Today in Judaism: Today is: Sunday, 4 Shevat 5774 · 5 January
2014
Today in Jewish History:
• Passing of R. Abraham Kalisker (1810)
Rabbi Abraham of Kalisk (1741-1810) was a controversial figure
in the 3rd generation of Chassidic leaders. In his youth, he was a study
partner of Rabbi Elijah "the Gaon of Vilna", who led the initial
opposition against Chassidism; but later Rabbi Abraham himself joined the the
forbidden kat ("sect", as the Chassidic movement was derisively
called by its opponents) and became a disciple of Rabbi DovBer, the Maggid of
Mezeritch, the successor to Chassidism's founder, Rabbi Israel Baal Shem Tov.
After Rabbi DovBer's passing in 1772, much of the opposition to Chassidism was
directed against Rabbi Abraham's disciples, who, more than any other group
within the movement, mocked the intellectual elitism of the establishment's
scholars and communal leaders; even Rabbi Abraham's own colleagues were
dismayed by the "antics" of some of his disciples. In 1777, Rabbi
Abraham joined the first Chassidic "aliyah", in which a group of more
than 300 Chassidim led by Rabbi Menachem Mendel of Vitebsk emigrated to the
Holy Land. Rabbi Abraham passed away in Tiberias on the 4th of Shevat of the
year 5570 from creation (1810 CE).
• R. Israel Abuchatzera (1984)
Rabbi Israel Abuchatzera (1890-1984), known as "Baba
Sali," was born in Tafillalt, Morocco to the llustrious Abuchatzera
family. From a young age he was renowned as a sage, miracle maker and master
kabbalist. In 1964 he moved to the Holy Land, eventually settling in the
southern development town he made famous, Netivot. He passed away in 1984 on
the 4th of Shevat. His graveside in Netivot has become a holy site visited by
thousands annually.
Daily Quote:
All is foreseen, and freedom of choice is granted(Ethics of the
Fathers 3:15)
Daily Study:
Chitas and Rambam for today:
Chumash: Beshalach, 1st Portion Exodus 13:17-14:8 with Rashi
• Chapter 13
17. It came to pass when Pharaoh let the people go, that God did
not lead them [by] way of the land of the Philistines for it was near, because
God said, Lest the people reconsider when they see war and return to Egypt יז.
וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת הָעָם וְלֹא נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים
כִּי קָרוֹב הוּא כִּי | אָמַר אֱלֹהִים פֶּן יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה
וְשָׁבוּ מִצְרָיְמָה:
It came to pass when Pharaoh let…that God did not lead them:
Heb. וְלֹא-נָחָם, and did not lead them, similar to “Go, lead (נְחֵה) the
people” (Exod. 32:34) [and] “When you walk, it shall lead (תִּנְחֶה) you”
(Prov. 6:22).
ויהי בשלח פרעה וגו' ולא נחם: ולא נהגם, כמו (שמות לב לד) לך נחה את
העם, (משלי ו כב) בהתהלכך תנחה אותך:
for it was near: and it was easy to return by that road to
Egypt. There are also many aggadic midrashim [regarding this].
כי קרוב הוא: ונוח לשוב באותו הדרך למצרים. ומדרשי אגדה יש הרבה:
when they see war: For instance, the war of “And the Amalekites
and the Canaanites descended, etc.” (Num. 14:45). If they had gone on a direct
route, they would have returned. Now, if when He led them around in a
circuitous route, they said, “Let us appoint a leader and return to Egypt”
(Num. 14:4), how much more [would they have planned to do this] if He had led
them on a direct route? [According to the sequence of the verse, the headings
appear to be transposed. See Mizrachi, Gur Aryeh, and Minchath Yehudah for a
correct solution of this problem.]
בראתם מלחמה: כגון מלחמת (במדבר יד מה) וירד העמלקי והכנעני וגו'. אם
הלכו דרך ישר היו חוזרים, ומה אם כשהקיפם דרך מעוקם אמרו (במדבר יד ד) נתנה ראש ונשובה
מצרימה, אם הוליכם בפשוטה על אחת כמה וכמה:
Lest…reconsider: They will have [second] thoughts about [the
fact] that they left Egypt and they will think about returning.
פן ינחם: יחשבו מחשבה על שיצאו ויתנו לב לשוב:
18. So God led the people around [by] way of the desert [to] the
Red Sea, and the children of Israel were armed when they went up out of Egypt. יח.
וַיַּסֵּב אֱלֹהִים | אֶת הָעָם דֶּרֶךְ הַמִּדְבָּר יַם סוּף וַחֲמֻשִׁים עָלוּ בְנֵי
יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם:
led…around: He led them around from a direct route to a
circuitous route.
ויסב: הסיבם מן הדרך הפשוטה לדרך העקומה:
the Red Sea: Heb. יַם-סוּף, like לְיַם-סוּף, to the Red Sea. סוּף
means a marsh where reeds grow, similar to “and put [it] into the marsh (בַּסוּף)”
(Exod. 2:3); “reeds and rushes (וַסוּף) shall be cut off” (Isa. 19:6).
ים סוף: כמו לים סוף. וסוף הוא לשון אגם שגדלים בו קנים, כמו (שמות
ב ג) ותשם בסוף, (ישעיהו יט ו) קנה וסוף קמלו:
armed: Heb. חִמֻשִׁים וַחִמֻשִׁים [in this context] can only
mean “armed.” (Since He led them around in the desert [circuitously], He caused
them to go up armed, for if He had led them around through civilization, they
would not have [had to] provide for themselves with everything that they
needed, but only [part,] like a person who travels from place to place and
intends to purchase there whatever he will need. But if he travels a long
distance into a desert, he must prepare all his necessities for himself. This
verse was written only to clarify the matter, so you should not wonder where
they got weapons in the war with Amalek and in the wars with Sihon and Og and
Midian, for the Israelites smote them with the point of the sword.) [In an old
Rashi]) And similarly [Scripture] says: “and you shall cross over armed (חִמֻשִׁים)”
(Josh. 1:14). And so too Onkelos rendered מְזָרְזִין just as he rendered: “and
he armed (וְזָרֵיז) his trained men” (Gen. 14:14). Another interpretation: חִמֻשִׁים
means “divided by five,” [meaning] that one out of five (חִמִֹשָה) [Israelites]
went out, and four fifths [lit., parts of the people] died during the three
days of darkness [see Rashi on Exod. 10:22]. — [from Mechilta, Tanchuma,
Beshallach 1]
וחמשים: אין חמושים אלא מזויינים. לפי שהסיבן במדבר גרם להם שעלו חמושים,
שאלו הסיבן דרך יישוב לא היו מחומשים להם כל מה שצריכין, אלא כאדם שעובר ממקום למקום
ובדעתו לקנות שם מה שיצטרך, אבל כשהוא פורש למדבר צריך לזמן לו כל הצורך, ומקרא זה
לא נכתב כי אם לשבר את האוזן, שלא תתמה במלחמת עמלק ובמלחמות סיחון ועוג ומדין, מהיכן
היו להם כלי זיין שהכום ישראל בחרב. וכן הוא אומר (יהושע א יד) ואתם תעברו חמושים.
וכן תרגם אונקלוס מזרזין, כמו (בראשית יד יד) וירק את חניכיו וזריז. דבר אחר חמושים
אחד מחמשה יצאו, וארבעה חלקים מתו בשלשת ימי אפילה:
19. Moses took Joseph's bones with him, for he [Joseph] had
adjured the sons of Israel, saying, God will surely remember you, and you shall
bring up my bones from here with you יט. וַיִּקַּח משֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ
כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים
אֶתְכֶם וְהַעֲלִיתֶם אֶת עַצְמֹתַי מִזֶּה אִתְּכֶם:
for he had adjured: Heb. הִֹשְבִּיעַ הַֹשְבֵּעַ. [The double
expression indicates that] he [Joseph] had made them [his brothers] swear that
they would make their children swear (Mechilta). Now why did he not make his
sons swear to carry him to the land of Canaan immediately [when he died], as
Jacob had made [him] swear? Joseph said, “I was a ruler in Egypt, and I had the
ability to do [this]. As for my sons-the Egyptians will not let them do [it].”
