם הכסף בו עם התבואה:

What is this that God has done to us: to bring us to this accusation, for it (the money) was not returned except to accuse us falsely.

מה זאת עשה א-להים לנו: להביאנו לידי עלילה זו שלא הושב אלא להתעולל עלינו: 

29. And they came to Jacob their father, to the land of Canaan, and they told him all that had befallen them, saying,      כט. וַיָּבֹאוּ אֶל יַעֲקֹב אֲבִיהֶם אַרְצָה כְּנָעַן וַיַּגִּידוּ לוֹ אֵת כָּל הַקֹּרֹת אֹתָם לֵאמֹר:

30. "The man, the lord of the land, spoke to us harshly, and he accused us of spying on the land.     ל. דִּבֶּר הָאִישׁ אֲדֹנֵי הָאָרֶץ אִתָּנוּ קָשׁוֹת וַיִּתֵּן אֹתָנוּ כִּמְרַגְּלִים אֶת הָאָרֶץ:

31. And we said to him, 'We are honest; we were never spies.     לא. וַנֹּאמֶר אֵלָיו כֵּנִים אֲנָחְנוּ לֹא הָיִינוּ מְרַגְּלִים:

32. We are twelve brothers, the sons of our father; one is gone, and today the youngest is with our father in the land of Canaan.'        לב. שְׁנֵים עָשָׂר אֲנַחְנוּ אַחִים בְּנֵי אָבִינוּ הָאֶחָד אֵינֶנּוּ וְהַקָּטֹן הַיּוֹם אֶת אָבִינוּ בְּאֶרֶץ כְּנָעַן:

33. And the man, the lord of the land, said to us, 'With this I will know that you are honest; leave one of your brothers with me, and [what is needed for] the hunger of your households, take and go.     לג. וַיֹּאמֶר אֵלֵינוּ הָאִישׁ אֲדֹנֵי הָאָרֶץ בְּזֹאת אֵדַע כִּי כֵנִים אַתֶּם אֲחִיכֶם הָאֶחָד הַנִּיחוּ אִתִּי וְאֶת רַעֲבוֹן בָּתֵּיכֶם קְחוּ וָלֵכוּ:

34. And bring your youngest brother to me, so that I will know that you are not spies, that you are honest; [then] I will give you your brother, and you may travel around in the land.' "     לד. וְהָבִיאוּ אֶת אֲחִיכֶם הַקָּטֹן אֵלַי וְאֵדְעָה כִּי לֹא מְרַגְּלִים אַתֶּם כִּי כֵנִים אַתֶּם אֶת אֲחִיכֶם אֶתֵּן לָכֶם וְאֶת הָאָרֶץ תִּסְחָרוּ:

and you may travel around in the land: Heb. תִּסְחָרוּ, you may go around. Likewise, every expression of merchants (סוֹחִרִים) and commerce (סְחוֹרָה) is based on the fact that they (the merchants) travel around and look for merchandise.

ואת הארץ תסחרו: תסובבו. וכל לשון סוחרים וסחורה על שם שמחזרים וסובבים אחר פרקמטיא:

35. And it came to pass that they were emptying their sacks and behold! Each one's bundle of money was in his sack; they saw the bundles of their money, they and their father, and they became frightened.     לה. וַיְהִי הֵם מְרִיקִים שַׂקֵּיהֶם וְהִנֵּה אִישׁ צְרוֹר כַּסְפּוֹ בְּשַׂקּוֹ וַיִּרְאוּ אֶת צְרֹרוֹת כַּסְפֵּיהֶם הֵמָּה וַאֲבִיהֶם וַיִּירָאוּ:

bundle of money: Heb. צְרוֹר כַּסְפּוֹ, his bundle of money. — [from Targum Jonathan ben Uzziel]

צרור כספו: קשר כספו:

36. And their father Jacob said to them, "You have bereaved me-Joseph is gone, and Simeon is gone, and you want to take Benjamin! All these troubles have come upon me."    לו. וַיֹּאמֶר אֲלֵהֶם יַעֲקֹב אֲבִיהֶם אֹתִי שִׁכַּלְתֶּם יוֹסֵף אֵינֶנּוּ וְשִׁמְעוֹן אֵינֶנּוּ וְאֶת בִּנְיָמִן תִּקָּחוּ עָלַי הָיוּ כֻלָּנָה:

You have bereaved me: [This] teaches [us] that he suspected them-perhaps they had killed him (Simeon) or sold him like Joseph. [Gen. Rabbah 91:9]

אתי שכלתם: מלמד שחשדן שמא הרגוהו או מכרוהו כיוסף:

You have bereaved: Heb. שִׁכַּלְתֶּם Anyone who has lost his children is called שַׁכּוּל.

שכלתם: כל מי שבניו אבודים קרוי שכול:

37. And Reuben spoke to his father, saying, "You may put my two sons to death if I don't bring him (Benjamin) to you. Put him into my hand[s] and I will return him to you."    לז. וַיֹּאמֶר רְאוּבֵן אֶל אָבִיו לֵאמֹר אֶת שְׁנֵי בָנַי תָּמִית אִם לֹא אֲבִיאֶנּוּ אֵלֶיךָ תְּנָה אֹתוֹ עַל יָדִי וַאֲנִי אֲשִׁיבֶנּוּ אֵלֶיךָ:

38. But he (Jacob) said, "My son shall not go down with you, because his brother is dead, and he alone is left, and if misfortune befalls him on the way you are going, you will bring down my gray head in sorrow to the grave."    לח. וַיֹּאמֶר לֹא יֵרֵד בְּנִי עִמָּכֶם כִּי אָחִיו מֵת וְהוּא לְבַדּוֹ נִשְׁאָר וּקְרָאָהוּ אָסוֹן בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ בָהּ וְהוֹרַדְתֶּם אֶת שֵׂיבָתִי בְּיָגוֹן שְׁאוֹלָה:

My son shall not go down with you: He did not accept Reuben’s offer. He said,“This firstborn is a fool. He offers to kill his sons. Are they his sons and not my sons?” - [from Gen. Rabbah 91:9]

לא ירד בני עמכם: לא קבל דבריו של ראובן. אמר בכור שוטה הוא זה, הוא אומר להמית בניו, וכי בניו הם ולא בני:

Chapter 43

1. But the hunger was severe in the land.      א. וְהָרָעָב כָּבֵד בָּאָרֶץ:

2. And it came to pass, when they finished eating the grain that they had brought from Egypt, that their father said to them, "Go back [and] buy us a little food."     ב. וַיְהִי כַּאֲשֶׁר כִּלּוּ לֶאֱכֹל אֶת הַשֶּׁבֶר אֲשֶׁר הֵבִיאוּ מִמִּצְרָיִם וַיֹּאמֶר אֲלֵיהֶם אֲבִיהֶם שֻׁבוּ שִׁבְרוּ לָנוּ מְעַט אֹכֶל:

when they finished eating: Judah had said to them, “Wait for the old man until there is no more bread left in the house.” - [from Tanchuma Mikeitz 8, Gen. Rabbah 91:6]

כאשר כלו לאכול: יהודה אמר להם המתינו לזקן עד שתכלה פת מן הבית:

when they finished.: [Onkelos renders:] כַּד שֵׁצִיאוּ, when they stopped. (The one who renders: כַּד סַפִּיקוּ is in error.“When the camels had finished drinking” (Gen. 24:22) is rendered: כַּד סַפִּיקוּ, which means “when they had drunk their fill,” [for] that was the end of their drinking. This instance of “when they had finished eating,” however, means“when the food was depleted,” and we render: כַּד שֵׁצִיאוּ

כאשר כלו: כד שציאו. והמתרגם כד ספיקו, טועה כאשר כלו הגמלים לשתות מתורגם כד ספיקו כששתו די ספוקם הוא גמר שתייתם. אבל זה כאשר כלו לאכול, כאשר תם האוכל הוא, ומתרגמינן כד שציאו:

3. But Judah spoke to him, saying, "The man warned us repeatedly, saying, 'You shall not see my face if your brother is not with you.'       ג. וַיֹּאמֶר אֵלָיו יְהוּדָה לֵאמֹר הָעֵד הֵעִד בָּנוּ הָאִישׁ לֵאמֹר לֹא תִרְאוּ פָנַי בִּלְתִּי אֲחִיכֶם אִתְּכֶם:

warned us repeatedly: Heb. הָעֵד הֵעִד, an expression of warning, since a warning is usually given in the presence of witnesses (עֵדִים) . Similarly,“I warned (הַעִדֹתִי) your forefathers” (Jer. 11:7);“Go down, warn (הָעֵד) the people” (Exod. 19:21).

העד העד: לשון התראה, שסתם התראה מתרה בו בפני עדים, וכן (דברים ל יט) העידותי בכם, (שמות יט כא) רד העד בעם:

‘You shall not see my face if your brother is not with you.’: Heb. בִּלְתִּי, lit., without. You shall not see me without your brother [being] with you. Onkelos, however, renders: except when your brother is with you. He explained the verse according to its context, but he was not precise in translating it in accordance with the language of the verse.

לא תראו פני בלתי אחיכם אתכם: לא תראוני בלא אחיכם אתכם. ואנקלוס תרגם אלהין כד אחוכון עמכון, יישב ביאור הדבר על אופנו ולא דקדק לתרגם אחר לשון המקרא:

4. If you send our brother with us, we will go down and buy food for you.    ד. אִם יֶשְׁךָ מְשַׁלֵּחַ אֶת אָחִינוּ אִתָּנוּ נֵרְדָה וְנִשְׁבְּרָה לְךָ אֹכֶל:

5. But if you do not send [him], we will not go down, because the man said to us, 'You shall not see my face if your brother is not with you.' "    ה. וְאִם אֵינְךָ מְשַׁלֵּחַ לֹא נֵרֵד כִּי הָאִישׁ אָמַר אֵלֵינוּ לֹא תִרְאוּ פָנַי בִּלְתִּי אֲחִיכֶם אִתְּכֶם:

6. And Israel said, "Why have you harmed me, by telling the man that you have another brother?"    ו. וַיֹּאמֶר יִשְׂרָאֵל לָמָה הֲרֵעֹתֶם לִי לְהַגִּיד לָאִישׁ הַעוֹד לָכֶם אָח:

7. They said, "The man asked about us and about our family, saying, 'Is your father still alive? Do you have a brother?' And we told him according to these words. Could we have known that he would say, 'Bring your brother down'?"       ז. וַיֹּאמְרוּ שָׁאוֹל שָׁאַל הָאִישׁ לָנוּ וּלְמוֹלַדְתֵּנוּ לֵאמֹר הַעוֹד אֲבִיכֶם חַי הֲיֵשׁ לָכֶם אָח וַנַּגֶּד לוֹ עַל פִּי הַדְּבָרִים הָאֵלֶּה הֲיָדוֹעַ נֵדַע כִּי יֹאמַר הוֹרִידוּ אֶת אֲחִיכֶם:

about us and about our family: Heb. וּלְמוֹלַדְתֵּנוּ, about our lineage (Targum Jonathan). Midrashically, [it is explained:] Even the matters (עִנְיָנֵי) of our cradles he revealed to us. — [from Gen. Rabbah 91:10]

לנו ולמולדתנו: למשפחותינו, ומדרשו אפילו עצי עריסותינו גלה לנו:

And we told him: that we have a father and a brother.

ונגד לו: שיש לנו אב ואח:

according to these words: According to his questions that he asked, we were compelled to answer.

על פי הדברים האלה: על פי שאלותיו אשר שאל הוזקקנו להגיד:

that he would say: Heb. כִּי יֹאמַר. [This is equivalent to] אִשֶׁר יֹאמַר, that he would say. כִּי is used as an expression for אִם, and אִם is used as an expression for אִשֶׁר, that. Hence, this is one of its four usages, for this [כִּי] is like אִם, as“until (עַד אִם) I have spoken my words” (24:33). - [after targumim]

כי יאמר: אשר יאמר, כי משמש בלשון אם, ואם משמש בלשון אשר. הרי זה שימוש אחד מארבע לשונותיו שמשמש כי, והוא אם, שהרי כי זה כמו אם, כמו עד אם דברתי דברי (כד לג):

8. And Judah said to Israel, his father, "Send the lad with me, and we will get up and go, and we will live and not die, both we and you and also our young children.      ח. וַיֹּאמֶר יְהוּדָה אֶל יִשְׂרָאֵל אָבִיו שִׁלְחָה הַנַּעַר אִתִּי וְנָקוּמָה וְנֵלֵכָה וְנִחְיֶה וְלֹא נָמוּת גַּם אֲנַחְנוּ גַם אַתָּה גַּם טַפֵּנוּ:

and we will live: The Holy Spirit flickered within him. Through this trip, your spirit will be revived, as it is said:“and the spirit of their father Jacob was revived” (Gen. 45:27).

ונחיה: נצנצה בו רוח הקודש, על ידי הליכה זו תחי רוחך שנאמר (מה כז) ותחי רוח יעקב אביהם:

and not die: of hunger. As for Benjamin, we are not sure whether he will be seized or he will not be seized, but all of us will [certainly] die of hunger if we do not go. It would be better to leave the doubtful situation and seize the [situation that is] certain. — [from Tanchuma Mikeitz 8]

ולא נמות: ברעב. בנימין ספק יתפש ספק לא יתפש, ואנו כלנו מתים ברעב אם לא נלך, מוטב שתניח את הספק ותתפוש את הודאי:

9. I will guarantee him; from my hand you can demand him. If I do not bring him to you and stand him up before you, I will have sinned against you forever.     ט. אָנֹכִי אֶעֶרְבֶנּוּ מִיָּדִי תְּבַקְשֶׁנּוּ אִם לֹא הֲבִיאֹתִיו אֵלֶיךָ וְהִצַּגְתִּיו לְפָנֶיךָ וְחָטָאתִי לְךָ כָּל הַיָּמִים:

and stand him up before you: That I will not bring him to you dead, but alive.

והצגתיו לפניך: שלא אביאנו אליך מת כי אם חי:

I will have sinned against you forever: For the world to come. - [from Gen. Rabbah 91:10]

וחטאתי לך כל הימים: לעולם הבא:

10. For had we not tarried, by now we would have already returned twice."     י. כִּי לוּלֵא הִתְמַהְמָהְנוּ כִּי עַתָּה שַׁבְנוּ זֶה פַעֲמָיִם:

had we not tarried: because of you, we would have [already] returned with Simeon, and you would not have suffered all these days.

לולא התמהמהנו: על ידך, כבר היינו שבים עם שמעון ולא נצטערת כל הימים הללו:

11. So Israel, their father, said to them, "If so, then do this: take some of the choice products of the land in your vessels, and take down to the man as a gift, a little balm and a little honey, wax and lotus, pistachios and almonds.    יא. וַיֹּאמֶר אֲלֵהֶם יִשְׂרָאֵל אֲבִיהֶם אִם כֵּן | אֵפוֹא זֹאת עֲשׂוּ קְחוּ מִזִּמְרַת הָאָרֶץ בִּכְלֵיכֶם וְהוֹרִידוּ לָאִישׁ מִנְחָה מְעַט צֳרִי וּמְעַט דְּבַשׁ נְכֹאת וָלֹט בָּטְנִים וּשְׁקֵדִים:

then: Heb. אֵפוֹא. This is a redundant word, used for stylistic purposes in the Hebrew. If [it is] so, [that] I will be compelled to do [this]-that I will [have to] send him with you-I will have to search and seek where [is the place that we can say,]“Here is (אַיֵּה פֹה) a solution as well as advice to give you, and [therefore] I say, ‘Do this.’”

