Chabad - Today in Judaism - TODAY IS: SUNDAY, SIVAN 3, 5774 • JUNE 1, 2014 - OMER: DAY 47 - HOD SHEB'MALCHUT
TODAY'S LAWS & CUSTOMS:
• THREE DAYS OF "HAGBALAH" BEGIN
Today begin the three days of preparation for the festival of Shavuot known as the "Three Days of Hagbalah" (see today's "Today in Jewish History"); in the custom of certain communities, the mourning practices of the Omer period, such as not to hold weddings or get a haircut, are now suspended.
• COUNT "FORTY-EIGHT DAYS TO THE OMER" TONIGHT
Tomorrow is the forty-eighth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is forty-eight days, which are six weeks and six days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Yesod sheb'Malchut -- "Connection in Receptiveness"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
TODAY IN JEWISH HISTORY:
• JEWS PREPARE TO RECEIVE TORAH (1313 BCE)
On Sivan 3, G-d instructed Moses to "set boundaries for the people around, saying, 'Beware of ascending the mountain or touching its edge...'" (Exodus 19:10-12) in preparation for the Giving of the Torah on Mount Sinai three days later. To this day, we mark the "Three Days of Hagbalah ('Boundaries')" leading to the Giving of the Torah on Sivan 6.
Links:
Boundaries
The Giving of the Torah
• VESPASIAN CAPTURES JERICHO (68 CE)
In his advance towards the destruction of Jerusalem, Rome Emperor Titus Flavius Vespasianus ("Vespasian") captures Jericho and massacres all its inhabitants.
DAILY QUOTE:
"Mitzrayim" (Egypt) means 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...(Rabbi Yosef Yitzchak of Lubavitch (as quoted in Hayom Yom, Shevat 4))
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Behaalotecha, 1st Portion Numbers 8:1-8:14 with Rashi
• Chapter 8
1. The Lord spoke to Moses, saying: א. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2. Speak to Aaron and say to him: "When you light the lamps, the seven lamps shall cast their light toward the face of the menorah." ב. דַּבֵּר אֶל אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת:
When you light: Why is the portion dealing with the menorah juxtaposed to the portion dealing with the chieftains? For when Aaron saw the dedication [offerings] of the chieftains, he felt distressed over not joining them in this dedication-neither he nor his tribe. So God said to him, “By your life, yours is greater than theirs, for you will light and prepare the lamps.” - [Tanchuma Beha’alothecha 3]
בהעלתך: למה נסמכה פרשת המנורה לפרשת הנשיאים, לפי שכשראה אהרן חנוכת הנשיאים חלשה דעתו, שלא היה עמהם בחנוכה, לא הוא ולא שבטו, אמר לו הקב"ה חייך, שלך גדולה משלהם, שאתה מדליק ומטיב את הנרות:
When you light: Heb. בְּהַעֲלֹתְךָ, lit., when you cause to ascend. Since the flame rises, Scripture describes kindling in terms of ascending. He is required to kindle the lamp until the flame rises by itself (Shab. 21a). Our Sages further expounded from here that there was a step in front of the menorah, on which the kohen stood to prepare [the lamps]. — [Sifrei Beha’alothecha 3]
בהעלתך: על שם שהלהב עולה, כתוב בהדלקתן לשון עליה, שצריך להדליק עד שתהא שלהבת עולה מאליה. ועוד דרשו רבותינו, מכאן שמעלה היתה לפני המנורה שעליה הכהן עומד ומטיב:
toward the face of the menorah: Toward the middle lamp, which is not on [one of] the branches, but on the menorah itself. — [Men. 98b]
אל מול פני המנורה: אל מול נר אמצעי שאינו בקנים, אלא בגוף של מנורה:
shall cast their light: The six on the six branches; the three eastern ones-that is their wicks-facing towards the center one, and likewise, the three western ones, the tops of their wicks facing toward the center one. Why [were the wicks facing inwards, thus giving off so little light]? So that [people] should not say that He [God] needs the light. — [Tanchuma Beha’alothecha 5]
יאירו שבעת הנרות: ששה שעל ששת הקנים, שלשה המזרחיים פונים למול האמצעי, הפתילות שבהן, וכן שלשה המערביים ראשי הפתילות למול האמצעי. ולמה, כדי שלא יאמרו לאורה הוא צריך:
3. Aaron did so; he lit the lamps toward the face of the menorah, as the Lord had commanded Moses. ג. וַיַּעַשׂ כֵּן אַהֲרֹן אֶל מוּל פְּנֵי הַמְּנוֹרָה הֶעֱלָה נֵרֹתֶיהָ כַּאֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה:
Aaron did so: This shows Aaron’s virtue that he did not deviate [from God’s command]. — [Sifrei Beha’alothecha 1:5]
ויעש כן אהרן: להגיד שבחו של אהרן שלא שינה:
4. This was the form of the menorah: hammered work of gold, from its base to its flower it was hammered work; according to the form that the Lord had shown Moses, so did he construct the menorah. ד. וְזֶה מַעֲשֵׂה הַמְּנֹרָה מִקְשָׁה זָהָב עַד יְרֵכָהּ עַד פִּרְחָהּ מִקְשָׁה הִוא כַּמַּרְאֶה אֲשֶׁר הֶרְאָה יְהֹוָה אֶת משֶׁה כֵּן עָשָׂה אֶת הַמְּנֹרָה:
This was the form of the menorah: As God had shown him with His finger, for he had difficulty with [constructing] it. That is why it says, “This is….” - [Sifrei Beha’alothecha 7]
וזה מעשה המנורה: שהראהו הקב"ה באצבע לפי שנתקשה בה, לכך נאמר וזה:
hammered work: In old French, batediz, beaten, an expression similar to,“[and his knees] knocked (נָקְשָׁן) one against the other” (Dan. 5:6). There was a block of gold weighing a talent. He pounded it with a hammer, and cut it with a chisel to extend its limbs in the prescribed manner, and it was not made limb by limb and then connected together. — [Baraitha Melecheth HaMishkan]
מקשה: בטדי"ץ בלע"ז [עשוי בהכאה] לשון דא לדא נקשן (דניאל ה, ו). עשת של ככר זהב היתה, ומקיש בקורנס וחותך בכשיל לפשט אבריה כתקונן, ולא נעשית אברים אברים ע"י חבור:
from its base to its flower: Its base was the hollow box above the legs, like the silver candelabra that stand before nobles.
עד ירכה עד פרחה: ירכה היא השידה שעל הרגלים, חלול כדרך מנורות כסף שלפני השרים:
from its base to its flower: That is to say, the menorah itself and everything attached to it.
עד ירכה עד פרחה: כלומר גופה של מנורה כולה וכל התלוי בה:
from its base: Which was a large unit.
עד ירכה: שהוא אבר גדול:
to its flower: Which was its finest work-it was all hammered work. It is customary to use the word עַד in this sense [to include everything], as in,“from the stacks to the (עַד) standing grain to the (עַד) olive groves” (Judges 15:5).
עד פרחה: שהוא מעשה דק שבה הכל מקשה. ודרך עד לשמש בלשון זה, כמו (שופטים טו, ה) מגדיש ועד קמה ועד כרם זית:
according to the form which the Lord had shown…: According to the design He had shown him on the mount [Sinai], as it says, “Now see and make, according to their pattern [which you are shown on the mountain]” (Exod. 25:40).
כמראה אשר הראה וגו': כתבנית אשר הראהו בהר, כמו שנאמר (שמות כה, מ) וראה ועשה בתבניתם וגו':
so did he construct the menorah: I.e., the one who made it [namely, Bezalel]. The Aggadic Midrash [Tanchuma Beha’alothecha 3] states that it was made by itself through the Holy One, Blessed is He.
כן עשה את המנורה: מי שעשאה. ומדרש אגדה ע"י הקב"ה נעשית מאליה:
5. The Lord spoke to Moses saying: ה. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
6. Take the Levites from among the children of Israel and cleanse them. ו. קַח אֶת הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל וְטִהַרְתָּ אֹתָם:
Take the Levites: Take them with words: You are fortunate in that you have merited to become attendants of the Omnipresent. — [Torath Kohanim 8:165, Midrash Aggadah]
קח את הלוים: קחם בדברים, אשריכם שתזכו להיות שמשים למקום:
7. This is what you shall do to them so as to cleanse them: sprinkle them with cleansing water and pass a razor over all their flesh; then they shall wash their garments and cleanse themselves. ז. וְכֹה תַעֲשֶׂה לָהֶם לְטַהֲרָם הַזֵּה עֲלֵיהֶם מֵי חַטָּאת וְהֶעֱבִירוּ תַעַר עַל כָּל בְּשָׂרָם וְכִבְּסוּ בִגְדֵיהֶם וְהִטֶּהָרוּ:
Sprinkle them with cleansing water: from the ashes of the red cow, so as to cleanse them from contamination by those who were in contact with the dead.
הזה עליהם מי חטאת: של אפר הפרה מפני טמאי מתים שבהם:
and pass a razor over all their flesh: I found in the writings of R. Moses Hadarshan (the preacher): Since they [the Levites] were submitted in atonement for the firstborn who had practiced idolatry [when they worshipped the golden calf], which is called sacrifices to the dead-and one afflicted with tzara’ath is considered dead-they required shaving like those afflicted with tzara’ath.