Therefore, he made them swear that when they would be redeemed and would leave
there [Egypt], they would carry him [out]. — [from Mechilta]
השבע השביע: השביעם שישביעו לבניהם. ולמה לא השביע את בניו שישאוהו
לארץ כנען מיד, כמו שהשביעו יעקב, אמר יוסף אני שליט הייתי במצרים והיה סיפק בידי לעשות,
אבל בני לא יניחום מצריים לעשות, לכך השביעם לכשיגאלו ויצאו משם שישאוהו:
and you shall bring up my bones from here with you: He made his
brothers swear in this manner. We learn [from this] that the bones of all [the
progenitors of] the tribes they brought up [out of Egypt] with them as it is
said “with you” -[from Mechilta]
והעליתם את עצמתי מזה אתכם: לאחיו השביע כן, למדנו שאף עצמות כל השבטים
העלו עמהם, שנאמר אתכם:
20. They traveled from Succoth, and they encamped in Etham, at
the edge of the desert. כ. וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם בִּקְצֵה
הַמִּדְבָּר:
They traveled from Succoth: on the second day, for on the first
day they came from Rameses to Succoth.
ויסעו מסכת: ביום השני, שהרי בראשון באו מרעמסס לסכות:
21. And the Lord went before them by day in a pillar of cloud to
cause it to lead them on the way and at night in a pillar of fire to give them
light, [they thus could] travel day and night.
כא. וַיהֹוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד
עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם
וָלָיְלָה:
to cause it to lead them on the way: Heb. לַנְחֹתָם. [The
“lammed” is] vowelized with a “pattach,” which is equivalent to לְהַנְחֹתָם,
like “to show you (לַראֹתְכֶם) on the way on which you shall go” (Deut. 1:33),
which is like לְהַרְאֹתְכֶם. Here also, [it means] to cause to lead you (לְהַנְחֹתָם)
through a messenger. Now who was that messenger? [It was] the pillar of cloud,
and the Holy One, blessed be He, in His glory, led it before them. In any case,
it was the pillar of cloud that He prepared so that they could be led by it,
for they would travel by the pillar of cloud, and the pillar of cloud was not
[meant] to provide light but to direct them [on] the way.
לנחתם הדרך: נקוד פת"ח, שהוא כמו להנחותם, כמו (דברים א לג) לראותכם
בדרך אשר תלכו בה, שהוא כמו להראותכם, אף כאן להנחותם על ידי שליח. ומי הוא השליח עמוד
הענן, והקב"ה בכבודו מוליכו לפניהם. ומכל מקום את עמוד הענן הכין להנחותם על ידו,
שהרי על ידי עמוד הענן הם הולכים, ועמוד הענן אינו לאורה אלא להורותם הדרך:
22. He did not move away the pillar of cloud by day or the
pillar of fire at night [from] before the people. כב. לֹא יָמִישׁ עַמּוּד
הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם:
He did not move away: [I.e.,] the Holy One, blessed be He, [did
not move away] the pillar of cloud by day or the pillar of fire at night. [This
verse] tells that the pillar of cloud transmitted [its light to] the pillar of
fire, and the pillar of fire transmitted [its light to] the pillar of cloud,
for while one had not yet set, the other one would rise. — [from Shab. 23b]
לא ימיש: הקב"ה את עמוד הענן יומם ועמוד האש לילה. מגיד שעמוד
הענן משלים לעמוד האש ועמוד האש משלים לעמוד הענן, שעד שלא ישקע זה עולה זה:
Chapter 14
1. The Lord spoke to Moses, saying, א. וַיְדַבֵּר יְהֹוָה אֶל
משֶׁה לֵּאמֹר:
2. Speak to the children of Israel, and let them turn back and
encamp in front of Pi hahiroth, between Migdol and the sea; in front of Baal
Zephon, you shall encamp opposite it, by the sea. ב. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל
וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירֹת בֵּין מִגְדֹּל וּבֵין הַיָּם לִפְנֵי
בַּעַל צְפֹן נִכְחוֹ תַחֲנוּ עַל הַיָּם:
and let them turn back: to their rear. They approached nearer to
Egypt during the entire third day in order to mislead Pharaoh, so that he would
say, “They are astray on the road,” as it is said: “And Pharaoh will say about
the children of Israel…” (Exod. 14:3).
וישבו: לאחוריהם לצד מצרים היו מקרבין כל יום השלישי כדי להטעות את
פרעה שיאמר תועים הם בדרך, כמו שנאמר (פסוק ג) ואמר פרעה לבני ישראל וגו':
and encamp in front of Pi-hahiroth: That is Pithom [one of the
cities built by the Israelites, Exod 1:11], but now it was called Pi-hahiroth,
since there they [the Israelites] became free men (בְּנֵי חוֹרִין). They [the
Hiroth] are two high upright rocks, and [because there is] the valley between
them [this] is called the mouth (פִּי) of the rocks. — [from Mechilta]
ויחנו לפני פי החירת: הוא פיתום, ועכשיו נקרא פי החירות על שם שנעשו
בני חורין, והם שני סלעים גבוהים וזקופים, והגיא שביניהם קרוי פי הסלעים:
in front of Ba’al Zephon: [Only] this was left from all the
Egyptian deities in order to mislead them [the Egyptians], so they would say
that their deity is powerful. Concerning this [tactic] Job explained: “He
misleads nations and destroys them” (Job 12:23). — [from Mechilta]
לפני בעל צפן: הוא נשאר מכל אלהי מצרים, כדי להטעותן, שיאמרו קשה יראתן.
ועליו פירש איוב (איוב יב כג) משגיא לגוים ויאבדם:
3. And Pharaoh will say about the children of Israel, They are
trapped in the land. The desert has closed in upon them. ג. וְאָמַר פַּרְעֹה לִבְנֵי
יִשְׂרָאֵל נְבֻכִים הֵם בָּאָרֶץ סָגַר עֲלֵיהֶם הַמִּדְבָּר:
And Pharaoh will say: when he hears that they [the Israelites]
are turning back.
ואמר פרעה: כשישמע שהם שבים לאחוריהם:
about the children of Israel: Heb. לִבְנֵי יִשְׂרָאֵל,
concerning the children of Israel. And so [the “lammed” is understood similarly
in the phrase] "The Lord will fight for you (לָכֶם) (verse 14), on your
behalf; [and similarly,] “say about me (לִי)” (Gen. 20:13), [which signifies]
concerning me.
לבני ישראל: על בני ישראל. וכן (פסוק יד) ה' ילחם לכם - עליכם, (בראשית
כ יג) אמרי לי אחי הוא - אמרי עלי:
They are trapped: Heb. נְבֻכִים, locked in and sunk, and in
French serrer, [meaning] press, tighten, or squeeze, like “in the deep (הַבָּכָא)
valley” (Ps. 84:7); [and like] “the depths of (מִבְּכִי) the rivers” (Job
28:11); [and likewise] “the locks of (נִבְכֵי) the sea” (Job 38:16). [In his
commentary on this verse, Rashi follows Menachem (Machbereth Menachem, p. 45).
Rashi on Psalms and Job 28:11, however, interprets those verses as expressions
of weeping, from the root בכה. See Judaica Press commentary digest on Job
28:11.]
נבכים הם: כלואים ומשוקעים ובלעז שירי"ץ [לחוצים], כמו (תהלים
פד ז) בעמק הבכא, (איוב כח יא) מבכי נהרות, (שם לח טז) נבכי ים. נבוכים הם כלואים הם
במדבר, שאינן יודעין לצאת ממנו ולהיכן ילכו:
They are trapped: They are locked in the desert, for they do not
know how to get out of it and where to go.
