Today in Judaism: Today is: Monday, 27 Tevet 5774 · 30 December
2013
Today in Jewish History:
Passing of R. Samson Raphael Hirsch (1888)
Rabbi Shimshon Raphael Hirsch (1808-1888), Talmudist, scholar,
philosopher, prolific author and Rabbi of Frankfurt am Main, passed away on
this date. He was instrumental in revitalizing German Jewry, bringing thousands
back to the teachings of the Torah at a time when assimilationist trends
threatened to extinguish Jewish life in Western Europe.
Daily Study:
Chitas and Rambam for today:
Chumash: Parshat Bo, 2nd Portion (Exodus 10:12-10:23) with Rashi
• Chapter 10
12. The Lord said to Moses,
"Stretch forth your hand over the land of Egypt for the locusts, and they
will ascend over the land of Egypt, and they will eat all the vegetation of the
earth, all that the hail has left over."
יב. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה נְטֵה יָדְךָ
עַל אֶרֶץ מִצְרַיִם בָּאַרְבֶּה וְיַעַל עַל אֶרֶץ מִצְרָיִם וְיֹאכַל אֶת כָּל עֵשֶׂב
הָאָרֶץ אֵת כָּל אֲשֶׁר הִשְׁאִיר הַבָּרָד:
for the locusts: For the plague of the
locusts.
בארבה: בשביל מכת הארבה:
13. So Moses stretched forth his staff
over the land of Egypt, and the Lord led an east wind in the land all that day
and all the night. [By the time] it was morning, the east wind had borne the
locusts. יג. וַיֵּט משֶׁה אֶת מַטֵּהוּ עַל אֶרֶץ מִצְרַיִם וַיהֹוָה נִהַג רוּחַ
קָדִים בָּאָרֶץ כָּל הַיּוֹם הַהוּא וְכָל הַלָּיְלָה הַבֹּקֶר הָיָה וְרוּחַ הַקָּדִים
נָשָׂא אֶת הָאַרְבֶּה:
the east wind: The east wind bore the
locusts because it [the east wind] came opposite it [the locust swarm], for
Egypt is southwest [of Israel], as is explained elsewhere (Num. 34:3).]
ורוח הקדים: רוח מזרחית נשא את הארבה, לפי
שבא כנגדו שמצרים בדרומית מערבית היתה, כמו שמפורש במקום אחר:
14. The locusts ascended over the
entire land of Egypt, and they alighted within all the border[s] of Egypt, very
severe; before them, there was never such a locust [plague], and after it,
there will never be one like it. יד. וַיַּעַל הָאַרְבֶּה עַל כָּל אֶרֶץ מִצְרַיִם
וַיָּנַח בְּכֹל גְּבוּל מִצְרָיִם כָּבֵד מְאֹד לְפָנָיו לֹא הָיָה כֵן אַרְבֶּה כָּמֹהוּ
וְאַחֲרָיו לֹא יִהְיֶה כֵּן:
and after it, there will never be one
like it: And the one [the locust plague] that took place in the days of Joel,
about which it is said: “the like of which has never been” (Joel 2:2), [from
which] we learn that it was more severe than that of [the plague in the days
of] Moses-namely because that one was [composed] of many species [of locusts]
that were together: arbeh, yelek, chasil, [and] gazam; but [the locust plague]
of Moses consisted of only one species [the arbeh], and its equal never was and
never will be.
ואחריו לא יהיה כן: ואותו שהיה בימי יואל,
שנאמר (יואל ב ב) כמוהו לא נהיה מן העולם, למדנו שהיה כבד משל משה כי אותו של יואל
היה על ידי מינין הרבה, שהיו יחד ארבה ילק חסיל גזם, אבל של משה לא היה אלא של מין
אחד, וכמוהו לא היה ולא יהיה:
15. They obscured the view of all the
earth, and the earth became darkened, and they ate all the vegetation of the
earth and all the fruits of the trees, which the hail had left over, and no
greenery was left in the trees or in the vegetation of the field[s] throughout
the entire land of Egypt. טו. וַיְכַס אֶת עֵין כָּל הָאָרֶץ וַתֶּחְשַׁךְ
הָאָרֶץ וַיֹּאכַל אֶת כָּל עֵשֶׂב הָאָרֶץ וְאֵת כָּל פְּרִי הָעֵץ אֲשֶׁר הוֹתִיר
הַבָּרָד וְלֹא נוֹתַר כָּל יֶרֶק בָּעֵץ וּבְעֵשֶׂב הַשָּׂדֶה בְּכָל אֶרֶץ מִצְרָיִם:
no greenery: Heb. יֶרֶק, green leaf,
verdure in French.
כל ירק: עלה ירוק וירדור"א בלעז [ירק]:
16. Pharaoh hastened to summon Moses
and Aaron, and he said, "I have sinned against the Lord your God and
against you. טז. וַיְמַהֵר פַּרְעֹה לִקְרֹא לְמשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר חָטָאתִי
לַיהֹוָה אֱלֹהֵיכֶם וְלָכֶם:
17. But now, forgive now my sin only
this time and entreat the Lord your God, and let Him remove from me just this
death." יז. וְעַתָּה שָׂא נָא חַטָּאתִי אַךְ הַפַּעַם וְהַעְתִּירוּ לַיהֹוָה
אֱלֹהֵיכֶם וְיָסֵר מֵעָלַי רַק אֶת הַמָּוֶת הַזֶּה:
18. So he [Moses] left Pharaoh and
entreated the Lord, יח. וַיֵּצֵא מֵעִם פַּרְעֹה וַיֶּעְתַּר אֶל יְהֹוָה:
19. and the Lord reversed a very
strong west wind, and it picked up the locusts and thrust them into the Red
Sea. Not one locust remained within all the border[s] of Egypt. יט. וַיַּהֲפֹךְ
יְהֹוָה רוּחַ יָם חָזָק מְאֹד וַיִּשָּׂא אֶת הָאַרְבֶּה וַיִּתְקָעֵהוּ יָמָּה סּוּף
לֹא נִשְׁאַר אַרְבֶּה אֶחָד בְּכֹל גְּבוּל מִצְרָיִם:
west wind: Heb. רוּחַ-יָם, a west
wind. — [from targumim]
רוח ים: רוח מערבי:
into the Red Sea: I believe that the
Red Sea was partly in the west, opposite the entire southern boundary, and also
east of the land of Israel. Therefore, a west wind thrust the locusts into the
Red Sea [which was] opposite it [the west wind]. Likewise, we find this
[written] regarding the boundaries [of Israel] that it [the Red Sea] faces the
east [of Israel], as it is said: “from the Red Sea to the sea of the
Philistines” (Exod. 23:31). [This signifies] from east to west, because the sea
of the Philistines was to the west, as it is said concerning the Philistines,
“the inhabitants of the seacoast, the nation of Cherithites” (Zeph. 2:5).