אפוא: כל לשון אפוא לשון יתר הוא לתקן מלה בלשון עברי, אם כן אזדקק לעשות שאשלחנו עמכם, צריך אני לחזור ולבקש איה פה תקנה ועצה להשיאכם, ואומר אני זאת עשו:

some of the choice products of the land: Heb. מִזִמְּרַת הָאָרֶץ lit., from the song of the land. Targumim render: מִדִּמְשַׁבָּח בְּאַרְעָא,“from what is praised in the land,” about which everyone sings, [rejoicing] that it came into the world.

מזמרת הארץ: מתורגם מדמשבח בארעא שהכל מזמרים עליו כשהוא בא לעולם:

wax: Heb. נְכֹאת, wax. — [from Gen. Rabbah 91:11, Targum Onkelos] Cf. Rashi above on 37:25.

נכאת: שעוה:

pistachios: Heb. בָּטְנִים I do not know what they are. In the alphabetized dictionary of Rabbi Machir, I saw [that they are] pistachios, but I believe that they are אִפַרְסְקִים (mentioned in the Mishnah, Kilayim 1:4, and the Talmud, Shabbath 45a).

בטנים: לא ידעתי מה הם ובפרושי א' ב' של רבי מכיר ראיתי פישיטצי"ש [פיסטוקים] ודומה לי שהם אפרסקין:

12. And take double the money in your hand[s], and the money that was returned in the mouth of your sacks you shall return in your hand[s], perhaps it was an error.     יב. וְכֶסֶף מִשְׁנֶה קְחוּ בְיֶדְכֶם וְאֶת הַכֶּסֶף הַמּוּשַׁב בְּפִי אַמְתְּחֹתֵיכֶם תָּשִׁיבוּ בְיֶדְכֶם אוּלַי מִשְׁגֶּה הוּא:

And…double the money: Twice as much as the first.

וכסף משנה: פי שנים כראשון:

take…in your hand[s]: to purchase food, perhaps the price has risen.

קחו בידכם: לשבור אוכל, שמא הוקר השער:

perhaps it was an error: Perhaps the one appointed over the house inadvertently forgot it.

אולי משגה הוא: שמא הממונה על הבית שכחו שוגג:

13. And take your brother, and get up, go back to the man.       יג. וְאֶת אֲחִיכֶם קָחוּ וְקוּמוּ שׁוּבוּ אֶל הָאִישׁ:

14. And may the Almighty God grant you compassion before the man, and he will release to you your other brother and Benjamin, and as for me as I am bereaved, I am bereaved."       יד. וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים לִפְנֵי הָאִישׁ וְשִׁלַּח לָכֶם אֶת אֲחִיכֶם אַחֵר וְאֶת בִּנְיָמִין וַאֲנִי כַּאֲשֶׁר שָׁכֹלְתִּי שָׁכָלְתִּי:

And may the Almighty God: From now on, you lack nothing but prayer. Behold I am praying for you. — [from Gen. Rabbah 91:11]

ואל שדי: מעתה אינכם חסרים כלום אלא תפלה, הריני מתפלל עליכם:

the Almighty God: Heb. א-ֵל שַׁדָּי, Whose grant of mercy is sufficient (שֶׁדַי) , and Who has sufficient power to grant, May He grant you compassion. This is its simple meaning (Zohar , vol. 2, p. 257a). Its midrashic interpretation, however, is: May He Who said to His world,“Enough!” (שֶׁאָמַר דָּי) say to my troubles,“Enough!” for I have not enjoyed tranquility since my youth. [I endured] the trouble of Laban (who tricked me and pursued me with the desire of killing me), the trouble of Esau (who wanted to kill me), the trouble of Rachel (who died in childbirth), the trouble of Dinah (who was violated and kidnapped by Shechem), the trouble of Joseph (who disappeared), the trouble of Simeon (who is being detained by the ruler of Egypt), and the trouble of Benjamin (whom he demands that I send to him) (Tanchuma Mikeitz 10).

ואל שדי: שדי בנתינת רחמיו, וכדי היכולת בידו ליתן, יתן לכם רחמים, זהו פשוטו. ומדרשו מי שאמר לעולם די יאמר די לצרותי, שלא שקטתי מנעורי, צרת לבן, צרת עשו, צרת רחל, צרת דינה, צרת יוסף, צרת שמעון, צרת בנימין:

and he will release to you: Heb. וְשִׁלַח. He will release to you, as the Targum renders, [meaning that] he will release him from his bonds, an expression similar to“he shall let him out to freedom (לַחָפְשִׁי יְשַׁלְחֶנוּ)” (Exod. 21:26). It is, however, inappropriate to translate it as an expression of sending away because they were going there to him.

ושלח לכם: ויפטר לכון, תרגומו, יפטרנו מאסיריו, לשון (שמות כא כו) לחפשי ישלחנו, ואינו נופל בתרגום [לתרגמו] לשון וישלח, שהרי לשם הם הולכים אצלו:

your…brother: This is Simeon.

את אחיכם: זה שמעון:

other: The Holy Spirit [of prophecy] was cast into him to include Joseph. - [from Avoth d’Rabbi Nathan,]

אחר: רוח הקודש נזרקה בו, לרבות יוסף:

and as for me: Until you return, I will be bereaved out of doubt.

ואני: עד שובכם אהיה שכול מספק:

as I am bereaved: of Joseph and Simeon.

כאשר שכלתי: מיוסף ומשמעון:

I am bereaved: of Benjamin.

שכלתי: מבנימין:

15. So the men took this gift, and they took double the money in their hand[s] and Benjamin, and they got up and went down to Egypt and stood before Joseph.     טו. וַיִּקְחוּ הָאֲנָשִׁים אֶת הַמִּנְחָה הַזֹּאת וּמִשְׁנֶה כֶּסֶף לָקְחוּ בְיָדָם וְאֶת בִּנְיָמִן וַיָּקֻמוּ וַיֵּרְדוּ מִצְרַיִם וַיַּעַמְדוּ לִפְנֵי יוֹסֵף:

and Benjamin: The Targum renders: וּדְבָרוּ יַת בִּנְיָמִן, and they led Benjamin away. [I.e., Onkelos was not satisfied with the verb נְסִיבוּ, they took, but added another verb, וּדְבָרוּ, and they led away. [That is] because [the expressions for] taking money and taking a person are not the same in Aramaic. Regarding a thing“taken in the hand,” we translate וּנְסִיב, but something taken by persuasion, we translate וּדְבָר.   

ואת בנימין: מתרגמינן ודברו ית בנימין, לפי שאין לקיחת הכסף ולקיחת האדם שוה בלשון ארמי, בדבר הנקח ביד מתורגם ונסיב, ודבר הנקח בהנהגת דברים מתרגמינן ודבר:

Chapter 43

16. [When] Joseph saw Benjamin with them, he said to the overseer of his house, "Bring the men into the house and [give orders] to slaughter an animal and to prepare, for the men will eat with me at lunch."     טז. וַיַּרְא יוֹסֵף אִתָּם אֶת בִּנְיָמִין וַיֹּאמֶר לַאֲשֶׁר עַל בֵּיתוֹ הָבֵא אֶת הָאֲנָשִׁים הַבָּיְתָה וּטְבֹחַ טֶבַח וְהָכֵן כִּי אִתִּי יֹאכְלוּ הָאֲנָשִׁים בַּצָּהֳרָיִם:

and [give orders] to slaughter an animal and to prepare: Heb. וּטְבֹח ַטֶבַח וְהָכֵן, like וְלִטְבֹּח ַטֶבַח וּלְהָכֵן, and טְבֹחַ is not the imperative, for [if so,] he would have said וּטְבַח

וטבוח טבח והכן: כמו ולטבוח טבח ולהכן, ואין טבוח לשון צווי שהיה לו לומר וטבח:

at lunch: Heb. בָּצָּהֲרָיִם This is translated [by the targumim] as בְּשֵׁירוּתָא, an Aramaic term denoting the first meal of the day. In Old French disner , lunch. There are many [examples of this word] in the Talmud:“he threw his meal (שֵׁירוּתֵיהּ) to a dog” (Ta’anith 11b);“he cut [the bread] for the entire meal (שֵׁירוּתָא)” (Ber. 39b), but every [other] translation of צָהֳרַיִם is טִהִרָא.

בצהרים: זה מתורגם בשירותא, שהוא לשון סעודה ראשונה בלשון ארמי, ובלע"ז דישני"ר [ארוחת צהריים], ויש הרבה בתלמוד (תענית יא ב) שדא לכלבא שירותיה, (ברכות לט ב) בצע אכולא שירותא. אבל כל תרגום של צהרים טיהרא:

17. And the man did as Joseph had said, and the man brought the men into Joseph's house.     יז. וַיַּעַשׂ הָאִישׁ כַּאֲשֶׁר אָמַר יוֹסֵף וַיָּבֵא הָאִישׁ אֶת הָאֲנָשִׁים בֵּיתָה יוֹסֵף:

18. Now the men were frightened because they had been brought into Joseph's house, and they said, "On account of the money that came back in our sacks at first, we are brought, to roll upon us and to fall upon us and to take us as slaves and our donkeys [as well]."     יח. וַיִּירְאוּ הָאֲנָשִׁים כִּי הוּבְאוּ בֵּית יוֹסֵף וַיֹּאמְרוּ עַל דְּבַר הַכֶּסֶף הַשָּׁב בְּאַמְתְּחֹתֵינוּ בַּתְּחִלָּה אֲנַחְנוּ מוּבָאִים לְהִתְגֹּלֵל עָלֵינוּ וּלְהִתְנַפֵּל עָלֵינוּ וְלָקַחַת אֹתָנוּ לַעֲבָדִים וְאֶת חֲמֹרֵינוּ:

Now the men were frightened: Heb. וַיִירְאוּ It is written with two“yuds,” and is translated וּדְחִילוּ,“were frightened.”

וייראו האנשים: כתוב בשני יודי"ן ותרגומו ודחילו:

because they had been brought into Joseph’s house: And it was not customary for others who came to purchase grain to lodge in Joseph’s house, but in the inns in the city. So they were frightened that this was [done] only [in order] to put them in prison.

כי הובאו בית יוסף: ואין דרך שאר הבאים לשבור בר ללון בבית יוסף, כי אם בפונדקאות שבעיר. וייראו שאין זה אלא לאספם אל משמר:

we are brought: into this house.

אנחנו מובאים: אל תוך הבית הזה:

to roll upon us: Heb. לְהִתְגֹלֵל עָלֵינוּ So that the fabricated accusation regarding the money will roll upon us and fall upon us, [“Rolling” denotes the plot, and“falling” the ultimate attack.] Onkelos, however, rendered וּלְהִתְנַפֵּל עָלֵינוּ as וּלְאִסְתְּקָפָא עִלָנָא, which is an expression denoting“fabricating false accusations,” just as the Targum renders עִלִילֹת דְּבָרִים as“and he makes a false accusation against her” (Deut. 22:14) [with the words] תַּסְקוּפֵי מִלִין He (Onkelos) does not translate it literally to conform to the language of the verse. But לְהִתְגֹלֵל, which he (Onkelos) renders לְאִתְרַבְרְבָא, “to aggrandize himself,” is an expression derived from“the golden bowl (גֻלַת)” (Eccl. 12:6);“And Huzzab the queen (גֻלְתָה) was carried away” (Nahum 2:8), which denotes royalty.

להתגולל: להיות מתגלגלת עלינו עלילת הכסף ולהיותה נופלת עלינו. ואונקלוס שתרגם ולאסתקפא עלנא, הוא לשון להתעולל, כדמתרגמינן (דברים כב יד) עלילת דברים תסקופי מילין, ולא תרגמו אחר לשון המקרא, ולהתגלל שתרגם לאתרברבא הוא לשון (קהלת יב ו) גלת הזהב, (נחום ב ח) והצב גלתה העלתה, שהוא לשון מלכות:

19. So they drew near the man who was over Joseph's house, and they spoke to him at the entrance of the house.     יט. וַיִּגְּשׁוּ אֶל הָאִישׁ אֲשֶׁר עַל בֵּית יוֹסֵף וַיְדַבְּרוּ אֵלָיו פֶּתַח הַבָּיִת:

20. And they said, "Please, my lord, we came down at first to purchase food.      כ. וַיֹּאמְרוּ בִּי אֲדֹנִי יָרֹד יָרַדְנוּ בַּתְּחִלָּה לִשְׁבָּר אֹכֶל:

Please, my lord: Heb. בִּי, an expression of entreaty and supplication, in Aramaic: בָּיָיא בָּיָיא. Rashi bases this translation on Onkelos.