4. And I will harden Pharaoh's heart, and he will pursue them,
and I will be glorified through Pharaoh and through his entire force, and the
Egyptians will know that I am the Lord And they did so. ד. וְחִזַּקְתִּי אֶת לֵב
פַּרְעֹה וְרָדַף אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכָל חֵילוֹ וְיָדְעוּ מִצְרַיִם
כִּי אֲנִי יְהֹוָה וַיַּעֲשׂוּ כֵן:
and I will be glorified through Pharaoh: When the Holy One
blessed be He wreaks vengeance upon the wicked, His name becomes magnified and
glorified. So it [Scripture] says: “And I will judge against him, etc.” and
afterwards [the prophet says], “And I will magnify and sanctify Myself and I
will be known, etc.” (Ezek 38:22, 23) And [Scripture similarly] says: “There he
broke the arrows of the bow,” [which refers to Sennacherib’s defeat,] and
afterwards [i.e., the result of that], “God is known in Judah” (Ps. 76:2,4) And
[Scripture similarly] says: “The Lord is known for the judgement that He
performed” (Ps. 9:17). — [from Mechilta]
ואכבדה בפרעה: כשהקב"ה מתנקם ברשעים שמו מתגדל ומתכבד. וכן הוא
אומר (יחזקאל לח כב) ונשפטתי אתו וגו', ואחר כך (שם כג) והתגדלתי והתקדשתי ונודעתי
וגו', ואומר (תהלים עו ד) שמה שבר רשפי קשת, ואחר כך (שם פסוק ב) נודע ביהודה א-להים,
ואומר (שם ט יז) נודע ה' משפט עשה:
through Pharaoh and through his entire force: He [Pharaoh]
initiated the sinful behavior, and [thus] the retribution started with him. —
[from Mechilta]
בפרעה ובכל חילו: הוא התחיל בעבירה וממנו התחילה הפורענות:
And they did so: [This is stated] to tell their praise, that
they obeyed Moses and did not say, “How will we draw near to our enemies [by
returning in the direction of Egypt]? We have to escape.” Instead they said,
“All we have are the words of [Moses] the son of Amram.” [I.e., we have no
other plan to follow, only the words of the son of Amram.]-[from Mechilta]
ויעשו כן: להגיד שבחן ששמעו לקול משה, ולא אמרו היאך נתקרב אל רודפינו,
אנו צריכים לברוח, אלא אמרו אין לנו אלא דברי בן עמרם:
5. It was reported to Pharaoh that the people had fled; and
Pharaoh and his servants had a change of heart toward the people, and they
said, What is this that we have done, that we have released Israel from serving
us? ה.
וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם כִּי בָרַח הָעָם וַיֵּהָפֵךְ לְבַב פַּרְעֹה וַעֲבָדָיו
אֶל הָעָם וַיֹּאמְרוּ מַה זֹּאת עָשִׂינוּ כִּי שִׁלַּחְנוּ אֶת יִשְׂרָאֵל מֵעָבְדֵנוּ:
It was reported to Pharaoh: He [Pharaoh] sent officers with
them, and as soon as the three days they [the Israelites] had set to go [into
the desert] and return had elapsed, and they [the officers] saw that they were
not returning to Egypt, they came and informed Pharaoh on the fourth day. On
the fifth and the sixth [days after the Israelites’ departure], they pursued
them. On the night preceding the seventh, they went down into the sea. In the
morning [of the seventh day], they [the Israelites] recited the Song [of the
Sea (Exod. 15:1-18)]. Therefore, we read [in the Torah] the Song on the seventh
day, that is the seventh day of Passover.
ויגד למלך מצרים: איקטורין שלח עמהם, וכיון שהגיעו לשלשת ימים שקבעו
לילך ולשוב וראו שאינן חוזרין למצרים, באו והגידו לפרעה ביום הרביעי. בחמישי ובששי
רדפו אחריהם, וליל שביעי ירדו לים, בשחרית אמרו שירה, והוא יום שביעי של פסח, לכן אנו
קורין השירה ביום השביעי:
had a change: He [Pharaoh] had a change of heart from how he had
felt [previously], for he had said to them [the Israelites], “Get up and get
out from among my people” (Exod. 12:31). His servants [also] had a change of
heart, for previously they had said to him, “How long will this one be a
stumbling block to us?” (Exod. 10:7). Now they had a change of heart to pursue
them [the Israelites] on account of the money that they had lent them. — [based
on Mechilta]
ויהפך: נהפך ממה שהיה, שהרי אמר להם (שמות יב לא) קומו צאו מתוך עמי,
ונהפך לבב עבדיו, שהרי לשעבר היו אומרים לו (שם י ז) עד מתי יהיה זה לנו למוקש, ועכשיו
נהפכו לרדוף אחריהם בשביל ממונם שהשאילום:
from serving us: Heb. מֵעָבְדֵנוּ, from serving us.
מעבדנו: מעבוד אותנו:
6. So he [Pharaoh] harnessed his chariot, and took his people
with him. ו. וַיֶּאְסֹר אֶת רִכְבּוֹ וְאֶת עַמּוֹ לָקַח עִמּוֹ:
So he [Pharaoh] harnessed his chariot: He [did so] personally. —
[from Mechilta]
ויאסר את רכבו: הוא בעצמו:
and took his people with him: He attracted them with [his]
words, "We suffered, they took our money, and [then] we let them go! Come
with me, and I will not behave with you as do other kings. With other kings, it
is customary that their servants precede them in battle, but I will precede
you," as [indeed] it is said: “Pharaoh drew near” (Exod. 14:10). [This
means that Pharaoh] himself drew near and hastened before his armies. "It
is customary for other kings to take plunder at the beginning, as much as he
[the king] chooses. [But] I will share equally with you," as it is said:
“I will share the booty” (Exod. 15:9).
ואת עמו לקח עמו: משכם בדברים לקינו ונטלו ממוננו ושלחנום, בואו עמי
ואני לא אתנהג עמכם כשאר מלכים, דרך שאר מלכים עבדיו קודמין לו במלחמה, ואני אקדים
לפניכם, שנאמר (פסוק י) ופרעה הקריב, הקריב עצמו ומיהר לפני חיילותיו. דרך שאר מלכים
ליטול ביזה בראש כמו שיבחר, אני אשוה עמכם בחלק, שנאמר (שמות טו ט) אחלק שלל:
7. He took six hundred select chariots and all the chariots of
Egypt, with officers over them all. ז. וַיִּקַּח שֵׁשׁ מֵאוֹת רֶכֶב בָּחוּר וְכֹל
רֶכֶב מִצְרָיִם וְשָׁלִשִׁם עַל כֻּלּוֹ:
select: Heb. בָּחוּר, chosen. [This is] a singular expression,
[meaning that] every single chariot in this number was [a] chosen [chariot].
בחור: נבחרים, בחור לשון יחיד כל רכב ורכב שבמנין זה היה בחור:
and all the chariots of Egypt: And with them, all the rest of
the chariots. Now where did all these animals come from? If you say [that they
belonged] to the Egyptians, it says already: “and all the livestock of the
Egyptians died” (Exod. 9:6). And if [you say that they belonged] to the
Israelites, does it not say: “also our cattle will go with us” (Exod. 10:26).
Whose were they [from if that was the case]? They [belonged] to those who
feared the word of the Lord [i.e., to those who drove their servants and their
livestock into the houses as in Exod. 9:20]. From here Rabbi Simeon would say,
"[Even] the best of the Egyptians --[you must] kill; [even] the best of
the serpents-[you must] crush its head."-[from Mechilta]
וכל רכב מצרים: ועמהם כל שאר הרכב ומהיכן היו הבהמות הללו, אם תאמר
משל מצרים, הרי נאמר (שמות ט ו) וימת כל מקנה מצרים, ואם תאמר משל ישראל, והלא נאמר
(שם י כו) וגם מקננו ילך עמנו. משל מי היו, מן הירא את דבר ה' (שם ט כ). מכאן היה רבי
שמעון אומר כשר שבמצרים הרוג, טוב שבנחשים רצוץ את מוחו:
with officers over them all: Heb. וְשָׁלִשִׁם, officers over the
legions, as the Targum [Onkelos] renders.