[Rashi is apparently referring to the Gulf of Suez and the Gulf of Eilat, which
are both branches of the Red Sea and thus are included in the expression “Red
Sea.” The latter is the eastern boundary of the Holy Land, while the Gulf of
Suez is Egypt’s eastern boundary. Since the Philistines dwelt on the
Mediterranean seacoast, the Red Sea mentioned in that context was surely the
Gulf of Eilat. The Red Sea mentioned here is the Gulf of Suez, where the
locusts were deposited.]
ימה סוף: אומר אני שים סוף היה מקצתו במערב
כנגד כל רוח דרומית וגם במזרח של ארץ ישראל, לפיכך רוח ים תקעו לארבה בימה סוף כנגדו.
וכן מצינו לענין תחומין שהוא פונה לצד מזרח, שנאמר (שמות כג לא) מים סוף ועד ים פלשתים,
ממזרח למערב, שים פלשתים במערב היה, שנאמר בפלשתים (צפניה ב ה) יושבי חבל הים גוי כרתים:
Not one locust remained: Even the
salted ones [locusts] which they [the Egyptians] had salted for themselves [to
eat]. — [from Exod. Rabbah 13:7; Midrash Tanchuma, Va’era 14]
לא נשאר ארבה אחד: אף המלוחים שמלחו מהם:
20. But the Lord strengthened
Pharaoh's heart, and he did not let the children of Israel go out. כ. וַיְחַזֵּק
יְהֹוָה אֶת לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל:
21. The Lord said to Moses,
"Stretch forth your hand toward the heavens, and there will be darkness
over the land of Egypt, and the darkness will become darker." כא.
וַיֹּאמֶר יְהֹוָה אֶל משֶׁה נְטֵה יָדְךָ עַל הַשָּׁמַיִם וִיהִי חשֶׁךְ עַל אֶרֶץ
מִצְרָיִם וְיָמֵשׁ חשֶׁךְ:
and the darkness will become darker:
Heb. וְיָמֵֹש חֹש, [signifies] and the darkness will become darker upon them
than the darkness of night, and the darkness of night will become even darker (וְיַאֲמִישׁ).
וימש חשך: ויחשיך עליהם חשך יותר מחשכו של
לילה, וחשך של לילה יאמיש ויחשיך עוד:
will become darker: Heb. וְיָמֵשׁ,
[should be interpreted] like וְיַאִמֵשׁ. There are many words which lack the
“aleph” ; since the pronunciation of the “aleph” is not so noticeable,
Scripture is not particular about its absence, e.g., “in and no Arab shall
pitch his tent (יַהֵל) there” (Isa. 13:20), יַהֵל is] the same as וְיַאִהֵל;
“For You have girded me (וַךְתַּזְרֵנִי) with strength” (II Sam. 22:40) is like
וַךְתְּאַז ְרֵנִי (Ps. 18:40). Onkelos, however, rendered it וְיָמֵשׁ as an
expression of removal, similar to “He did not move (לֹא-יָמִישׁ) ” (Exod.
13:22): [Onkelos thus understands the verse to mean] “after the darkness of
night turns away,” when it approaches the light of day. But [according to
Onkelos] the context does not fit with the “vav” of וְיָמֵשׁ because it is
written after “and there will be darkness” [and the darkness will turn away,
and there will be darkness]. The Aggadic midrash (Exod. Rabbah 14:1-3)
interprets it וְיָמֵשׁ as an expression [related to] “grope about (מְמַֹשֵשׁ)
at noontime” (Deut. 28: 29), for it [the darkness] was doubled, redoubled, and
thick to the degree that it was tangible.
