Monday, December 30, 2013

Today in Judaism: Today is: Tuesday, 28 Tevet 5774 · 31 December 2013

Today in Judaism: Today is: Tuesday, 28 Tevet 5774 · 31 December 2013
Today in Jewish History:
• Birthday and Passing of Shimon (1567-1447 BCE)
According to sources cited in Seder Hadorot, Tevet 28 is both the birthday and the day of passing of Shimon the son of Jacob; other sources place the date as Tevet 21. (See the entry for Tevet 21).
• Sadducees ejected from Sanhedrin (81 BCE)
Shimon ben Shetach successfully completed the expulsion of the Sadducees (a sect which denied the Oral Torah and the authority of the Sages) who had dominated the Sanhedrin (Supreme Court), replacing them with his Torah-loyal Pharisaic disciples, on the 28th of Tevet of the year 3680 from creation (81 BCE).
• Rebbetzin Chana Born  (1879)
Rebbetzin Chana Schneerson (1879-1964), mother of the Lubavitcher Rebbe, was born on Tevet 28.
Link: A biography of Rebbetzin Chana
Daily Quote:
And Moses returned to Gd and said: “I beseech You: this nation has sinned a great sin, and have made themselves a god of gold. Now, if You will forgive their sin—; and if You will not, erase me from the book that You have written.”(Exodus 32:31–32)
Daily Study:
Chitas and Rambam for today:
Chumash: Bo, 3rd Portion Exodus 10:24-11:3 with Rashi
• Chapter 10
24. Pharaoh summoned Moses and said, "Go! Worship the Lord, but your flocks and your cattle shall be left. Your young children may also go with you."         כד. וַיִּקְרָא פַרְעֹה אֶל משֶׁה וַיֹּאמֶר לְכוּ עִבְדוּ אֶת יְהֹוָה רַק צֹאנְכֶם וּבְקַרְכֶם יֻצָּג גַּם טַפְּכֶם יֵלֵךְ עִמָּכֶם:
shall be left: Heb. יֻצָּג, lit., shall be placed. Shall be left in its place.
יצג: יהא מוצג במקומו:
25. But Moses said, "You too shall give sacrifices and burnt offerings into our hands, and we will make them for the Lord our God.       כה. וַיֹּאמֶר משֶׁה גַּם אַתָּה תִּתֵּן בְּיָדֵנוּ זְבָחִים וְעֹלֹת וְעָשִׂינוּ לַיהֹוָה אֱלֹהֵינוּ:
You too shall give: Not only will our livestock go with us, but you too shall give [of your livestock or something else to sacrifice].
גם אתה תתן: לא דייך שמקננו ילך עמנו, אלא גם משלך תתן:
26. And also our cattle will go with us; not a [single] hoof will remain, for we will take from it to worship the Lord our God, and we do not know how [much] we will worship the Lord until we arrive there."       כו. וְגַם מִקְנֵנוּ יֵלֵךְ עִמָּנוּ לֹא תִשָּׁאֵר פַּרְסָה כִּי מִמֶּנּוּ נִקַּח לַעֲבֹד אֶת יְהֹוָה אֱלֹהֵינוּ וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲבֹד אֶת יְהֹוָה עַד בֹּאֵנוּ שָׁמָּה:
hoof: Heb. פַּרְסָה, the sole of a foot, plante in French. — [from Targum Yerushalmi, Rome ms. cited by The Pentateuch with Rashi Hashalem]
פרסה: פרסת רגל פלנט"א בלעז [כף רגל]:
do not know how [much] we will worship-: How intense the worship will be. Perhaps He will ask for more than we have in our possession. — [from Exod. Rabbah 18:1]
לא נדע מה נעבד: כמה תכבד העבודה שמא ישאל ממנו יותר ממה שיש בידינו:
27. The Lord strengthened Pharaoh's heart, and he was unwilling to let them out.     כז. וַיְחַזֵּק יְהֹוָה אֶת לֵב פַּרְעֹה וְלֹא אָבָה לְשַׁלְּחָם:
28. Pharaoh said to him, "Go away from me! Beware! You shall no longer see my face, for on the day that you see my face, you shall die!"     כח. וַיֹּאמֶר לוֹ פַרְעֹה לֵךְ מֵעָלָי הִשָּׁמֶר לְךָ אַל תֹּסֶף רְאוֹת פָּנַי כִּי בְּיוֹם רְאֹתְךָ פָנַי תָּמוּת:
29. [Thereupon,] Moses said, "You have spoken correctly; I shall no longer see your face."        כט. וַיֹּאמֶר משֶׁה כֵּן דִּבַּרְתָּ לֹא אֹסִף עוֹד רְאוֹת פָּנֶיךָ:
You have spoken correctly: You have spoken appropriately, and you have spoken at the right time. It is true that I shall no longer see your face. — [from Mechilta on Exod. 12:31]
כן דברת: יפה דברת ובזמנו דברת, אמת שלא אוסיף עוד ראות פניך:
Chapter 11
1. The Lord said to Moses, "I will bring one more plague upon Pharaoh and upon Egypt; afterwards he will let you go from here. When he lets you out, he will completely drive you out of here.      א. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל פַּרְעֹה וְעַל מִצְרַיִם אַחֲרֵי כֵן יְשַׁלַּח אֶתְכֶם מִזֶּה כְּשַׁלְּחוֹ כָּלָה גָּרֵשׁ יְגָרֵשׁ אֶתְכֶם מִזֶּה:
completely: Heb. כָּלָה [Onkelos renders: גְמִירָא. כָּלָה is therefore the equivalent of] כָּלִיל, complete. [I.e.,] He will let all of you out.