ושלשם על כלו: שרי צבאות כתרגומו:
8. And the Lord hardened the heart of Pharaoh, the king of
Egypt, and he chased after the children of Israel, and the children of Israel
were marching out triumphantly. ח. וַיְחַזֵּק יְהֹוָה אֶת לֵב פַּרְעֹה מֶלֶךְ
מִצְרַיִם וַיִּרְדֹּף אַחֲרֵי בְּנֵי יִשְׂרָאֵל וּבְנֵי יִשְׂרָאֵל יֹצְאִים בְּיָד
רָמָה:
And the Lord hardened the heart of Pharaoh: Because he
vacillated about whether to pursue [the Israelites] or not. [So] He hardened
his heart to pursue [them]. — [from Mechilta]
ויחזק ה' את לב פרעה: שהיה תולה אם לרדוף אם לאו. וחזק את לבו לרדוף:
and the children of Israel were marching out triumphantly: Heb. בְּיָד
רָמָה, lit., with a high hand. With lofty and openly displayed might.
ביד רמה: גבורה גבוהה ומפורסמת:
-------
Tehillim Psalm Chapters 23 - 28
• Chapter 23
When King David was in the forest of Cheret and nearly died of
starvation, God provided nourishment for him with a taste of the World to Come.
David then composed this psalm, describing the magnitude of his trust in God.
1. A psalm by David. The Lord is my shepherd, I shall lack
nothing.
2. He lays me down in green pastures; He leads me beside still
waters.
3. He revives my soul; He directs me in paths of righteousness
for the sake of His Name.
4. Though I walk in the valley of the shadow of death, I will
fear no evil, for You are with me; Your rod and Your staff-they will comfort
me.
5. You will prepare a table for me before my enemies; You have
anointed my head with oil; my cup is full.
6. Only goodness and kindness shall follow me all the days of my
life, and I shall dwell in the House of the Lord for many long years.
Chapter 24
If the fulfillment of one's prayer would result in the
sanctification of God's Name, he should pray that God act for the sake of the
holiness of His Name. One should also invoke the merit of his ancestors, for we
know that "the righteous are greater in death than in life"
1. By David, a psalm. The earth and all therein is the Lord's;
the world and its inhabitants.
2. For He has founded it upon the seas, and established it upon
the rivers.
3. Who may ascend the mountain of the Lord, and who may stand in
His holy place?
4. He who has clean hands and a pure heart, who has not used My
Name in vain or sworn falsely.
5. He shall receive a blessing from the Lord, and kindness from
God, his deliverer.
6. Such is the generation of those who search for Him, [the
children of] Jacob who seek Your countenance forever.
7. Lift up your heads, O gates, and be lifted up, eternal doors,
so the glorious King may enter.
8. Who is the glorious King? The Lord, strong and mighty; the
Lord, mighty in battle.
9. Lift up your heads, O gates; lift them up, eternal doors, so
the glorious King may enter.
10. Who is the glorious King? The Lord of Hosts, He is the
glorious King for all eternity.
Chapter 25
The verses in this psalm are arranged according to the alphabet,
excluding the letters Bet, Vav, and Kuf, which together equal the numerical
value of Gehenom (purgatory). One who recites this psalm daily will not see the
face of purgatory.
1. By David. To You, Lord, I lift my soul.
2. My God, I have put my trust in You. May I not be put to
shame; may my enemies not gloat over me.
3. Indeed, may all who hope in You not be put to shame; let
those who act treacherously without reason be shamed.
4. O Lord, make Your ways known to me; teach me Your paths.
5. Train me in Your truth and teach me, for You are the God of
my salvation; I yearn for You all day.
6. O Lord, remember Your mercies and Your kindnesses, for they
have existed for all time.
7. Do not recall the sins of my youth, nor my transgressions;
remember me in accordance with Your kindness, because of Your goodness, O Lord.
8. Good and upright is the Lord, therefore He directs sinners
along the way.
9. He guides the humble with justice, and teaches the humble His
way.
10. All the paths of the Lord are kindness and truth for those
who observe His covenant and testimonies.
11. For the sake of Your Name, O Lord, pardon my iniquity, for
it is great.
12. Whoever is a God-fearing man, him will He teach the path
that he should choose.
13. His soul will abide in well-being, and his descendants will
inherit the earth.
14. The secret of the Lord is to those who fear Him; He makes
His covenant known to them.
15. My eyes are always turned to the Lord, for He releases my
feet from the snare.
16. Turn to me and be compassionate to me, for I am alone and
afflicted.
17. The sufferings of my heart have increased; deliver me from
my hardships.
18. Behold my affliction and suffering, and forgive all my sins.
19. See how numerous my enemies have become; they hate me with a
violent hatred.
20. Guard my soul and deliver me; may I not be put to shame, for
I place my trust in You.
21. Let integrity and uprightness guard me, for my hope is in
You.
22. Redeem Israel, O God, from all its afflictions.
Chapter 26
In this psalm King David inundates God with prayers and acts of
piety, because he envies those who are his spiritual superiors, saying,
"If only I were on their level of piety and virtue!"
1. By David. Judge me, O Lord, for in my innocence I have
walked, and in the Lord I have trusted-I shall not falter.
2. Try me, O Lord, and test me; refine my mind and heart.
3. For Your kindness is before my eyes, and I have walked
constantly in Your truth.
4. I did not sit with men of falsehood, and with hypocrites I
will not mingle.
5. I detested the company of evildoers, and with the wicked I will
not sit.
6. I wash my hands in purity, and circle Your altar, O Lord,
7. to give voice to thanks, and to recount all Your wonders.
8. I love the shelter of Your House, O Lord, and the place where
Your glory resides.
9. Gather not in my soul with sinners, nor my life with men of
bloodshed,
10. In whose hands are schemes, and whose right hand is filled
with bribes.
11. But I walk in my innocence; redeem me and show me favor.
12. My foot stands on level ground; in assemblies I will bless
the Lord.
Chapter 27
King David acknowledges and praises God, placing his trust in
Him because of his victories in war. "Nevertheless, it is not wars that I
desire, for I cannot gain perfection with them. Only one thing do I ask: to
abide day and night in the study hall studying Torah, to gain perfection so
that my soul may merit the life of the World to Come."
1. By David. The Lord is my light and my salvation-whom shall I
fear? The Lord is the strength of my life-whom shall I dread?
2. When evildoers approached me to devour my flesh, my
oppressors and my foes, they stumbled and fell.
3. If an army were to beleaguer me, my heart would not fear; if
war were to arise against me, in this I trust
4. One thing I have asked of the Lord, this I seek: that I may
dwell in the House of the Lord all the days of my life, to behold the
pleasantness of the Lord, and to visit His Sanctuary.
5. For He will hide me in His tabernacle on a day of adversity;
He will conceal me in the hidden places of His tent; He will lift me upon a
rock.
6. And then my head will be raised above my enemies around me,
and I will offer in His tabernacle sacrifices of jubilation; I will sing and
chant to the Lord.
7. Lord, hear my voice as I call; be gracious to me and answer
me.
8. In Your behalf my heart says, "Seek My
countenance"; Your countenance, Lord, I seek.
9. Do not conceal Your countenance from me; do not cast aside
Your servant in wrath. You have been my help; do not abandon me nor forsake me,
God of my deliverance.
10. Though my father and mother have forsaken me, the Lord has
taken me in.
11. Lord, teach me Your way and lead me in the path of
righteousness, because of my watchful enemies.
12. Do not give me over to the will of my oppressors, for there
have risen against me false witnesses, and they speak evil.
13. [They would have crushed me] had I not believed that I would
see the goodness of the Lord in the land of the living.
14. Hope in the Lord, be strong and let your heart be valiant,
and hope in the Lord.
Chapter 28
A prayer for every individual, entreating God to assist him in
walking the good path, to prevent him from walking with the wicked doers of
evil, and that He repay the wicked for their wickedness and the righteous for
their righteousness.
1. By David. I call to You, O Lord; my Strength, do not be deaf
to me; for should You be silent to me, I will be like those who descend to the
pit.
2. Hear the sound of my pleas when I cry out to You, when I
raise my hands toward Your holy Sanctuary.
3. Do not draw me along with the wicked, with evildoers who
speak of peace with their companions, though evil is in their heart.
4. Give them according to their deeds, and the evil of their
endeavors; give them according to their handiwork, render to them their just
deserts.
5. For they pay no heed to the acts of the Lord, nor to the work
of His hands; may He destroy them and not rebuild them.