וימש: כמו ויאמש יש לנו תיבות הרבה חסרות
אל"ף לפי שאין הברת האל"ף נכרת כל כך אין הכתוב מקפיד על חסרונה, כגון (ישעיהו
יג כ) ולא יהל שם ערבי, כמו לא יאהל, לא יטה אהלו. וכן (שמואל ב כב מ) ותזרני חיל,
כמו ותאזרני. ואונקלוס תרגם לשון הסרה, כמו (שמות יג כב) לא ימיש בתר דיעדי קבל ליליא,
כשיגיע סמוך לאור היום. אבל אין הדבור מיושב על הוי"ו של וימש, לפי שהוא כתוב
אחר ויהי חשך. ומדרש אגדה פותרו לשון (דברים כח כט) ממשש בצהרים, שהיה כפול ומכופל
ועב עד שהיה בו ממש:
22. So Moses stretched forth his hand
toward the heavens, and there was thick darkness over the entire land of Egypt
for three days. כב. וַיֵּט משֶׁה אֶת יָדוֹ עַל הַשָּׁמָיִם וַיְהִי חשֶׁךְ אֲפֵלָה
בְּכָל אֶרֶץ מִצְרַיִם שְׁלשֶׁת יָמִים:
and there was thick darkness… for
three days, etc.: Thick darkness in which they did not see each other for those
three days, and another three days of darkness twice as dark as this, so that
no one rose from his place. If he was sitting, he was unable to stand, and if
he was standing, he was unable to sit. Now why did He bring darkness upon them
[the Egyptians]? Because there were among the Israelites in that generation
wicked people who did not want to leave [Egypt]. They died during the three days
of darkness, so that the Egyptians would not see their downfall and say, “They
too are being smitten like us.” Also, the Israelites searched [the Egyptians’
dwellings during the darkness] and saw their [own] belongings. When they were
leaving [Egypt] and asked [for some of their things], and they [the Egyptians]
said, “We have nothing,” he [the Israelite] would say to him, “I saw it in your
house, and it is in such and such a place.” -[from Jonathan; Tanchuma, Bo 3;
Tanchuma, Va’era 14; Tanchuma Buber, Bo 3]
ויהי חשך אפלה שלשת ימים וגו': חשך של אופל
שלא ראו איש את אחיו אותן שלשת ימים. ועוד שלשת ימים אחרים חשך מוכפל על זה, שלא קמו
איש מתחתיו. יושב אין יכול לעמוד, ועומד אין יכול לישב. ולמה הביא עליהם חשך, שהיו
בישראל באותו הדור רשעים, ולא היו רוצים לצאת, ומתו בשלשת ימי אפלה כדי שלא יראו מצרים
במפלתם ויאמרו אף הן לוקין כמונו. ועוד שחפשו ישראל וראו את כליהם, וכשיצאו והיו שואלין
מהן והיו אומרים אין בידינו כלום אומר לו אני ראיתיו בביתך ובמקום פלוני הוא:
three days: Heb. שְׁלשֶׁתיָמִים, a
triad of days [a group of three consecutive days], terzeyne in Old French, and
similarly, שִׁבְעַתיָמִים everywhere means a seteyne of days [a group of seven
consecutive days].
שלשת ימים: שלוש של ימים טירציינ"א
בלעז [קבוצה של שלשה ימים רצופים] וכן שבעת ימים בכל מקום שטיינ"א של ימים [קבוצה
של שבעה ימים רצופים]:
23. They did not see each other, and
no one rose from his place for three days, but for all the children of Israel
there was light in their dwellings. כג. לֹא רָאוּ אִישׁ אֶת אָחִיו וְלֹא קָמוּ אִישׁ
מִתַּחְתָּיו שְׁלשֶׁת יָמִים וּלְכָל בְּנֵי יִשְׂרָאֵל הָיָה אוֹר בְּמוֹשְׁבֹתָם:
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Tehillim Psalm Chapters 120-134
• Chapter 120
This psalm rebukes slanderers, describing how the deadly effect
of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my
distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a
deceitful tongue.
3. What can He give you, and what [further restraint] can He add
to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the
coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt
beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends
to the Higher Paradise. It also speaks of how God watches over us.
1. A song of ascents. I lift my eyes to the mountains-from where
will my help come?
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not
slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade
at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your
soul.
8. The Lord will guard your going and your coming from now and
for all time.
Chapter 122
The psalmist sings the praises of Jerusalem and tells of the
miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me,
"Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is
united together.
4. For there the tribes went up, the tribes of God-as enjoined
upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the
house of David.
6. Pray for the peace of Jerusalem; may those who love you have
peace.
7. May there be peace within your walls, serenity within your
mansions.
8. For the sake of my brethren and friends, I ask that there be
peace within you.
9. For the sake of the House of the Lord our God, I seek your
well-being.
Chapter 123
The psalmist laments the length of time we have already suffered
in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are
enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of
their masters, as the eyes of a maid to the hand of her mistress, so are our
eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been
surfeited with humiliation.
4. Our soul has been overfilled with the derision of the
complacent, with the scorn of the arrogant.
Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was
with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up
against us,
3. then they would have swallowed us alive in their burning rage
against us.
4. Then the waters would have inundated us, the torrent would
have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for
their teeth.
7. Our soul is like a bird which has escaped from the fowler's
snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and
earth.
Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount
Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His
people from this time and forever.
3. For the rod of wickedness will never come to rest upon the
lot of the righteous; therefore the righteous need not stretch their hand to
iniquity.
4. Be beneficent, O Lord, to the good and to those who are
upright in their hearts.
5. But as for those that turn to their perverseness, may the
Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service
in exile to one who sows arid land, then cries and begs God to send rain upon
it so that the seed not be wasted. When he merits to reap the crop, he offers
thanks to God.
1. A song of ascents. When the Lord will return the exiles of
Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue
with songs of joy; then will they say among the nations, "The Lord has
done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will
surely return with songs of joy, carrying his sheaves.
Chapter 127
King David instructs his generation, and especially his son
Solomon, to be sure that all one's actions be for the sake of Heaven. He also
criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a
house, then its builders labor upon it in vain. If the Lord will not guard a
city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late,
and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of
the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of
youth.
5. Fortunate is the man who has his quiver full of them; they
will not find themselves shamed when they speak with enemies in public places.
Chapter 128
This psalm extols one who enjoys the fruits of his own labor,
avoiding theft and deception, even refusing gifts. It also describes behavior appropriate
to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord,
who walks in His ways.
2. When you eat of the labor of your hands, you will be happy,
and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers
of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the
goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon
Israel.
Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth
on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but]
they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their
furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the
haters of Zion.
6. They will be as grass upon the rooftops that withers before
one plucks it,
7. wherewith the reaper has never filled his hand, nor the
sheaf-binder his arm;
8. and of which the passers-by never have said: "The
blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to
the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could
survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the
morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is
kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131
In this prayer, David declares that never in the course of his
life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud,
nor were my eyes haughty; I did not seek matters that were too great and too
wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned
child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore
sackcloth, in mourning over the plague that had descended upon the land, and
their being distant from the Holy Temple. David therefore offers intense
prayers, entreating God to remember the hardship and sacrifice he endured for
the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his
suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of
Jacob:
3. "I will not enter into the tent of my house; I will not
go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place
for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of
the forest.
7. We will come to His resting places; we will prostrate
ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of
Your might.
9. May Your priests clothe themselves in righteousness, and may
Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face
of Your anointed.