בי א-דני: לשון בעיא ותחנונים הוא, ובלשון ארמי בייא בייא:

we came down: Heb. יָרֹד יָרַדְנוּ. This is a degradation for us. We were accustomed to sustaining others, but now we must rely on you. — [from Gen. Rabbah 92:3]

ירד ירדנו: ירידה היא לנו, רגילים היינו לפרנס אחרים, עכשיו אנו צריכים לך: 

21. And it came to pass when we came to the lodging place that we opened our sacks, and behold! each man's money was in the mouth of his sack, and we returned it in our hand[s].       כא. וַיְהִי כִּי בָאנוּ אֶל הַמָּלוֹן וַנִּפְתְּחָה אֶת אַמְתְּחֹתֵינוּ וְהִנֵּה כֶסֶף אִישׁ בְּפִי אַמְתַּחְתּוֹ כַּסְפֵּנוּ בְּמִשְׁקָלוֹ וַנָּשֶׁב אֹתוֹ בְּיָדֵנוּ:

22. And we brought down other money in our hand[s] to purchase food. We do not know who put our money into our sacks."      כב. וְכֶסֶף אַחֵר הוֹרַדְנוּ בְיָדֵנוּ לִשְׁבָּר אֹכֶל לֹא יָדַעְנוּ מִי שָׂם כַּסְפֵּנוּ בְּאַמְתְּחֹתֵינוּ:

23. And he said, "Peace to you; fear not. Your God and the God of your father gave you a treasure in your sacks; your money came to me." And he brought Simeon out to them.    כג. וַיֹּאמֶר שָׁלוֹם לָכֶם אַל תִּירָאוּ אֱלֹהֵיכֶם וֵאלֹהֵי אֲבִיכֶם נָתַן לָכֶם מַטְמוֹן בְּאַמְתְּחֹתֵיכֶם כַּסְפְּכֶם בָּא אֵלָי וַיּוֹצֵא אֲלֵהֶם אֶת שִׁמְעוֹן:

Your God: In your merit, and if your merit is insufficient, the God of your father, in the merit of your father, gave you a treasure. — [from Gen. Rabbah 92:4 according to Albeck’s edition, Lekach Tov, Sechel Tov]

אלהיכם: בזכותכם, ואם אין זכותכם כדאי, ואלהי אביכם, בזכות אביכם נתן לכם מטמון:

24. Then the man brought the men (the brothers) into Joseph's house, and he gave [them] water, and they washed their feet, and he gave fodder to their donkeys.     כד. וַיָּבֵא הָאִישׁ אֶת הָאֲנָשִׁים בֵּיתָה יוֹסֵף וַיִּתֶּן מַיִם וַיִּרְחֲצוּ רַגְלֵיהֶם וַיִּתֵּן מִסְפּוֹא לַחֲמֹרֵיהֶם:

Then the man brought: One bringing in after another bringing in [they were brought inside twice], because they (the brothers) pushed him (the man) outside until they spoke to him at the entrance of the house. As soon as he said to them,“Peace to you,” they followed and entered after him. — [from Gen. Rabbah 92:4]

ויבא האיש: הבאה אחר הבאה, לפי שהיו דוחפים אותו לחוץ עד שדברו אליו פתח הבית, ומשאמר להם (פסוק כג) שלום לכם, נמשכו ובאו אחריו:

25. And they prepared the gift until Joseph would come at lunchtime, for they heard that there they would eat bread.    כה. וַיָּכִינוּ אֶת הַמִּנְחָה עַד בּוֹא יוֹסֵף בַּצָּהֳרָיִם כִּי שָׁמְעוּ כִּי שָׁם יֹאכְלוּ לָחֶם:

And they prepared: Heb. וַיָכִינוּ, they prepared. They adorned it with beautiful vessels. — [from Targum Onkelos]

ויכינו: הזמינו, עטרוהו בכלים נאים:

26. And Joseph came home, and they brought him the gift that was in their hand[s], into the house, and they prostrated themselves to him to the ground.      כו. וַיָּבֹא יוֹסֵף הַבַּיְתָה וַיָּבִיאוּ לוֹ אֶת הַמִּנְחָה אֲשֶׁר בְּיָדָם הַבָּיְתָה וַיִּשְׁתַּחֲווּ לוֹ אָרְצָה:

into the house: From the anteroom into the reception hall.

הביתה: מפרוזדור לטרקלין:

27. He inquired after their welfare, and he said to them, "Is your elderly father, whom you mentioned, well? Is he still alive?"        כז. וַיִּשְׁאַל לָהֶם לְשָׁלוֹם וַיֹּאמֶר הֲשָׁלוֹם אֲבִיכֶם הַזָּקֵן אֲשֶׁר אֲמַרְתֶּם הַעוֹדֶנּוּ חָי:

28. And they said, "Your servant, our father, is well; he is still alive." And they bowed and prostrated themselves.      כח. וַיֹּאמְרוּ שָׁלוֹם לְעַבְדְּךָ לְאָבִינוּ עוֹדֶנּוּ חָי וַיִּקְּדוּ וַיִּשְׁתַּחֲווּ כתיב וישתחו:

And they bowed and prostrated themselves: Because of the greeting [i.e. to acknowledge Joseph’s greeting]. Bowing (קִידָה) means inclining the head (קָדְקֹר). הִשְׁתַּחִוָאָה means prostrating oneself to the ground. — [from Ber. 34b]

ויקדו וישתחו: על שאלת שלום. קידה כפיפת קדקד, השתחוואה משתטח לארץ:

29. And he lifted his eyes and saw Benjamin, his brother, the son of his mother, and he said, "Is this your little brother, whom you told me about?" And he said, "May God favor you, my son. "       כט. וַיִּשָּׂא עֵינָיו וַיַּרְא אֶת בִּנְיָמִין אָחִיו בֶּן אִמּוֹ וַיֹּאמֶר הֲזֶה אֲחִיכֶם הַקָּטֹן אֲשֶׁר אֲמַרְתֶּם אֵלָי וַיֹּאמַר אֱלֹהִים יָחְנְךָ בְּנִי:

“May God favor you…”: In connection with the other tribes, we heard [them marked by] favor-“with whom God has favored your servant” (Gen. 33:5). Benjamin, however, had not yet been born. Therefore, Joseph blessed him with favor. — [from Gen. Rabbah 92:5]    

א-להים יחנך בני: בשאר שבטים שמענו חנינה (לעיל לג ה) אשר חנן א-להים את עבדך, ובנימין עדיין לא נולד, לכך ברכו יוסף בחנינה:

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Daily Tehillim – Psalms Chapters 119

Verses 1-96

David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")

1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.

2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.

3. Indeed, they have not done iniquity; they walk in His ways.

4. You have commanded Your precepts to be observed diligently.

5. My wish is that my ways be directed to keep Your statutes.

6. Then I will not be ashamed, when I behold all Your commandments.

7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.

8. I will keep Your statutes; do not utterly forsake me

9. How can a young man keep his way pure? By observing Your word.

10. With all my heart I have sought You; do not let me stray from Your commandments.

11. I have harbored Your word in my heart, that I might not sin against You.

12. Blessed are You, O Lord; teach me Your statutes.

13. With my lips I have declared all the judgments of Your mouth.

14. I have rejoiced in the way of Your testimonies, as I would with all riches.

15. I will speak of Your precepts, and gaze upon Your ways.

16. I will delight in Your statutes; I will not forget Your word.

17. Deal kindly with Your servant, that I may live to keep Your word.

18. Unveil my eyes, that I may behold wonders from Your Torah.

19. I am a sojourner on earth; do not hide Your commandments from me.

20. My soul is crushed with a longing for Your judgments every moment.

21. You have rebuked the accursed scoffers, those who stray from Your commandments.

22. Remove insult and contempt from me, for I have kept Your testimonies.

23. Though princes sat and spoke against me, Your servant speaks of Your statutes.

24. Indeed, Your testimonies are my delight; they are my counsellors.

25. My soul cleaves to the dust; revive me in accordance with Your word.

26. I have spoken of my ways, and You answered me; teach me Your statutes.

27. Make me understand the way of Your precepts, and I will speak of Your wonders.

28. My soul drips away out of grief; sustain me according to Your word.

29. Remove from me the way of falsehood, and graciously endow me with Your Torah.

30. I have chosen the way of faith; Your judgments have I laid before me.

31. I held fast to Your testimonies, O Lord; put me not to shame.

32. I will run on the path of Your commandments, for You will broaden my heart.

33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.

34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.

35. Direct me in the path of Your commandments, for that is my desire.

36. Incline my heart to Your testimonies, and not to greed.

37. Avert my eyes from seeing vanity; by Your ways give me life.

38. Fulfill for Your servant Your promise, which brings to the fear of You.

39. Remove my shame which I fear, for Your judgments are good.

40. Behold, I have longed for Your precepts; give me life in Your righteousness.

41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.

42. I will offer a retort to those who taunt me, for I trust in Your word.

43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.

44. I will keep Your Torah continually, for ever and ever.

45. And I will walk in spacious paths, for I seek Your precepts.

46. I will speak of Your testimonies before kings, and I will not be ashamed.

47. And I will delight in Your commandments, which I love.

48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.

49. Remember the word [promised] to Your servant, by which You gave me hope.

50. This is my comfort in my affliction, for Your word has given me life.

51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.

52. When I remember Your judgments of old, O Lord, I take comfort.

53. Trembling seized me because of the wicked, those who forsake Your Torah.

54. Your statutes have been my songs in the house of my wanderings.

55. At night I remembered Your Name, O Lord, and I kept Your Torah.

56. All this came to me because I kept Your precepts.

57. The Lord is my portion; I pledged to keep Your words.

58. I pleaded before You with all my heart: have compassion upon me according to Your word.

59. I contemplated my ways, and returned my feet to Your testimonies.

60. I hurried and did not delay to keep Your commandments.

61. Bands of wicked men plundered me, [but] I did not forget Your Torah.

62. At midnight, I rise to thank You for Your righteous judgments.

63. I am a friend to all who fear You, and to those who keep Your precepts.

64. Your kindness, O Lord, fills the earth; teach me Your statutes.

65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.

66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.

67. Before I afflicted myself, I would blunder; but now I observe Your word.

68. You are good and benevolent; teach me Your statutes.

69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.

70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.

71. It is for my good that I was afflicted, so that I might learn Your statutes.

72. The Torah of Your mouth is better for me than thousands in gold and silver.

73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.

74. Those who fear You will see me and rejoice, because I hoped in Your word.

75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.

76. Let Your kindness be my comfort, as You promised to Your servant.

77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.

78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.

79. May those who fear You return to me, and those who know Your testimonies.

80. May my heart be perfect in Your statutes, so that I not be shamed.

81. My soul longs for Your salvation; I hope for Your word.

82. My eyes long for Your promise, saying, "When will You comfort me?”

83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.

84. How many are the days of Your servant? When will You execute judgment upon my pursuers?

85. The wicked have dug pits for me, in violation of Your Torah.

86. All Your commandments teach truth, [yet] they pursue me with lies, help me!

87. They nearly consumed me upon the earth, but I did not forsake Your precepts.

88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.

89. Forever, O Lord, Your word stands firm in the heavens.

90. Your faithfulness persists for all generations; You established the earth, and it stands.

91. They stand ready today [to execute] Your judgments, for all are Your servants.

92. Had Your Torah not been my delight, I would have perished in my affliction.

93. Never will I forget Your precepts, for through them You have sustained me.

94. I am Yours; save me, for I have sought Your precepts.

95. The wicked hope to destroy me, but I meditate upon Your testimonies.

96. To every goal I have seen a limit, but Your commandment is immensely broad.

Verses 97-176

97. O how I love Your Torah! All day it is my discussion.

98. Your commandments make me wiser than my enemies, for they are ever with me.

99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.

100. I will be more perceptive than elders, because I have guarded Your precepts.

101. I have restrained my feet from every evil path, that I might keep Your word.

102. I have not turned away from Your judgments, for You have instructed me.

103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!

104. From Your precepts I gain understanding, therefore I hate every path of falsehood.

105. Your word is a lamp to my feet and a light to my path.

106. I have sworn-and I will fulfill it-to keep Your righteous judgments.

107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.

108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.

109. My soul is in danger always, yet I have not forgotten Your Torah.

110. The wicked laid a snare for me, yet I have not strayed from Your precepts.

111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.

112. I have inclined my heart to perform Your statutes, forever, to the last.

113. I despise vain thoughts, but I love Your Torah.

114. You are my refuge and my shield; I place hope in Your promise.

115. Turn away from me, you evildoers, and I will keep the commandments of my God.

116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.

117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.

118. You trample all who stray from Your statutes, for their ploy is a lie.

119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.

120. My flesh bristles from fear of You, and I am in awe of Your judgments.

121. I practiced justice and righteousness; leave me not to my oppressors.

122. Guarantee Your servant goodness; let not the wicked exploit me.

123. My eyes long for Your salvation, and for the word of Your righteousness.

124. Treat Your servant according to Your kindness, and teach me Your statutes.

125. I am Your servant; grant me understanding, that I may know Your testimonies.

126. It is time to act for the Lord; they have abrogated Your Torah.

127. Therefore I love Your commandments more than gold, even fine gold.

128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.

129. Your testimonies are wondrous, therefore does my soul guard them.

130. Your opening words illuminate, enlightening the simple.

131. I opened my mouth and swallowed, because I craved Your commandments.

132. Turn to me and favor me, as is [Your] law for those who love Your Name.

133. Set my steps in Your word, and let no iniquity rule over me.

134. Deliver me from the oppression of man, and I will keep Your precepts.

135. Let Your face shine upon Your servant, and teach me Your statutes.

136. My eyes shed streams of water, because they do not keep Your Torah.

137. Righteous are you, O Lord, and Your judgments are upright.

138. You commanded Your testimonies in righteousness and great faithfulness.

139. My zeal consumes me, because my enemies have forgotten Your words.

140. Your word is very pure, and Your servant cherishes it.

141. I am young and despised, yet I do not forget Your precepts.

142. Your righteousness is an everlasting righteousness, and Your Torah is truth.

143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.

144. Your testimonies are righteous forever; give me understanding, that I may live.

145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.

146. I call out to You; save me, and I will observe Your testimonies.

147. I rose before dawn and cried out; my hope is in Your word.

148. My eyes preceded the night watches, that I may discuss Your word.

149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.

150. Those who pursue mischief draw near; they are far from Your Torah.

151. You are near, O Lord, and all Your commandments are truth.

152. From the beginning I discerned from Your testimonies that You had established them forever.

153. Behold my affliction and deliver me, for I have not forgotten Your Torah.

154. Wage my battle and redeem me; grant me life for the sake of Your word.

155. Salvation is far from the wicked, for they seek not Your statutes.

156. Your mercies are great, O Lord; grant me life as is Your practice.

157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.

158. I saw traitors and I quarreled with them, because they do not keep Your words.

159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.

160. The beginning of Your word is truth, and forever are all Your righteous judgements.

161. Princes have pursued me without cause, but it is Your word my heart fears.

162. I rejoice at Your word, like one who finds abundant spoil.

163. I hate falsehood and abhor it, but Your Torah I love.

164. Seven times a day I praise You, because of Your righteous judgments.

165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.

166. I hoped for Your salvation, O Lord, and I performed Your commandments.

167. My soul has kept Your testimonies, and I love them intensely.

168. I have kept Your precepts and Your testimonies, for all my ways are before You

169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.

170. Let my supplication come before You; save me according to Your promise.

171. My lips will utter praise, for You have taught me Your statutes.

172. My tongue will echo Your word, for all Your commandments are just.

173. Let Your hand be ready to help me, for I have chosen Your precepts.

174. I long for Your salvation, O Lord, and Your Torah is my delight.

175. Let my soul live, and it will praise You, and let Your judgment help me.

176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.

---

Tanya Likutei Amarim, end of Chapter 1 & Likutei Amarim, Chapter 2

Thursday, 25 Kislev 5774 / 28 November 2013 & Friday, 26 Kislev 5774 / 29 November 2013

Likutei Amarim, end of Chapter 1

והא דאמרינן בעלמא דמחצה על מחצה מקרי בינוני ורוב זכיות מקרי צדיק

As for the well-known saying1 that one [whose deeds and misdeeds are] equally balanced is called a Beinoni, while [he who has] a majority of virtues outweighing his sins is called a tzaddik,

הוא שם המושאל

this is only a borrowed name, i.e., a figurative use of the term borrowed from its true usage in order to emphasize a particular point. Thus the names Beinoni and tzaddik, denoting a balance between merits and sins, are in fact but borrowed names

לענין שכר ועונש

used in regard to reward and punishment,

לפי שנדון אחר רובו

because one is judged according to the majority [of his deeds],

ומקרי צדיק בדינו מאחר שזוכה בדין

and he is termed “righteous” in reference to his verdict, since he is acquitted at his trial.

It is only in this legal sense that the term tzaddik is applied to one who performs more good deeds than evil.