כלה: גמירא, (כלה) כליל, כולכם ישלח:
2. Please, speak into the ears of the people, and let them borrow, each man from his friend and each woman from her friend, silver vessels and golden vessels."       ב. דַּבֶּר נָא בְּאָזְנֵי הָעָם וְיִשְׁאֲלוּ אִישׁ | מֵאֵת רֵעֵהוּ וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי כֶסֶף וּכְלֵי זָהָב:
Please, speak-: Heb. דַבֶּר-נָא is only an expression of request. [The verse is saying] I ask you to warn them about this, [i.e., to ask their neighbors for vessels] so that the righteous man, Abraham, will not say He fulfilled with them [His promise] “and they will enslave them and oppress them” (Gen. 15:13), but He did not fulfill with them “afterwards they will go forth with great possessions” (Gen. 15:14). — [from Ber. 9a] I
דבר נא: אין נא אלא לשון בקשה, בבקשה ממך הזהירם על כך שלא יאמר אותו צדיק אברהם (בראשית טו יג) ועבדום וענו אותם קיים בהם, (שם יד) ואחרי כן יצאו ברכוש גדול לא קיים בהם:
3. So the Lord gave the people favor in Pharaoh's eyes; also the man Moses was highly esteemed in the eyes of Pharaoh's servants and in the eyes of the people.       ג. וַיִּתֵּן יְהֹוָה אֶת חֵן הָעָם בְּעֵינֵי מִצְרָיִם גַּם | הָאִישׁ משֶׁה גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם בְּעֵינֵי עַבְדֵי פַרְעֹה וּבְעֵינֵי הָעָם:
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Tehillim Psalm Chapters 135 - 139
• Chapter 135
1. Praise the Lord! Praise the Name of the Lord; offer praise, you servants of the Lord-
2. who stand in the House of the Lord, in the courtyards of the House of our God.
3. Praise the Lord, for the Lord is good; sing to His Name, for He is pleasant.
4. For God has chosen Jacob for Himself, Israel as His beloved treasure.
5. For I know that the Lord is great, our Master is greater than all supernal beings.
6. All that the Lord desired He has done, in the heavens and on earth, in the seas and the depths.
7. He causes mists to rise from the ends of the earth; He makes lightning for the rain; He brings forth the wind from His vaults.
8. It was He who struck down the firstborn of Egypt, of man and beast.
9. He sent signs and wonders into the midst of Egypt, on Pharaoh and on all his servants.
10. It was He who struck down many nations, and slew mighty kings:
11. Sichon, king of the Amorites; Og, king of Bashan; and all the kingdoms of Canaan.
12. And He gave their lands as a heritage, a heritage to His people Israel.
13. Lord, Your Name is forever; Lord, Your remembrance is throughout all generations.
14. Indeed, the Lord will judge on behalf of His people, and have compassion on His servants.
15. The idols of the nations are silver and gold, the product of human hands.
16. They have a mouth, but cannot speak; they have eyes, but cannot see;
17. they have ears, but cannot hear; nor is there breath in their mouth.
18. Like them will their makers become-all who trust in them.
19. House of Israel, bless the Lord; House of Aaron, bless the Lord;
20. House of Levi, bless the Lord; you who fear the Lord, bless the Lord.
21. Blessed is the Lord from Zion, who dwells in Jerusalem. Praise the Lord!
Chapter 136
This psalm contains twenty-six verses, corresponding to the twenty-six generations between the creation of the world and the giving of the Torah.
1. Praise the Lord for He is good, for His kindness is forever.
2. Praise the God of the supernal beings, for His kindness is forever.
3. Praise the Master of the heavenly hosts, for His kindness is forever.
4. Who alone performs great wonders, for His kindness is forever.
5. Who makes the heavens with understanding, for His kindness is forever.
6. Who spreads forth the earth above the waters, for His kindness is forever.
7. Who makes the great lights, for His kindness is forever.
8. The sun to rule by day, for His kindness is forever.
9. The moon and stars to rule by night, for His kindness is forever.
10. Who struck Egypt through its firstborn, for His kindness is forever.
11. And brought Israel out of their midst, for His kindness is forever.
12. With a strong hand and with an outstretched arm, for His kindness is forever.
13. Who split the Sea of Reeds into sections, for His kindness is forever.
14. And brought Israel across it, for His kindness is forever.
15. And cast Pharaoh and his army into the Sea of Reeds, for His kindness is forever.
16. Who led His people through the desert, for His kindness is forever;
17. Who struck down great kings, for His kindness is forever.
18. And slew mighty kings, for His kindness is forever.
19. Sichon, king of the Amorites, for His kindness is forever.
20. And Og, king of Bashan, for His kindness is forever.
21. And gave their land as a heritage, for His kindness is forever.
22. A heritage to Israel His servant, for His kindness is forever.
23. Who remembered us in our humiliation, for His kindness is forever.
24. And redeemed us from our oppressors, for His kindness is forever.
25. Who gives food to all flesh, for His kindness is forever.
26. Praise the God of heaven, for His kindness is forever.
Chapter 137
Referring to the time of the destruction of the Temple, this psalm tells of when Nebuchadnezzar would ask the Levites to sing in captivity as they had in the Temple, to which they would reply, "How can we sing the song of God upon alien soil?" They were then comforted by Divine inspiration.
1. By the rivers of Babylon, there we sat and wept as we remembered Zion.
2. There, upon the willows, we hung our harps.
3. For there our captors demanded of us songs, and those who scorned us-rejoicing, [saying,] "Sing to us of the songs of Zion.”
4. How can we sing the song of the Lord on alien soil?
5. If I forget you, Jerusalem, let my right hand forget [its dexterity].
6. Let my tongue cleave to my palate if I will not remember you, if I will not bring to mind Jerusalem during my greatest joy!
7. Remember, O Lord, against the Edomites the day of [the destruction of] Jerusalem, when they said, "Raze it, raze it to its very foundation!”
8. O Babylon, who is destined to be laid waste, happy is he who will repay you in retribution for what you have inflicted on us.
9. Happy is he who will seize and crush your infants against the rock!
Chapter 138
David offers awesome praises to God for His kindness to him, and for fulfilling His promise to grant him kingship.
1. By David. I will thank You with all my heart, in the presence of princes I shall praise You.
2. I will bow toward Your Holy Sanctuary, and praise Your Name for Your kindness and for Your truth; for You have exalted Your word above all Your Names.
3. On the day that I called out You answered me, You emboldened me, [You put] strength in my soul.
4. Lord, all the kings of the land will give thanks to You when they hear the words of Your mouth.
5. And they will sing of the Lord's ways, for the glory of the Lord is great.
6. For though the Lord is exalted, He sees the lowly; the High One castigates from afar.
7. If I walk in the midst of distress, keep me alive; against the wrath of my enemies stretch out Your hand, and let Your right hand deliver me.
8. Lord, complete [Your kindness] on my behalf. Lord, Your kindness is forever, do not forsake the work of Your hands.
Chapter 139
A most prominent psalm that guides man in the ways of God as no other in all of the five books of Tehillim. Fortunate is he who recites it daily.