והעבירו תער: מצאתי בדברי רבי משה הדרשן, לפי שנתנו כפרה על הבכורות שעבדו עבודה זרה והיא קרויה זבחי מתים, והמצורע קרוי מת, הזקיקם תגלחת כמצורעים:
8. Then they shall take a young bull with its meal offering of fine flour mingled with oil. And you shall take a second young bull as a sin offering. ח. וְלָקְחוּ פַּר בֶּן בָּקָר וּמִנְחָתוֹ סֹלֶת בְּלוּלָה בַשָּׁמֶן וּפַר שֵׁנִי בֶן בָּקָר תִּקַּח לְחַטָּאת:
Then they shall take a young bull: That is a burnt offering, as it is written, “and designate…and one as a burnt offering” (verse 12); this is the communal offering [to atone] for idolatry.
ולקחו פר בן בקר: והוא עולה, כמו שנאמר (פסוק יב) ועשה את האחד עולה, והוא קרבן צבור בעבודה זרה:
and a second young bull: What does it mean by “a second” ? It teaches that just as a burnt offering is not eaten, so is [this] sin-offering not eaten. There is a support for his [R. Moses’] comments in Torath Kohanim (Obligatory sacrifices 3:4) [which states that this sin-offering was burnt up]. I, however, believe that this was a temporary injunction [not to atone for idolatry], since they should have brought a goat as a sin-offering for idolatry, with the bull for a burnt offering.
ופר שני: מה תלמוד לומר שני, לומר לך, מה עולה לא נאכלת, אף חטאת לא נאכלת. ובזו יש סמך לדבריו בתורת כהנים. ואומר אני שהוראת שעה היתה, ששעיר היה להם להביא לחטאת עבודה זרה עם פר העולה:
9. You shall bring the Levites in front of the Tent of Meeting, and you shall gather the entire congregation of the children of Israel. ט. וְהִקְרַבְתָּ אֶת הַלְוִיִּם לִפְנֵי אֹהֶל מוֹעֵד וְהִקְהַלְתָּ אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל:
And you shall gather the entire congregation: Since the Levites were submitted as an atonement offering instead of them, let them [the Israelites] come and stand with their offerings [namely the Levites] and rest their hands upon them. — [Midrash Aggadah] 11
והקהלת את כל עדת: לפי שהלוים נתנים קרבן כפרה תחתיהם, יבואו ויעמדו על קרבנם ויסמכו את ידיהם עליהם:
10. You shall bring the Levites before the Lord, and the children of Israel shall lay their hands upon the Levites. י. וְהִקְרַבְתָּ אֶת הַלְוִיִּם לִפְנֵי יְהֹוָה וְסָמְכוּ בְנֵי יִשְׂרָאֵל אֶת יְדֵיהֶם עַל הַלְוִיִּם:
11. Then Aaron shall lift up the Levites as a waving before the Lord on behalf of the children of Israel, that they may serve in the Lord's service. יא. וְהֵנִיף אַהֲרֹן אֶת הַלְוִיִּם תְּנוּפָה לִפְנֵי יְהֹוָה מֵאֵת בְּנֵי יִשְׂרָאֵל וְהָיוּ לַעֲבֹד אֶת עֲבֹדַת יְהֹוָה:
Then Aaron shall lift up the Levites as a waving: in the same way that the guilt-offering of one afflicted with tzara’ath requires waving [the animal] while it is alive. Three wavings are mentioned in this section: the first (verse 11) refers to the sons of Kohath, and for this reason it states with regard to them, “that they may serve in the Lord’s service,” since they were responsible for the work involving the most holy objects-the ark, the table, etc. The second (verse 13) refers to the sons of Gershon. Therefore, it is stated with regard to them,“a waving before the Lord” (verse 13), for even they were assigned holy work-the curtains and the clasps, which could be seen in the Holy of Holies. The third [waving] was for the sons of Merari (verse 14). - [Midrash Aggadah] 16
והניף אהרן את הלוים תנופה: כדרך שאשם מצורע טעון תנופה חי. שלש תנופות נאמרו בפרשה זו, הראשונה לבני קהת, לכך נאמר בם והיו לעבוד את עבודת ה', לפי שעבודת קדש הקדשים עליהם הארון והשלחן וגו'. השניה לבני גרשון, לכך נאמר בם תנופה לה', שאף עליהם היתה עבודת הקודש יריעות וקרסים הנראים בבית קדש הקדשים, והשלישית לבני מררי:
12. The Levites shall lay their hands on the heads of the bulls, and make one as a sin offering and one as a burnt offering to the Lord, to atone for the Levites. יב. וְהַלְוִיִּם יִסְמְכוּ אֶת יְדֵיהֶם עַל רֹאשׁ הַפָּרִים וַעֲשֵׂה אֶת הָאֶחָד חַטָּאת וְאֶת הָאֶחָד עֹלָה לַיהֹוָה לְכַפֵּר עַל הַלְוִיִּם:
13. You shall present the Levites before Aaron and his sons, and lift them as a waving before the Lord. יג. וְהַעֲמַדְתָּ אֶת הַלְוִיִּם לִפְנֵי אַהֲרֹן וְלִפְנֵי בָנָיו וְהֵנַפְתָּ אֹתָם תְּנוּפָה לַיהֹוָה:
14. Thus shall you set apart the Levites from the midst of the children of Israel, and the Levites shall become Mine. יד. וְהִבְדַּלְתָּ אֶת הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל וְהָיוּ לִי הַלְוִיִּם:
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Tehillim: Psalms Chapters 18 - 22
• Chapter 18
If one merits a public miracle, he should offer a song to God, including in his song all the miracles that have occurred since the day the world was created, as well as the good that God wrought for Israel at the giving of the Torah. And he should say: "He Who has performed these miracles, may He do with me likewise."
1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
Chapter 21
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
Chapter 22
Every person should pray in agony over the length of the exile, and our fall from prestige to lowliness. One should also take vows (for self-improvement) in his distress.
1. For the Conductor, on the ayelet hashachar, a psalm by David.
2. My God, my God, why have You forsaken me! So far from saving me, from the words of my outcry?
3. My God, I call out by day, and You do not answer; at night-but there is no respite for me.
4. Yet You, Holy One, are enthroned upon the praises of Israel.
5. In You our fathers trusted; they trusted and You saved them.
6. They cried to You and were rescued; they trusted in You and were not shamed.
7. And I am a worm and not a man; scorn of men, contempt of nations.
8. All who see me mock me; they open their lips, they shake their heads.
9. But one that casts [his burden] upon the Lord-He will save him; He will rescue him, for He desires him.
10. For You took me out of the womb, and made me secure on my mother's breasts.
11. I have been thrown upon You from birth; from my mother's womb You have been my God.
12. Be not distant from me, for trouble is near, for there is none to help.
13. Many bulls surround me, the mighty bulls of Bashan encircle me.
14. They open their mouths against me, like a lion that ravages and roars.
15. I am poured out like water, all my bones are disjointed; my heart has become like wax, melted within my innards.
16. My strength is dried up like a potsherd, and my tongue cleaves to my palate; You set me in the dust of death.
17. For dogs surround me, a pack of evildoers enclose me; my hands and feet are like a lion's prey.
18. I count all my limbs, while they watch and gloat over me.
19. They divide my garments amongst them; they cast lots upon my clothing.
20. But You, Lord, do not be distant; my Strength, hurry to my aid!
21. Save my life from the sword, my soul from the grip of dogs.
22. Save me from the lion's mouth, as You have answered me from the horns of wild beasts.
23. I will recount [the praises of] Your Name to my brothers; I will extol You amidst the congregation.
24. You that fear the Lord, praise Him! Glorify Him, all you progeny of Jacob! Stand in awe of Him, all you progeny of Israel!
25. For He has not despised nor abhorred the entreaty of the poor, nor has He concealed His face from him; rather He heard when he cried to Him.
26. My praise comes from You, in the great congregation; I will pay my vows before those that fear Him.
27. Let the humble eat and be satisfied; let those who seek the Lord praise Him-may your hearts live forever!
28. All the ends of the earth will remember and return to the Lord; all families of nations will bow down before You.
29. For sovereignty is the Lord's, and He rules over the nations.
30. All the fat ones of the earth will eat and bow down, all who descend to the dust shall kneel before Him, but He will not revive their soul.
31. The progeny of those who serve Him will tell of the Lord to the latter generations.
32. They will come and relate His righteousness-all that He has done-to a newborn nation.
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Tanya: Likutei Amarim, beginning of Chapter 53
• Lessons in Tanya
• Sunday, 3 Sivan 5774 - June 1, 2014
• Likutei Amarim, beginning of Chapter 53
The Alter Rebbe explained in the previous chapter that the light of the Shechinah, an illumination utterly transcending the realm of the world, must have a “garment” which enables it to radiate there. The “garment” of the Shechinah is Torah.
In every World there is found the “intelligence” of that particular World, namely, the Sefirot of Chochmah, Binah and Daat of that World. They constitute the shrine of the Holy of Holies in which the Shechinah resides. After the levels of ChaBaD (in which resides the Shechinah) descend into the level of Malchut of a particular World, the creatures of that World are then created.
By vesting itself in Malchut, moreover, the light of the Shechinah is then able to descend into the shrine of the Holy of Holies of the next lower World. The Alter Rebbe explained this process as it applies to all Worlds down to and including the spiritual World of Asiyah.