אבל לענין אמיתת שם התואר והמעלה של מעלת ומדריגות חלוקות צדיקים ובינונים

If, however, we seek to truly define the distinct qualities and ranks of tzaddikim and Beinonim,

אמרו רבותינו ז״ל: צדיקים — יצר טוב שופטן, שנאמר: ולבי חלל בקרבי

our Sages have remarked that the righteous are “judged” i.e., motivated and ruled, solely by their good nature, as it is written,2 “And my heart is slain within me,”

שאין לו יצר הרע כי הרגו בתענית

meaning that he i.e., David, the author of this verse was devoid of an evil nature, having slain it through fasting.

David extirpated his evil nature through fasting; other ways too are possible.

We thus see from the Gemara that the definition of tzaddik in its true sense applies to the person who has rid himself of his evil nature.

אבל כל מי שלא הגיע למדרגה זו, אף שזכיותיו מרובים על עונותיו, אינו במעלת ומדריגת צדיק כלל

But whoever has not attained this degree of ridding himself of his evil nature, even though his virtues outnumber his sins, is not at all at the level and rank of tzaddik.

In fact, not only has he not reached the rank of tzaddik: he has not yet attained even the level of Beinoni, as has been demonstrated above.

ולכן אמרו רבותינו ז״ל במדרש: ראה הקדוש ברוך הוא בצדיקים שהם מועטים, עמד ושתלן ככל דור ודור וכו׳

This is why our Sages have expounded:3 “The Almighty saw that the righteous were few, so He arose and planted i.e., and spread them in every generation,”

וכמו שכתוב: וצדיק יסוד עולם

[for,] as it is written,4 “The tzaddik is the foundation of the world.”

Thus, in each generation there must be a tzaddik who serves as the “foundation of the world.”

This paucity of tzaddikim (“The righteous were few”) can be explained only if a tzaddik is he who has totally rid himself of his evil nature. Were the term tzaddik to mean one whose good deeds outweigh the evil, why then do our Sages say that “the righteous were few,” when the overwhelming majority of Jews have more good deeds than evil!

אך ביאור הענין

However, the explanation of the matter, so that we better understand the levels of tzaddik and Beinoni, as well as the various gradations within their ranks,

על פי מה שכתב הרב חיים ויטאל ז״ל בשער הקדושה ובע׳ חיים שער נ׳ פרק ב׳

[is to be found] in light of what Rabbi Chayim Vital wrote in Shaar HaKedushah (and in Etz Chayim, Portal 5, ch. 2) —

דלכל איש ישראל אחד צדיק ואחד רשע יש שתי נשמות

that every Jew, whether righteous or wicked, possesses two souls,

וכדכתיב: ונשמות אני עשיתי,

as it is written,5 “And neshamot (souls) which I have made.”

Though the verse speaks of an individual Jew (as is indicated by the singular form of the word ruach (spirit) in the preceding phrase, “When the spirit of a man which emanates from Me will be humbled...”), the plural term souls is nevertheless used, indicating that every Jew possesses two souls.

שהן שתי נפשות

These are two nefashot6 — two souls and life-forces.

נפש אחת מצד הקליפה וסטרא אחרא

One soul originates in the kelipah and sitra achra.

“Kelipah” means a shell or peel. G-d created forces which conceal the G-dly life-force found in all creation as a peel covers and conceals a fruit. “Sitra achra” means “the other side” — the side of creation that is the antithesis of holiness and purity. (The two terms are generally synonymous.)

והיא המתלבשת בדם האדם להחיות הגוף

It is this nefesh (which originates in the kelipah and sitra achra) that is clothed in the blood of a human being, giving life to the body;

וכדכתיב: כי נפש הבשר בדם היא

as it is written,7 “For the nefesh of the flesh (i.e., the nefesh that sustains physical and corporeal life) is in the blood.”

וממנה באות כל המדות רעות מארבעה יסודות רעים שבה

From [this nefesh] stem all the evil characteristics, deriving from the four evil elements within it.

Just as the four physical elements of Fire, Air, Water and Earth are the foundation of all physical entities, so too is this nefesh comprised of four corresponding spiritual elements. Since they derive from kelipah and evil, they themselves are evil, and from them in turn one’s evil characteristics come into being.

דהיינו: כעס וגאוה מיסוד האש שנגבה למעלה

Namely: anger and pride [emanate] from the element of Fire which rises upwards;

Once ignited by anger and pride, a man (like fire) soars aloft. Pride is the state of considering oneself superior to others. Anger too is an offshoot of pride. Would a person not be proud, he would not be angered when someone defied his will.

ותאות התענוגים מיסוד המים, כי המים מצמיחים כל מיני תענוג

the appetite for pleasures [emanates] from the element of Water, for water promotes the growth of all kinds of pleasure-giving things.

The ability of water to make pleasurable things grow indicates that concealed within it is the element of pleasure. Thus, the appetite for pleasure derives from the element of Water.

והוללות וליצנות והתפארות ודברים בטלים מיסוד הרוח

frivolity and scoffing, boasting and idle talk [emanate] from the element of Air; like air, they lack substance;

ועצלות ועצבות מיסוד העפר

and sloth and melancholy [emanate] from the element of Earth.

Earth is characterized by heaviness. A man encumbered by sloth and melancholy likewise senses a heaviness of the limbs.

וגם מדות טובות שבטבע כל ישראל בתולדותם, כמו רחמנות וגמילות חסדים, באות ממנה

From this soul stem also the good traits inherent in every Jew’s character, such as compassion and benevolence.

But since this is a nefesh of kelipah and evil, how do good characteristics come from it? This matter is now addressed.

כי בישראל נפש זו דקליפה היא מקליפת נוגה, שיש בה גם כן טוב

For in the [case of the] Jew, this soul of kelipah is derived from the kelipah called “nogah”, which also contains good; and the good within this nefesh gives rise to these positive natural traits.

והיא מסוד ע׳ הדעת טוב ורע

[This kelipah] is from the esoteric “Tree of Knowledge” [which is comprised] of good and evil.8

מה שאין כן נפשות אומות העולם הן משאר קליפות טמאות שאין בהן טוב כלל

The souls of the nations of the world, however, emanate from the other, unclean kelipot which contain no good whatever,

כמו שכתוב בע׳ חיים שער מ״ט פרק ג׳: וכל טיבו דעבדין האומות לגרמייהו עבדין

as is written in Etz Chayim, Portal 49, ch. 3, that all the good that the nations do, is done out of selfish motives.

Since their nefesh emanates from kelipot which contain no good, it follows that any good done by them is for selfish motives.

וכדאיתא בגמרא על פסוק: וחסד לאומים חטאת — שכל צדקה וחסד שאומות העולם עושין אינן אלא להתייהר כו׳

So the Gemara9 comments on the verse,10 “The kindness of the nations is sin” — that all the charity and kindness done by the nations of the world is only for their self-glorification...

When a Jew acts in a benevolent manner he is motivated mainly out of concern for the welfare of his fellow. The proof of this is that were his fellow not to need his help, this would give him greater pleasure than the gratification derived from his act of kindness.

Concerning the nations of the world, however, this is not so. Their motivation is not the welfare of their fellow; rather, it stems from a self-serving motive — the desire for self-glorification, a feeling of gratification, and the like.

It should be noted that among the nations of the world there are also to be found those whose souls are derived from kelipat nogah.11 Called “the pious ones of the nations of the world,” these righteous individuals are benevolent not out of selfish motives but out of a genuine concern for their fellow.

——— ● ———

FOOTNOTES

1.  See Rambam, Hilchot Teshuvah 3:1; Rashi on Rosh HaShanah 16b.

2.  Tehillim 109:22. See ch. 13 for the comment of the Rebbe on the interpretation of this verse.

3.  Cf. Yoma 38b.

4.  Mishlei 10:25.

5.  Yeshayahu 57:16.

6.  The Rebbe notes: The addition of the words, "These are two nefashot," makes it clear that the two souls possessed by every Jew are not necessarily of the soul-level of Neshamah, the third highest of the five soul-levels (viz., Nesfesh, Ruach, Neshamah, Chayah and Yechidah), for this soul-level is not necessarily found in every Jew, and certainly not in his animal soul. Rather, this refers to the essential soul-level of Nefesh possessed by every Jew.

7.  Vayikra 17:11.

8.  See Zohar I, 12b.

9.  Bava Batra 10b.

10. Mishlei 14:34

11. See Siddur Im D'ach, Shaar Chag HaMatzot; Lekutei Biurim (By Rabbi Hillel Malisov of Paritch), 47b.

Likutei Amarim, Chapter 2

ונפש השנית בישראל היא חלק אלו-ה ממעל ממש

The second, uniquely Jewish, soul is truly “a part of G-d above,”

“A part of G-d above” is a quotation from Scripture (Iyov 31:2). The Alter Rebbe adds the word “truly” to stress the literal meaning of these words. For, as is known,1 some verses employ hyperbolic language. For example, the verse2 describing “great and fortified cities reaching into the heavens” is clearly meant to be taken figuratively, not literally. In order that we should not interpret the phrase “a part of G-d above” in a similar manner, the Alter Rebbe adds the word “truly”, thus emphasizing that the Jewish soul is quite literally a part of G-d above.

כמו שכתוב: ויפח באפיו נשמת חיים

as it is written3 concerning Adam (whose soul was a comprehensive one, a neshamah klalit, in that it contained all the particular souls of subsequent generations): “And He (G-d) blew into his nostrils a soul of life”;

ואתה נפחת בי

and as we say in prayer concerning the soul of every individual Jew,4 “You blew it into me.”

The significance of the verb “to blow” as it relates to the infusion of the Jewish soul is now explained.

וכמו שכתוב בזוהר: מאן דנפח מתוכיה נפח, פירוש מתוכיותו ומפנימיותו

It is written in the Zohar,5 “He who blows, blows from within him,” that is to say, from his inwardness and his innermost being.

שתוכיות ופנימיות החיות שבאדם מוציא בנפיחתו בכח

For it is of his inward and innermost vitality that a man emits through blowing with force.

Blowing tires a person much more quickly than speaking, as is readily observed, for it requires a greater exertion of effort and vitality. Hence, the fact that the metaphor of blowing is used to describe G-d’s implanting the Jew’s soul in his body signifies that this soul originates in the “innermost” aspect of G-dliness.

That the Jew is rooted in G-d’s innermost and essential being is indicated further by the designation of the Jewish people as G-d’s “children”, whose souls originate in His “thought” just as a child stems from his father’s brain, as the Alter Rebbe explains presently.

כך על דרך משל נשמות ישראל עלו במחשבה

So, too, allegorically speaking, have Jewish souls risen in the [Divine] thought,6

The Jew has his source in Divine “thought” — the innermost level of G-dliness. All other created beings, even angels, are rooted in and created by Divine “speech”. Speech is external in comparison with thought.

כדכתיב: בני בכורי ישראל

as it is written7 regarding the Jewish nation, “Israel is My firstborn son”;

בנים אתם לה׳ אלקיכם

and concerning Jews as individuals,8 “You are children unto G-d your L-rd.”

פירוש: כמו שהבן נמשך ממוח האב

That is to say, i.e., the significance of the Jew’s being called G-d’s child is that just as a child is derived from its father’s brain — his inner and essential being,

כך כביכול נשמת כל איש ישראל נמשכה ממחשבתו וחכמתו יתברך

so too (to use an anthropomorphism) is the soul of every Jew derived from G-d’s thought and wisdom.

The Alter Rebbe now takes this concept a step further. Deriving from G-d’s thought and wisdom actually implies that it derives form G-d Himself, as he goes on to explain.

דאיהו חכים ולא בחכמה ידיעא, אלא הוא וחכמתו אחד

For9 “He is wise — G-d possesses the quality of wisdom — but not with a wisdom that is known to us created beings,” because He and His wisdom are one,

וכמו שכתב הרמב״ם שהוא המדע והוא היודע כו׳

and as Maimonides writes,10 “He is Knowledge and simultaneously the Knower... Who knows and comprehends — through the ”Knowledge“...; [and He is that which is Known]” — G-d is also the subject of knowledge and comprehension, as Maimonides concludes.

This means that G-d’s wisdom and comprehension are totally different from man’s. In human comprehension there are three separate and distinct components: (a) the person’s soul, the “knower” and possessor of knowledge; (b) the power of intellect and comprehension — the “knowledge” — by which the person knows; (c) the subject of the knowledge — the “known” — such as a law in the Mishnah or a discussion in the Gemara which is apprehended and known.

Concerning G-d’s wisdom, however, Maimonides states: “He is the ‘Knowledge’, the ‘Knower’, and the ‘Known’.” G-d is the means of comprehension — the “Knowledge,” and at the same time is He Who understands — the “Knower”, and is also that which is understood — the “Known”.

ודבר זה אין ביכולת האדם להבינו על בוריו כו׳

Maimonides continues: “And this is not within the power of any man to comprehend clearly”;

כדכתיב: החקר אלו-ה תמצא, וכתיב: כי לא מחשבותי מחשבותיכם וגו׳

as it is written,11 “Can you find and understand G-d by searching?” And it is also written,12 “For My thoughts are not your thoughts,” [says G-d]; and consequently “your” [human] thoughts cannot possibly comprehend “My” thoughts.

Since His wisdom is one with G-d Himself, as has been shown, it follows that the Jewish soul, which stems from Divine wisdom (as stated above), actually derives from G-d Himself.

Many Jewish philosophers13 rejected Maimonides‘ description of G-d as “the Knower, the Knowledge and the Known.” In fact they considered it erroneous to ascribe to G-d a description of any sort — even of the lofty level of intellect of which Maimonides writes — inasmuch as description implies limitation, and G-d is inherently limitless.

The Alter Rebbe therefore points out in this note that the Kabbalists agreed with Maimonides, with the qualification that his concept does not apply to G-d’s essence. For His essence is truly infinite — even higher than the inscrutable level of “Knowledge” that Maimonides refers to. Regarding His essence, those who disagree with Maimonides are correct in maintaining that G-d cannot be defined in terms of “knowledge”, since He transcends it infinitely. Only after G-d limits the infinite light of His essence through the process of tzimtzum (progressive contractions), and thereby assumes the attribute of Chochmah (“Wisdom”), — only then can it be said of G-d that He is the “Knower, Knowledge and Known.”

הגהה

והודו לו חכמי הקבלה כמ"ש בפרדס מהרמ"ק וגם לפי קבלת האר"י ז"ל

Note:

The Kabbalists have agreed with him (that G-d can be described as “Knower, Knowledge and Known”), as stated in Pardes of Rabbi Moshe Cordovero.14

Even according to the Kabbalah of the AriZal (Rabbi Isaac Luria, of blessed memory), Maimonides‘ statement stands.

The Kabbalah of the AriZal provides an even deeper insight into the limitlessness of G-d’s essence, higher than even that level of “knowledge” to which Maimonides refers. Still, even according to the teachings of the AriZal, Maimonides‘ statement is acceptable — with one proviso, however.