1. For the Conductor, by David, a psalm. O Lord, You have probed me, and You know.
2. You know my sitting down and my standing up; You perceive my thought from afar.
3. You encircle my going about and my lying down; You are familiar with all my paths.
4. For there was not yet a word on my tongue-and behold, Lord, You knew it all.
5. You have besieged me front and back, You have laid Your hand upon me.
6. Knowledge [to escape You] is beyond me; it is exalted, I cannot know it.
7. Where can I go [to escape] Your spirit? And where can I flee from Your presence?
8. If I ascend to the heavens, You are there; if I make my bed in the grave, behold, You are there.
9. Were I to take up wings as the dawn and dwell in the furthest part of the sea,
10. there, too, Your hand would guide me; Your right hand would hold me.
11. Were I to say, "Surely the darkness will shadow me," then the night would be as light around me.
12. Even the darkness obscures nothing from You; and the night shines like the day-the darkness is as light.
13. For You created my mind; You covered me in my mother's womb.
14. I will thank You, for I was formed in an awesome and wondrous way; unfathomable are Your works, though my soul perceives much.
15. My essence was not hidden from You even while I was born in concealment, formed in the depths of the earth.
16. Your eyes beheld my raw form; all [happenings] are inscribed in Your book, even those to be formed in future days-to Him they are the same.
17. How precious are Your thoughts to me, O God! How overwhelming, [even] their beginnings!
18. Were I to count them, they would outnumber the sand, even if I were to remain awake and always with You.
19. O that You would slay the wicked, O God, and men of blood [to whom I say], "Depart from me!”
20. They exalt You for wicked schemes, Your enemies raise [You] for falsehood.
21. Indeed, I hate those who hate You, Lord; I contend with those who rise up against You.
22. I hate them with the utmost hatred; I regard them as my own enemies.
23. Search me, Lord, and know my heart; test me and know my thoughts.
24. See if there is a vexing way in me, then lead me in the way of the world.
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Today in Tanya: Likutei Amarim, end of Chapter 14
• Tuesday, 28 Tevet 5774 – 31 December 2013
• Lessons in Tanya
• Today's Tanya Lesson
Likutei Amarim, end of Chapter 14
ובזה יובן כפל לשון השבועה: תהי צדיק ואל תהי רשע
Now we may understand the repetitious wording in the oath administered to every Jew before birth, “Be a tzaddik and be not a rasha” (as quoted from the Talmud in the opening words of Tanya).
דלכאורה תמוה, כי מאחר שמשביעים אותו: תהי צדיק, למה צריכים להשביעו עוד שלא יהיה רשע
At first glance it seems unintelligible: once he is charged to “be a tzaddik,” implying clearly that he not be a rasha, why the need to adjure him again not be a rasha?
אלא משום שאין כל אדם זוכה להיות צדיק, ואין לאדם משפט הבחירה בזה כל כך, להתענג על ה׳ באמת, ושיהיה הרע מאוס ממש באמת
The answer is that inasmuch as not everyone is privileged to become a tzaddik, nor has a person the full advantage of choice in this matter of experiencing true delight in Gd and of actually and truly abhorring evil,
ולכן משביעים שנית: אל תהי רשע על כל פנים
[each person] is consequently adjured a second time: “You shall, at any rate, not be a rasha.”
Even if a person is not privileged to become a tzaddik he should at the very least not be a rasha, being instead a Beinoni.
שבזה משפט הבחירה והרשות נתונה לכל אדם
With regard to this (not being a rasha) the right of choice and freedom is extended to every man,
למשול ברוח תאותו שבלבו ולכבוש יצרו, שלא יהיה רשע אפילו שעה אחת כל ימיו
to control the spirit of lust in his heart and to conquer his nature, so that he shall not be wicked for even one moment throughout his life.
בין בבחינת סור מרע בין בבחינת ועשה טוב, ואין טוב אלא תורה
[This applies] both in the realm of “turning away from evil” — refraining from transgression, and in that of “doing good” — performing all the positive mitzvot in which he is obligated; and especially the mitzvah of Torah study, which is specifically termed “good”, as our Sages say,1 “There is no ‘good’ other than Torah,”
דהיינו תלמוד תורה שכנגד כולן
meaning the study of Torah, which “balances (i.e., is equal to) all [the other mitzvot combined].”
By reason of the freedom of choice granted him, one is expected to surmount even the difficulty of faithfully observing this most difficult mitzvah of Torah study.
For this reason the oath is administered a second time. Even if one does not have the opportunity to become a tzaddik, it is still possible for him — and therefore expected of him — not to be a rasha.
The Alter Rebbe now goes on to state that everyone should strive to emulate the tzaddik’s service of Gd, although he may never actually reach the rank of tzaddik. Specifically, one should train oneself to loathe worldly pleasures; and, conversely, he should try to awaken in himself a delight in the love of Gd, which is accomplished through reflecting deeply on His greatness. Thereby one fulfills the charge, “Be a tzaddik,” to the best of his ability.
אך אף על פי כן צריך לקבוע לו עתים גם כן לשית עצות בנפשו להיות מואס ברע
Nevertheless, though it has been said that not every person can loathe evil and attain the “love of delights” characteristic of a tzaddik — and we are dealing here with a Beinoni — yet one must also set aside specific periods to seek for himself means of abhorring evil —i.e., of loathing worldly pleasures.
כגון בעצת חכמינו ז״ל: אשה חמת מלאה צואה, וכהאי גוונא
For example, [following] the advice of our Sages on overcoming a lust for women, let one reflect on their words, “Woman is a vessel full of filth,” and the like.
וכן כל מיני מטעמים ומעדנים נעשים כך חמת מלא כו׳
So, too, one may learn to despise gluttony by reflecting that all dainties and delicacies similarly become “vessels full of waste.”
וכן כל תענוגי עולם הזה: החכם רואה הנולד מהן, שסופן לרקוב ולהיות רמה ואשפה
Likewise with regard to all the pleasures of this world: the wise man foresees what becomes of them; they ultimately rot and become worms and refuse.
In this way one cultivates an abhorrence of worldly pleasures.
וההפך, להתענג ולשמוח בה׳ על ידי התבוננות בגדולת אין סוף ברוך הוא כפי יכולתו
Conversely, one should train himself to delight and rejoice in Gd, by reflecting, to the best of his ability, on the greatness of the blessed Ein Sof.
אף שיודע בנפשו שלא יגיע למדרגה זו באמת לאמיתו, כי אם בדמיונות
He may well know that he will not attain this degree of loathing evil and delighting in Gdliness with the fullest measure of truth, but will only imagine it.