In ch. 53 he will go on to explain how the light of the Shechinah descends and illuminates this physical world. During the times of the First and Second Temple the Shechinah was housed in the Holy of Holies. Today it finds its abode in a Jew’s study of Torah and performance of the mitzvot.
He will also explain the difference between the level of the illumination of the Shechinah in the First and Second Beit HaMikdash on the one hand, and the level of Shechinah which is drawn down through the study of Torah and the performance of mitzvot, on the other.
והנה כשהיה בית ראשון קיים, שבו היה הארון והלוחות בבית קדשי קדשים, היתה השכינה, שהיא מלכות דאצילות, שהיא בחינת גילוי אור אין סוף ברוך הוא
At the time the First Temple stood, in which the Ark and the Tablets were housed in the Holy of Holies, the Shechinah — which is Malchut of Atzilut, that is, the revealed light of the Ein Sof, a light which intrinsically is infinite and transcends all Worlds, and which nevertheless was revealed in them —
שורה שם, ומלובשת בעשרת הדברות
dwelled there, and was clothed in the Ten Commandments which were engraved upon the Tablets found in the Ark in the Holy of Holies,
ביתר שאת ויתר עז, בגילוי רב ועצום יותר, מגילויה בהיכלות קדשי קדשים שלמעלה בעולמות עליונים
far more intensely, and with a greater and mightier revelation, than its revelation in the shrines of the Holy of Holies above in the upper Worlds.
This refers to the Worlds of Asiyah and Yetzirah.1 For even in the World of Yetzirah, the Shechinah illumines only insofar as it has previously clothed itself in the shrine of the Holy of Holies of the World of Beriah. The level of Shechinah manifest in the First Temple, however, though it too was manifest only through having first been enclothed in Malchut of Beriah, was less completely concealed. Even after this concealment, therefore, the illumination in the First Temple was still on the level of the World of Beriah, and not of Yetzirah.
The Alter Rebbe now answers the following question: Inasmuch as the Temple was located in this physical world, how was it possible for the Shechinah to be found there to a higher degree than in the upper Worlds? He answers:
כי עשרת הדברות הן כללות התורה כולה
For the Ten Commandments are the all-embracing principles of the whole Torah,
As explained in the Azharot of R. Saadya Gaon, the Ten Commandments incorporate all 613 mitzvot of the Torah. See also beginning of Tanya, ch. 20.
דנפקא מגו חכמה עילאה, דלעילא לעילא מעלמא דאתגליא
which derives from the level of Supernal Chochmah, i.e., Chochmah of Atzilut, that is far higher than the “world of manifestation.”
It is far higher than Malchut of Atzilut, which is called the “world of manifestation” because it reveals the light of Ein Sof to the Worlds.
As explained earlier, for this reason the Torah is able to act as a “garment” that does not become nullified in the light of the Shechinah which garbs itself in it — since its source is higher than the Shechinah. However, in order for Torah to act as a concealing “garment” it must descend lower than the level of the Shechinah, thereby enabling the light of the Shechinah to be received by created beings.
However, as Torah descended into the Ten Commandments engraved on the Tablets, it did not do so in a manner that would make it similar to other physical things. Rather, as will soon be explained, it remained on a level which is higher than the previously mentioned upper Worlds.
וכדי לחקקן בלוחות אבנים גשמיים, לא ירדה ממדרגה למדרגה כדרך השתלשלות העולמות עד עולם הזה הגשמי
In order to engrave them on material tablets of stone, it (Supernal Chochmah, which is Torah) did not descend degree by degree, parallel to the order of descent of the Worlds which descend by stages from a higher world to a lower world, until it reached this material world.
Generally, in order for a flow of Divine light to arrive at this physical world, it must first descend from World to World, coming down through the Worlds of Yetzirah and spiritual Asiyah, both of which are higher than its ultimate destination, this world. This, however, was not the case with the Tablets.
כי עולם הזה הגשמי מתנהג בהתלבשות הטבע הגשמי
For this material world functions through the garb of material nature,
והלוחות מעשה אלקים המה
while the Tablets are “the work of G‑d,”2 a Divine creation, in which G‑dliness — not nature — is revealed,
והמכתב מכתב אלקים הוא
“and the writing is the writing of G‑d,”3 writing in which G‑dliness is perceived,
שלמעלה מהטבע של עולם הזה הגשמי הנשפע מהארת השכינה שבהיכל קדשי קדשים דעשיה, שממנה נמשך אור וחיות לעולם העשיה, שגם עולם הזה בכללו
beyond the nature of this material world which is derived from the radiation of the Shechinah in the shrine of the Holy of Holies of Asiyah, from which light and vitality issue to the World of Asiyah, in which this physical world is also included.
The ray of the Shechinah which is in the shrine of the Holy of Holies of Asiyah, gives this physical world its vitality after first being garbed in Malchut of Asiyah, as explained earlier. This was not the case with the Tablets.
אלא בחינת חכמה עילאה דאצילות, שהיא כללות התורה שבי׳ הדברות, נתלבשה במלכות דאצילות ודבריאה לבדן
But the level of the Supernal Chochmah of Atzilut, consisting of the totality of the Torah as it is encapsulated in the Ten Commandments, clothed itself in Malchut of Atzilut and of Beriah alone, and did not clothe itself further in the lower Worlds,
והן לבדן המיוחדות באור אין סוף שבתוכן
and they alone (Chochmah of Atzilut as it is garbed in Malchut of Atzilut and Malchut of Beriah, without further vestment), united as they are with the [infinite] light of Ein Sof that is within them,
הן הנקראות בשם שכינה השורה בקדשי קדשים דבית ראשון, על ידי התלבשותה בי׳ הדברות, החקוקות בלוחות שבארון בנס
are referred to as the Shechinah which rested in the Holy of Holies of the First Temple, through its being vested in the Ten Commandments, which were engraved by miraculous means in the Tablets reposing in the Ark.
As the Sages tell us,4 the letters mem and samach, circular letters hewn through the entire thickness of the stone, stood in their place miraculously.
ומעשה אלקים חיים
Moreover, the Ten Commandments upon the Tablets were the work of the Living G‑d — Elokim Chayim,
הוא עלמא דאתכסיא המקנן בעולם הבריאה, כנודע ליודעי ח״ן
(5this being, in terms of the Sefirot, Binah of Atzilut, which is known as “the concealed world” which nests in the World of Beriah, as is known to those familiar with the Esoteric Discipline).
Those familiar with the Kabbalah know that Binah of Atzilut radiates into the World of Beriah, a world which still remains in the category of “a concealed world” — i.e., it is categorized as a World, but not a World whose independent being is revealed, in that the World of Beriah is aware of how it is wholly dependent on G‑d.
FOOTNOTES
1.The Rebbe notes that while the simple explanation of the phrase, “the upper Worlds,” would tend to favor the explanation given above — that it refers to the Worlds of Asiyah and Yetzirah, a more thorough analysis indicates that this is not so.
Were this indeed the case it would be extremely difficult to understand why the Alter Rebbe points out at length that the Ten Commandments are the “all-embracing principles of the whole Torah,” and so on. Moreover, why the lengthy explanation even before this — that the Shechinah resided in the Holy Temple “far more intensely, and with a greater and mightier revelation,” than in the upper Worlds? How is this “far more intensely,” and so on, when the only difference is whether or not the Shechinah was garbed in Yetzirah?
Most importantly, in Shaar HaTalmud Torah of the Alter Rebbe’s Siddur, it is almost surely indicated that what was revealed in the Holy Temple was a degree of Shechinah which surpassed the revelation in all of the higher Worlds. This is also indicated in Or HaTorah, Bamidbar, end of p. 16.
The Rebbe therefore understands that the Alter Rebbe speaks of two distinct qualities found in the Holy Temple. The first is that the revelation in the Holy Temple was greater than in all Worlds, because therein was found the Ten Commandments, which are the “all-embracing principles of the whole Torah.” Because of this, the revelation of the Shechinah was the illumination of Chochmah of Atzilut, after it had been clothed in Malchut of Atzilut and Malchut of Beriah.
A second quality found in the illumination of the Shechinah in the Holy Temple was the manner of its descent: it clothed itself only in Malchut of Atzilut and Malchut of Beriah (for “in order to engrave them on material tablets... [the Shechinah] did not descend...”).
Thus the manner in which the Shechinah was drawn down surpasses only the World of Yetzirah, but as to the actual illumination that shone there, this was a light which was higher than that in all the upper Worlds.
The special quality it possessed: (a) in the Temple there was revealed the essence of the light of Ein Sof, since the Tablets were there, as mentioned earlier; (b) in the Temple there was a “comprehension of essence,” and not only “knowledge of manifestation”; (c) the Temple was illumined by a revelation that transcended both transcendent and immanent manifestations of G‑dliness. This was due to the Supernal Delight (oneg ha‘elyon) that was found there.
This was why “The place of the Ark did not take up space” — at one and the same time, it both took up space and yet did not take up space. Space derives from the immanence of G‑dliness. That which transcends space derives from the transcendence of G‑dliness. That which transcends both these levels finds expression in there being space — and yet at the same time this very real space occupies no space whatever.
2.Shmot 32:16.
3.Shmot 32:16.
4.Megillah 2b.
5.Parentheses are in the original text.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Sivan 3, 5774 • June 1, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 82
The Unredeemed Firstborn Donkey
"And if you do not redeem it, you shall break its neck"—Exodus 34:20.