בסוד התלבשות אור אין סוף ברוך הוא, על ידי צמצומים רבים, בכלים דחב״ד דאצילות

This is so only when applied to the mystic principle of the clothing of the Ein Sof-light — by means of numerous “contractions” (tzimtzumim) — in the vessels of the Sefirot of CHaBaD (חב"ד — an acronym of Chochmah, Binah and Daat — “wisdom”, “understanding”, and “knowledge”, respectively; the triad of Sefirot which represent Divine “intellect”) of the world of Atzilut (“Emanation”).

Through a process of self-limitation called tzimtzum (“contraction”), G-d manifests (or, in kabbalistic terminology, “clothes”) His infinite essence (referred to by the Kabbalists as Ein Sof — “the endless, infinite One”) in the Sefirot, which are His attributes. This manifestation occurs first in Atzilut; specifically, in CHaBaD of Atzilut — Divine Intellect. Thus, at the level of Atzilut, G-d can indeed be defined in Maimonides‘ terms of “Knower, Knowledge and Known,” i.e., intellect,

אך לא למעלה מהאצילות

but not higher than Atzilut.

Above the World of Atzilut the Unknowable G-d cannot be defined. Accordingly, in terms of the kabbalistic scale, Maimonides had nothing to say about G-d except from the World of Atzilut and “down”.

וכמו שכתוב במקום אחר, שאין סוף ברוך הוא מרומם ומתנשא רוממות אין ק׳ למעלה מעלה ממהות ובחינת חב״ד עד שמהות ובחי' חב"ד נחשבת כעשייה גופניית אצלו ית' כמ"ש כולם בחכמה עשית

As explained elsewhere,15 the Ein Sof, blessed be He, is infinitely exalted over, and transcends, the essence and level of ChaBad.

In fact, the level of ChaBad is regarded as being equally inferior as material action in relation to Him.

Thus it is written,16 “You have made them all with wisdom.”

“You have conceived them all with wisdom” would seem more appropriate: conceiving, not “making”, is surely the proper function of G-d’s wisdom. “You have made them all with wisdom” indicates however that to G-d, “wisdom” — the highest level within the Worlds — is as lowly as Asiyah, the lowest level.

END OF NOTE

The Alter Rebbe now addresses a difficulty arising from his previous statement that every soul emanates from Divine wisdom. Since all souls emanate from one source — Supernal Wisdom — it should follow that all souls are of the same level and rank. How then do the various levels and ranks found in Jewish souls come about?

ואף שיש רבבות מיני חלוקי מדרגות בנשמות, גבוה מעל גבוה לאין ק׳

True, there are myriads of different gradations of souls (Neshamot), rank upon rank, ad infinitum.

כמו גודל מעלת נשמות האבות ומשה רבינו, עליו השלום, על נשמות דורותינו אלה דעקבי משיחא

For example, the souls of the Patriarchs and of Moses our Teacher are by far superior to the souls of our own generations, [which belong to] the period preceding the coming (lit., the “heels”, i.e., the footsteps) of the Messiah;

שהם בחינת עקביים ממש לגבי המוח והראש

for [the latter souls] are like the very soles of the feet in comparison with the brain and the head.

Just as the life-force found in the soles of the feet cannot possibly be compared to that found in the head and brain, so too can there be no comparison between the souls of these present generations and those souls (here called the “head” and “brain”) of earlier generations.

וכן בכל דור ודור יש ראשי אלפי ישראל, שנשמותיהם הם בחינת ראש ומוח לגבי נשמות ההמון ועמי האר׳

Similarly, within each generation we find the same disparity among Neshamot: there are those who are the “heads (the leaders) of the multitude of Israel,” so designated because their souls are in the category of “head” and “brain” in comparison with those of the masses and the ignorant.

וכן נפשות לגבי נפשות כי כל נפש כלולה מנפש רוח ונשמה

Likewise there are similar distinctions between Nefashot and Nefashot (the soul-levels of Nefesh), for every soul consists of Nefesh, Ruach and Neshamah.17

Just as the soul-level of Neshamah varies from one Jew to another, so too do the levels of Ruach and Nefesh.

Thus we see how manifold are the differences in the ranks of souls. Accordingly, we would expect similar variations in their divine sources — the greater the soul, the higher its source.

מכל מקום שורש כל הנפש רוח ונשמה כולם, מראש כל המדריגות עד סוף כל דרגין, המלובש בגוף עמי האר׳ וקל שבקלים

Nevertheless, the root of every Nefesh, Ruach and Neshamah, from the highest of all ranks to the lowest — the “lowest” being those souls embodied within the illiterate and the most light-minded of light-minded Jews, —

נמשך ממוח העליון שהיא חכמה עילאה כביכול

all are derived, as it were, from the Supreme Mind which is Chochmah Ila‘ah (Supernal Wisdom).

In order to help us better understand why the levels of individual souls vary so widely despite their common source, the Alter Rebbe now returns to the analogy of a father and son (used earlier to illustrate the description of Jews as G-d’s “children” who are derived from Chochmah Ila‘ah — G-d’s “brain”, as it were).

An explanation in brief: In the analogy we observe that the child’s entire body is derived from a drop of semen originating in its father’s brain. Yet the many physical components which constitute the child’s body are by no means uniform. They vary greatly, from the brain — the highest component— to the nails of the feet, the lowest.

These radical differences come about through the presence of the drop of semen in the mother’s womb during the nine months of gestation. It is this period of physical development that produces the differences between one organ and another: the more materialized a particular component of the drop becomes, the more it diverges from its original state and becomes an entity with its own unique physical characteristics. We thus observe that though all the organs share a common source, nevertheless in the process of development there arise differences as radical as that between brain and nails.

Another matter evident from the analogy: Though the nails are the most insignificant part of the child’s body, they are still bound and united with their first source — the father’s brain. For, like the other parts of the child’s body, the nails too receive their nourishment and life from its brain. Since the child’s brain retains the essence of its source (the father’s brain) and is thus constantly bound to its source, even the nails are therefore bound up with their original source.

The same is true regarding souls. All souls are derived from the same source and root, from Chochmah Ila‘ah. But the soul must descend therefrom through a multitude of Worlds and levels, before clothing itself in a physical body. It is this descent that creates changes in the soul’s level and differences between one soul and another, for one soul is affected by this descent to a greater degree than another.

The second aspect of the analogy too applies here. Although a soul may descend to the very lowest of levels, it is still bound up and unified with its original source in Chochmah Ila‘ah. In the analogy, the nails remain bound to the father’s brain through their unity with the son’s brain. Similarly, these souls of the lowest level remain bound to their source in Chochmah Ila’ah through their attachment to the souls of the righteous and the sages of their generation, from whom they receive their spiritual nourishment. Even when in this physical world, souls of a higher level (analogous to the child’s brain) retain the spiritual level of their source — the level of “head” and “brain”; and through these souls even the souls of lower levels remain bound and unified with their source within G-d. This, briefly, is what the Alter Rebbe goes on to explain.

כמשל הבן הנמשך ממוח האב, שאפילו צפרני רגליו נתהוו מטפה זו ממש

[The manner of the soul’s descent] is analogous to a child who is derived from his father’s brain: even the nails of his feet come into existence from the very same drop of semen which comes from the father’s brain. How then were nails created from it?

על ידי שהייתה תשעה חדשים בבטן האם, וירדה ממדריגה למדריגה, להשתנות ולהתהוות ממנה צפרנים

— by being in the mother’s womb for nine months, descending degree by degree, changing continually, until [even] the nails are formed from it.

Though the child’s organs all derive from the same source — the drop of semen which comes from the father’s brain — yet they develop into entities as radically diverse as the brain and the nails.

ועם כל זה עודנה קשורה ומיוחדת ביחוד נפלא ועצום במהותה ועצמותה הראשון, שהיתה טפת מוח האב

Furthermore: Although the drop has been so altered as to become the substance of the child’s nails, yet it is still bound to and united in a wondrous and mighty unity with its original essence and being, namely, the drop of semen as it came from the father’s brain.

וגם עכשיו בבן, יניקת הצפרנים וחיותם נמשכת מהמוח שבראש

Even now, in the son, the nails receive their nourishment and life from the brain that is in his head.

The nails derive their life from the child’s brain, which in turn retains the substance of its source, the brain of the father. Thus the nails too are bound up — through the brain of the son — with the father’s brain.

Evidence is now brought that the nails remain bound to the father’s brain:

כדאיתא בגמרא נדה שם : לובן שממנו גידים ועצמות וצפרנים

As is written in the Gemara (Niddah, ibid.18), “From the white of the father’s drop of semen are formed the veins, the bones and the nails of the child.”

According to the Kabbalah too, there is a connection between the nails and the brain, as shall be presently stated.

וכמו שכתוב בע׳ חיים, שער החשמל, בסוד לבושים של אדם הראשון בגן עדן

(In Etz Chayim, Shaar HaChashmal, it is likewise stated in connection with the esoteric principle of Adam’s garments in the Garden of Eden,

שהיו צפרנים מבחינת מוח תבונה

that they (the garments) were of “nails” [derived] from the cognitive faculty of the brain.)

וככה ממש כביכול בשורש כל הנפש רוח ונשמה של כללות ישראל למעלה

Exactly so, as it were, is the case with regard to every Nefesh, Ruach, and Neshamah in the community of Israel on high.

The soul, too, is changed from its original state by a process of “development” similar to the gestation which transforms the drop of semen; in the case of the soul, however, this process consists of a descent from World to World, and from level to level within each World, as mentioned briefly above.

The Alter Rebbe will now go on to state the details of this descent.

Specifically, the soul passes through four spiritual Worlds, in its descent from Supernal Wisdom to the human body. These “Worlds”, or stages in the creative process, are (in descending order): Atzilut (the World of Emanation), Beriah (the World of Creation), Yetzirah (the World of Formation) and Asiyah (the World of Action). (They are written acrostically as אבי"ע, pronounced ABiYA.)

The function and significance of these “Worlds” will be clarified further in the Tanya; for the moment a brief explanation will suffice.

Atzilut (Emanation) is a World where the Ein Sof-light radiates, so that Atzilut is, in effect, G-dliness Itself “transplanted” (so to speak) to a lower level. (This takes place by means of tzimtzum.) For this reason, Atzilut is still united with its source — Ein Sof.

These two characteristics of Atzilut are indicated in its very name. The word Atzilut is etymologically related to two roots: (a) The verb לצא, meaning “to delegate”, as in the verse,19 “I (G-d) shall delegate something of your (Moses‘) spirit and place it upon them (the seventy Elders).” The verse is saying, then, that the spirit of prophecy possessed by the seventy Elders was merely an extension of Moses’ spirit, not something new, and separate from him. Similarly, the properties of Atzilut are extensions, on a lower level, of the Ein Sof. (b) Atzilut is also related to the word “etzel”, meaning “near” — thus indicating the unity of Atzilut with its source.

The World of Beriah (Creation), as its name implies, is a creation, not Divinity itself. It is the first creation to come about in a manner of Yesh Me‘Ayin — creatio ex nihilo; from Ayin (“nothingness”) there comes about a Yesh, a definite state of existence. Beriah, however, represents merely the passage out of non-existence; it is a state in creation which cannot yet be spoken of as giving rise to proper “existence”, definable in terms of form and structure.

Yetzirah (Formation) is the World where that which was created from Ayin assumes shape and form.

The World of Asiyah refers to the completed creation. Understandably, this completed creation is still spiritual. The final world of creation (“physical Asiyah”), comprising our physical world with all its creatures, comes into being only at a later stage.

Together, these worlds form the Seder Hishtalshelut, “the chain-like order of descent,” so designated because just as the lowest link in a chain is connected to the highest by means of all the interlocking links, similarly, in the Seder Hishtalshelut, the lowest level in Asiyah is connected to the highest level in Atzilut; all the levels interlock and flow from each other.

In the course of its descent from Chochmah Ila‘ah (Supernal Wisdom — the highest level in Atzilut) to the physical body, the soul passes through the entire Seder Hishtalshelut; and, as stated earlier, this descent produces the various levels of souls, just as gestation causes the drop of semen to be transformed into the child’s bodily organs, even to the point where it is formed into nails.

After this introduction, we return to the Alter Rebbe’s words:

בירידתו ממדריגה למדריגה על ידי השתלשלות העולמות, אצילות בריאה יצירה עשיה מחכמתו יתברך

By [the soul’s] descending degree by degree through the Hishtalshelut of the Worlds of Atzilut, Beriah, Yetzirah and Asiyah, from G-d’s wisdom,

כדכתיב: כולם בחכמה עשית

as it is written: “You have made them all with wisdom (Chochmah)” (i.e., everything emanates from Chochmah, which is the source of all Hishtalshelut),

נתהוו ממנו נפש רוח ונשמה של עמי האר׳ ופחותי הערך

[through this descent] the Nefesh, Ruach and Neshamah of the ignorant and least worthy come into being.

Their souls were most strongly affected by this descent, and therefore they are on the lowest level. Similarly, all the various levels of “higher” and “lower” souls are determined by the soul’s descent through Hishtalshelut; some souls are affected to a greater degree, others less.

The Alter Rebbe now relates the second point in the analogy to our case. Just as in the analogy, the nails of the child are still bound up with their first source through their being constantly nurtured by the child’s brain, so too, in the case of the soul:

ועם כל זה עודינה קשורות ומיוחדות ביחוד נפלא ועצום במהותן ועצמותן הראשון, שהיא המשכת חכמה עילאה

Nevertheless (notwithstanding the fact that they have already become souls of the lower levels — the souls of the ignorant and the least worthy), they (these lesser souls) remain bound and united with a wonderful and mighty unity with their original essence, namely, an extension of Chochmah Ila‘ah (Supernal Wisdom),

כי יניקת וחיות נפש רוח ונשמה של עמי האר׳ הוא מנפש רוח ונשמה של הצדיקים והחכמים ראשי בני ישראל שבדורם

for the nurture and life of the Nefesh, Ruach and Neshamah of the ignorant are drawn from the Nefesh, Ruach, and Neshamah of the righteous and the sages, the “heads” of Israel in their generation.

By drawing their nuture and life from those who represent the levels of “head” and “brain”, all Jews are bound up with their source in Chochmah Ila‘ah — Supernal Wisdom.

ובזה יובן מאמר רבותינו ז״ל על פסוק: ולדבקה בו — שכל הדבק בתלמיד חכם מעלה עליו הכתוב כאלו נדבק בשכינה ממש

This explains the comment of our Sages20 on the verse,21 “And cleave unto Him” (concerning which the question arises: How can mortal man cleave to G-d? In answer, our Sages comment): “He who cleaves unto a [Torah] scholar is deemed by the Torah as if he had actually become attached to the Shechinah (the Divine Presence).”

This seems difficult to comprehend: How can one equate cleaving to a Torah scholar with cleaving to the Shechinah? However, in light of the above, this is readily understood.

כי על ידי דביקה בתלמידי חכמים, קשורות נפש רוח ונשמה של עמי האר׳ ומיוחדות במהותן הראשון ושרשם שבחכמה עילאה

For, through attachment to the scholars, the Nefesh, Ruach and Neshamah of the ignorant are bound up and united with their original essence and their root in Supernal Wisdom,

שהוא יתברך וחכמתו אחד, והוא המדע כו׳

(and thereby with G-d Himself, since) He and His wisdom are one, and “He is the Knowledge...”