He will fancy that he truly abhors evil and delights in Gdliness; why, then, should he exert himself merely to produce a fantasy (especially in the service of Gd, where sincerity is essential)?
אף על פי כן הוא יעשה את שלו, לקיים את השבועה שמשביעים: תהי צדיק
Nevertheless, he should do his part to uphold the oath administered to him to “Be a tzaddik,”
וה׳ יעשה הטוב בעיניו
And Gd will do as He sees fit — whether to grant him the level of tzaddik, or not.
ועוד
Furthermore, emulating the tzaddik in loathing evil and delighting in Gd produces another benefit for the Beinoni:
שההרגל על כל דבר שלטון, ונעשה טבע שני
Habit reigns supreme in all matters; it becomes second nature.
וכשירגיל למאס את הרע, יהיה נמאס קצת באמת
Therefore, when one accustoms himself to loathe evil, he will begin to find it truly loathsome, to some extent.
וכשירגיל לשמח נפשו בה׳ על ידי התבוננות בגדולת ה׳
And when he accustoms himself to rejoice in Gd through reflecting on His greatness,
הרי באתערותא דלתתא אתערותא דלעילא, וכולי האי ואולי יערה עליו רוח ממרום
then, [on the principle that] “an arousal of man below brings a corresponding arousal above,” perhaps after all this effort of his, “a spirit [Ruach] from above will descend upon him,”
ויזכה לבחינת רוח משרש איזה צדיק שתתעבר בו, לעבוד ה׳ בשמחה אמיתית
and it will be granted him that the [soul-level of] Ruach, originating in the soul of some tzaddik, will be “impregnated” in him, so that he may serve Gd with joy.
Kabbalah speaks of the soul of a tzaddik “impregnating” another’s soul with its faculties so that the latter may serve Gd as the tzaddik does. (This concept is somewhat akin to gilgul — transmigration — where a soul is attached to some object or animal, or another human being, except that in the case of gilgul the soul is chained to and dominated by the body to which it attaches, whereas in the case of “impregnation” it is not; the soul of the tzaddik serves merely as an additional spiritual charge for the soul of the recipient.)
In our context, the “impregnation” of the Beinoni’s soul with the (Ruach originating in) the tzaddik’s soul enables the Beinoni to experience a delight in Gd that he could not attain on his own.
כדכתיב: שמחו צדיקים בה׳
Thus is it written,2 “Rejoice, O tzaddikim, in Gd.”
This alludes also to the idea that when two types of tzaddikim are joined together (the verse addresses tzaddikim, in the plural form), when the Beinoni — called a “lower-level tzaddik” — is impregnated with the soul of a tzaddik — a “higher-level tzaddik” — they both rejoice in Gd, for the tzaddik imparts his delight in Gdliness to the Beinoni.3
ותתקיים בו באמת השבועה שמשביעים: תהי צדיק
In this way, the oath charging him to “be a tzaddik” will be truly fulfilled.
FOOTNOTES
1.Berachot 5a.
2.Tehillim 97:12.
3.Yet, as the Rebbe points out, his own soul is not transformed (to the rank of the tzaddik); it is merely activated by the soul of the tzaddik. Thus, this does not contradict the statement: “You have created tzaddikim,” as explained above at length.
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Rambam:
• Daily Mitzvah Sefer Hamitzvos:
N318, N319, P210, P211
Negative Commandment 318
Cursing a Parent
It is forbidden to curse a parent, even posthumously.
The 318th prohibition is that all people are forbidden from cursing their father or mother. The punishment for this transgression is stated explicitly in the Torah, in Gd's statement,1 "Whoever curses his father or mother shall be put to death." The transgressor is executed by stoning.2 One who intentionally curses a parent using Gd's Name is punished by stoning, even if the parent was already dead.
The source of the actual prohibition itself, however, is not written explicitly in the Torah.3 It does not say, "Do not curse your father," for example. But there is already a general prohibition against cursing any Jew,4 and it includes cursing both one's father and everyone else.
The Mechilta5 says, "The verse, 'Whoever curses his father or mother shall be put to death,' tells us the punishment. What is the source of the actual prohibition? The verse, 'Do not curse the judges.' If your father is a judge, he is included in [the prohibition of cursing] judges. If he is a Nasi, he is included in [the prohibition of cursing] the Nasi. If he is a regular Jew, [he is included in the prohibition of cursing a regular Jew,] as it is written, 'Do not curse the deaf.' From all three verses you can derive a general principle: just as these verses come to prohibit cursing any Jew, they also come to prohibit cursing your father."
The Sifra6 says the same as the Mechilta: "The verse,7 'Whoever curses his father or mother [shall be put to death]' tells us the punishment but not the actual prohibition. It is derived from the verse, 'Do not curse the judges.' "
The details of this mitzvah are explained in the seventh chapter of tractate Sanhedrin.8
FOOTNOTES
1.Ex. 21:17.
2.See P229.
3.Each prohibition in the Torah normally needs two verses: one to actually state the prohibition, and another to state the punishment. In this mitzvah, we have only one verse, which has the second element, the punishment.
4.N317.
5.Parshas Mishpatim.
6.Parshas Kedoshim, 9:7.
7.Lev. 20:9.
8.53a.
Negative Commandment 319
Hitting a Parent
It is forbidden to hit a parent.
The 319th prohibition is that we are forbidden from striking [either of] our parents.
For this prohibition, too, there is no specific verse written in the Torah. Only the punishment is written,1 "Whoever strikes one's father or mother shall be put to death." The derivation of the actual prohibition against striking his father is similar to that of cursing one's father, as we explained.2 In this case, prohibition 300, which forbids striking any Jew, includes [the prohibi­tion of striking] one's father.
The Mechilta3 says, "The verse, 'Whoever strikes his father or mother,' tells us the punishment. What is the source of the actual prohibition? That comes from the verse4 [which speaks of lashing a transgressor], 'Do not go beyond the limit and give him forty lashes.' This verse teaches us a kal v'chomer:5 If even one who it is a mitzvah to strike, it is prohibited to strike him [beyond the limit], one who it is a mitzvah not to strike, certainly it is prohibited to strike."
One who transgresses this prohibition by intentionally striking his father or mother and causes bleeding, is punished by chenek [strangulation].
The details of this mitzvah are explained in the end of tractate Sanhedrin.6
FOOTNOTES
1.Ex. 21:15.
2.See N318 above.
3.Parshas Mishpatim, ibid.
4.Deut. 25:3.