6. Blessed is the Lord, for He has heard the voice of my pleas.
7. The Lord is my strength and my shield; in Him my heart
trusted and I was helped; my heart exulted, and with my song I praised Him.
8. The Lord is a strength to them; He is a stronghold of
deliverance to His anointed.
9. Grant salvation to Your people and bless Your heritage; tend
them and exalt them forever.
-------
Today in Tanya: Likutei Amarim, beginning of Chapter 17
• Sunday, 4 Shevat 5774 – 5 January 2014
• Lessons in Tanya
• Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 17
ובזה יובן מה שכתוב
With this explanation — that even a fear and love of G‑d which remain concealed in one’s mind and heart suffice to
infuse one’s fulfillment of the commandments with vitality, thereby perfecting
and elevating them, we will understand the verse:1
כי קרוב אליך הדבר מאד, בפיך ובלבבך לעשותו
“For this thing is very near to you, in your mouth and in your
heart, that you may do it.”
The verse states that it is easy for one to fulfill Torah and
mitzvot with all three “garments” of the soul — thought, speech and action. The
words “with your mouth” refer to speech, “with your heart” — to thought, and
“that you may do it” refers to action. In a deeper sense, however, “your heart”
refers not only to the power of thought, but also to the heart as the seat of
the emotions — love, fear, and so on. The verse is telling us, then, that it is
within easy reach of every Jew to fulfill the mitzvot with a feeling of awe and
love of G‑d. Concerning
this, the Alter Rebbe poses the question:
דלכאורה הוא בלבבך נגד החוש שלנו
At first glance, [the statement that “this thing is very near to
you]…in your heart” seems contrary to our experience — in our experience we
find that it is no simple feat to acquire a spirit of love and fear of G‑d.
והתורה היא נצחית
(2Yet the Torah is eternal),3 hence it could not refer only to
Moses‘ generation — “a generation of understanding” — but must hold true for
our own age as well.
שאין קרוב מאד הדבר, להפך לבו מתאוות עולם הזה לאהבת ה׳ באמת
In our experience we see that it is not a “very near thing” to
change one’s heart from worldly desires to a sincere love of G‑d, for by nature one is inclined toward the former.
And as is written in The Duties of the Heart,4 “Desires for
worldly pleasures are unable to dwell in the heart together with a love of G‑d.” In order to attain a love of G‑d, therefore,
it is necessary for one to change his nature from one extreme to the other — by
no means an easy matter!
וכמו שכתוב בגמרא: אטו יראה מילתא זוטרתי היא
Indeed, commenting on Moses‘ statement: “What does G‑d ask of you, but to fear Him?” the Talmud queries:5 “Is fear of
heaven a small matter?”
This indicates, as the Rebbe points out, that even in Moses‘
generation (and surely in subsequent generations) it was no simple matter to
acquire a fear of G‑d.
וכל שכן אהבה
And if this is true of fear of G‑d, then how
much more so — a love of G‑d, for fear of
G‑d is generally more easily attainable than love of G‑d.
Thus, not only our experience, but also this quotation from the
Talmud seems to contradict the verse which states that fear and love of G‑d are “very near to you.”
וגם אמרו רז״ל דצדיקים דוקא לבם ברשותם
Moreover, our Sages also said6 that only tzaddikim have control
over their hearts — to arouse a love and fear of G‑d whenever they so desire.
This latter quotation intensifies the question, as the Rebbe
points out. Not only is it not “very near” to us to achieve a love of G‑d, but on the contrary, it is possible only for tzaddikim, who
are a minority. Surely the Torah does not address only tzaddikim; how, then,
can it state that a love of G‑d is very near
to us, indicating that our heart is in our control, that we can divert it from
mundane desires to a love of G‑d?
אלא דלעשותו רצונו לומר: האהבה המביאה לידי עשיית המצות בלבד
But the words “that you may do it” refer to a love which merely
leads to the fulfillment of the commandments, although, strictly speaking, it
is not an actual love.
The author thus interprets the words “that you may do it” as a
qualification of the earlier phrase “for it is near to you…with your heart.”
What is “near to you with your heart” (i.e., What sort of love is easily
attainable)? That love which pertains to action (“that you may do it”).
Thereby we may also understand the order of the words in the
verse. The words “in your mouth, in your heart, that you may do it” refer to
the three “soul-garments” of thought, speech, and action, as we have observed
earlier. However, the order in which they are listed in the verse is difficult
to understand, for it seems to be neither an ascending order (action, speech,
thought) nor a descending order (thought, speech, action). Why is the middle
faculty, speech, put first, followed by thought (“in your heart”), and then
action (“that you may do it”)? However, according to the interpretation of the
words “that you may do it” given here, this is readily understood. These words
follow immediately after the words “in your heart,” for they serve to explain and
to qualify them: the love of which the verse speaks here (“in your heart”), is
that which leads to action (“that you may do it”).
שהיא רעותא דלבא שבתעלומות לב, גם כי אינה בהתגלות לבו כרשפי אש
This means the hidden desire of the heart; even if it does not
burn openly like a flaming fire, yet it can still lead one to fulfill the
commandments.
ודבר זה קרוב מאד ונקל לכל אדם אשר יש לו מוח בקדקדו
This matter of arousing a love which remains hidden in the heart
is very easy and very near to every man who has a brain in his head.
כי מוחו ברשותו, ויכול להתבונן בו בכל אשר יחפוץ
For his mind is under his control even if his heart is not, and
with it he can meditate as he pleases, on any subject.
וכשיתבונן בו בגדולת אין סוף ברוך הוא, ממילא יוליד במוחו על כל פנים
האהבה לה׳, לדבקה בו בקיום מצותיו ותורתו
If, then, he will contemplate with it on the greatness of the
Almighty, he will inevitably generate — in his mind, at least — a love of G‑d, to cleave to Him through the performance of His commandments
and the study of His Torah.
FOOTNOTES
1.Devarim 30:14.
2.Parentheses are in the original text.
3.Maimonides, Hilchot Yesodei HaTorah, 9:1.
4.Chovot HaLevavot, introduction to Shaar Ahavat HaShem.
5.Berachot 33b; Megillah 25a.
6.Bereishit Rabbah 34:10; 67:8.
-------
Rambam:
• Daily Mitzvah Sefer Hamitzvos:
N166
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3
chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is
repeated a few days consecutively while the exploration of the same Mitzvah
continues in the in-depth track.
Negative Commandment 166
A Priest's Ritual Purity
"He shall not become impure for the dead among his
people"—Leviticus 21:1.
A kohen (priest) may not contract ritual impurity through contact
with a human corpse. The exception to this rule are his next of kin [—his
father, mother, brother, unmarried sister, son and daughter. The Sages added
his wife to the list].
This prohibition only applies to male priests.
The 166th prohibition is that a regular kohen is forbidden from
becoming tameh for any dead person other than the relatives listed in the
Torah.1
The source of this prohibition is G‑d's statement2 (exalted be He), "He shall not become tameh
through the dead of his people."
One who transgresses this prohibition and becomes tameh for
anyone other than the six3 specified relatives is punished by lashes.
This prohibition does not apply to women. The Oral Tradition4
explains the phrase,5 "Sons of Aaron," to mean, "Only the 'sons
of Aaron,' not the daughters of Aaron."
FOOTNOTES
1.See P37.
2.Lev. 21:1.
3.See Kapach, 5731, footnote 26.
4.Sifra, Parshas Emor.
5.Lev. 21:1.
-------
Rambam:
• 1 Chapter: Tum'at Okhalin Chapter 5
Chapter 5
Halacha 1
The term yad when used in connection with food
refers to the thin stems that are close to fruit from which the fruit hangs
from the tree, e.g. the stems of figs and pears and the edges of a grape
cluster. In this category are also included seeds and other entities required
by the foods and any shomrim for foods, i.e., the shell over the
foods that protects it. Similar laws apply to all analogous substances.