והפושעים ומורדים בתלמידי חכמים

(22As for those who willfully sin and rebel against the Torah sages: How do they receive their spiritual nurture and life? Spiritual life and nurture flow only where there is a desire to nurture and give life. In answer to this, the text continues:

יניקת נפש רוח ונשמה שלהם מבחינת אחוריים של נפש רוח ונשמת תלמידי חכמים

the nurture of their Nefesh, Ruach and Neshamah comes from the hind-part, as it were, of the Nefesh, Ruach and Neshamah of the scholars.)

Nurture from “the hind-part” can be understood by way of comparison to one who gives an object to his enemy — obviously, not out of a true desire to give, but rather due to some external factor. The grudging reluctance with which he gives will be reflected in his manner; he will turn away from him, tossing the object to his enemy over his shoulder. The same is true in the spiritual sphere. When spiritual nurture is given unwillingly, it is described as coming from “the hind-part” of the giver — an external level of nurture.

Nevertheless, even those who rebel against the sages receive some measure of spiritual nourishment from them. For every soul, without exception, must be bound up with its root and source, as explained earlier. The level of nurture they receive, is however from the “hind-part” of the souls of the sages.

Having23 concluded that every Jew has a holy soul which emanates “from above” (from Supernal Wisdom), the Alter Rebbe now states that even the quality (the “rank” or “level”) of each individual soul is determined only by factors “from above” — spiritual factors, such as the soul’s above-mentioned descent through Hishtalshelut. No actions of this physical world can determine its quality and rank. The Alter Rebbe makes this statement indirectly by clarifying a quotation from the Zohar which seems to indicate the contrary.

ומה שכתוב בזהר ובזהר חדש שהעיקר תלוי שיקדש עצמו בשעת תשמיש דוקא

As for what is written in the Zohar24 and in Zohar Chadash25 that the essential factor is to conduct oneself in a holy manner during sexual union,

מה שאין כן בני עמי האר׳ כו׳

which is not the case with the children of the ignorant and their ilk who do not conduct themselves thus,

The ignorant — as the Zohar goes on to imply — draw down for their child a soul of a lower level, which seems to indicate that an action occurring in this physical world can, in fact, affect the soul’s level. Not so, declares the Alter Rebbe. The Zohar is not referring to the soul at all, but to the soul’s spiritual “garment” — as follows:

היינו משום שאין לך נפש רוח ונשמה שאין לה לבוש מנפש דעצמות אביו ואמו

this is because no Nefesh, Ruach and Neshamah is without a garment which stems from the Nefesh of its father’s and mother’s essence.

וכל המצות שעושה, הכל על ידי אותו הלבוש כו׳, ואפילו השפע שנותנים לו מן השמים, הכל הוא על ידי לבוש זה

All the commandments that it fulfills are influenced by that garment — it is through this garment that the soul achieves its ability to affect the body and to perform the commandments involving physical matters; even the benevolence that flows to one from heaven is all given through that garment. Because the soul is so strongly bound up with this garment, the Zohar refers to the garment, in this context, as the person’s “soul”.

ואם יקדש את עצמו, ימשיך לבוש קדוש לנשמת בנו

Now, if the person sanctifies himself, he will bring forth a holy garment for the neshamah of his child, thereby enabling the child to serve G-d more readily.

ואפילו היא נשמה גדולה, צריכה לקידוש אביו כו׳

However great a soul it may be, it still needs the father’s sanctification at the time of intercourse.

אבל הנשמה עצמה, הנה לפעמים נשמת אדם גבוה לאין ק׳ בא להיות בנו של אדם נבזה ושפל כו׳

But the soul itself as distinct from its “garment” is not affected by the parents‘ sanctification; in fact it sometimes happens that the soul of an infinitely lofty person comes to be the son of an ignoble and lowly person.

כמו שכתב האר״י ז״ל כל זה בליקוטי תורה פרשת וירא, ובטעמי מצות פרשת בראשית

All this has been explained by Rabbi Isaac Luria, of blessed memory, in Likutei Torah on Parshat Vayera, and in Taamei HaMitzvot on Parshat Bereishit.

Thus the physical world — of which the parents are a part — can in no way affect the soul’s spiritual rank. Even the statement of the Zohar that the essential factor regarding the state of the soul is the holy manner of conduct during sexual union, pertains only to the soul’s “garment”. The soul itself, with all its various levels, emanates “from above.”

——— ● ———

FOOTNOTES

1.  See Tamid 29a.

2.  Devarim 1:28.

3.  Bereishit 2:7.

4.  Siddur, Morning Prayer; cf. Berachot 60b.

5.  Not found in our editions of the Zohar.

6.  See Bereishit Rabbah 1:4.

7.  Shmot 4:22.

8.  Devarim 14:1.

9.  Introduction to Tikkunei Zohar.

10. Hilchot Yesodei HaTorah 2:10.

11. Iyov 11:7.

12. Yeshayahu 55:8.

13. Including Rabbi Yehudah Loewe (Maharal) of Prague in his Gevurot HaShem.

14. Shaar Mahut VeHanhagah, ch. 13.

15. See, e.g., Shaar HaYichud VehaEmunah (Tanya, Part II), ch. 9.

16. Tehillim 104:24.

17. See Zohar I, 206a; also Rabbi Yeshayahu Hurwitz, Shnei Luchot HaBrit I, 9b.

18. 31a.

19. Bamidbar 11:17.

20. Ketubbot 111b.

21. Devarim 30:20.

22. Parentheses are in the original text.

23. This interpretation of the following passage of Tanya follows a comment of the Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory. This paragraph forms (for the most part) a translation of this comment.

24. See Zohar II, 204b; III, 80-82.

25. Bereishit, p. 11.

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Rambam - Daily Mitzvah

N239, P199, N240

Forcefully Taking Collateral

Forcefully Taking Collateral

Negative Commandment 239

Translated by Berel Bell

The 239th prohibition is that we are forbidden from ourselves taking an object as security from someone who owes us money. It may be done only upon order from a judge and through his emissary; we may not barge into the debtor's house and take an object as security.

The source of this prohibition is G‑d's statement1 (exalted be He), "[When you make any kind of loan to your neighbor,] do not go into his house to take something as security."

In the words of the Mishneh:2 "When a person has lent money to another, he may only take something as security in court; he may not enter his house to take his security, as the verse3 says, 'You must stand outside.' "

This prohibition is a lav she'nitak l'aseh (a prohibition with a remedial positive commandment) — i.e. G‑d's statement4 (exalted be He), "Return the security to him." This is the way it is explained in the last chapter of tractate Makkos.5 You should be aware that if he does not return it, and thereby not fulfill the remedial positive commandment, he receives lashes and must repay the value of the secured object, as explained in the last chapter of Makkos.

The details of this mitzvah are explained in the 9th chapter of tractate Bava Metzia.6

FOOTNOTES

1.  Ibid., 24:10.

2.  Bava Metzia 9:13.

3.  Deut. 24:11.

4.  Ibid., 24:13.

5.  16a.

6.  113.

Making Collateral Available to the Debtor when Needed

Positive Commandment 199

Translated by Berel Bell

The 199th mitzvah is that we are commanded to return a security deposit to its Jewish owner when he needs it. If the objects are needed during the day, such as tools he works with, you must give them to him during the day and hold them only at night. If they are needed at night, such as a mat and blanket for sleeping, you must give them to him during the night and hold them only during the day.

In the words of the Mechilta: "The verse,1 'You must return it to him before sunrise' refers to a garment worn during the day, which you give to him for the entire day. What is the source for the law that a garment worn at night must be given to him for the entire night? The verse,2 'Return the security to him before the sun sets.' " Therefore our Sages said, "A day garment may be held at night and a night garment held during the day; the day garment is returned for the day and the night garment for the night."

It has already been explained in tractate Makkos3 that the verse4 "[When you make any kind of loan to your neighbor,] do not go into his house to take something as security" is a lav she'nitak l'aseh (a prohibition with a remedial positive commandment) — the positive command being "Return the security to him." In the words of the Sifri: "The verse 'Return [the security to him]' teaches that an article that is used during the day must be returned for the day, and one used at night for the night. A quilt is returned for the night and a plow for the day."

The details of this mitzvah are explained in the 9th chapter of tractate Bava Metzia.5

FOOTNOTES

1.  Ex. 22:25.

2.  Deut. 24:13.

3.  16a.

4.  Deut. 24:10.

5.  113a.

Withholding Collateral from the Debtor when it's Needed

Withholding Collateral from the Debtor when it's Needed

Negative Commandment 240

Translated by Berel Bell

The 240th prohibition is that we are forbidden from holding someone's security deposit during the time that he needs it. An article which is used during the day must be returned for the day, and one used at night for the night, as the Mishneh says,1 "A pillow is returned for the night and a plow for the day."

The source of this prohibition is G‑d's statement2 (exalted be He), "you may not go to sleep with his security." The Sifri explains, "[The verse means] 'you may not go to sleep with his security' in your possession." Instead, anything which he cannot replace due to his poverty must be returned to him, as explained in the verse,3 "[If you take your neighbor's garment as security, you must return it to him before sunset.] This alone is his covering, the garment for his skin."

The details of this mitzvah are explained in the 9th chapter of tractate Bava Metzia.

FOOTNOTES

1.  Bava Metzia 113a.

2.  Deut. 24:12.

3.  Ex. 22:26.

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Rambam - 1 Chapter a Day

Tum'at Tsara`at Chapter 16 & Metamme'ey Mishkav uMoshav Chapter 1

Chapter 16

Halacha 1

A blemished house is a primary source of impurity. Anyone who touches it contracts impurity. Similarly, the stones that are removed from it after it was isolated or the stones, the wood, and the mortar of the house when it is destroyed are all considered as primary sources of impurity. An olive-sized portion of them imparts impurity to a person and to implements when touched or carried or when such a substance is brought into a house.

What is implied? If an olive-sized portion of such a substance is brought into a house, everything in the house - people and implements - contract impurity. For all these substances impart impurity when brought into a house like a person afflicted with tzara'at and it is forbidden to benefit from all of them. If one burns them and makes lime, it is forbidden to benefit from it, as implied by Leviticus 14:44: "accursed tzara'at," which can be interpreted as a command: "Consider it a curse and do not benefit from it." All these materials should be discarded outside the city even if it is not surrounded by a wall.

Halacha 2

A house that is isolated imparts impurity only from the inside, as Leviticus 14:46 states: "One who enters the house throughout the days of its isolation shall become impure until the evening." A house that has been deemed definitively impure, by contrast, imparts impurity from its inside and from its outside, i.e., one who touches its back contracts impurity, as implied by ibid.:44: "It is accursed tzara'at in the house; it is impure." Now was it pure beforehand? Rather, the intent is to increase its impurity over and above that which existed previously and have it deemed impure in its entirety. Hence, it imparts impurity even from the outside. Similarly, the stones on which the blemish is found in an isolated house impart impurity from their outside as well.

Halacha 3

Both a house that is isolated and one that is deemed definitively impure impart impurity when they exist inside another structure.

What is implied? When there was a house built over a blemished house - whether one that was isolated or one that was deemed definitively impure - or there was a tree that stood over such a house, a person who stands under the tree or who enters the outer house is impure. The rationale is that he and the impure house are under one covering. Similarly, if a blemished stone was brought inside a structure and placed down there, everything in the house because impure. If such a stone was placed under a tree and pure person passed there, he becomes impure. If the pure person was standing under a tree and a person carrying a blemished stone passed by there, he does not contract impurity. If he placed it down there, he does contract impurity. The rationale is that the place of a blemished entity has the same status as he does. This applies to blemished persons, implements, stones, wood, and mortar.

Halacha 4

When a person holds his hand over a blemished stone or a blemished stone is held over him, he is pure unless he touches it.

Halacha 5

When a ritually pure person enters an impure house backwards, even if his entire body enters aside from his nose, he remains pure. This is derived from Leviticus 14:46 which mentions: "The one who comes into the house." Implied is that the Torah prescribed impurity only when one enters in an ordinary manner.

Halacha 6

When a ritually pure person inserted his head and the majority of his body into an impure house, he contracts impurity. Similarly, when a portion of a ritually pure garment three fingerbreadths by three fingerbreadths is brought into an impure house, it becomes impure. And when any portion of the inner space of an earthenware container enters an impure house, it becomes impure. Other keilim, by contrast, do not contract impurity unless the majority of the k'li is brought in. Once the majority is brought in, it contracts impurity immediately.

When does the above apply? To garments that were taken into a house when no one was wearing them. If, however, a Jewish person entered a blemished house wearing his clothes, his shoes on his feet, and his rings on his hands, the person becomes impure immediately and his garments are pure until he remains there for the amount of time a person could sit there and eat three egg-sized portions of bread from wheat together with accompanying food, as implied by Leviticus 14:47: "One who lies in the house will launder his garments and one who eats in the house will launder his garments." Now would one think that a person's garments do not contract impurity until he eats in the blemished house? Instead, the intent of the verse mentioning eating is to establish an equation between eating and lying, to clarify that the measure of time necessary for one who lies there to contract impurity is the measure of time associated with eating. And the same laws apply to one who lies, one who sits, or one who stands. If he remains there for long enough to eat the above-mentioned measure of food, his garments contract impurity.

Halacha 7

When a person entered an afflicted house carrying his garments on his shoulder, his shoe and his rings in his hands, he and they are impure immediately, for the only garments that are saved from becoming impure immediately are the garments that he is wearing. Similarly, when a gentile or an animal entered an afflicted house while wearing garments, the garments contract impurity immediately. The gentile, like the animal, does not contract impurity.

Halacha 8

When a person who was standing in a blemished house extended his hands outside the house while wearing his rings on his hands, the rings contract impurity even though they are outside the house if he remains there for the amount of time necessary to eat the measure of food mentioned.

Similarly, if a person is standing outside and he inserted his hands inside an afflicted house, his hands alone contract impurity. If he kept them there for the amount of time necessary to eat the measure of food mentioned, his rings contract impurity. If not, they are pure.

Halacha 9

Whenever the contents of a container are saved from contracting impurity because of a sealed covering under a shelter where a corpse is found, they are saved from contracting impurity in an afflicted house, when the container is covered. Whenever the contents of a container are saved from contracting impurity because they are covered in a shelter where a corpse is found, they remain pure even if they are uncovered in an afflicted house.

What is implied? When there are earthenware, stone, or earthen containers or the like containing food, beverages, and implements and they were covered in an afflicted house, the containers and everything they contain remain pure even though they are not sealed close. When there is either a storage pit or a cistern in an afflicted house, the implements in them are pure, even though they are open.

Halacha 10

Tzara'at is a collective term including many afflictions that do not resemble each other. For the whitening of a person's skin is called tzara'at, as is the falling out of some of the hair of his head or beard, and the change of the color of clothes or houses.