5.Literally, "from the light to the heavy." This principle allows one to generalize from a law stated explicitly in the Torah to a more obvious or more severe ("heavier") case which is not explicitly stated.
6.85b.
Positive Commandment 210
Honoring Parents
"Honor your father and your mother"—Exodus 20:12.
We are commanded to honor our parents. This mitzvah includes serving them food and drink, and helping them dress and go.
The 210th mitzvah is that we are commanded to honor our parents.
The source of this commandment is Gd's statement1 (exalted be He), "Honor your father and your mother."
The details of this mitzvah are explained in many Talmudic passages, mostly and primarily in tractate Kiddushin.2
The Sifra3 says, "What constitutes 'honor'? To give them food and drink, to clothe and cover them, to bring them inside and take them outside."
FOOTNOTES
1.Ex. 20:12; Deut. 4:16.
2.30b ff.
3.Beginning of Parshas Kedoshim.
Positive Commandment 211
Revering Parents
"Every man shall revere his mother and father"—Leviticus 19:3.
We are commanded to revere our parents; our consideration of them should be as we consider an individual whom we fear, who is able to administer punishment, such as a king.
This mitzvah includes not sitting in a place reserved for them, not voicing an opinion in their presence, and not contradicting them.
The 211th mitzvah is that we are commanded to fear our parents. We should think of them as we do of someone who people fear, and who is able to administer punishment,1 such as a king; and act towards them as we do with someone we fear can do us harm.
The source of this commandment is Gd's statement2 (exalted be He), "A person shall fear his mother and his father."
The Sifra3 says, "What constitutes 'fear'? Not to sit in their seat, not to speak instead of them, and not to contradict them."
The details of this mitzvah are also explained in tractate Kiddushin.4
FOOTNOTES
1.See Kapach, 5731, footnote 3, that the Rambam describes two categories of fear: one, due to honor, such as that of a king, due to his power and importance ("who is able to administer punishment"), and secondly, the actual fear of being punished. The Rav Kook edition, followed by Chavel, combine them into one category.
2.Lev. 19:3.
3.Beginning of Parshas Kedoshim.
4.30b ff.
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Rambam:
• 1 Chapter: She'ar Avot haTum'ah Chapter 20
Chapter 20
Halacha 1
Any place designated as a public domain with regard to the Sabbath is also considered as a public domain with regard to the laws of impurity.
Halacha 2
The four cubits that are adjacent to the public domain are considered as a public domain with regard to the laws of impurity. Similarly, a karmelit, e.g., the sea or a covered walkway, is considered as a public domain with regard to the laws of impurity.
Halacha 3
There are places which, though they are considered as private domains with regard to the Sabbath, are considered as public domains with regard to the laws of impurity. They are the paths leading to storage caverns, cisterns, and wine presses, an enclosed valley in the summer, a basilica of kings, i.e., a building that is very wide with space for the king's carriage drivers to stay; it has many openings to the public domain, and a poren, i.e., a large building with two openings, one opposite the other, and a courtyard to which many people would enter through one opening and depart through the other. Also, the lanes leading to a sea or a river, although they are fenced in from either side, are considered as a public domain with regard to the laws of impurity if people can climb over the fences. Pillars and bathhouses are also placed in this category. Similarly, the entire Temple Courtyard is considered as a public domain with regard to the laws of impurity.
Halacha 4
Roofs in a city over which the thoroughfare of a city pass are considered as a public domain with regard to the concept of impurity.
Halacha 5
When a garden is guarded, it is a private domain. When it is not protected, it is a public domain with regard to impurity. Similarly, a large basilica, when its gates are opened, is a public domain with regard to impurity. When it is closed, it is a private domain in all aspects.
Halacha 6
When a valley is enclosed with a fence, in the winter, it is a private domain with regard to the Sabbath and ritual impurity. If it was not enclosed, it is a private domain with regard to impurity alone. When, however, the winter passed after a valley was fenced in, it is considered as a private domain with regard to impurity even in the summer.
This is what is meant by "the summer": When the grain is harvested from the valley. This is what is meant by "the winter": When the second rain begins.
The area between the round barrel of grapes and the pile of grape pomace is considered a public domain with regard to impurity.
Halacha 7
With regard to ritual impurity, a vineyard in front of the harvesters is considered as a private domain; the portion behind the harvesters, as a public domain. When does the above apply? When many people enter from one direction and leave from the opposite direction.
The law pertaining to other places aside from those which we mentioned is: Just as they are a private domain with regard to the laws of the Sabbath, so too, they are a private domain with regard to the laws of impurity.
Halacha 8
There are places that are not considered as a private domain with regard to the Sabbath laws, but are, nevertheless, considered as a private domain with regard to the laws of impurity, because the people do not use them. They are: trees and holes in the walls of the public domain even if they are not four handbreadths by four handbreadths.
What is implied? There was a tree standing in the public domain with impurity in it. One climbed to the top of the tree and he is in doubt whether or not he touched the impurity, he is impure because of the doubt. One inserted his hand into a hole in which impurity is situated and he is in doubt whether or not he touched it, he is impure because of the doubt.
Halacha 9
When there is a store that is impure which is open to the public domain, and a person is in doubt whether or not he entered, he is pure despite the doubt. For the entire store is considered as the carcass of a creeping animal lying in the public domain in which instance, if a question arose whether one touched it, he is pure.
If there are two stores, one pure and one impure, in the public domain, and a person entered one, but he is in doubt whether or not he entered the impure store or the pure store, he is impure because of the doubt. This is considered as a doubt that arose in a private domain, because a store is considered as a private domain.
Similarly, if, in the winter, there is a valley that contains many fields, with at least one field known to be impure and one, pure, and a person said: "I entered this valley and I do not know if I entered that field or not," he is impure because of the doubt. The rationale is that when a doubt arises in a private domain - even a doubt whether one entered - the person is impure.
Halacha 10
When a place was considered a private domain, it then became a public domain, and then it became a private domain, the ruling depends on its immediate status. While it is a private domain, when there is a doubt, the person is impure. While it is a public domain, when there is a doubt, the person is pure.
Halacha 11
Entities that are situated in the public domain are considered as the public domain.
What is implied? There was a container ten handbreadths high in the public domain in which was situated a source of impurity. If one is in doubt whether he touched the container, he is pure despite the doubt. If he inserted his hand into the container, but he was in doubt whether he touched the impurity, he is impure because of the doubt.
If there was a stone container resting on his shoulder and a loaf of bread that was terumah wrapped in tree bast or paper contained within it and there was a doubt whether or not another person touched it, it is impure because of the doubt.