Halacha 2
Any substance that is a yad, but not a shomer is susceptible to impurity, imparts
impurity, but is not considered as part of the food. Any substance that is ashomer,
even though it is not a yad is susceptible to impurity, imparts
impurity, and is combined together with the food. Any entity that is not a shomer, nor ayad, is
neither susceptible to impurity, nor does it impart impurity. Needless to say,
it is not considered as part of the food.
What is meant by saying "it is
susceptible to impurity, imparts impurity, but is not considered as part of the
food"? If impurity touched the yad,
the food suspended from it becomes impure. If impurity touched the food, the yadbecomes impure. The yad is not combined with the food to
comprise an egg-sized portion or a half a pras.
If, however, an entity is a shomer it is considered as part of an
egg-sized portion or a half a pras.
Halacha 3
Just as there is a concept of a yad with regard to contracting impurity,
so too, there is a concept of a yad with regard to making foods
susceptible to impurity through exposure to liquids. If the yad was exposed to a liquid, all of the
food hanging from it is susceptible to impurity.
The concept of a yad applies even though the fruit is
smaller than an olive-sized portion and the concept of a shomer applies even though the fruit is
smaller than a bean. When a shomer is divided, it no longer is combined
with the food.
Halacha 4
What is the source that teaches that
the shomerim of food contract impurity together
with the food when they are connected to it? Leviticus 11:37 states: "On any type of kernels
of seed that will be sown." Implied is that the kernels are considered in
the form which people use to sow, e.g., wheat in its coating, barley in its
shell, lentils in their coverings. Similar laws apply to other shomerim.
Halacha 5
What is the source that teaches that
the yadot of food are susceptible to impurity
and impart impurity when they are connected to foods? It is written ibid.:38: "They shall be
impure for you," included is anything necessary for you so that the food
can be eaten.
Halacha 6
When a person harvests grapes for a
winepress, there is no concept of yadot,
for he has no need of the yad,
because it absorbs the liquid.
Halacha 7
When one harvests produce to use as a
covering for his sukkah,
there is no concept of yadot,
for he has no need of the yad.
Halacha 8
Whenever the yadot of food were crushed in the granary,
they are pure.
Halacha 9
When a sprig of a cluster is stripped
of its grapes, it is pure. If one grape remained, it is considered as a yad for that grape and it is susceptible
to impurity. Similarly, if a stalk from a date palm was stripped of its dates,
it is pure. If one date remained, it is impure. Similarly, if a pod of legumes
was emptied, it is pure. If one legume remained, it is susceptible to impurity.
Halacha 10
There can never be a concept of a shomer for a shomer. Only the protective
covering that is closest to the food is considered as part of it.
Halacha 11
There are three peels to an onion: the
inner peel, whether it is whole or cut, it is combined with the food. When the
middle peel is whole, it is combined. If it is cut, it is not combined. The
outer peel is pure in both instances.
Halacha 12
All shells become susceptible to
impurity, impart impurity, and are combined together with the food because they
are shomerim. When the
pods of beans and vetch are discarded, they do not become susceptible to
impurity. If they were saved to be served as food, they do become susceptible
to impurity. If food remains inside them, they are susceptible to impurity
regardless.
Cucumber peels are susceptible to the
impurity of foods, even though they are not connected to the cucumber at all.
When barley kernels are dry, their shell is included with them. If the kernels
are fresh, the shells are not included with them. The shells of wheat kernels
are included with them in all instances.
Halacha 13
All seeds become susceptible to
impurity, impart impurity, but are not combined together with the food with the
exception of a fresh date seed. The seed of a dried date, by contrast, is not
combined with the food.
Halacha 14
The covering of a fresh date seed is
not combined with the fruit. The covering of a dry date seed, by contrast, is
combined with the fruit. Since it cleaves to the fruit, it is considered as
part of the fruit.
Halacha 15
When a portion of a date seed projects
outside the fruit, the portion that has food around it is combined with it. The
portion that projects beyond it does not.
Similarly, when there is a bone with
meat on it, any portion of the bone that has meat around it is combined with
the meat. If it has meat on it only from one side, only the portion of bone
under the meat is combined with it and only the upper portion of the bone until
its cavity. If a bone does not have a cavity, we consider it as the thickness
of a hyssop stem. Only that portion is combined with the meat; the remainder is
not combined. The rationale is that the bones are considered like shomerim for the meat.
Halacha 16
A thigh bone that has meat - even a
mere bean-size portion - upon it causes the entire bone to be included in the
reckoning for impurity.
Halacha 17
Olive and date seeds that were cooked
to be eaten are not susceptible to impurity.
Halacha 18
Even though one collected carob seeds
with the intent of eating them, they are not susceptible to impurity. If one
cooked them with the intent of eating them, they are susceptible to impurity.
Halacha 19
The following are susceptible to
impurity, impart impurity, and are combined together with the food: the roots
of garlic, onions, and leek, when they are fresh, their protuberance, whether
fresh or dry, their stalk which is opposite the food, the roots of lettuce and
Israeli radishes, and the main root of large radishes are combined with the
food. The thin roots of large radishes, by contrast, are not combined. The
roots of mint and rue and the roots of wild vegetables that were uprooted with
the intent of replanting them, the center stalk of grain and the husks of its
kernels, the stems of figs, dried figs, thin figs, and carobs are susceptible
to impurity, impart impurity, and are combined together with the food.
Halacha 20
The following are susceptible to
impurity, impart impurity, but are not combined together with the food: the
roots of garlic, onions, and leek, when they are dry, stalks growing from them
that are not opposite their central portion, the mila'in of grain stalks, i.e., the dark hairs
on top of a grain stalk that resemble the teeth of a saw, the stems of pears,
small pears, quince, and crabapples, the handbreadth of the stem of squash that
is closest to the vegetable itself, a handbreadth of the stem of an artichoke,
and similarly, a handbreadth from either side of a branch from which a twig of
a grape vine grows. From the twig of a grape vine grow many clusters. This same
ruling is applied to the stem of a cluster regardless of its size. The yad of the tail end of the shoot of the
cluster from which the grapes were removed and that of a branch of a date palm
is four handbreadths long. The term branch refers to the red branch that the
stalks hang from; the dates hang from the stalks. Three handbreadths of the
stem of the grainstalk are considered as a yad.
Similarly, three handbreadths of the stem of all plants that are reaped are
considered as a yad. If
plants are not reaped, their stems and roots are considered as yadot regardless of their length.
All of the aforementioned are
susceptible to impurity, impart impurity, but are not combined together with
the food, because they are yadot.
Halacha 21
The following are not susceptible to
impurity, do not impart impurity, and are not combined together with the food:
other stems, the roots of cabbage heads, the roots of beets, the roots of
turnips - this refers to the deep roots that remain when the cabbage and
turnips are harvested from which the plants grow a second time - and all the
roots that are cut off when they are uprooted together with the food.
The button of a pomegranate is
combined together with the fruit. The buds that grow from it are not combined.
Halacha 22
When part of a pomegranate or a
watermelon decomposed, the remainder is not considered as joined to the part
that decomposed. The remainder of the peel is not combined with the fruit, for
its protection of the fruit is of no benefit. Similarly, if such fruit was
intact on either side, but rotten in the center, the portions of fruit on the
sides are not considered as joined to each other, nor is the peel combined with
the food.
The green leaves of vegetables are
combined with the foods. The white leaves are not, because they are of no
benefit.
-------
Rambam:
• 3 Chapters: Avel
Chapter 12, Avel Chapter 13, Avel Chapter 14
Chapter 12
Halacha 1
A eulogy is an honor for the deceased.
Therefore we compel the heirs to pay the wages of the men and women who recite
laments and they eulogize him. If the deceased directed that he not be
eulogized, we do not eulogize him. If, however, he directed that he not be
buried, we do not heed him, for burial is a mitzvah, as Deuteronomy 21:22 states: "And you shall certainly
bury him."
Halacha 2
Anyone who is sluggish with regard to
the eulogy for a sage will not live long. Anyone who is sluggish with regard to
the eulogy of an upright person is fit to be buried in his lifetime. Anyone who
sheds tears for an upright person will have his reward for this guarded by the
Holy One, blessed be He.
Halacha 3
We do not place a Torah scroll on the
bier of a sage. We do not change him from one bier to another. We take his bier
out only through the doorway; we do not lower it to remove it through the
gardens. For others, this is permitted.