We are commanded to break the neck of a firstborn male donkey—if the owner does not wish to redeem it.
The Unredeemed Firstborn Donkey
Positive Commandment 82
Translated by Berel Bell
The 82nd mitzvah is that we are commanded to break the neck1 of our first-born donkey if we don't want to redeem it.
The source of this commandment is G‑d's statement,2 "[The first-born of a donkey must be redeemed with a sheep,] and if it is not redeemed, you must break its neck."
The details of this mitzvah are explained in tractate Bechoros.3
It is possible for one to ask: "Why are redemption and breaking its neck counted as two separate mitzvos instead of just one mitzvah? The [option of] breaking its neck would then be included in this mitzvah, as explained in the Seventh Introductory Principle.4
This would indeed be the case if not for the fact that we find a statement of the Sages5 which indicates otherwise: "The mitzvah of redemption is preferable to the mitzvah of breaking its neck; and the mitzvah of yibum is preferable to the mitzvah of chalitzah."6 The explanation of this statement is as follows: one may perform either yibum or chalitzah on a yevamah — yibum being a mitzvah, as is mentioned, and chalitzah counting as a separate mitzvah. So too, our Sages said,7 a first-born donkey may either be redeemed or have its neck broken — and each counts as a separate mitzvah.
FOOTNOTES
1.The back of the animal's neck is struck with a hatchet, until the windpipe and foodpipe are severed. See Yerushalmi, Sotah 9:5.
2.Ex. 34:20.
3.Ch. 1.
4.This Principle states that the details of a single mitzvah are not counted separately. Applied here, this Principle would seem to indicate that there should be one mitzvah of redeeming the donkey — but that one has the option of breaking its neck.
5.Bechoros 13a.
6.See P216, P217.
7.The expression used is "mitzvah of redemption," and "mitzvah of breaking its neck."
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Positive Commandment 135
Abstaining from Agricultural Work during the Sabbatical Year
"During the plowing and harvest [seasons] you shall rest"—Exodus 34:21.
We are commanded to abstain from agricultural work during the Shemitah (Sabbatical) Year. This command is repeated in the Torah several times.
This mitzvah, according to biblical law, applies only in the Land of Israel.
Abstaining from Agricultural Work during the Sabbatical Year
Positive Commandment 135
Translated by Berel Bell
The 135th mitzvah is that we are commanded to stop working the land during the seventh year [shemittah].
The source of this commandment is G‑d's statement,1 "You must cease plowing and reaping."
This commandment is repeated a number of times, as in the verse,2 "It shall be a Shabbos Shabboson ["Sabbath of Sabbaths"] for the land." We already mentioned previously3 the statement of our Sages,4 "The word 'Shabboson' indicates a Positive Commandment." The Torah also says,5 "The land must be given a rest period, a Sabbath to G‑d."
The details of this mitzvah are explained in tractate Sh'vi'is. It is a Biblical commandment only in Eretz Yisrael.6
FOOTNOTES
1.Ibid. 34:21. See Rav Kook edition, 5718, note 593.
2.Lev. 25:4.
3.P90.
4.Shabbos 24b.
5.Ibid. 25:2.
6.Outside Eretz Yisrael it is obligatory by Rabbinic decree.
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Negative Commandment 220
Working the Fields during the Sabbatical Year
"You shall not sow your field"—Leviticus 25:4.
It is forbidden to sow the fields during the Shemitah (Sabbatical) Year.
Working the Fields during the Sabbatical Year
Negative Commandment 220
Translated by Berel Bell
The 220th prohibition is that we are forbidden from working the land during the seventh year [shemittah].
The source of this prohibition is G‑d's statement,1 "[It is G‑d's Sabbath during which] you may not plant your fields."
The punishment for transgressing this prohibition is lashes.
The details of this mitzvah are explained in tractate Sh'vi'is.
FOOTNOTES
1.Ibid. 25:4.
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Negative Commandment 221
Working the Orchards during the Sabbatical Year
"You shall not prune your vineyard"—Leviticus 25:4.
It is forbidden to do agricultural work on fruit trees during the Shemitah (Sabbatical) Year.
Working the Orchards during the Sabbatical Year
Negative Commandment 221
Translated by Berel Bell
The 221st prohibition is that we are forbidden from cultivating trees during the seventh year [shemittah].
The source of this prohibition is G‑d's statement,1 "[It is G‑d's Sabbath during which you may not plant your fields] nor prune your vineyards."
The punishment for transgressing this prohibition is also lashes.
The Sifra says: "The prohibitions of planting and pruning were already included.2 Why were they singled out? To make a comparison — just as planting and pruning have the special quality of applying both to the land and to trees, so too, the prohibition includes any type of work which applies both to the earth and to trees."3
The details of this mitzvah are also explained in tractate Sh'vi'is.
FOOTNOTES
1.Ibid.
2.In P135. See Yad Halevi, note 2, from Minchas Chinuch 228 and Tosafos, Makos 18a.
3.Yad Halevi (note 3) explains that the Rambam quotes the Sifra in order to prove that N220 and N221 count as separate mitzvos.
In the 9th Introductory Principle, the Rambam shows that land and tress may be mentioned separately in Scripture, and that they are nevertheless counted as a single mitzvah (see N214). However, he also says that when the wording of our Sages indicates, the two are counted separately.
Therefore the Rambam quotes the Sifra (unlike similar statements in the Talmud), because it uses the expression "The prohibitions of planting and pruning were..." If there was only one mitzvah, they could have simply said, "The prohibition of planting was..." and omitted mention of pruning altogether. The mention of both implies that they count as separate mitzvos.
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Negative Commandment 222
Harvesting Wild Field Crops during the Sabbatical Year
"That which grows of its own accord of your harvest, you shall not reap"—Leviticus 25:5.
It is forbidden to harvest – in normal fashion – that which grows wild in the fields during the Shemitah (Sabbatical) Year. One may only harvest it as if it was ownerless, i.e. without extensive preparation or arrangement, and not in bulk.
Harvesting Wild Field Crops during the Sabbatical Year
Negative Commandment 222
Translated by Berel Bell
The 222nd prohibition is that we are forbidden from harvesting in the normal way crops which the ground produces on its own during the seventh year [shemittah]. This means as follows: we are forbidden from working the land and cultivating trees during the shemittah year, as mentioned above. Food that was planted in the sixth year and grows in the seventh year — called safiach — may be eaten during the seventh year.1 However, it may not be harvested unless one makes a variation in the normal harvesting process.
The source of this prohibition is G‑d's statement,2 "Do not harvest crops that grow on their own." This does not mean that one may not harvest them at all, as is evident from the verse3 "[What grows while] the land is resting may be eaten by you." The intention of the verse is that one may not harvest in the same way one harvests grain during other years. One may only gather it as if it was ownerless, without preparation or arrangement, as we shall explain.4
FOOTNOTES
1.This is as far as the Biblical law is concerned. It is prohibited by Rabbinic law. See Hilchos Shemittah V'yovel, 4:2.
2.Ibid. 25:5.
3.Ibid. 25:6.
4.See N223.
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Rambam:
• 1 Chapter: Zechiyah uMattanah Zechiyah uMattanah - Chapter Five
Zechiyah uMattanah - Chapter Five
Halacha 1
Whenever a person - whether healthy or sick - gives a gift, the gift must be made publicly and conspicuously.
If a person tells witnesses: "Write a deed recording a gift in hiding and give it to the intended recipient," his statement is of no consequence. For he is acting subtly in order to take money belonging to others, for he will sell the property after giving the gift.
Halacha 2
Therefore, whenever a deed recording a gift of land does not state: "So and so, the giver, said to us: 'Sit down in the market place and the streets and write a deed recording a gift in a public and conspicuous manner,' " or does not use a similar expression, we suspect that perhaps the gift was given in a hidden manner. Therefore, the recipient does not acquire it.
Halacha 3
When a person writes two deeds recording a gift for the same field, the first one hidden, and the second public and conspicuous, the person to whom the latter deed was given acquires it. This applies even if the deed recording the first gift does not mention that the gift should be hidden or that it be conspicuous, but just states that a gift should be given, the recipient of the latter document acquires the property, 4. As explained, when a person issues a protest and then gives a gift, the gift is nullified, even though the person is not being forced to give the gift against his will.
The rationale is that with regard to a gift, we follow solely the intent of the giver. Since the giver revealed his intent that he did not desire to give the gift, his gift is nullified.
Accordingly, when it is evident that a person did not desire to give a gift, even when he gave the gift in a conspicuous manner, but it was discovered that he had previously given a hidden gift, both gifts he gave are nullified: the first because it was given in a hidden manner, and the second because it is obvious that he did not want to give the gift. For the hidden gift that was discovered is considered like a protest for the second gift.
Halacha 5
An incident occurred with regard to a person who desired to marry a woman. She told him: "I will not marry you unless you write me a deed giving me all your property." The man's elder son heard this and objected at being left empty handed.
The man said to witnesses: "Go and hide and write a document, granting him all my property as a gift." Afterwards, he wrote a document granting all his property to his prospective bride and married her.
The incident was brought before the Sages. They ruled: "The son did not acquire the property, nor did the woman acquire the property. The woman did not acquire the property because the man did not willingly compose the document granting her his property. It is as if he had been acting under duress. For by giving the first gift, even though it was nullified - because it was hidden, he revealed his intent. Similar laws apply in all analogous situations.