11. For the Lord has sworn to David a truth from which He will
never retreat: "From the fruit of your womb will I set for you upon the
throne.
12. If your sons will keep My covenant and this testimony of
mine which I will teach them, then their sons, too, will sit on the throne for
you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His
habitation.
14. This is My resting place to the end of time. Here will I
dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her
needy with bread.
16. I will clothe her priests with salvation, and her pious ones
will sing joyous songs.
17. There I will cause David's power to flourish; there I have
prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his
crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how
pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in
abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of
Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their
beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants
of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from
Zion.
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Today in Tanya: Likutei Amarim, middle of Chapter 14
• Monday, 27 Tevet 5774 – 30 December 2013
• Lessons in Tanya
• Today's Tanya Lesson
Likutei Amarim, middle of Chapter 14
מה שאין כן בדבר המסור ללב, דהיינו שיהא הרע מאוס ממש בלב ושנאוי
It is different, however, with something entrusted to the heart,
i.e., involving one’s feelings, meaning, in our case, that one’s heart actually
abhor and despise the evil that he now craves,
בתכלית שנאה, או אפילו שלא בתכלית שנאה
[whether] with absolute hatred as the perfect tzaddik does, or
even not quite so utterly, as does the “incomplete tzaddik.”
הנה זה אי אפשר שיהיה באמת לאמיתו אלא על ידי גודל ותוקף האהבה לה׳,
בבחינת אהבה בתענוגים להתענג על ה׳
This cannot be attained in complete truth except through that
level of intense love of G‑d called “love
of delights,” which consists of delighting in G‑dliness,
מעין עולם הבא
akin to [the bliss of] the World to Come, concerning which our
Sages say that souls “will bask in the radiance of the Divine Presence.” Only
such “love of delights” creates a hatred of evil, as explained in the previous
chapters.
ועל זה אמרו רז״ל: עולמך תראה בחייך כו׳, ואין כל אדם זוכה לזה כי זה
כעין קבול שכר
Concerning one who experiences this [“love of delights”] our
Sages said,1 “You shall see a glimmer of your reward in the World to Come in
your lifetime.” Not every man is privileged to attain this state, for it is in
the nature of a reward received from above, and a reward can only be received,
not taken.
וכדכתיב: עבודת מתנה אתן את כהונתכם וגו׳
Thus it is written,2 “I (G‑d) will make
your priestly office a rewarding service,”
Service of G‑d with this
ecstatically blissful love is designated “priesthood” even though it is not restricted
to the Kohanim, members of the priestly family of Aaron. The above-quoted verse
tells us that this lofty level of divine service is a gift from G‑d,
כמו שכתוב במקום אחר
as is explained elsewhere.3
Consequently, the rank of tzaddik is not within every man’s
reach: it is dependent upon one’s loathing of evil, which is in turn contingent
on his experiencing that blissful love which is a gift from G‑d. The level of Beinoni, however, is attainable by all.
With this in mind, the Alter Rebbe clarifies the Talmudic
passage that describes Job as saying to G‑d: “You have
created tzaddikim (righteous men), and You have created resha‘im (wicked men).”
In the first chapter of Tanya the Alter Rebbe asked: How can G‑d be said to have “created” righteous and wicked men? If man is
wicked, it is his own doing. G‑d ordains only
whether one shall be clever or foolish, strong or weak, and the like; he does
not declare whether one will be righteous or wicked, for doing so would negate
man’s freedom of choice. How, then, could Job say, “You have created men as
tzaddikim and resha’im?”
The matter becomes clear, however, in light of the Alter Rebbe’s
statement here that the ability to become a tzaddik is a gift from G‑d, not granted to every man. “You have created tzaddikim” thus
means that G‑d created
souls capable of attaining the rank of tzaddik. In the Alter Rebbe’s words:
ולכן אמר איוב: בראת צדיקים כו׳
Therefore did Job say, “You created tzaddikim….”
We can now understand Job’s statement as a reference to those
souls created with the capacity of attaining the rank of tzaddik. (The meaning
of “You have created resha‘im” is explained in ch. 27.)
וכדאיתא בתיקונים, שיש בנשמות ישראל כמה מיני מדרגות ובחינות
As stated in Tikkunei Zohar,4 there are many grades and degrees
in Jewish souls:
חסידים, גבורים המתגברים על יצרם, מארי תורה, נביאים כו׳, צדיקים כו׳,
עיין שם
Pious men (“chassidim”), strong men (“gibborim”) who gain
mastery over their evil inclination, scholars of the Torah,
prophets,...tzaddikim, and so forth. Note there.
Accordingly, within the ranks of the souls there are those who
are categorized as tzaddikim.5
FOOTNOTES
1.Berachot 17a.
2.Bamidbar 18:7.
3.See further, ch. 43.
4.Introduction to Tikkunei Zohar 1b.
5.This appears to be the Alter Rebbe’s intention in citing Tikkunei
Zohar. However, the Rebbe remarks: “This bears examination.” Possibly, the
Rebbe is implying doubt as to whether the Alter Rebbe understands the mention
of tzaddikim in Tikkunei Zohar as referring to those souls born with the
capacity to become tzaddikim, since the other qualities mentioned there —
especially those that characterize the “gibborim, who prevail with might over
their Yetzer Hara” — are not hereditary, but are attained by dint of one’s
efforts. On the other hand, “gibborim” may refer to souls that are inherently
inclined toward Gevurah, as are “chassidim” toward Chesed, and so on.
-------
Rambam:
• Daily Mitzvah Sefer Hamitzvos:
P174, N312, N313, N314
Positive Commandment 174 (Digest)
Obeying the High Court
"According to the Torah which they shall teach you..."(Deuteronomy
17:11).
We are commanded to obey the High Court (Sanhedrin) and heed all
their decisions with regards to what is permitted or prohibited. This is true
whether their decision is based on oral tradition, they arrived at their
decision via extrapolation from the words of the Torah, or if the rule was
issued in order to address a contemporary concern, i.e., the court saw the need
to impose a certain law in order to safeguard a Torah law.