Halacha 4
We rise and sit no less than seven
times in honor of a deceased person. There should be no less than ten men who
rise and sit. Only relatives should participate. This rite is carried out only
on the first day, in the cemetery, in communities where it is customary to
observe it.
How is this rite carried out in
communities where it is customary to observe it? We have the other relatives
and the members of the family who are not required to mourn stand and we recite
dirges and the like in their presence. Afterwards, one says: "Sit honored
persons, sit." He then recites other statements of lament before them
while they are sitting and then says: "Stand honored persons, stand."
He then speaks again while they are stand and repeats this pattern seven times.
Halacha 5
Just as we rise and sit in honor of
men in places where this custom is observed, we observe the same rites in honor
of women. Never, however, do we leave the bier of a women in the public
thoroughfare, for this is considered disrespectful for a woman. Instead, she is
buried directly after her death.
Halacha 6
When a person gathers the bones of a
deceased, mourning dirges and lamentations should not be recited, not should
the mourning blessing or words of comfort for mourners be said. Instead, we
recite only words of praise to the Holy One, blessed be He, and exhortations to
repentance.
Halacha 7
The following rules apply when a
person moves the coffin of a person from one place to another. If the corpse's
backbone is intact, we stand in a line for him, recite the mourning blessing
and the words of comfort for mourners. We eulogize him even if his bones were
moved after twelve months after his death. If its backbone is not intact, we do
not eulogize him. We do not stand in a line for him, nor do we recite the
mourning blessing and the words of comfort for mourners.
The term "mourning blessing"
refers to what is said in the mourners' home. The words of comfort for mourners
refers to what is said when standing in a line.
Halacha 8
When a person gathers the bones of his
father and his mother, he should mourn for them for that entire day. In the
evening, he should not mourn even though they are bound up in his sheet. One
does not recite mourning dirges.
Halacha 9
We do not eulogize children. How old
must a child be to be fit to be eulogized? For the children of the poor or the
children of the elderly, five years old. For the children of the wealthy, six
years old. This applies to both boys and girls.
Halacha 10
The following rules apply when a child
dies. If he dies within 30 days of birth, he should be carried in one's bosom
and buried with one woman and two men in attendance. He should not be buried
with one man and two women in attendance because of the prohibition against men
and woman being together alone. We do not stand in a line because of him, nor
do we recite the mourning blessing or the words of comfort for mourners.
When a child was a full 30 days old,
his corpse should be carried in a small coffin that can be carried on one's
forearms. We stand in a line because of him and recite the mourning blessing
and the words of comfort for mourners. A child of twelve months is carried out
in a bier.
Halacha 11
Whenever a corpse is taken out in a
bier, people at large should grieve for him. Whenever it is not taken out in a
bier, people at large need not grieve for him. Whenever anyone is known to
people at large, people at large should occupy themselves with his burial. When
one is not known to people at large, people at large need not occupy themselves
with his burial.
In a place where it is customary for
women to walk before the bier, they walk before the bier; where it is customary
for them to walk after the bier, they walk after the bier.
Halacha 12
We do not eulogize servants and
maidservants. Nor do we stand in a line because of them, nor do we recite the
mourning blessing nor the words of comfort for mourners. Instead, we tell the
master, as we would say if one lost an ox or a donkey: "May the
Omnipresent replenish your loss."
Chapter 13
Halacha 1
How are mourners comforted? After the
deceased is buried, the mourners gather together and stand at the side of the
cemetery. All of those who attended the funeral stand around them, line after
line. A line may not be less than ten and the mourners are not included in the
reckoning.
Halacha 2
The mourners stand at the left side of
the comforters and the comforters pass by the mourners one by one and tell
them: "May you be comforted from heaven."
Afterwards, the mourner goes home. On
each of the seven days of mourning, people come to comfort him. Whether new
people come or not, the others still comfort him.
Halacha 3
The mourner sits at the head of the
company. The comforters are permitted to sit only on the ground, as Job 2:13 states:
"And they sat with him on the ground." They are not permitted to say
anything until the mourner opens his mouth first, as it is written (ibid.):
"And no one spoke anything to him." And it states (ibid. 3:1, 4:1): "And then Job held
forth.... And Eliphaz responded."
Once the mourner shakes his head, the
comforters are no longer permitted to sit with him, so that they do not trouble
him overly so.
Halacha 4
When a deceased person has no mourners
who must be comforted, ten upright men from the community at large come and sit
in his place throughout the seven days of mourning. Others gather around them.
If there are not ten fixed people who remain throughout the seven days, each
day, ten other people are selected and they sit in his place.
Halacha 5
Everyone is obligated to stand in
front of a nasi except a mourner and sick person. To
all who stand in his presence, he says: "Sit," with the exception of
a mourner and sick person, for that would imply: "Remain in your
mourning," "Remain in your illness."
Halacha 6
We sweep and we mop in a mourner's
home. We wash plates, cups, pitchers, and bottles, and light lamps. We do not,
however, bring incense or spices.
Halacha 7
We do not bring the food for the meal
of comfort to a mourner's home in silver or cork utensils or the like, but
wicker-work baskets of planed willow trees or the like so as not to embarrass a
person who lacks means. Similarly, beverages are not poured in clear glasses
rather than colored ones so as not to embarrass the poor whose wine is not of a
high quality.
Halacha 8
No one person should drink more than
ten cups of wine in the house of a mourner: three before the meal, three during
the meal, and four afterwards. One should not drink more lest he become
intoxicated.
Halacha 9
We do not relate teachings of Torah
law or homiletic insights in the home of a mourner. Instead, we sit in grief.
In the presence of a corpse, we speak only of matters related to the corpse. To
be involved in Torah study in the presence of a corpse or in a cemetery is
forbidden.
Halacha 10
One should not cry over the deceased
for more than three days and one should not eulogize him for more than seven.
When does the above apply? To people
at large. With regard to Torah scholars, by contrast, everything depends on
their wisdom. In any case, we do not cry over them for more than 30 days, for
we have no one greater than Moses our teacher and concerning him, Deutronomy
34:8 states: "The children of Israel cried over Moses... for 30 days and
the days of crying in mourning for Moses concluded."
We do not eulogize for more than
twelve months, for we have no one of greater wisdom than our holy teacher, and
he was eulogized for only twelve months. Similarly, if a report of a wise man's
death reaches us after twelve months, we do not eulogize him.
Halacha 11
A person should not become excessively
broken hearted because of a person's death, as Jeremiah 22:10 states: "Do not weep for a dead
man and do not shake your head because of him." That means not to weep
excessively. For death is the pattern of the world. And a person who causes
himself grief because of the pattern of the world is a fool.
What should one do? Weep for three
days, eulogize for seven, and observe the restrictions on cutting one's hair
and the other five matters for 30 days.
Halacha 12
Whoever does not mourn over his dead
in the manner which our Sages commanded is cruel. Instead, one should be
fearful, worry, examine his deeds and repent.
If one member of a group dies, the
entire group should worry. For the first three days, one should see himself as
if a sword is drawn over his neck. From the third day until the seventh, he
should consider it as if it is in the corner. From that time onward, as if it
passing before him in the market place. All of this is so that a person should
prepare himself and repent and awake from his sleep. Behold it is written Jeremiah 5:3: "You have stricken them,
but they have not trembled." Implied is that one should awake and tremble.
Chapter 14
Halacha 1
It is a positive commandment of
Rabbinic origin to visit the sick, comfort mourners, to prepare for a funeral,
prepare a bride, accompany guests, attend to all the needs of a burial, carry a
corpse on one shoulders, walk before the bier, mourn, dig a grave, and bury the
dead, and also to bring joy to a bride and groom and help them in all their
needs. These are deeds of kindness that one carries out with his person that
have no limit.
Although all these mitzvot are of
Rabbinic origin, they are included in the Scriptural commandment Leviticus 19:18: "Love your neighbor as
yourself." That charge implies that whatever you would like other people
to do for you, you should do for your comrade in the Torah and mitzvot.