Halacha 12
When there is a donkey in the public domain that was ten handbreadths high, impurity was placed on it and a doubt arose whether a person touched the donkey's back, he is pure despite the doubt. If he extended his hand above the donkey and he was in doubt whether or not he touched the impurity, he is impure because of the doubt.
Similarly, if there was a rock that was ten handbreadths high placed in the public domain and impurity was placed on it, if there was a doubt whether or not one touched the top of the rock, he is pure despite the doubt. If he climbed on top of the rock, but he was in doubt whether or not he touched the impurity, he is impure because of the doubt.
Halacha 13
In all off the following situations:
a) a zav was riding on his donkey; another person was riding on another donkey and they were riding on the way and the person was in doubt whether or not he touched the zav;
b) an impure child was being carried on his father's shoulder and a pure child was being carried on his father's shoulder, the fathers were walking next to each other and a doubt arose whether one child touched the other;
c) a person was carrying a package on his shoulder; there was unidentified saliva stuck to the wall and a doubt arose whether or not it touched it;
d) utensils were spread out on a surface more than ten handbreadths high in the public domain; an impure person passed by and a doubt arose whether he moved them or not. In all these instances, the person or the article is pure.
Blessed be the Merciful One Who offers assistance.
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Rambam:
• 3 Chapters: Mamrim Chapter 4, Mamrim Chapter 5, Mamrim Chapter 6
Chapter 4
Halacha 1
A rebellious elder who differed with the Supreme Sanhedrin concerning a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering is liable for execution. This applies whether the court forbids the matter and he permits it or the court permits the matter and he forbids it. Even if he bases his statements on the received tradition, saying: "This is the tradition I received from my masters," and they say: "This is what appears to us as appropriate on the basis of logical analysis," since he differs with their ruling and performs a deed or directs others to do so, he is liable. Needless to say, this applies if they also rule on the basis of their having received teachings through the Oral Tradition.
Similarly, he is liable for execution if he differs with them with regard to a decree that they issued to safeguard a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering is liable for execution. For example, if he permits the consumption of leaven on the fourteenth of Nissan during the sixth hour or forbids deriving benefit from it in the fifth hour, he is worthy of execution. Similar laws apply in all analogous situations.
Halacha 2
The above applies whether the rebellious elder disputes a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering or he disputes a matter which leads to a situation involving a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
What is implied? If they disputed whether relations with a woman are adulterous or incestuous, if a shade of blood would render a woman ritually impure or not, if a woman is impure because of birth or not, if a woman is a zavah or not, if this fat is forbidden or permitted and the like, their difference of opinion involves a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
What is meant by a matter that will lead to a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering. For example, the Sages differed concerning the declaration of a leap year, if the leap year must be declared before Purim or may be declared throughout Adar, he is liable. For this leads to partaking of chametz on Pesach. Similarly, if they differed with regard to a matter of financial law or with regard to the number of judges able to adjudicate matters of financial law, he is liable. For according to the opinion which maintains that the defendant is liable to the plaintiff, everything which he expropriated from him was expropriated according to law and according to the decisions of the court. But according to the opposing view, whatever he expropriated is stolen property. If he uses it to consecrate a woman, she is not consecrated. And yet according to the opinion that the person expropriated his own property, the consecration is valid. If another person engages in relations with her willfully, he is liable for kerait and if he engages in relations with her inadvertently, he is liable to bring a sin offering. Thus their difference of opinion led to a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
Similarly, if their difference of opinion concerned lashes, if one person was liable to receive lashes or not, or they differed with regard to the number of judges in whose presence lashes must be administered, he is liable. For according to the opinion who says that he should not be lashed, the court is injuring him and the judges are liable to make financial restitution. Anything expropriated from them is taken according to law. But according to the opinion which says that he is liable for lashes, everything he expropriates from them is stolen property. If he uses it to consecrate a woman, she is not consecrated.
Similarly, if they differed with regard to whether or not a person is obligated to pay after making an endowment evaluations or interdicted property, he is liable. For according to the opinion that says that he is not liable to pay, if it is taken from him, it is stolen property and if it is used to consecrate a woman, the consecration is not valid.
Similarly, he is liable if he differed with the majority concerning the redemption of consecrated property, had they been redeemed or not. For according to the opinion that the redemption is invalid, if he used that article to consecrate a woman, the consecration is not valid.
Similarly, if they differed with regard to bringing an eglah arufah, whether a city is obligated to bring or not, he is liable. For according to those who say that city is obligated to bring the calf, it is forbidden to derive benefit from it and if he uses it to consecrate a woman, the consecration is not valid. Similar concepts apply if they differed with regard to orlah. And similar concepts apply with regard to leket, shichechah, and pe'ah, if they differ whether it belongs to the poor or to the owner, he is liable. For according to the opinion which says that it belongs to the owner, it is stolen property in the hands of the poor and if one consecrates a woman with it, she is not consecrated.
Similarly, if the rebellious elder differs with the court with regard to a category of factors that impart ritual impurity, e.g., blemishes on the skin, blemishes on homes, or blemishes on garments, he is liable. For according to the opinion that the person is pure, he is permitted to enter the Temple and partake of consecrated foods, but according to the opinion that he is impure, if he enters the Temple or partakes of consecrated food willfully, he is punishable by kerait, and if he does so inadvertently, he is liable for a sin offering. Similar concepts apply if they differed with regard to the purification of a person afflicted bytzara'at, if he can be purified or not.
Similarly, he is liable if they differ with regard to the obligation to make a sotahdrink the water which conveys the curse: Is a woman required to drink the water or is she not required? For according to the person who says that she must drink, if her husband dies before she drinks, she is forbidden to her yevam, while according to the person who says that she is not required to drink, she may perform the rite of yibbum. Similar laws apply in all analogous situations.
It is necessary to investigate and examine whether a difference of opinion will lead to these consequences. If it will lead to another consequence - which after a series of even 100 consequences - that will bring about a situation involving a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering, the rebellious elder is liable. This applies regardless of whether he ruled leniently and the others ruled stringently or he ruled stringently and they ruled leniently.
Halacha 3
If the difference of opinion between the rebellious elder and the court will not lead to such a situation, the rebellious elder is not liable for execution unless the difference of opinion concerns tefillin.
What is implied? If the rebellious elder gave a directive to add a fifth compartment to tefillin or he himself made tefillin with five compartment, he is liable. This applies provided he first made four compartments as required by law and then made a fifth compartment and attached it to the outer compartment. For when an outer compartment is not exposed to the open space at all times, it is unacceptable.