Halacha 6
The following rules apply when there are two legal documents with the same date, either deeds of sale or deeds recording a gift, applying to one field. If it is customary for the people of that locale to record the hour of the day when the document was signed in the document, the person with the document dated earlier acquires it. If it is not customary for the people of that locale to record the hour in the document, the matter is left to the discretion of the judges. The field is granted to the person whom they feel it is proper to recognize as the owner.
Halacha 7
When does the above apply? With regard to a legal document that does not mention a kinyan, but rather the recipient desired to acquire the field through the transfer of this legal document. In such an instance, we do not know who received the legal document first. If, however, both of the legal documents mention a kinyan, the one with whom a kinyan was made first acquires the property. The witnesses should be asked about the matter.
Similarly, if there were witnesses who know who received the deed recording the gift first, that person acquires the field.
Halacha 8
The following laws apply when there are two legal documents concerning the transfer of one field to one buyer, and they are dated differently.
If one legal document records a sale and the other a gift, we do as follows: When the earlier dated document records a gift and the later document a sale, the later document does not nullify the former one. For we assume that the giver wrote the document recording a sale to add his acceptance of responsibility for the field, if expropriated by a creditor. This applies even when the document does not mention this responsibility. For the omission of such responsibility is considered to be a scribal error.
Similarly, if the earlier document records a sale and the later document a gift, the recipient acquires the field from the date of the first document. We assume that the seller had the document regarding a gift composed to strengthen the purchaser's position, and to protect him against a possible claim of a neighbor.
Halacha 9
Different rules apply if both legal documents mention a sale, or both mention a gift. If the second document adds any fact enhancing the position of the recipient or the purchaser, the first document is valid. We assume that the second was composed only because of the additional points.
If no additional points were made in the second document, the second document nullifies the first, and the first owner's responsibility does not begin until the date mentioned in the second document.
For this reason, the purchaser must return all the produce that he consumed until the date mentioned in the second document. If there is an annual levy from the king on that field, the giver or the seller is required to pay that levy until the date mentioned in the second document.
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Rambam:
• 3 Chapters: Bikkurim Bikkurim - Chapter 12, Shemita Shemita - Chapter 1, Shemita Shemita - Chapter 2
Bikkurim - Chapter 12
Halacha 1
It is a positive commandment1 for every Jewish man2 to redeem the first [male]3 issue of a donkey with a seh. If he does not desire to redeem it, it is a mitzvah for him to behead it,4 as [Exodus 13:13] states: "The first issue of a donkey you shall redeem with a seh.5 If you do not redeem it, you shall decapitate it."
These two mitzvot apply in all places and at all times.6 The mitzvah of redemption takes precedence over the mitzvah of beheading [the donkey].7
Halacha 2
The seh with which it is redeemed is given to the priest, as [Numbers 18:15] states: "All first issues of the womb... and the firstborn of an impure animal you shall redeem."8
Halacha 3
The "impure animal" mentioned in the verse refers only to donkeys.9
Halacha 4
It is forbidden to benefit from the first issue of a donkey until it is redeemed. If it is sold before it is redeemed, the money received for it is forbidden.10 If it died before it was redeemed or it was decapitated, it should be buried, because it is forbidden to benefit from it even after its decapitation, since it was not redeemed. Therefore if he did not redeem it, but instead gave the first issue of the donkey itself to the priest, it is forbidden for the priest to benefit from it until he redeems it with a seh and takes the seh for himself11 or he decapitates it and buries it.
The priests are suspect regarding this matter.12 Hence, it is forbidden for an Israelite to give the first issue of a donkey to a priest unless the priest redeems it in his presence.
Halacha 5
When a person set aside [a seh] for the redemption of a donkey and it died before he gave it to the priest, he is not liable to replace it.13 Instead, he should give the corpse to the priest to benefit from.14 If the first issue of the donkey dies after it was redeemed, he should give the seh to the priest.15 It is permitted to benefit from [the donkey's corpse,] because it has been redeemed.
Halacha 6
From when is he obligated to redeem [a firstling donkey]? From the time it was born16 until it reaches the age of 30 days.17 After 30 days, if he desires to decapitate it, he may [still do so]. If he desires to redeem it, he may. All that was involved was a delay in fulfilling the mitzvah.
Halacha 7
If he does not desire to redeem [the firstling donkey], he should decapitate it with a butcher's hatchet18 from behind,19 as [Exodus 13:13] states: "If you do not redeem it, you should decapitate it." One may not kill it with a staff, a reed, an axe, or a saw, only with a hatchet. One may not place it in a room and lock the door until it dies, for [the verse] states: "And you shall decapitate it."
Halacha 8
We may not redeem [a firstling donkey] with a calf,20 a wild beast, a slaughtered seh, nor an animal that is deathly ill, nor with a hybrid, nor with a ko'i,21 as [ibid.] states: "Redeem it with a seh." [The term] seh refers to a sheep or a goat that is alive.
Halacha 9
One should not redeem [a firstling donkey] with a seh that resembles another species. If one redeems it in that manner, the redemption is effective.22 One may use a ben pekua23 for the redemption, but not a consecrated animal that was disqualified [and redeemed], for [Deuteronomy 15:22] equates such animals with "the deer and the hart." Just as a deer and a hart may not be used for this redemption,24 so too, a consecrated animal that was disqualified may not be used.
Halacha 10
One may redeem [a firstling donkey] with a seh, whether a male or female, whether blemished or unblemished, whether small or large.
Halacha 11
When a seh was purchased with money that came from the sale of produce of the Sabbatical year,25 it should not be used to redeem a donkey that is definitely a firstling.26 It may, however, be used to redeem a donkey whose firstling status is questionable.27
If [the owner of a firstling donkey] does not own a seh to redeem it, he may redeem it for its value,28 paying its worth to a priest.29 The Torah did not mention a seh to be stringent with him,30 but rather to be lenient with him, i.e., if he possessed a firstling donkey worth ten selaim, he could redeem it with a seh that is worth a dinar.31 [The rationale is that the redemption of the firstling donkey] should not be considered more stringent than [the redemption of] consecrated property which may be redeemed with its monetary value.
Halacha 12
When does the above32 apply? When the value of the firstling donkey was three zuzim33 or more. If, however, its worth was less than three zuzim, it may be redeemed only with a seh or with three zuzim.34A generous person should not give less than a sela, a parsimonious person should give half a sela and an average person, three zuzim.
Halacha 13
When a person redeems a firstling donkey belonging to a colleague, the redemption is effective,35 but the donkey belongs to its owner.
Halacha 14
Priests and Levites36 are exempt from the redemption of a firstling donkey, as [Numbers 18:15] states: "The firstborn of man and the firstborn of an impure animal you shall redeem."37 All of those who are obligated to redeem a firstborn human are obligated to redeem the firstborn of an impure animal. Those who are exempt from redeeming a firstborn human38 are exempt from redeeming the firstborn of an impure animal.
Halacha 15
When a person purchases the fetus of a donkey belonging to a gentile or sells the fetus of his donkey to a gentile - although he is not allowed to do so39 - he is exempt from [redeeming] the firstborn. We do not penalize him for such an act.
If the gentile was a partner40 in the mother or the firstborn - even if he only owned a thousandth share - the animal is exempt.41 Should [the gentile own] only one limb or organ of the fetus or the mother42 - e.g., its forefoot or its hindfoot, even its ear, any limb or organ that if cut off would cause the animal to be disqualified as blemished - it is exempt from [the obligations of] a firstborn. If, however, the portion belonging to the gentile would be cut off, the animal would not be considered as blemished for the altar,43 he is obligated.44
Similarly, one who receives a donkey from a gentile to care for on the condition that they divide the offspring45 or a gentile received [a donkey] from a Jew on that condition, they are exempt from [the obligations of] the firstborn, as [indicated by Exodus 13:2]: "The first issue of the womb within the children of Israel, in humans and in animals." [Implied is that] it must entirely belong to an Israelite.
Halacha 16
When a convert converts and it is not known whether his donkey gave birth before he converted46 or afterwards,47 he is obligated to decapitate it48 or redeem it.49 If he redeems it with a seh, the seh belongs to the convert, [because we follow the principle]: When a person desires to expropriate property from a colleague, the burden of proof is upon him.50
Halacha 17
When a gentile separates a firstling donkey, he should be informed that he is not obligated [to redeem it].51 It is permitted for him to use its shearings and to work with it.52
Halacha 18
When a cow gives birth to an offspring resembling a donkey or a donkey gives birth to an offspring resembling a horse, it is exempt. [This is derived as follows. Twice53 the Torah states:] "The first issue of a donkey you shall redeem with a seh and the first issue of a donkey...." By mentioning "the first issue of a donkey" twice, [the Torah] indicates that both the mother and the offspring must [resemble] donkeys. If such an offspring has some of the identifying marks of a donkey, there is an obligation to redeem it.54
Halacha 19
When a donkey had not given birth before and it gives birth to two males, [the owner] should give a lamb to a priest.55 If it gives birth to a male and a female [and it is not known which was born first], a lamb should be set aside to remove its holiness so that it will be permitted to benefit from it, for perhaps the male was born first.