The 174th mitzvah is that we are commanded to obey the Beis Din
HaGadol and act in accordance with all their instructions regarding what is
prohibited and what is permitted. There is no difference whether it is
something they received by Oral Tradition; derived using one of the principle
of Torah extrapolation; decreed in order to correct some laxity or in response
to some other situation where they found it appropriate and that it would
strengthen Torah observance. We are required to obey all such directives and to
act in accordance with their words, not to transgress them.
The source of this commandment is G‑d's statement1 (exalted be He), "You must keep the Torah as
they interpret it for you [and follow the laws that they legislate for
you]."
The Sifri says, "The verse, 'Follow the laws that they
legislate for you' constitutes a positive commandment."
The details of this mitzvah are explained in the end of tractate
Sanhedrin.2
Rabbi Berel Bell is a well-known educator, author and lecturer.
He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos
in English.
FOOTNOTES
1.Deut. 17:11.
2.87a.
Negative Commandment 312 (Digest)
Disobeying Torah Authorities
"You shall not deviate from that which they shall tell
you"(Deuteronomy 17:11).
We are forbidden to dispute the rulings of the sages who are the
transmitters of the Oral Tradition and to deviate from their rulings with all
that pertains to Torah law.
The 312th prohibition is that we are forbidden from disagreeing
with the Sages who pass down the Oral Tradition (may they rest in peace), or
from deviating from any of their instructions in Torah matters.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not stray from the word
that they declare to you."
The Sifri says, "The verse, 'Do not stray...' constitutes a
prohibition."
One who violates this prohibition, i.e. a zaken mam're, is
executed by strangulation if all the conditions described in the end of
Sanhedrin2 are fulfilled. The details of this mitzvah are explained there.
Rabbi Berel Bell is a well-known educator, author and lecturer.
He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos
in English.
FOOTNOTES
1.Deut. 17:11.
2.86b.
Negative Commandment 313 (Digest)
Adding to the Torah
"You shall not add to it"—Deuteronomy 13:1.
We are forbidden to add anything to the Torah—both the Written
and Oral Laws.
The 313th prohibition is that we are forbidden from adding on to
either the Written or the Oral Torah.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not add to it."
Our Sages say in many places,2 "He transgresses the
prohibition, 'Do not add to it,' " or "You transgressed the
prohibition, 'Do not add to it.' "
Rabbi Berel Bell is a well-known educator, author and lecturer.
He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos
in English.
FOOTNOTES
1.Ibid., 13:1.
2.Rosh HaShanah 28b, et. al. The Rambam apparently quotes these
passages to prove that this verse serves as an actual prohibition.
Negative Commandment 314 (Digest)
Subtracting from the Torah
"You shall not subtract from it"—Deuteronomy 13:1.
We are forbidden to subtract anything from the Torah—both the
Written and Oral Laws.
The 314th prohibition is that we are forbidden from subtracting
from either the Written or the Oral Torah.
The source of this prohibition is G‑d's statement,1 "Do not subtract from it."
Our Sages say in many places,2 "He transgresses the
prohibition, 'Do not subtract from it,' " or "You transgressed the
prohibition, 'Do not subtract from it.' "
Rabbi Berel Bell is a well-known educator, author and lecturer.
He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos
in English.
FOOTNOTES
1.Ibid.
2.See footnote to N313 above
-------
Rambam:
• 1 Chapter: She'ar Avot haTum'ah Chapter 19
Chapter 19
Halacha 1
The following rules apply when there are two paths, one impure
and one pure, and a person walked down one of them, but he did not know which
one he walked down. Afterwards, he came in contact with pure foods and they
were eaten. He then had the ashes of the red heifer sprinkled upon himself on
the third and seventh days, and then, immersed to purify himself. He then
walked down the other path and came in contact with pure foods. Those foods are
considered as pure.
If the foods he touched first still exist, the status of both is
held in abeyance. The rationale is that one of the sets of pure food is
definitely impure. If the person did not purify himself in the interim, the
status of the first set is held in abeyance, while the second set should be
burnt. The rationale is that these foods are certainly impure, since the person
is impure because he walked down both paths.
Similar laws apply if there was a carcass of both a creeping
animal and a frog in the public domain and their form was no longer
recognizable and it was impossible to determine which was the creeping animal.
If one touched one of the carcasses and then came in contact with pure foods
which were eaten, immersed himself, touched the other one and then came in
contact with pure foods, they are pure. If the foods he touched first still
exist, the status of both is held in abeyance. If he did not immerse himself,
the status of the first set is held in abeyance, while the second set should be
burnt.
Halacha 2
Different rules apply when there are two paths, one impure and
one pure, a person walked down one of them and came in contact with pure foods
and another person walked down the other and came in contact with pure foods.
If they came and inquired about their status one after the other, a ruling is
given to each one that he is pure. If they both came together or one came and
asked about his status and that of his friend, saying: "We were two
people. We walked down the two paths and we both came in contact with pure
foods," they are both deemed impure and the pure foods with which they
came in contact should be burnt.
Similar principles apply if they contracted impurity from a
lesser source. What is implied? There were two loaves of bread, one pure and
one impure. A person ate one of them and came in contact with pure foods.
Another person came and ate the second and came in contact with pure foods. If
they inquired about their status one after the other, they are both pure,
because this is a doubt involving a question of Rabbinic Law which is one of
the doubtful situations that our Sages ruled were pure, as we explained. If
they both asked together or one asked about his status and that of his friend,
they are both considered impure because of the doubt and the pure foods should
be burnt, for certainly, one of them is impure. Even if there is one impure
loaf mixed with 100 pure loaves, they are all impure and must be burnt.
Halacha 3
When an impure loaf of bread became mixed with nine pure loaves
and five people came and ate five loaves and five others came and ate the five
remaining, the ones who came first are deemed impure, because they have no one
else to hold accountable. The five last men are pure, because they can hold the
first five accountable.