The obligation of a rebellious elder in such a matter is a law transmitted by the Oral Tradition. If, however, they differed with regard to other mitzvot, e.g., he disputed one of the laws concerning a lulav, tzitzit, or a shofar, one claiming that it is unacceptable and the other claiming that it is acceptable, one claiming that the person fulfilled his obligation and the other claiming he did not fulfill his obligation, or one says: "He is pure," and the other says: "He is impure two degrees removed," the elder is not liable for execution. Similar laws apply in all analogous situations.
Chapter 5
Halacha 1
A person who curses his father and mother should be executed by stoning, asLeviticus 20:9 states: "He cursed his father and his mother; he is responsible for his death." He is stoned to death whether he curses them while alive or after they died. It is necessary that his act be observed by witnesses and they warn him as is required with regard to other individuals executed by the court.
The above applies to both a man and woman, and also to a tumtum and an androgynus, provided they reached majority, the age when they can be subjected to punishment.
Halacha 2
A person is not liable for execution by stoning unless he curses his parents with one of God's unique names. If he cursed them with another term used to refer to Him, he is not liable for execution by stoning. He should, however, be lashed, as he would be lashed for cursing any other proper Jew.
Halacha 3
Similarly, a person who curses his paternal and maternal grandfather is considered as if he cursed any other person.
Halacha 4
What is the source which serves as a warning against cursing one's father and one's mother? We have heard the punishment explicitly stated, the warning, however, is not stated explicitly. Instead, it can be inferred from Leviticus 19:14: "Do not curse a deaf-mute." Since a person is warned not to curse any Jew, his father is also included, for he is also Jewish.
Halacha 5
A person who strikes his father or mother should be executed by strangulation, as Exodus 21:15 states: "One who strikes his father or his mother should certainly die." It is necessary that his act be observed by witnesses and they warn him as is required with regard to other individuals executed by the court.
The above applies to both a man and woman, and also to a tumtum, and anandrogynus provided they reached majority, the age when they can be subjected to punishment.
A person is not liable for strangulation until he wounds his parents. If he does not wound them, it is as if he strikes another Jew. If he strikes them after their death, he is not liable.
Halacha 6
When a person strikes his father on his ear and causes him to become deaf, he is liable for execution. The rationale is that it is impossible for him to become deaf without there being an internal wound. Instead, we can be certain that at least a drop of blood was released within the ear and that caused him to become deaf.
Halacha 7
When a person lets blood for his father, or if he was a doctor and amputated flesh or a limb, he is not liable. Even though he is not liable, the initial and preferred option is for him not to perform the operation. Nor should he remove a thorn from the flesh of his father or mother lest he cause a bruise.
When does the above apply? When there is another person there who is capable of performing these actions. If, however, there is no one else there capable of doing this but him and they are suffering, he may let blood or amputate according to the license that they grant him.
Halacha 8
What is the source which serves as a warning against striking one's father and one's mother? We have heard the punishment explicitly stated, the warning, however, is not stated explicitly. Since a person is warned not to strike any Jew, his father and mother are also included.
Halacha 9
A shituki is liable for cursing or striking his mother, but not his father. Although his mother is questioned and she says: "He is the son of so-and-so," he should not be executed by stoning or strangulation because of her testimony.
A person who is conceived through relations between a Jew and a maid-servant or a gentile woman, by contrast, is not liable for cursing or striking his father or his mother. Similarly, a convert - even if he was conceived outside the faith, but born within the faith - is not liable for cursing or striking his father.
Halacha 10
Just as such a person is not liable for cursing or striking his father, he is not liable for cursing or striking his mother. This is derived from Exodus 21:17: "One who curses his father and mother shall die." Implied is one who is liable for cursing his father is liable for cursing his mother. Since such a person is not liable for his father, he is not liable for his mother.
Halacha 11
A convert is forbidden to curse or to strike his gentile father or to degrade him, so that people will not say: "They came from a more severe level of holiness to a lesser level of holiness, for this person degrades his father."66 Instead, he should offer him certain measures of honor.
A servant, by contrast, has no connection to his natural parents. His natural father is as if he was not his father with regard to all matters. This applies even if they were both freed.
Halacha 12
When a person's father and mother are absolutely wicked and violate transgressions - even if they were sentenced to death and being taken to their execution - it is forbidden for a son to strike them or curse them. If he curses them or wounds them, however, he is not liable. If they repent, even if they are being taken to their execution, he is liable and is executed because of them.
To whom does the above apply? To the convicted person's son. If, however, an unrelated individual struck or cursed a person after he was sentenced to death, even though he repents, he is not liable, for that person will be executed. If, however, he embarrasses him, he is liable to pay a fine for embarrassing him.
Halacha 13
If a person's father or mother committed a transgression punishable by lashes and the son is a court attendant, he should not lash them. Similarly, if they were obligated to be placed under a ban of ostracism, he should not be the agent to apply this ban. Nor should he push them or degrade them while acting as the emissary of the court even though it is fit to do this to them and they have not repented.
Halacha 14
A son should not serve as an agent to strike or curse his parents except if they entice others to worship idols. For concerning such a person, the TorahDeuteronomy 13:9 states: "Do not have pity and do not cover up for him."
Halacha 15
In any situation where a person is obligated to take an oath to his son, we always saw that he never obligated him to take an oath that involves a curse. Instead, he should have him take an oath that does not involve a curse.
We already explained, that when a father kills his son, none of the slain person's brothers becomes "the redeemer of the blood."
The Torah showed concern not only for striking or cursing one's parents, but also for shaming them. Anyone who shames his parents, even with words alone or merely with an insinuation, is cursed by the Almighty, as Deuteronomy 27:16states: "Cursed be he who degrades his father and his mother." And Proverbs 30:17 states: "The eye that mocks a father and scorns the training of a mother, the ravens... will gouge it out." The court has the right to administer stripes for rebellious conduct because of this and to punish in the manner they see fit.
Chapter 6
Halacha 1
Honoring one's father and mother is a positive commandment of great importance, as is fearing one's father and mother. The Torah equates the honor and fear of one's parents with the honor and fear of God Himself. Exodus 20:12states: "Honor your father and your mother," and Proverbs 3:9 states: "Honor God from your wealth." Similarly, with regard to one's father and mother,Leviticus 19:3 states: "A person must fear his mother and father," andDeuteronomy 6:13 states: "And you shall fear God, your Lord." Just as He commands us to honor and fear His great name; so, too, He commands us to honor and fear our parents."