The lamb that is set aside belongs to the owner and not to the priest. [We follow the principle]: When a person desires to expropriate property from a colleague, the burden of proof is upon him.56
Halacha 20
When two donkeys that have not given birth yet give birth to two males, [the owner] should give two lambs to a priest. [If they give birth to] a male and a female or two males and a female, he should give one lamb to the priest.57
Halacha 21
[If these donkeys] gave birth to two females and a male or [even] two males and two females, the priest does not receive anything.58 Moreover, [the owner] need not [even] set aside a lamb that he can keep for himself. [The rationale is that] there are many doubts involved: Maybe one gave birth to a male and the other gave birth to two females. Or perhaps one gave birth to a female and the other to a male and then a female or a female and afterwards a male. Similarly, there are many doubts when two males and two females were born.59
If there were two donkeys - one had given birth previously and one had not - and they gave birth to two males and they became intermingled, [the owner] should give one lamb to the priest.60 If they gave birth to a male and a female, he should separate a lamb for himself and he need not give it to the priest, because its status is doubtful.61 [Hence, we follow the principle]: When a person desires to expropriate property from a colleague, the burden of proof is upon him.
Halacha 22
Similarly, when a person purchases a donkey from a gentile and it gives birth to a male, but it is not known whether it gave birth previously or not, he should redeem it with a seh - which he may keep - because its status is doubtful.
Halacha 23
When a person possesses ten lambs - each of them having been separated because of a first issue of a donkey of a doubtful status - they are considered as ordinary property in every context.62 They should be tithed like other animals.63 One of them should be separated as the tithes and the others remain his property, as they were previously.
Halacha 24
When an Israelite possesses at home ten donkeys whose status as firstlings is definite which he inherited from his maternal grandfather who was a priest who in turn inherited them from his maternal grandfather who was an Israelite, he should separate ten se'in for them.64 They, however, [may be kept] as his own65 and, hence, he is obligated to tithe them.66
Blessed be God who grants assistance.
FOOTNOTES
1.Sefer HaMitzvot (positive commandment 81) and Sefer HaChinuch (mitzvah 22) include this commandment among the 613 mitzvot of the Torah.
2.In contrast to the mitzvah of redeeming one's firstborn son, this obligation is incumbent on both males and females.
3.If, however, the first issue of the donkey is female, it need not be redeemed.
4.Sefer HaMitzvot (positive commandment 82) and Sefer HaChinuch (mitzvah 23) include this commandment among the 613 mitzvot of the Torah. The Ra'avad objects to this being considered as a separate mitzvah. In Sefer HaMitzvot, loc. cit., the Rambam explains that he considers the two as separate mitzvot, because Bechorot 13a refers to them as such and draws a parallel between these mitzvot and the mitzvot of yibbum and chalitzah which are accepted as separate mitzvot.
Bechorot 10b explains the rationale for this mitzvah, since the owner caused a priest a loss (by not redeeming the firstling donkey), the Torah decreed that he suffer financial loss. In his Moreh Nevuchim, loc. cit., the Rambam explains that this mitzvah is a safeguard to insure that the mitzvah to redeem the firstling donkeys is observed.
5.The Hebrew term seh can refer either to a sheep or a goat, as stated in Halachah 8.
6.I.e., its observance is not limited to Eretz Yisrael, nor to the time when the Temple is standing.
7.I.e., the initial preference is to redeem the animal rather than behead it.
8.The verse establishes an association between the redemption of a firstborn son and the redemption of a firstling donkey. Just as the money for the firstborn is given the priest, so to, the seh for the firstling donkey is given him (Radbaz). Nevertheless, as evident from Halachot 5-6, the association is not complete in all of its particulars.
9.The Rambam clarifies this because from a simple reading of the verse, one might infer that all the firstborn of impure animals must be redeemed. Although all firstborn humans must be redeemed and all firstborn kosher animals must be sacrificed and/or given to a priest, among non-kosher animals, it is only among donkeys that the firstborn is designated as unique and requiring redemption. In his Moreh Nevuchim, Vol. III, ch. 39, the Rambam explains that this mitzvah is also connected with the commemoration of the exodus when God slew the Egyptian firstborn. It is associated with donkeys and not other beasts, because donkeys are a necessity in an agricultural society. Rashi (Exodus 13:13) focused on different dimensions of this concept, stating that donkeys are used as an analogy for the Egyptians, and b) the donkeys assisted the Jews in their redemption, for they carried the wealth of Egypt upon them.
10.The Ra'avad questions the Rambam's ruling, asking: "Why can he not give the money he received for the donkey to the priest? Why is it forbidden?" After all, it is permitted to redeem the donkey for its value (Halachah 11).
The Radbaz explains that if the person would desire to pay the donkey's worth to the priest he could. Here, however, he sold the donkey and once, it was sold the money he received is forbidden. Shulchan Aruch (Yoreh De'ah 321:8) quotes the Rambam's ruling. The Rama states that if the seller notifies the buyer that it is the first issue of a donkey, stipulates that the buyer will redeem it with a seh, and states that he is selling him the difference between the value of the seh and the value of the donkey, the sale is permitted
11.I.e., the priest sets aside a seh and redeems the donkey with it. He then takes the seh as his own.
12.For they say: "Why should I redeem it when I am entitled to keep the seh with which I redeem it?" (Sifei Cohen 321:6).
13.As soon as the seh was set aside, the holiness of the donkey is transferred to it. Hence, when the seh dies, it is considered that the priest's property died and the owner is not under any further obligation (Rashi, Bechorot 9a).
14.For the seh already became the priest's property [the Rambam's Commentary to the Mishnah (Bechorot 1:4)].
15.Again since the redemption is already a fait accompli, the priest deserves the seh regardless of what happens to the donkey.
16.The Shulchan Aruch (Yoreh De'ah 321:1) states that the mitzvah is "to redeem it immediately, so as not to postpone the observance of the mitzvah."
17.In this, we see a difference between the redemption of a firstling donkey and that of a firstborn son. For the son must be redeemed after 30 days, not before (Chapter 11, Halachah 17).
18.Our translation is taken from the Rambam's Commentary to the Mishnah (Bechorot 1:7).
19.This is implied by the Hebrew term erafto that is connected to the Hebrew oref, meaning "neck." One must decapitate the animal, severing its neck (ibid.).
20.The (Turei Zahav 321:3 notes that, as stated in Halachah 11, one may redeem the firstling donkey for its value. Hence, if one tells a priest that by giving him a calf or the like, he is redeeming the donkey for its value, the redemption is effective.
21.See Chapter 9, Halachah 5, and notes, with regard to the definition of this term.
22.For even if it does not appear to be a seh, it is of that species. Bechorot 12a raises this question and does not resolve it. Hence, as an initial preference, one should not use such an animal, but after the fact, it is acceptable (Radbaz, Kessef Mishneh).
The Rambam's opinion is quoted by the Shulchan Aruch (Yoreh De'ah 321:3), but the Tur and the Rama differ and maintain that the status of such a redemption is questionable.
23.This term refers to an animal that was being carried as a fetus when its mother was slaughtered and remained alive despite that slaughter (see Hilchot Ma'achalot Assurot 5:14). The Rambam's opinion is quoted by the Shulchan Aruch (Yoreh De'ah 321:4), but the Tur and the Rama differ and maintain that the redemption is invalid.
24.As stated in the previous halachah.
25.See Hilchot Shemitah VeYoval, ch. 6, which explains the laws governing the use of money received for the sale of the produce of the Sabbatical year in detail.
26.The sheep purchased with money from the sale of produce of the Sabbatical year is considered as the produce of the Sabbatical year itself. And the produce of the Sabbatical year should not be used for the purchase of a non-kosher animal (ibid. 6:10).
27.As stated in Halachah 21, when redeeming a donkey whose firstling status is questionable, it is necessary to separate a sheep, but one does not have to give it to the priest. Hence, using a sheep for this process is not considered analogous to the purchase of a non-kosher animal with the produce of the Sabbatical year.
28.See the Minchat Chinuch (mitzvah 22) who concludes that when the owner does possess a seh, he must redeem the donkey with the seh rather than pay its value.
29.See the Or Sameach and the Minchat Chinuch (loc. cit.) who question whether, after the fact, the redemption of a firstling donkey is effective if one gave less than its worth. One might argue that the priest receiving the article could say: "For me, this is worth the value of the donkey." Indeed, Hilchot Arachin 7:8 states that when one redeems consecrated property for less than its value, the redemption is valid. This position, however, is not accepted by all authorities. Compare to Chapter 11, Halachah 7.
30.And require that a sheep be given, regardless of the difficulty involved.
31.A dinar is equivalent to one fourth of a sela.
32.That a firstling donkey should be redeemed for its value or for a seh.
33.A zuz is equivalent to a dinar.
34.The Rambam's ruling is based on his interpretation of Bechorot 11a. Rashi and the Ra'avad offer a different interpretation of that passage. In his Kessef Mishneh, Rav Yosef Caro questions the Rambam's ruling, stating that the Ra'avad's interpretation appears closer to the version of the Talmud we possess. Nevertheless, in his Shulchan Aruch (Yoreh De'ah 321:5), Rav Yosef Caro quotes the Rambam's view.
35.Note the Minchat Chinuch (loc. cit.) who questions whether the mitzvah is incumbent on the owner of the donkey and the person is thus acting as the owner's agent or whether the mitzvah to redeem it is incumbent on the Jewish people as a whole and any person has the right to observe. There would be a practical difference between these two views if the owner protested against the other person redeeming his firstling donkey.