This change that affects clothes and houses which the Torah described with the general term of tzara'at is not a natural occurrence. Instead it is a sign and a wonder prevalent among the Jewish people to warn them against lashon hora, "undesirable speech." When a person speaks lashon hora, the walls of his house change color. If he repents, the house will be purified. If, however, he persists in his wickedness until the house is destroyed, the leather implements in his house upon which he sits and lies change color. If he repents, they will be purified. If persists in his wickedness until they are burnt, the clothes he wears change color. If he repents, they will be purified. If he persists in his wickedness until they are burnt, his skin undergoes changes and he develops tzara'at. This causes him to be isolated and for it to be made known that he must remain alone so that he will not be involved in the talk of the wicked which is folly and lashon hora.

The Torah warns about this, stating Deuteronomy 24:8-9: "Take care with regard to a tzara'at blemish.... Remember what God your Lord did to Miriam." Now, this is what the Torah is implying: Contemplate what happened to the prophetess Miriam. She spoke against her brother. She was older than he was; she had raised him; and she had endangered herself to save him from the sea. She did not speak pejoratively of him; she merely erred in equating him with the other prophets. Moses did not object to any of this, as Numbers 12:3 relates: "And the man Moses was exceedingly humble." Nevertheless, she was immediately punished with tzara'at. Certainly, an inference can be made with regard to the wicked and foolish men who speak extensively about great and wondrous matters. Therefore a person who seeks to structure his course of conduct should distance himself from their gatherings and from speaking to them so that he will not become caught up in the web of their wickedness and foolishness.

This is the path followed by the gathering of wicked fools: In the beginning, they speak excessively about empty matters, as Ecclesiastes 5:2 states: "The talk of a fool is characterized by a multitude of words." As a result of this, they come to speak negatively of the righteous, as reflected by the verse Psalms 31:19: "May the lying lips be silenced; those which speak falsehood about a righteous man." As a consequence, they will become accustomed to speaking against the prophets and casting aspersions on their words, as reflected by the verse II Chronicles 36:16: "They would abuse the messengers of God, scorn His words, and mock His prophets." And this would lead them to deny God's existence entirely, as reflected in the verse II Kings 17:9: "And the children of Israel spoke in secret things that were not true against God, their Lord."

In this vein, Psalms 73:9 states: "They set their mouths against Heaven and their tongues strut on earth." What caused them to "set their mouths against Heaven"? Their tongues which previously were given free reign on earth. This is the speech of the wicked that is caused by loitering on the streetcorners, frequenting the assemblies of commoners, and spending time at the parties of drunkards.

In contrast, the speech of proper Jewish people only concerns words of Torah and wisdom. Therefore, the Holy One, blessed be He, assists them and grants them merit because of it, as Malachi 3:16 states: "Then those who fear God conversed, each person with his fellow and God listened and paid heed. And a book of remembrance was composed before Him for those who fear God and contemplate His name."

Chapter 1

HILCHOT METAMEI MISHKAV UMOSHAV

The Laws of the Persons Who Impart Impurity to the Places Where They Lie and Sit

Included in this text are four positive commandments. They comprise the following:

1) the laws of the impurity of a woman in her menstrual state;

2) the laws of the impurity of a woman who gave birth;

3) the laws of the impurity of a zavah;

4) the laws of the impurity of a zav.

These mitzvot are explained in the ensuing chapters.

Halacha 1

A zav, a zavah, a woman in the nidah state, and a woman after childbirth: all these four types of individuals are primary sources of impurity. They impart impurity to implements through touching them and impart impurity to other persons by touching them or carrying them. They impart impurity to the objects on which they lie, sit, or ride and cause them to also be considered as a primary source of impurity. And they impart impurity to the objects above them.

Halacha 2

Whether a woman is a minor zavah or a major zavah, whether her bleeding is natural or comes as a result of an outside cause, and whether a zav experienced two zav emissions or three, her or his impurity is the same with regard to imparting impurity to others.

Halacha 3

An infant girl one day old can contract nidah impurity. At ten days old, she can contract zivah impurity. A female of three years old can impart impurity to a man with whom she engages in relations, as will be explained.

Halacha 4

A male minor can contract zav impurity at the age of one day. Converts, servants, and natural-born Jews are all the same with regard to contracting the impurity of nidah and zivah.

Halacha 5

A person who was castrated or one who is born sexually impotent may contract impurity because of a zav discharge like other men.

Halacha 6

A woman does not contract impurity because of a zav discharge, nor does a man contract impurity because of uterine bleeding. Instead, it is a woman who contracts impurity because of uterine bleeding, and a man, because of a zav discharge.

Halacha 7

The stringencies applying to both males and females are applied to a tumtum and an androgynus. They contract impurity because of a zav discharge like a man and because of uterine bleeding like a female. Their impure status is a matter of question. Hence terumah or sacrificial food that that they touch is not burnt, nor are they held liable for entering the Temple or partaking of sacrificial food in a state of impurity. If a zav discharge and uterine bleeding is secreted from such a person at the same time, terumah or sacrificial food that that they touch is burnt. Nevertheless, they are not held liable for entering the Temple or partaking of sacrificial food in a state of impurity, as Numbers 5:3: "Male and female alike shall you send forth." Implied is that the impurity of a male must be definitive and the impurity of the female must be definitive.

Similarly, even if one touches a zav discharge and uterine bleeding from such a person simultaneously, he is not liable for entering the Temple in a state of impurity or for partaking of sacrificial foods in such a state. If a tumtum and an androgynus himself touched both a zav discharge and uterine bleeding that secreted from him, he is liable for entering the Temple in a state of impurity.

Halacha 8

Even the slightest amount of the blood of nidah, the blood of zivah, or the blood of a woman who gave birth imparts impurity when touched or carried, as implied by Leviticus 15:33: "A woman who suffers because of her nidah state and one who experiences a flow...." According to the Oral Tradition, it was taught her secretion imparts impurity like she does.

We already explained with regard to the prohibition of a nidah, that there are five shades of impure bleeding experienced by a woman. If, however, she secretes a green blood-like discharge, it is pure. It does not resemble her saliva or other fluids that she discharges. The difference is that saliva collects and is discharged as drops, while this flows out and descends.

Halacha 9

When a woman gives birth to a child through Cesarean section and uterine blood was released from her body together with the child, that blood is a primary source of impurity like the blood of nidah, childbirth, or zivah. The rationale is that the uterus is a place of impurity for all blood that emerges from it. The woman is ritually pure unless the blood flows out through her vaginal channel.

Halacha 10

When the uterus of a woman is ripped away from its place and falls to the earth, the woman is impure until the evening. Similarly, if the uterus discharged two pearl-like drops of fluid, the woman is impure until the evening. She is, however, not a nidah unless she discharges one of the five types of blood that render her impure.

Halacha 11

If a woman discharged one drop of a white fluid, she remains pure, for that certainly comes from outside the uterus.

Halacha 12

The discharge of a zav is considered as a primary source of impurity like a zav himself, as implied by Leviticus 15:2: "His discharge is impure." Even the slightest amount of it imparts impurity when touched or when carried.

The first discharge of a zav does not impart impurity when carried. It is considered like semen. This applies whether it was discharged by an adult man or a male child. Similarly, any bed or seat on which such a person sat between the first discharge and the second discharge is pure, for one is not categorized as a zav until he experiences two discharges, as we explained in Hilchot Mechusrei Kapparah. If he experiences one discharge that lasts as long as two, only one who moves the last drop contracts impurity.

Halacha 13

The first zav discharge of a person afflicted by tzara'at imparts impurity when touched or when carried, as implied by Numbers 5:2: "All those afflicted with tzara'at, every zav, and all those impure because of contact with a corpse." The verse establishes an association between a person afflicted with tzara'at and zav in the complete sense of the term. Just as the discharge of a zav in the complete sense of the term imparts impurity when carried, so too, even the first discharge of a person afflicted with tzara'at imparts impurity.

Halacha 14

The saliva, semen, and urine of a zav - all three of them are primary source of impurity according to Scriptural Law. Even the smallest amount of each of them imparts impurity when touched or carried. These concepts are derived as follows. With regard to the saliva of a zav, Leviticus 15:8 states: "When a zav will spit upon a pure person,... he shall be impure until the evening." And it is impossible that the urine or the semen of a zav will not have some drops of his zav discharge.

Halacha 15

The same laws that apply to a zav apply also to a nidah, a woman after childbirth, and a zavah. The saliva and the urine of each of them is a primary source of impurity like that of a zav. Similarly, whenever the term zav is used in these laws, the intent is either a zav or one of the other three.

Halacha 16

There are nine types of fluids produced by a zav. Three of them are primary sources of impurity: his saliva, his semen, and his urine. Even the slightest amount of them imparts ritual impurity to a person or an implement, as we explained.

Three of them are considered as a derivative of impurity: tears, blood from a wound, and a woman's milk. Each one of these is considered as an impure fluid that does not impart impurity to humans, but does impart to implements according to Rabbinic Law, as will be explained. And there are three which are pure: sweat, puss, and feces. The laws that apply to these three fluids from a zav and the others like him are the same as when these fluids that are discharged by an ordinary person who is pure.

His phlegm, spittle, and mucus are considered like saliva in all contexts and they are included in the term saliva. When blood flows from the male organ or from the mouth, it is considered as the blood of a wound. If a person sucks a wound and spits out the blood, it imparts impurity like saliva does. For it is impossible that the blood that he sucks will not have drops of saliva.

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Rambam - 3 Chapters a Day

Malveh veLoveh Chapter 7, Malveh veLoveh Chapter 8, Malveh veLoveh Chapter 9, Malveh veLoveh Chapter 10, Malveh veLoveh Chapter 11, Malveh veLoveh Chapter 12

Chapter 10

Halacha 1

Just as it is permitted for a seller to take an order based on the market price; so, too, it is permitted to give a loan of produce without any conditions, to be returned without any conditions, without establishing a time when it must be returned once the market price has been established.

What is implied? If there was a fixed market price for wheat that was known by both the borrower and the lender, when the borrower borrows ten se'ah of wheat from a colleague, he is obligated to return ten se'ah, even though the price of wheat increased. The rationale is that when he borrowed the wheat from him, the market price was known. If he had wanted to, he could have purchased wheat and returned it, since a minimum term of the loan was not established.

Halacha 2

If the borrower possesses some of the type of produce that he seeks to borrow, it is permissible for him to borrow this produce without any conditions, to be returned without any conditions, without establishing a time when it is due. Even if he possesses only a se'ah, he may borrow many se'ah because of it. Even if he possesses only a drop of oil or wine, he may borrow several jugs of wine and oil because of it.

If he did not possess any of that type of produce and the market price was not established yet, or the borrower and the lender did not know the market price, it is forbidden to lend a se'ah of produce for a se'ah to be returned at a later date. Similarly, with regard to other types of produce, a person should not lend them out until he establishes a financial equivalent. The following rules apply when a person makes a loan of produce without establishing a financial equivalent, and it decreases in value. The borrower must return the measure or the weight of the fruit he borrowed. If they increased in value, the lender may take only the amount they were worth at the time of the loan.

Even if a person possesses that type of produce, or the market price had already been established, it is forbidden to make a loan of produce that must be repaid on a specific date. Instead, the loan must be made without any stipulation, and it can be repaid whenever the borrower desires to repay it.

Halacha 3

A person should not tell a colleague: "Lend me a kor of wheat and I will return a kor to you at the time when wheat is brought to the granaries." He may, however, tell him: "Lend me wheat until my son comes, or until I find the key to my storehouse."

Halacha 4

The following rules apply if a person lent out produce until a fixed date: If the produce diminished in value, the borrower should return the produce at the time set. If the produce increased in value, the borrower should pay him the money that it was worth at the time of the loan.

Halacha 5

A person may lend wheat to his sharecroppers to be used as seed, in return for wheat to be paid back after the harvest. This applies both before the sharecropper enters the field and after he entered the field.

When does this apply? In a place where it is customary that the sharecropper supplies the seed for the crops. For the owner of the field has the right to remove the sharecropper from the field whenever he does not supply it.

Different laws apply in places where it is customary for the owner of the field to provide the seed. If the sharecropper did not enter the field yet, it is permitted for the owner to lend wheat for wheat to be returned in the future, for he still has the prerogative of removing the sharecropper from the field. Thus, when the sharecropper entered the field, he entered with the intent of returning the wheat the owner lent him.

If, however, the loan was made after the sharecropper entered the field, since the owner can no longer have him removed, he is like any other person. It is forbidden to lend him wheat for seed in return for wheat to be paid back at a later date. He may, however, lend him wheat according to its market value if he does not make any stipulations.

Halacha 6

A loan may not be repaid with a loan of produce. To explain: A person owed a colleague money. The lender told the borrower: "Give me my money, because I want to purchase wheat with it."

The borrower responded: "Go out and establish the money I owe you as a debt of wheat according to the present market price."

If the borrower possesses an equivalent quantity of wheat, this is permitted. If, however, he does not have that type of produce, this is forbidden. For our Sages said that it is permitted to place an order based on a commodity's market price, even though the seller does not possess any of that commodity, only when the purchaser is paying money for the acquisition. It is, however, forbidden to transfer a debt of money into a debt of produce unless the borrower possesses the produce.

The concept can be extended when, in the above situation, the borrower did possess wheat and the debt was transferred into a debt of wheat. Similar rules apply if afterwards the lender comes and tells him: "Give me the wheat, because I want to sell it and use the money to purchase wine," and in response, the borrower tells him: "Go out and consider the debt as a debt of wine, according to the present market price of wine." If he possesses wine, it is permitted and it is considered as if he owes him wine. If he does not possess wine, it is forbidden.

If the borrower did not possess the commodity desired, but nevertheless, transgressed and transferred the debt into a debt of that commodity, he is not required to pay the debt in the commodity. Even though he did purchase the commodity afterwards, he should pay the lender the money he lent him.

Chapter 11

Halacha 1

When a person lends money to a colleague in the presence of witnesses, or a borrower tells witnesses: "Serve as witnesses for me that I owe this person a maneh" or "You are my witnesses that I owe this person a maneh," the obligation established is referred to as a milveh b'al peh, "a loan supported by an oral commitment." Such a debt need not be repaid in the presence of witnesses.' Therefore, if the debtor claims: "I repaid the debt," he is required to take a sh'vuat hesset and is discharged.

When, by contrast, a person lends money to a colleague and has the debt supported by a promissory note, the debtor must repay him in the presence of witnesses. Therefore, if the debtor claims: "I paid this promissory note," his words are not accepted. Instead, we tell him: "Bring witnesses who testify that you paid or "Arise and pay the debt you owe him."

Therefore, when a person tells witnesses: "Serve as witnesses for me that I owe this person a maneh" they may not write down a record of their testimony and give it to the lender, unless the borrower tells them: "Write a promissory note, sign it and give it to the lender. The rationale is that their testimony, which is only oral, should not be given the legal power of a promissory note. Even when the borrower gives such instructions, they should consult with him after they have signed the promissory note. Only afterwards, may they give the promissory note to the lender in his hand.