Halacha 4
When there are two paths, one impure and one pure, and each of
two people, one pure and one impure - or even one whose status was being held
in abeyance - walked down one of these paths, the one who is pure can place the
onus on the one who is impure or whose status is held in abeyance. We say: The
person who was pure walked down the pure path and his status is still
considered as pure and the one whose status was held in abeyance walked down
the impure path. This applies even if they inquired about their status at the
same time.
-------
Rambam:
• 3 Chapters: Mamrim Chapter 1, Mamrim Chapter 2, Mamrim Chapter
3
Chapter 1
Hilchot Mamrim
The Laws of the Rebellious Ones
They include nine mitzvot: three
positive commandments and six negative commandments:
They are:
1. To follow the directives given by
the Supreme Sanhedrin;
2. Not to deviate from their words;
3. Not to add to the Torah, neither to
the mitzvot of the Written Law, nor to their explanation which was transmitted
by the Oral Tradition;
4. Not to detract from the mitzvot;
5. Not to curse one's father or
mother;
6. Not to strike one's father or
mother;
7. To honor one's father and mother;
8. To fear one's father and mother;
9. For a son not to rebel against his
father's and mother's instruction.
These mitzvot are explained in the
coming chapters.
Halacha 1
The Supreme Sanhedrin in Jerusalem are the essence of the
Oral Law. They are the pillars of instruction from whom statutes and judgments
issue forth for the entire Jewish people. Concerning them, the Torah promises Deuteronomy 17:11: "You shall do
according to the laws which they shall instruct you...." This is a
positive commandment.
Whoever believes in Moses and in his
Torah is obligated to make all of his religious acts dependent on this court
and to rely on them.
Halacha 2
Any person who does not carry out
their directives transgresses a negative commandment, as Ibid. continues: "Do not deviate from
any of the statements they relate to you, neither right nor left."
Lashes are not given for the violation
of this prohibition, because it also serves as a warning for a transgression
punishable by execution by the court. For when a sage rebels against the words
of the court, he should be executed by strangulation, as the following verse
states: "A person who will act deliberately...."
We are obligated to heed their words
whether they:
a) learned them from the Oral
Tradition, i.e., the Oral Law,
b) derived them on the basis of their
own knowledge through one of the attributes of Biblical exegesis and it
appeared to them that this is the correct interpretation of the matter,
c) instituted the matter as a
safeguard for the Torah, as was necessary at a specific time. These are the
decrees, edicts, and customs instituted by the Sages.
It is a positive commandment to heed
the court with regard to each of these three matters. A person who transgresses
any of these types of directives transgresses a negative commandment. This is
derived from the continuation of the above verse in the following manner:
"According to the laws which they shall instruct you" - this refers
to the edicts, decrees, and customs which they instruct people at large to
observe to strengthen the faith and perfect the world. "According to the
judgment which they relate" - this refers to the matters which they derive
through logical analysis employing one of the methods of Biblical exegesis.
"From all things that they will tell you" - This refers to the
tradition which they received one person from another.
Halacha 3
There can never be any difference of
opinion with regard to matters received through the Oral Tradition. Whenever
there arises a difference of opinion with regard to a matter that shows that it
was not received in the tradition from Moses our teacher.
The following principles apply with
regard to matters derived through logical analysis. If the entire body of the
Supreme Sanhedrin agrees with regard to them, their
consent is binding. If there is a difference of opinion, we follow the majority
and decide the matter according to the majority. Similarly, with regard to the
decrees, edicts, and customs, if a portion of the judges perceived that it was
necessary to issue a decree, institute an edict, or establish a custom for the
people, and a portion perceived that it is not appropriate to issue this
decree, institute this edict, or establish this custom, the judges should
debate the matter back and forth. Afterwards, a vote is called, and we follow
the majority and execute the matter according to the decision of the majority.
Halacha 4
When the Supreme Sanhedrin was in session, there was never any
prolonged differences of opinion among the Jewish people. Instead, if a doubt
arose in a Jew's mind over any law, he would inquire of the court in his city.
If not, the questioner and that court - or its agents - ascend to Jerusalem and
ask the court which holds sessions on the Temple Mount. If they know, they will
reply to him, if they do not know, everyone comes to the court that holds
sessions at the entrance to the Temple Courtyard. If they know, they will reply
to him, if they do not know, everyone comes to the Chamber of Hewn Stone, to
the SupremeSanhedrin, and presents the question. If the matter that was
unresolved by all the others was known to the Supreme Sanhedrin - either as part of the Oral Tradition
or because of its derivation through the principles of exegesis - they relate
the decision immediately. If, however, the decision was unclear to the Supreme Sanhedrin, they deliberate
about the matter at that time and debate it back and forth until they reach a
uniform decision, or until a vote is taken. In such a situation, they follow
the majority and then tell all the questioners: "This is the
halachah." The questioners then all depart.
After the Supreme Sanhedrin was nullified, differences of opinion
multiplied among the Jewish people. One would rule an article is impure and
support his ruling with a rationale and another would rule that it is pure and
support his ruling with a rationale. This one would rule an article is
forbidden and this would rule that it is permitted.
Halacha 5
The following rules apply when there
are two sages or two courts that have differing opinions in an age when there
was no Supreme Sanhedrin or during the time when the Supreme Sanhedrin was still undecided concerning the
matter - whether in one age or in two different ages - one rules that an
article is pure and one rules that it is impure, one forbids an article's use
and one permits it. If one does not know in which direction the law tends,
should the matter involve a question of Scriptural Law, follow the more severe
opinion. If it involve a question of Rabbinic Law, follow the more lenient
opinion.
Chapter 2
Halacha 1
When, using one of the principles of
exegesis, the Supreme Sanhedrin derived a law through their perception
of the matter and adjudicated a case accordingly, and afterwards, another court
arose and they perceived another rationale on which basis, they would revoke
the previous ruling, they may revoke it and rule according to their perception.
This is reflected by Deuteronomy 17:9: "To the judge who will
be in that age." This indicates that a person is obligated to follow only
the court in his own generation.