Halacha 2
A person who curses his father or mother is executed by stoning and a person who blasphemes God is executed by stoning. Thus the punishment for the two is equated.
A father is mentioned before a mother with regard to honor and a mother is mentioned before a father with regard to fear to teach that they are both equal with regard to fear and honor.
Halacha 3
What is meant by fear and what is meant by honor? Fear is expressed by not standing in his place, not sitting in his place, not contradicting his words, nor offering an opinion that outweighs his.
He should not call him by name, neither during his lifetime or after his death. Instead, he should say: "My father and my master." If his father or his teacher had the same name as others, he should call those other people by a different name. It appears to me that one should be careful only with regard to this matter with regard to a name that is unusual which is not used frequently by people. With regard to the names which people are generally called, by contrast, e.g., Abraham, Isaac, Jacob, Moses, and the like, one can call others by that name in any language and at any time outside his father's presence without thinking anything of the matter.
What is meant by honoring them? One should bring them food and drink, clothe them and cover them from their resources. If a father does not have financial resources and a son does, the son is compelled to sustain his father and his mother according to his capacity. He should bring him out and bring him home and serve him in all the ways one serves a teacher. Similarly, he should stand before him as one stands before a teacher.
Halacha 4
When a father was the student of his son, the father need not stand in the presence of the son. The son, by contrast, must stand before his father even if he is his student.
A son is obligated to honor his father in other matters when he is carrying out his business and seeing to his concerns. What is implied? If a person went to a place because of his father's words, he should not say: "Hurry and free me on my own account," or "Let me go on my own account," instead "Hurry and free me because of my father," "Let me go because of my father." Similar laws apply in all analogous situations. He should always include in his words statements that indicate that he is concerned with his father's honor and that he fears him.
Halacha 5
A son is obligated to honor his father even after his death. What is implied? If he repeats a teaching in his father's name, he should not say: "This is what my father said." Instead, he should say: "This is what my father, and teacher - may I serve as atonement for him - said."
When does the above apply? Within twelve months of his passing. After twelve months, he says of him: "May he be remembered for the life of the world to come."
Halacha 6
Both a man and a woman are obligated to honor and fear their parents. It is only that the man has the capacity to do this and a woman is subject to another's influence. Therefore if she is divorced or widowed, they are both equal.
Halacha 7
To what degree does the mitzvah of honoring one's father and mother extend? Even if one's parent takes his purse of gold and throws it into the sea in his presence, he should not embarrass them, shout, or vent anger at them. Instead, he should accept the Torah's decree and remain silent.
To what degree does the mitzvah of fearing them extend? Even if one was wearing fine garments and sitting at the head of the community, if one's father and mother came, ripped the clothes, struck him on the head, and spit in his face, he should not embarrass them. Instead, he should remain silent and fear the King of kings who commanded him to conduct himself in this manner. Were a mortal king to decree something which would cause him even more suffering he would not be able to move a limb in protest. Certainly, this applies when the command emanates from He who spoke and caused the world to come into existence as He desired it.
Halacha 8
Although these commands have been issued, a person is forbidden to lay a heavy yoke on his sons and be particular about their honoring him to the point that he presents an obstacle to them. Instead, he should forgo his honor and ignore any affronts. For if a father desires to forgo his honor, he may.
Halacha 9
A person who strikes a son who has attained majority should be placed under a ban of ostracism, for he is transgressing the charge, Leviticus 19:14: "Do not place a stumbling block in front of the blind."
Halacha 10
When a person's father or mother lose control of their mental faculties, their son should try to conduct his relationship with them according to their mental condition until God has mercy upon them. If it is impossible for him to remain with them because they have become very deranged, he should leave them, depart, and charge others with caring for them in an appropriate manner.
Halacha 11
A mamzer is obligated to honor and fear his father even though he is not liable for striking him or cursing him until he repents. Even when his father was a wicked person who violated many transgressions, he must honor him and fear him.
If he sees his father violate Torah law, he should not tell him: 'Father, you transgressed Torah law.' Instead, he should tell him: 'Father, is not such-and-such written in the Torah?', as if he is asking him, rather than warning him.
Halacha 12
When a person's father tells him to violate the words of the Torah - whether he tells him to transgress a negative commandment or not to fulfill a positive commandment, even if all that is involved is a point of Rabbinic Law - he should not listen to him, as can be inferred from Leviticus 19:3: 'A person must fear his mother and his father and keep My Sabbaths.' Implied is that all are obligated in honoring Me.
Halacha 13
The following laws apply when a person's father tells him: 'Draw water for me,' and he has the opportunity to perform a mitzvah. If it is possible for the mitzvah to be performed by others, they should perform it and he should concern himself with honoring his father. For we do not negate the observance of one mitzvah, because of the observance of another mitzvah. If there are no others able to perform the other mitzvah, he should perform the mitzvah and neglect his father's honor. For he and his father are obligated to perform the mitzvah.
Torah study surpasses honoring one's father and mother.
Halacha 14
If a person's father tells him: 'Bring me a drink of water,' and his mother tells him: 'Bring me a drink of water,' he should overlook his mother's honor and honor his father first. For both he and his mother are obligated to honor his father.
Halacha 15
A person is obligated to honor his father's wife even though she is not his mother throughout his father's lifetime, for this is included in honoring his father. Similarly, he should honor his mother's husband throughout her lifetime. After her death, however, he is not obligated to honor her.
It is a Rabbinical decree that a person is obligated to honor his oldest brother as he is obligated to honor his father.
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Hayom Yom:
• Tuesday, 28 Tevet 5774 – 31 December 2013
"Today's Day"
Tuesday, Tevet 28*, 5703
Torah lessons: Chumash: Va'eira, Shlishi with Rashi.
Tehillim: 135-139.
Tanya: Now we can understand (p. 61)..."Be righteous." (p. 63).
The published version of Sefer Hachakira (Derech Emuna) of the Tzemach Tzedek lacks many glosses. He composed it in connection with his trips to Petersburg where he had to answer many questions on those subjects.1
FOOTNOTES
*.This day marks the birth, in 5640 (1880) of Rebbetzin Chana of blessed memory, mother of the Rebbe of righteous memory.
1.See "The Tzemach Tzedek and the Haskalah Movement," Kehot.
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Daily Thought:
A Little Smarter
If Gd were only a little smarter than me,
He wouldn’t be my Gd.

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