36.The Rama (Yoreh De'ah 321:19) states that this also applies to women of the priestly and Levitical families. Nevertheless, this applies only to the donkeys that they personally own. Those owned by their husbands are liable.
37.I.e., the initial preference is to redeem the animal rather than behead it.
38.And the priests and Levites are exempt from the redemption of their firstborn, as stated in Chapter 11, Halachah 9.
39.This refers to the second clause. He is forbidden to sell his firstling donkey as a fetus to a gentile, for by doing so, he exempts himself from the mitzvah of redeeming it and thus causes the priesthood a loss. There is, however, no prohibition against purchasing a firstling fetus owned by a gentile (Radbaz).
40.In general, it is forbidden to enter into a partnership with a gentile (Hilchot Shiluchim VeShutafim 10:5). In particular, this applies in the present instance, for he is depriving the priesthood of the presents due them. Nevertheless, he is not penalized for doing so.
41.For, as the Rambam concludes, the firstling donkey must belong entirely to a Jew.
42.The Tur and the Shulchan Aruch (Yoreh De'ah 321:20) state that, in this regard, the laws that apply to a firstling donkey are the same as those applying to the firstborn of a kosher animal and they are discussed in sec. 320 which deals with that subject.
There the Tur asks why is it necessary for the Rambam to speak of the limbs of an animal when he already mentioned that any small percentage of a partnership in the animal disqualifies it. The Kessef Mishneh explains that in this clause, the Rambam is speaking about an instance where the gentile is not a partner in the entire animal. He owns only a portion of the particular limb or organ in question. Hence, it is necessary to clarify that even in such an instance, he is exempt.
43.I.e., if such a blemish were to exist in a kosher animal. These blemishes are mentioned in Hilchot Issurei Mizbeach, ch. 2.
44.For the portion owned by the gentile is not significant.
45.This was a common practice in the Talmudic era. A person would give a colleague a donkey (or other animal) to raise. As payment for raising it, he is given a half share in the donkey's offspring. See the Rambam's Commentary to the Mishnah (Bechorot 1:1).
46.In which case he would be exempt from redeeming its firstborn.
47.In which case he would be obligated.
48.When quoting this law, the Shulchan Aruch (Yoreh De'ah 321:18) does not mention the option of decapitation, implying that even in this instance, redemption is the preferable option.
49.This instance is different from that involving the presents of meat given to the priests (Chapter 9, Halachah 13). The rationale is that in this instance, the owner is forbidden to benefit from the firstling donkey unless he redeems it. Hence, he must redeem it rather than risk that transgression. Moreover, as the Rambam proceeds to explain, he does not suffer any loss through this redemption.
50.A priest who is claiming that he is entitled to the seh for the redemption would have to prove that the conversion took place before the donkey was born. The owner is allowed to keep the seh, for there is no holiness associated with it. The question is only one of monetary law and is governed by the principle stated by the Rambam.
51.We inform him, lest he think that the Jews are lax in the observance of sanctified aticles (Sifei Cohen 321:13).
52.For the mitzvah only applies to the Jewish people.
53.Exodus 13:13, 34:20.
54.The Shulchan Aruch (Yoreh De'ah 315:6) is more lenient, stating that there is a doubt whether it must be redeemed.
55.Even though he does not know which one is the firstborn, one of them obviously is. Hence, an obligation exists.
56.A priest who is claiming that he is entitled to the seh for the redemption would have to prove that the male donkey was born first.
57.For it is only certain that one of the males was the firstborn. The female could have been born before the second one. See Chapter 11, Halachah 22. Although there is a possibility that the second donkey gave birth to a male first, there is no probability that it did so. Hence the Rambam does not require that a lamb be separated for it. The Tur and the Shulchan Aruch (Yoreh De'ah 321:14) maintain that since there is a possibility that the second male is also a firstborn, the owner should separate a lamb to remove the possibility of any holiness being attached to the donkey, but he may keep the lamb as his own.
58.Because there is no probability that the donkeys gave birth to a male first. In each instance, it is possible that the donkey gave birth to a female before the male.
59.The Ra'avad and other commentaries question the Rambam's logic and ruling, because this is not the usual instance of a sefek-sefeka. When the situation is analyzed, the only real question is: Was the male born after a female or not? Hence since there is a doubt it would seem appropriate for a lamb to be separated (and kept by the owner) to remove the possibility of the donkey being holy. The Shulchan Aruch (Yoreh De'ah 321:14) follows the Rambam's view, while the Tur and the Rama require that a lamb be set aside. As Sifei Cohen 321:11 writes, since the owner will not suffer a loss by separating a lamb, why shouldn't he?
60.For one of the males is definitely a firstborn.
61.For perhaps the donkey that gave birth previously gave birth to the male.
62.The fact that originally, there was a claim against them is not significant. Since the owner is allowed to maintain possession, as stated in the above halachot, there is no difference between these lambs and the remainder of his property.
63.See Hilchot Bechorot, ch. 6, which describes this mitzvah. Since these lambs are ordinary property and are not consecrated, they must be tithed.
64.For since, they originally belonged to an Israelite, there is an obligation to redeem them.
65.His grandfather, the priest would not have to give the lambs he set aside to redeem them to another priest, because he himself is entitled to them. He bequeaths that right to his grandson, the Israelite. Hence he may keep them as his own.
66.For they are not consecrated.
Shemita - Chapter 1
Halacha 1
It is a positive commandment to rest from performing agricultural work or work with trees1 in the Sabbatical year, as [Leviticus 25:2] states: "And the land will rest like a Sabbath unto God" and [Exodus 34:21] states: "You shall rest with regard to plowing and harvesting."2
When a person3 performs any labor upon the land or with trees during this year, he nullifies the observance of this positive commandment and violates a negative commandment,4as [Leviticus 25:4] states: "Do not sow your field and do not trim your vineyard."
Halacha 2
According to Scriptural Law, a person is not liable for lashes except for [the following labors] sowing, trimming,5 harvesting [grain], and harvesting fruit - both from vineyards and from other trees.6
Halacha 3
Trimming is considered in the category of sowing.7 And harvesting fruit is considered in the category of harvesting grain. If so, why did the Torah single them out?8 To teach that one is liable [for lashes] for performing these two derivatives alone. For the other derivatives that involve working the land9 and the other major categories of labor that were not mentioned explicitly [by the Torah] in this context, one is not liable for lashes. He is, however, given stripes for rebellious conduct.
Halacha 4
What is implied? When a person digs or plow10 for the sake of the land, removes stones,11 fertilizes the land, or performs another similar type of work on the land or extends,12 grafts, plants, or performs other similar types of work with trees, he is given stripes for rebellious conduct.
Halacha 5
We do not plant even non-fruit-bearing trees in the Sabbatical year. Nor may one cut an abnormal outgrowth from a tree, remove dried leaves and branches, apply dust to the top of a tree,13 or smoke a tree so that worms [that infest it] die.14[Similarly,] one should not apply a foul-smelly potion to plants so that birds will not eat them when they are soft. One should not apply oil to unripened fruit, nor should one perforate them. 15 One should not bind plants,16 nor trim them, nor prepare a support for a tree of perform any other work with trees. If one performs any of these labors in the Sabbatical year, he is given stripes for rebellious conduct.
Halacha 6
One may not light a fire in an overgrowth of reeds, because this is considered as working the land.17 We train a cow to plow only in sand.18 We do not test [the viability of] seeds in a flowerpot full of earth,19 but we may test them in a flowerpot full of dung.20 One may soak seeds in the Sabbatical year in order to plant them in the following year.21 We maintain aloe22 plants on top of the roof,23 but we do not water them.24
Halacha 7
We may apply red paint to a tree25 and we may load it with stones.26We may hoe under vines and under olive trees.27 If [these activities are intended] to make the trees flourish, they are forbidden. If they are intended to close their cracks, it is permitted.
Halacha 8
We may irrigate a beit hashilechin, i.e., a field that is sown [with grain] that is very arid, in the Sabbatical year.28 Similarly, we may cause water to flow from one tree to another in an orchard if there were ten trees dispersed in an area larger than that necessary to sow a se'ah [of grain].29 One should not, however, irrigate the entire orchard.30 If they are closer to each other than that, one may irrigate the entire orchard for them.31
Similarly, [when trees grow in] a field where they are planted distant from each other,32 we can sprinkle the earth with water for the sake of the trees that they will not be ruined.
Halacha 9
One may dig a pit at the roots of a grapevine [to collect water].33 One may make an irrigation ditch at the outset and one may fill the water reservoirs34 with water.
Halacha 10
Why were all these activities allowed? For if he will not irrigate [the field], the land will become parched and all the trees in it will die. Since the prohibition against these activities and the like is Rabbinic in origin, they did not impose their decrees in these instances.35 For according to Scriptural Law, a prohibition applies only to the two primary categories and their two derivatives, as explained.36
Halacha 11
When the number of those who impose their desires by force increased and the gentile kings required the Jews to supply food37 for their soldiers, [the Sages] permitted [the people] to sow only those crops that are necessary for the servants of the king alone.38 Similarly, if a person of force compelled someone to perform labor in the Sabbatical year without pay, for the service of the king or the like, he may do so.39
Halacha 12
When a person plants [crops] during the Sabbatical year whether in inadvertent or willful violation, he should uproot them, because the Jews are suspect with regard to [the prohibitions of the] Sabbatical year.40 If we would allow a person who [sowed] inadvertently to keep the crops, a person who [sowed] intentionally would say: "I did so inadvertently."41
Halacha 13
When one plows his field, breaks its ground,42 or fertilizes it43in the Sabbatical year so that it will be better to sow in the following year, we penalize him and [prohibit] him from sowing it in the following year. He may not hire it out to others. Instead, he must leave it fallow. If he dies, however, his son may sow it.44
Halacha 14 When a person removes thorns from his field in the Sabbatical year to improve it for the following year or removes stones from it, even though he is forbidden to do so,45 we do not penalize him. He is permitted to sow it in the following year.