Halacha 2
The following rules apply when a court
issued a decree, instituted an edict, or established a custom and this practice
spread throughout the Jewish people and another court arose and sought to
nullify the original order and eliminate the original edict, decree, or custom.
The later court does not have this authority unless it surpasses the original
court in wisdom and in its number of adherents. If it surpasses the original
court in wisdom, but not in the number of adherents, or in the number of
adherents, but not in wisdom, it cannot nullify its statements. Even if the
rationale for which the original court instituted the decree or the edict is
nullified, the later court does not have the authority to negate their
statements unless they are greater.
How is it possible that the later
court will surpass the original court in number? For every Supreme Sanhedrin consists of 71 judges. The intent is
the number of sages in the generation who consent and accept the matter stated
by the Supreme Sanhedrin without opposing it.
Halacha 3
When does the above apply? With regard
to matters that were not forbidden to create a safeguard for the words of the
Torah, but rather resemble other Torah laws. A different principle applies, by
contrast, with regard to matters which the court sought necessary to issue a
decree and create a prohibition as a safeguard. If the prohibition spread
throughout the Jewish people, another Supreme Sanhedrin does not have the authority to uproot
the decree and grant license even if it was of greater stature than the
original court.
Halacha 4
A court may, however, suspend the
application of such decrees temporarily, even if it is of lesser stature than
the original court. The rationale is that these decrees should not be
considered as more severe than the words of the Torah itself, and any court has
the authority to abrogate the words of the Torah as a temporary measure.
What is implied? If a court sees that
it is necessary to strengthen the faith and create a safeguard so that the
people will not violate Torah law, they may apply beatings and punishments that
are not sanctioned by Torah. They may not, however, establish the matter for
posterity and say that this is the halachah.
Similarly, if they saw that
temporarily it was necessary to nullify a positive commandment or violate a
negative commandment in order to bring people at large back to the Jewish faith
or to prevent many Jews from transgressing in other matters, they may do what
is necessary at that time. To explain by analogy: Just like a doctor may
amputate a person's hand or foot so that the person as a whole will live; so,
too, at times, the court may rule to temporarily violate some of the
commandments so that they will later keep all of them. In this vein, the Sages
of the previous generations said: "Desecrate one Sabbath for a person's
sake so that he will keep many Sabbaths."
Halacha 5
When a court sees it necessary to
issue a decree, institute an edict, or establish a custom, they must first
contemplate the matter and see whether or not the majority of the community can
uphold the practice. We never issue a decree on the community unless the
majority of the community can uphold the practice.
Halacha 6
If a court issued a decree, thinking
that the majority of the community could uphold it and after the decree was
issued, the majority of the community raised contentions and the practice did
not spread throughout the majority of the community, the decree is nullified.
The court cannot compel the people to accept it.
Halacha 7
Sages issued a decree and thought that
it spread among the entire Jewish people and the situation remained unchanged
for many years. After a long duration of time, another court arose and checked
throughout the Jewish community and saw that the observance of this decree had
not spread throughout the Jewish community, it has the authority to negate the
decree even if it is of lesser stature than the original court in wisdom and in
number of adherents.
Halacha 8
Whenever a court releases two decrees,
it should not rush to release a third decree.
Halacha 9
A court has the authority to issue a
decree and forbid something which is permitted and have its decree perpetuated
for generations to come. Similarly, it has the authority - as a temporary
measure - to release the Torah's prohibitions. What then is the meaning of the
Scriptural prohibitionsDeuteronomy 13:1:
"Do not add to it and do not detract from it"?
The intent is that they do not have
the authority to add to the words of the Torah or to detract from them,
establishing a matter forever as part of Scriptural Law. This applies both to
the Written Law and the Oral Law.
What is implied? The Torah states Exodus 23:19: "Do not cook a kid in its
mother's milk." According to the Oral Tradition, we learned that the Torah
forbade both the cooking and eating of milk and meat, whether the meat of a
domesticated animal or the meat of a wild beast. The meat of fowl, by contrast,
is permitted to be cooked in milk according to Scriptural Law. Now if a court
will come and permit partaking of the meat of a wild animal cooked in milk, it
is detracting from the Torah. And if it forbids the meat of fowl cooked in milk
saying that this is included in "the kid" forbidden by the Scriptural
Law, it is adding to the Torah.
If, however, the court says: "The
meat of fowl cooked in milk is permitted according to Scriptural Law. We,
however, are prohibiting it and publicizing the prohibition as a decree, lest
the matter lead to a detriment and people say: 'Eating the meat of fowl cooked
in meat is permitted, because it is not explicitly forbidden by the Torah.
Similarly, the meat of a wild animal cooked in milk is permitted, because it is
also not explicitly forbidden.' "And another may come and say: 'Even the
meat of a domesticated animal cooked in milk is permitted with the exception of
a goat.' And another will come and say: 'Even the meat of a goat is permitted
when cooked in the milk of a cow or a sheep. For the verse mentions only
"its mother," i.e., an animal from the same species.' And still
another will come and say: 'Even the meat of a goat is permitted when cooked in
goat's milk as long the milk is not from the kid's mother, for the verse says:
"its mother."' For these reasons, we will forbid all meat cooked in
milk, even meat from fowl."
Such an approach is not adding to the
Torah. Instead, it is creating safeguards for the Torah. Similar concepts apply
in all analogous situations.
Chapter 3
Halacha 1
A person who does not acknowledge
validity of the Oral Law is not the rebellious elder mentioned in the Torah.
Instead, he is one of the heretics and he should be put to death by any person.
Halacha 2
Since it has become known that such a
person denies the Oral Law, he may be pushed into a pit and may not be helped
out. He is like all the rest of the heretics who say that the Torah is not
Divine in origin, those who inform on their fellow Jews, and the apostates. All
of these are not considered as members of the Jewish people. There is no need for
witnesses, a warning, or judges for them to be executed. Instead, whoever kills
them performs a great mitzvah and removes an obstacle from people at large.