If they performed a kinyan with the borrower affirming that he owes the lender a maneh, the witnesses may write a promissory note and give it to the lender, even though the borrower did not instruct them to do so. The rationale is that when a kinyan is performed without any further instructions, it is ready to be recorded in a legal document. There is no need to consult the borrower.

Halacha 2

When a borrower writes a document by himself and witnesses write testimony upon it and give it to the lender, it is an acceptable promissory note.

Similarly, should the borrower compose a promissory note - even when there are no witnesses who sign it - and give it to the lender in the presence of witnesses, the loan is considered to be backed by a promissory note, provided that it is written with a script that cannot be forged and that the witnesses in whose presence it was transferred read it.

There are Geonim who ruled that the borrower should tell the witnesses in whose presence the promissory note was transferred: "Sign the note or testify that it was transferred in your presence."

Halacha 3

If the lender produces a note written by the borrower , which states that he owes the lender money, but there are no witnesses who have signed it, it is considered as merely a loan supported by an oral commitment with regard to all matters. This applies even if the authenticity of his writing was verified.

Hence, if the borrower claims to have paid the debt, and the lender denies receiving payment, the borrower need only take a sh'vuat hesset before being dismissed. Nor may the lender use this note to expropriate property from the heirs, nor from the purchasers.

Halacha 4

Whenever a loan is supported by a promissory note, the lender may use this note to expropriate property from the heirs and from the purchasers, as will be explained. When, by contrast, a loan is merely supported by an oral commitment, the lender may expropriate payment from the heirs, but not from the purchasers. The rationale for this restriction is that such a loan does not become public knowledge. Therefore, the lender may not expropriate property because of such an obligation.

A loan supported by a promissory note, by contrast, does become public knowledge. Therefore, it may be used to expropriate property that was sold. The purchaser of such property caused himself a loss, because he did not inquire to the extent that he discovered that the property of the person he purchased it from was on lien because of the loan that person had taken. For according to Scriptural Law, all property belonging to a borrower is on lien to the loan.

Halacha 5

When a person sells his field in the presence of witnesses, and a creditor of the seller expropriates the field from the purchaser, the purchaser may expropriate the money due him from property that was on lien to the sale that had been sold to others, as will be explained. The rationale is that whenever a person makes a sale, it is done in public and becomes common knowledge.

Halacha 6

A loan that is supported by an oral commitment alone may be collected from heirs only in one of the following three instances:

a) the person who is liable admits his debt, and while mortally ill stated that he still owes so-and-so a debt;

b) the loan was given for a specific time, and the time for payment had not come; we operate under the presumption that a person will not pay a debt until it is due;

c) because of his failure to pay, the debtor was placed under a ban of ostracism until he would make restitution, and he died while under that ban.

In all these instances, the creditor may collect the debt from the heirs without having to take an oath. If, however, witnesses come and testify that the deceased owed a colleague a maneh, or that he borrowed money in their presence, the creditor may not collect anything from the heirs, because it is possible that the deceased repaid the loan. For a person who borrowed money from a colleague in the presence of witnesses does not have to repay him in the presence of witnesses. Similarly, if a person shows heirs a note from their father stating that he owes the claimant money, he may not collect anything because of it, as we have explained.

Halacha 7

The following rules apply when a borrower does not own movable property, but does own landed property. If the court is aware that he has deposited his money in the hands of other people, we compel him to sell the landed property and pay his creditor.

If this is not known to them, they issue a ban of ostracism against anyone who knows that the debtor possesses movable property and does not bring it to court. Afterwards, they take possession of property he owns that is of intermediate worth and expropriate it for the creditor, as will be explained.

When does the above apply? When payment is collected from the debtor himself. When, however, a person comes to collect payment from heirs -whether they are above or below majority - he does not have the right to collect from the movable property belonging to the estate even if it was entrusted or loaned to another person. For movable property inherited by heirs is not under lien according to Scriptural Law. '

Halacha 8

It is a mitzvah for the heirs to pay a debt left by their father from the movable property that he left. If an heir does not desire to make restitution, however, he is not compelled to do so. If the creditor seized property belonging to the debtor in the debtor's lifetime, he may collect his due from it.

If a creditor claims that he seized property during the debtor's lifetime, and the debtor's heir claims that the creditor seized the property after the debtor's death, the heir has the responsibility of proving his claim. Alternatively, the lender must take an oath that he was owed so-and-so much - he can claim up to the value of the property in his possession - and include in his oath that he seized the property in the debtor's lifetime.

If the property that he seized included promissory notes, and the lender claims that he is holding them as security for a debt and that he seized them during the debtor's lifetime, the lender must prove that he seized them during the debtor's lifetime. If he cannot bring proof, he should return them to the heirs. The difference is that with regard to promissory notes, he is not claiming the acquisition of the obligation itself, but rather proof that such an obligation exists.

Halacha 9

When heirs expropriated landed property because of a debt that others owed their father, a creditor of their father's can expropriate it from them. The rationale is that this land was in effect their father's.

Halacha 10

The above principles can be extended and applied in the following situation. Reuven sold a field to Shimon, accepting financial responsibility for the sale. Shimon did not pay immediately, but instead had Reuven consider the price of the field as a loan. Reuven died afterwards. Reuven's creditor then came to expropriate the field from Shimon. Instead of giving the creditor the field, Shimon appeased him with money, and he departed.

According to the law, Reuven's heirs may come and demand that Shimon pay the debt that he owed Reuven, for that loan is not on lien to Reuven's creditor.

Therefore, if Shimon is clever, he should give Reuven's heirs the land he purchased from them as payment for the debt that he accepted upon himself. He can then expropriate the property from them, because of the money that he gave to Reuven's creditor so that he would not expropriate it from him. This option is available because Reuven took financial responsibility for the field Shimon purchased.

Halacha 11

All of the Geonim have ordained, however, that a creditor may expropriate movable property from the heirs in payment for a debt. This judgment is enforced universally in all courts of law.

In the West, however, they would have a provision written in the promissory notes giving the creditor the right to collect the debt from either landed property or movable property in the creditor's lifetime or after his death. Thus, this provision gives the creditor more power to collect the debt than the ordinance of the Geonim.

This is a great safeguard, because it is possible that the borrower will not have known about ordinance, and thus the property of the heirs will be expropriated unjustly, because an ordinance of the later Sages does not have the legal power to be binding upon heirs.

Chapter 12

Halacha 1

We do not expropriate payment from heirs unless they are past majority. When the heirs are below majority, by contrast, we do not collect a debt supported by a promissory note from them.

Halacha 2

Even if the promissory note contains all the stipulations in the world, the creditor may not use it to collect the debt until the heirs attain majority, lest they have proof that would disavow the promissory note.

Halacha 3

If the loan was a debt at interest owed to a gentile, we appoint a guardian, attach the property that the minor inherited, sell it, and pay the debt. The rationale is that the interest consumes the estate.

Similarly, if a woman demands payment of the money due her by virtue of her ketubah - whether she is the deceased's widow or divorcee - we appoint a guardian for the heirs and attach the deceased's property, so that the woman will gain favor in the eyes of others; i.e., so that she will have a minimum of property so that she will remarry. Hence, if the woman hurried and remarried and then came to demand payment of the money due her by virtue of her ketubah from the estate acquired by the heirs, we do not pay heed to her until the heirs come of age." The rationale is that she is no longer entitled to receive her sustenance from the estate of the deceased, and she has remarried.

Halacha 4

Several of the Geonim have ruled that if the estate left to the heirs does not have more than the money due the woman because of her ketubah, or it contains less than that amount, we do not pay heed to her. For the heirs will have no benefit from paying the money due the woman because of her ketubah.

According to this opinion, our Sages said: "We attach the estate left to heirs to pay a woman the money due her by virtue of her ketubah from it," only so that the estate would not become devalued because of the need to pay for the widow's sustenance." And in this instance, since the woman takes everything, of what value is it to the heirs who are below majority that the property is attached? These views were not concerned with increasing the favor of the woman in the eyes of others.

Halacha 5

If the testator gave a command, saying: "Give a maneh to so-and-so," we pay heed to the claim, after appointing a guardian for the heirs to advance arguments on behalf of the interests of the heirs. If the testator says: "Give this maneh to so-and-so" or "... this field to so-and-so," we make the endowment; there is no need to appoint a guardian for the heirs.

Halacha 6

If it is discovered that land in the estate does not rightfully belong to the heirs, but instead, the plaintiff claims that the property was stolen by the person whose property they inherited, we pay heed to the claim and appoint a guardian to argue and enter into litigation on their behalf. If it is discovered that the property was in fact stolen, we return it to its owners.

Similarly, if a minor had his servants mount an attack and enter property belonging to a colleague and take control of it, we do not say that we will wait until he attains majority before the matter is adjudicated. Instead, we expropriate the property from him immediately. When he attains majority, if he has witnesses who support his claim, he should bring his witnesses.

Halacha 7

When land is presumed to be the property of minors, the land is not expropriated from them until they attain majority even in the following situation. Another person comes and claims that he had purchased that land from the person from whom they inherited it, and the purchaser has witnesses who will testify that he established his possession of this land and benefited from it for three years in the lifetime of the deceased. The rationale is that we accept the testimony of witnesses only when delivered in the presence of the litigant against whom they are testifying. And the minor is considered as if he is not present.

If, however, the plaintiff produced a deed of sale that states that the field is property that he purchased, he must validate the authenticity of the deed of sale. Afterwards, he may expropriate the property from the heirs after a guardian is appointed for them.

Halacha 8

When the court attaches property belonging to heirs for the purpose of selling it, they evaluate the property and then announce the sale for 30 consecutive days or on Mondays and Thursdays over the span of 60 consecutive days. Announcements are made in the morning and the evening, when workers enter the city, and when workers are sent out to their tasks. Whoever desires to purchase the property can bring his workers there to investigate it.

When an announcement is made, the borders of the field are clarified. They make known its yield, the evaluation given by the court and the reason it is being sold - to repay a creditor or to pay a woman the money due her by virtue of her ketubah. For there are some people who desire to repay a creditor and others who desire to pay a woman the money due her by virtue of her ketubah.

Halacha 9

When an adrachta is written with regard to property belonging to heirs -whether they are above majority or below majority - the court must write: "And we identified the property as belonging to so-and-so, the deceased." If they did not write this, the adrachta is invalid, and a purchaser may not benefit from the proceeds of the property even though the announcements of the property's sale were completed.

Halacha 10

When a court sells property without announcing its sale beforehand, it is considered as if they erred in a matter explicitly stated in the Mishnah. The sale is nullified, and the property is sold again after announcements are made.

When a court sells property, the financial responsibility for it is incumbent on the heirs.

Halacha 11

When a court made announcements in the proper manner, investigated the matter thoroughly and carefully evaluated the property, their sale is binding even though they erred and sold property worth a maneh for 200, or property worth 200 for a maneh.

The following rules apply when, by contrast, the court was not careful in evaluating the property or did not compose a notice of evaluation, which details its assessment and the announcement of the sale of the property, and it erred in its appraisal. If they evaluated it at a sixth more than its value or at a sixth less than its value, the sale is nullified. If the error was less than a sixth, the sale is binding.

Similar concepts apply if a court sold landed property at a time when it was not necessary to announce its sale beforehand. If it erred and devalued the property by a sixth or overvalued it by a sixth, their sale is nullified. This applies even if it announced the sale beforehand. If their error was less than a sixth, its sale is binding even though it did not announce the sale. For an announcement was not necessary in these situations.

In which situations is it not necessary to make announcements before the sale of property? When land is sold to bury the deceased, for the sustenance of his wife and his daughters, or to pay the head-tax to the king, it is not necessary to announce the sale, because the matter is pressing.

Similar concepts apply if a court sold types of property whose sale need not be announced beforehand. If it erred and devalued the property by a sixth or overvalued it by a sixth, the sale is nullified. If the error was less than a sixth, the sale is binding.

These are the types of property whose sale need not be announced beforehand: servants, promissory notes and movable property; servants, because they may flee; promissory notes and movable property, because they may be stolen. Instead, these articles should be evaluated by the court and sold immediately. If the market place is close to the city, they should be taken to the market place and sold there.

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Hayom Yom

 Thursday, 25 Kislev 5774 / 28 November 2013 &

Friday, 26 Kislev 5774 / 29 November 201

Friday   Kislev 25, First Day of Chanuka    5703

Torah lessons:   Chumash: Vayeishev, Shishi with Rashi.

Tehillim: 119, 1-96.

Tanya: And as for the general saying (p. 3)...self-glorification, and so on. (p. 5).

My father would kindle Chanuka lights between Mincha and Maariv; he was not particular1 whether the doorway was south-north or east-west. Haneirot halalu2 he said after kindling all the lights. He would sit near the lights for a half hour, except Fridays when he did not stay that long. He took care that the lights burned at least 50 minutes.

The order we follow is: Mincha, Chanuka lights, then Shabbat candles.

FOOTNOTES

1.  In Shul the candles should stand east to west, as in the Sanctuary. Why we are not particular about this at home is not clear. Sefer Haminhagim p. 70, and f.n. 5 ibid.

2.  Siddur p. 339

Day of farbrengen. Tal umatar (Siddur, p. 54). Chanuka lights after havdala (p. 234), before v'yitein l'cha (p. 235). In shul, Chanuka candles before havdala.

On Shabbat mevarchim, (when the new month is blessed) (Siddur, p. 191), Chassidim are to assemble in Shul early in the morning to say the entire Tehillim. Afterwards, study for about an hour a maamar Chassidus that everyone can understand, and then daven. The time to farbreng is to be determined according to the circumstances1 in the place they live (for material and spiritual success).

After concluding the Tehillim on Shabbat Mevarchim, say Mourner's Kaddish; if there is a Yahrzeit or mourner - Kaddish after each of the five books of Tehillim.

FOOTNOTES

1.  See Nissan 30, p. 49

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Daily Thought:

The Last War

Some people are waiting for a final, apocalyptic war.

But the final war is not fought on battlefields, nor at sea, nor in the skies above. Neither is it a war between leaders or nations. The final war is fought in the heart of each human being, with the armies of his or her deeds in this world.

The final war is the battle of Chanukah and the miracle of light.

The Mind and Beyond

Today’s Western society is built on the foundations of two cultures: the Jewish and the Greek. Both treasured the human mind. The Greeks reached the pinnacle of intellect at their time. But the experience of Mount Sinai had taught the Jew that there is something greater than the human mind. There is a G‑d, indescribable and inexplicable. And therefore, a world could not be built on human reason alone.

The idea annoyed the Greeks to no end. While they appreciated the wisdom of the Torah, they demanded that the Jews abandon the notion that it was something divine.

Ethics, to an ancient Greek, meant that which is right in the eyes of society. To a Jew, it means that which is right in the eyes of G‑d. The difference is crucial: Ethics built solely on the convenience of the time can produce a society where human beings are treated as numbers in a computer, or where the central value is the accumulation of wealth. At its extreme, it can produce a Stalinist Russia or a Nazi Germany.

A healthy society is one that recognizes that which is beyond the human mind. And a healthy society is a balanced one, whose soil nurtures human accomplishment but whose bedrock is the ethical standard of an Eternal Being.

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