Halacha 2
The reward one receives for
accompanying guests is greater than all of the others. This is a statute which
Abraham our Patriarch instituted and the path of kindness which he would
follow. He would feed wayfarers, provide them with drink, and accompany them.
Showing hospitality for guests surpasses receiving the Divine Presence as Genesis 18:3 states: "And he saw and behold
there were three people."
Accompanying them is greater than
showing them hospitality. Our Sages said: "Whoever does not accompany them
is considered as if he shed blood."
Halacha 3
We compel people to accompany
wayfarers in the same manner as we compel them to give charity. The court would
prepare agents to accompany people who travel from place to place. If they were
lax in this matter, it is considered as if they shed blood. 11 Even a person
who accompanies a colleague for four cubits will receive a great reward.
What is the extent to which a person
must accompany a colleague? A teacher must accompany his student to the
outskirts of the city. A person must accompany a colleague to the city's
Sabbath limits. A student must accompany his teacher for a parsah. If he was his master
teacher, he must accompany him until three parseot.
Halacha 4
It is a mitzvah incumbent on everyone
to visit the sick. Even a person of great spiritual stature should visit one of
lesser stature. One may visit many times during the day. Whoever increases the
frequency of his visits is praiseworthy provided he does not become burdensome.
Whoever visits a sick person removes a portion of his sickness and relieves
him. Whoever does not visit the sick is consider as if he shed blood.
Halacha 5
We do not visit the sick except from
the third day onward. If, however, a person became ill suddenly and his illness
became very severe, he should be visited immediately.
We do not visit the sick during the
first three hours of the day, nor in the last three hours because his
attendants are tending to the sick person's needs. We do not visit patients
with stomach illnesses, eye illnesses, or headaches because the visits are
difficult for them.
Halacha 6
When one comes to visit a sick person,
he should not sit on a bed, nor on a chair, nor on a bench, nor on a high place,
nor above the invalid's head. Instead, he should wrap himself in a tallit, sit below his head,
entreat God for mercy on his behalf and depart.
Halacha 7
It appears to me that comforting
mourners takes precedence over visiting the sick. For comforting mourners is an
expression of kindness to the living and the dead.
Halacha 8
When a person is faced with either
tending to a corpse or a bride, he should leave the bride and occupy himself
with the corpse. Thus Ecclesiastes 7:4states: "The heart of the
wise is in the house of mourning."
When a corpse and a bride confront
each other on a road, the corpse is turned aside before the bride. Both of
these should turn aside before a king
Halacha 9
We nullify Torah study for a funeral
and for a wedding. When does the above apply? When there are not enough people
to care for a corpse. If there are enough people to care for it, Torah study
should not nullified. Whoever does not occupy himself with Torah study is obligated
to occupy himself with the corpse.
Halacha 10
If there is one corpse in a city, all
the inhabitants of the city are forbidden to perform work until they bury him.
If there is a person responsible for tending to the needs of funeral, the
others are permitted.
11 When
a Torah scholar dies, unless there are 600,000 to accompany him, we nullify
Torah study for his funeral. If there are 600,000, we do not nullify Torah
study. If he would also teach others, there is no limit. Instead, we nullify
everyone from their ordinary activity for his funeral.
Halacha 12
We bury the dead of the gentiles,
comfort their mourners, and visit their sick, as an expression of the ways of
peace.
Halacha 13
It is forbidden to benefit from a
cemetery. What is implied? We do not eat or drink, perform work read the Torah
or study the Oral Law within them. The general principle is: We do not benefit
from them nor act frivolously within them.
A person should not walk within four
cubits of a grave with tefillin in his hand or a Torah scroll in his
arm, nor should he pray there. At a distance of four cubits, this is permitted.
Halacha 14
When a person is transporting the
bones of a corpse from one place to another, he should not put them in a
leather sack, place them on a donkey and ride upon them, because this is
treating them contemptuously. If he was afraid of thieves or robbers, this is
permitted.
Halacha 15
We do not move a corpse from one grave
to another, even from a denigrating site to an honorable one. If the grave was
located in another person's property, the corpse may be moved even from an
honorable site to a denigrating one.
Halacha 16
We do not bury one corpse on top of
another, nor do we bury two corpses together, for this is denigrating. A baby
who sleeps with his mother may be buried with her.
Halacha 17
It is not forbidden to benefit from
the earth of a grave. For ordinary earth never becomes forbidden. It is, by
contrast, forbidden to benefit from a building which is a grave.
Halacha 18
When a person builds a grave for a
deceased person, the grave does not become forbidden until the corpse is placed
inside. Even if one places a stillborn infant in a grave, the prohibition
against benefiting from it takes effect.
Halacha 19
The following rules apply when a
monument is built for the sake of a living person and a corpse is placed
within. If one row of bricks was added for the sake of the deceased person, it
is forbidden to derive benefit from the entire monument even after the corpse
was removed from there. If one recognized the addition, one may remove it and
then the remainder is permitted. If the monument was made for the sake of the
deceased, once the corpse was placed in it, it becomes forbidden even though
the corpse was removed.
Halacha 20
When a person builds a grave for his
father and then buries his father's corpse in another grave, he should never
bury another corpse in that grave. Instead, it is forbidden to benefit from
this grave forever as an expression of respect for his father.
Halacha 21
It is forbidden to benefit from a
corpse with the exception of its hair. One may benefit from hair, because it is
not his body. Similarly, it is forbidden to benefit from the coffin and the
shrouds. There is no prohibition against benefiting from garments prepared to
be used as shrouds. Even if one knitted a garment to be used for a corpse, they
are not forbidden until they reach the bier which is buried with him. For
designation of an article to be used for a corpse does not cause it to be
forbidden.
Halacha 22
It is forbidden to benefit from all
the garments thrown upon the deceased on the bier which is buried with him, so
that because of them, confusion will not arise with regard to shrouds.
Halacha 23
If a person's father or mother were
throwing garments on the bier in their extreme aggravation, it is a mitzvah for
others to save them. If they reached the bier which is buried with the corpse,
we do not save them.
Halacha 24
We teach a person that he should not
recklessly destroy property and through it to oblivion. It is better to give it
to the poor than to throw it to maggots and worms. Whoever casts many articles
on a deceased person violates the commandment against destroying property.
Halacha 25
When a king dies, we ruin the horse
that he would ride upon and the calf that pulls the wagon in which he would
sit. We cut off its hooves from below the knee, a place that does not render it trefe.
We convene a yeshivah at his grave for seven days, as II Chronicles 32:33states: "They honored
him in his death." Our Sages interpret this as meaning: they convened a yeshivah at his grave. When a nasi dies, we do not nullify hisyeshivah for more than 30 days.
Halacha 26
When a king or a nasi dies, one may burn his bed and all his
personal utensils. This is not considered as an Amorite or destructive
practice. For Jeremiah 34:5 states: "You shall die in
peace, and as they made pyres for your ancestors, the earlier kings..., they
will make pyres for you."
Blessed be God who grants assistance.
-------
Hayom Yom:
• Sunday, 4 Shevat 5774 – 5 January 2014
"Today's Day"
Sunday, Sh'vat 4, 5703
Torah lessons: Chumash: Bo,
first parsha with Rashi.
Tehillim: 23-28.
Tanya: Ch. 17. with the above (p. 71)...commandments and Torah.
(p. 73).
Mitzrayim (Egypt) expresses constriction, limitation. The
spiritual Egyptian exile is the animal soul's restricting and concealing the
G-dly soul so severely that the G-dly soul is compressed to the degree that it
is diminished and obscured. "Exodus from Egypt" is the removal of the
constriction and bounds; i.e. the intellect in the brain illuminates the heart,
bringing about fine character traits translated into actual practice.
-------
Daily Thought:
Questioning the Divine
From a letter to Elie Wiesel:
Abraham, father of us all, questioned G‑d’s justice. So did Moses. So did Rabbi Akiva. So did many
enlightened souls. You are not the first.
Of all those who questioned, there were two approaches: Those
who meant it, and those who did not.
Those who wanted understanding gained understanding—a sense of
nothingness encountering a reality far beyond our puny minds.
Those who asked but did not want to understand
gained nothing.
-------
No comments:
Post a Comment