Halacha 3
To whom does the above apply? To a
person who denied the Oral Law consciously, according to his perception of
things. He follows after his frivolous thoughts and his capricious heart and
denies the Oral Law first, as did Tzadok and Beitus and those who erred in
following them.
The children of these errant people
and their grandchildren whose parents led them away and they were born among
these Karaities and raised according to their conception, they are considered
as a children captured and raised by them. Such a child may not be eager to
follow the path of mitzvot, for it is as if he was compelled not to. Even if
later, he hears that he is Jewish and saw Jews and their faith, he is still
considered as one who was compelled against observance, for he was raised
according to their mistaken path. This applies to those who we mentioned who
follow the erroneous Karaite path of their ancestors. Therefore it is
appropriate to motivate them to repent and draw them to the power of the Torah
with words of peace.
Halacha 4
The "rebellious elder"
mentioned in the Torah, by contrast, is one of the sages of Israel who has
received the tradition from previous sages and who analyzes and issues ruling
with regard to the words of Torah as do all the sages of Israel. His rebellion
involves an instance when he has a difference of opinion in one of the Torah's
laws with the Supreme Sanhedrin and did not accept their views, but
instead issued a ruling to act in a different manner. The Torah decreed that he
should be executed. He should confess his sin before being executed so that he
will be granted a portion in the world to come.
Even though he analyzes and they
analyze; he received the tradition and they received the tradition, the Torah
granted them deference. Even if the court desires to forgo their honor and
allow him to live, they are not allowed so that differences of opinion will not
arise within Israel.
Halacha 5
A "rebellious elder" is not
liable for execution unless he is a sage, erudite enough to issue halachic
judgments who has received semichah from theSanhedrin and who differs with that court with
regard to a matter whose willful violation is punishable by kerait and whose inadvertent violation
requires a sin offering or with regard to tefillin.
He must direct others to act according to his ruling or act according to his
ruling himself, and differ with the Sanhedrin while they hold session in the Chamber
of Hewn Stone.
When, by contrast, a student who has
not attained a level of erudition that enables him to issue halachic rulings,
but, nevertheless, issues a ruling, he is not liable. This is derived from Deuteronomy 17:8 which states: "If a matter of
judgment exceeds your grasp...." Implied is that the passage concerns only
a scholar who is unable to grasp something which is exceedingly difficult to
comprehend.
Halacha 6
If he found the Supreme Sanhedrin outside their place and rebelled
against their ruling, he is not liable. This is derived from ibid.:8 which states: "And
you shall arise and ascend to that place," implied is that the place is
the cause for capital punishment.
All of the individuals mentioned above
who are not executed and anyone who acts in a similar manner, although they are
not liable for execution, the SupremeSanhedrin should place them under a ban of
ostracism, separate them from the community, subject them to corporal
punishment, and prevent them from teaching their interpretation of the matter.
Halacha 8
How is the law applying to a
rebellious elder adjudicated? When a matter is undecided because of its
difficulty and a sage who is erudite enough to issue rulings whether with
regard to a matter which he arrived at through his own reasoning or which he
received from his teachers. He and the sages who differ with him ascend to
Jerusalem and come to the court which holds sessions at the entrance to the
Temple Mount.
The court tells them: "This is
the law." If the elder listens and accepts the ruling, it is desirable. If
not, they all go to the court which holds sessions at the entrance to the
Temple Courtyard. They also say: "This is the law." If the elder
listens and accepts the ruling, they go their ways. If not, they all go to the
Supreme Sanhedrin in the Chamber of Hewn Stone from
which the Torah emanates to the entire Jewish people, as Deuteronomy 17:10 states: "From that place which
God has chosen." The Supreme Sanhedrin tell them: "This is the law"
and the all depart.
If the elder returns to his city and
continues to interpret the law as he did previously and teaches this
interpretation to others, he is not liable. If he gave a directive for action or
acted according to his conception himself, he is liable for execution. There is
no need for a warning. Even if he offers a rationale to explain his conduct, we
do not heed him. Instead, once witnesses come and testify that he acted
according to his own directive or that he directed others to perform a deed, we
sentence him to death in his local court. We take hold of him and bring him
from that place to Jerusalem. For we do not execute him in the presence of his
local court, nor in the presence of the Supreme Sanhedrin who left Jerusalem, but instead, bring
him to the Supreme Sanhedrin in Jerusalem. Until the next
pilgrimage festival, he is kept under watch. During the pilgrimage festival, he
is executed by strangulation, as implied by ibid.:13:
"And all Israel shall hear and become fearful." This indicates that
his execution must be announced.
There are four transgressors whose
execution must be announced publicly: a rebellious elder, lying witnesses, a
person who entices others to worship idols, and a wayward and rebellious son.
For with regard to all of them, the Torah states: "so that they will hear
and become afraid."
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Hayom Yom:
• Monday, 27 Tevet 5774 – 30 December 2013
"Today's Day"
Monday, Tevet 27, 5703
Torah lessons: Chumash:
Va'eira, Sheini with Rashi.
Tehillim: 120-134.
Tanya: It is different (p. 59)...Note there. (p. 61).
The Alter Rebbe said: Jewish physical matter is spiritual. G-d
gives us material bounty for us to transform into something spiritual.1 When
occasionally it is not so at the moment (G-d has not provided the material
wealth), then we must give G-d whatever we can, even a "pauper's
offering," and then He gives generously.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem
Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and
letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of
righteous memory.
FOOTNOTES
1.See Adar II 29; Elul 27.
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Daily Thought:
Omniscience and Free Choice
There are those who are unable to proceed with life because they
have concluded that everything is just fate. We are always thinking in terms of
a cause and an effect, that there is a world which is being run and a G‑d that runs it. Therefore, we imagine there is no room for free
choice—since He calls all the shots.
But for Him there is no such dynamic. There is no cause because
there is nothing to cause, no effect because there is only Him. Whatever
happens is Him, and our free choice is also Him.
In our world, there is free choice. In His, there is only Him.
You continue living in your world, and leave His up to Him.
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