Halacha 15
[The following laws apply when a person] buries turnips, radishes, and the like46 in the Sabbatical year. If some of their leaves were revealed, he need not be concerned.47 If not, it is forbidden.48 When someone buries wild onions or the like, he should place at least four kabbim in the height of a handbreadth49and place a handbreadth of earth above them. He should bury them in a place where people walk so that they will not grow.
It is permitted to rip off the protruding stalks of rice in the Sabbatical year,50 but one should not cut them off.
Halacha 16
At the outset, [the Rabbis] would say: A person may gather wood, stones, and grass from his field, provided he takes the larger ones51 alone, so that his intent is not to clear the land,52 but from his colleague's field, he may take small and larger pieces.53 When there was an increase in the number of transgressors, i.e., people who intended to clear their fields, but would excuse themselves, saying: "We are only taking the larger pieces," they forbade a person from gathering wood and stones from his own field, [permitting this] only from a colleague's field.54 Even then, [the leniency was granted] only when he does not do so in order that he exchange the favor,55 i.e., he does not tell his colleague: "See how much of a favor I did for you, for I have cleared your field."
Halacha 17
When a person's animal is standing in his field, he may gather [all types of grasses]56 and bring them to it, for [the presence of] his animal indicates his [intent].57 Similarly, if his cooking range is located there, he may gather everything58 and kindle it, for [the presence of] his range indicates his [intent].
Halacha 18
If a person cuts down a tree or two to use as wood,59 he may dig out their roots.60 If he cuts down three or more next to each other, he should not dig out their roots, because then he is improving his land.61 Instead, he should cut off the portion above the earth and leave the roots in the ground.
When does the above apply? In one's own field. In one's colleague's field, by contrast, it is permitted to dig out the roots.62
Halacha 19
When a person is chopping [branches from] an olive tree63 for wood, he should not cover the place [where the branches grew] with earth, because this involves performing work [with the tree].64 He may, however, cover it with stones or with straw.
Halacha 20
One who trims the ends of branches of vines and cuts down reeds, may cut them in his ordinary pattern with a hatchet, a sickle, or a saw, or with any other utensil he desires.65
Halacha 21
One should not chop wood from a wild fig tree from which wood has never been cut before66 in the same way as one cuts wood from it in other years, because trimming a tree is [one of the forbidden] tasks involved with trees, for through trimming the tree, it will grow and increase. If he needs its wood, he should trim it in an unusual manner.
Halacha 22
How should he trim it? [He should cut either]the branches close to the ground or those higher than ten handbreadths.67
When a tree is split,68 it can be tied together in the Sabbatical year. [The intent is not that] it will mend,69 but that [the split] will not increase.70
FOOTNOTES
1.Sefer HaMitzvot (positive commandment 135) and Sefer HaChinuch (mitzvah 112) includes this commandment among the 613 mitzvot of the Torah.
There is a difference of opinion among the commentaries if the mitzvah is incumbent on the gavra (the person himself) or on the land (the cheftza, the object). The commentaries note that the Rambam's wording in this halachah indicates that the mitzvah is on the person, he should rest. Nevertheless, the wording he uses when enumerating the mitzvot - that "the land should rest" - puts the emphasis on the land.
2.The citation of this verse reflects a general principle in the Mishneh Torah: that the Rambam will occasionally favor the understanding of a verse proposed by the Jerusalem Talmud even though the Babylonian Talmud interprets it otherwise. To explain: the Babylonian Talmud (Mo'ed Kattan 4a) inteprets this verse as a prohibition to work the land on the Sabbath. It is the Jerusalem Talmud (Sh'vi'it 1:3) which understands it as referring to the Sabbatical year.
From Chapter 4, Halachah 1, it appears that here the Rambam is speaking of harvesting for the sake of improving the land, not for gathering its crops. The intent appears to be that harvesting produce will enable the land to produce better produce in the future.
3.This mitzvah is incumbent both on men and women.
4.Sefer HaMitzvot (negative commandment 220) and Sefer HaChinuch (mitzvah 326) include this commandment among the 613 mitzvot of the Torah.
5.As indicated by Halachah 20 and notes, the intent here is trimming the top of the tree and not the end of its branches.
6.The term betzirah whose root is used in Leviticus 25:5 is usually employed specifically with regard to harvesting grapes. Nevertheless, in a wider sense, it refers to harvesting any fruit.
7.Because like sowing, trimming contributes to the growth of the tree (Radbaz).
8.In Leviticus 25:5: "The aftergrowth of your harvest you shall not reap and the grapes you had designated you shall not gather."
9.And performing work with trees.
10.Plowing is explicitly mentioned in the positive commandment for observing the Sabbatical year, but not in the prohibition.
Although Mo'ed Kattan 3a uses techniques of Biblical exegesis to show that other labors are forbidden, the Rambam considers these teachings merely as asmachteot, citing a verse as support for a concept forbidden by Rabbinic Law.
11.To improve the land, not because he needs the stones. See Chapter 2, Halachah 10.
12.Implants the head of a branch of a vine or tree in the ground so that roots will grow to improve its nurture.
13.In his Commentary to the Mishnah (Sh'vi'it 2:2), the Rambam writes that this is beneficial for certain trees.
14.As will be explained (see Halachah 7), we are permitted to perform labor to maintain a tree's wellbeing. These activities, however, are intended to foster its growth.
15.Both of these activities speed their ripening (ibid.:5).
16.Bind their branches so that they grow upward rather than spread out (ibid.:6).
17.For this prepares the land on which they grow to be used to plant crops.
18.And not on land that could be used for crops in which instance, the plowing would benefit him.
19.For this resembles sowing them.
20.Because we do not usually sow in dung.
21.For this does not involve working with the land.
22.A fragrant herb, also used for medicinal purposes.
23.I.e., prevent them from being damaged. The Radbaz questions why the aloe plant is singled out; seemingly the same principle applies with regard to all plants. He explains that since the aloe grows on the roofs, it is in need of shade. Our Sages permitted a person to construct a shelter to protect the aloe from the sun. This is not considered as forbidden labor.
24.For that would promote their growth, not merely maintain them.
25.Chulin 78a states that this is intended to attract notice to the tree and cause people to pray that its fruit do not fall prematurely. This is permitted because it does not involve caring for the tree.
26.This weakens the tree's strength and thus prevents it from causing its fruit to fall prematurely (ibid.). Since it weakens the tree, it is permitted.
27.The Kessef Mishneh quotes Rashi (Mo'ed Kattan 3a) who explains that the words oder and kishkush are synonymous. The difference is only with regard to the type of plants.
28.For otherwise all the trees in the field will die, as stated in Halachah 10.
29.Hilchot Shabbat 16:3 defines an area in which a se'ah of grain is sown as 50 cubits by 50 cubits. This leniency is permitted to make sure that the trees do not die.
30.Since it is unnecessary to do that to provide the individual trees with water.
31.For that is the most effective way of watering the trees, since they are close to each other.
32.I.e., ten in an area larger than 50 cubits by 50 cubits. Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 2:10).
33.Our translation is based on the Rambam's Commentary to the Mishnah (Mo'ed Kattan 1:1).
34.Our translation is based on the Rambam's Commentary to the Mishnah (Kelayim 5:4).
35.So the trees will not die.
36.In Halachot 2-3.
37.Our translation is based on the authoritative manuscripts and early printings of the Mishneh Torah. The standard publish text follows a slightly different version.
38.This leniency was granted even though sowing is forbidden by Scriptural Law. It must, however, be emphasized that (as stated in Chapter 10, Halachah 9), from the later years of the First Temple period, the observance of the Sabbatical year only had the status of Rabbinic commandment. The Radbaz maintains that such leniency would be granted even if the Scriptural ordinance was in effect.
39.For since he is being threatened, it makes no difference whether the person threatening him is a king or an ordinary person. Since there is danger involved, leniency is granted (Radbaz, Kessef Mishneh).
The Kessef Mishneh emphasizes that this leniency is granted only when the person does not receive payment for his activity. He is forbidden to take payment, even if he is being compelled for then a person could perform such labors and excuse himself, claiming that he was compelled to do so.
40.There are many who sow their fields and reap their crops. See Chapter 8 which lists many safeguards instituted for that reason.
41.Terumot 2:3 contrasts sowing on the Sabbath with sowing during the Sabbatical year, explaining that the Jews are not suspect to violate the Sabbath. Hence, the results of the inadvertent violation of the Sabbath laws are not forbidden.
42.This is the translation of the word nirah, based on the Rambam's Commentary to the Mishnah (Sh'vi'it 4:3, Pe'ah 2:1). The term differs from plowing in that it is a far less thorough activity. See Rashi's gloss to Jeremiah 4:3 which explains that it refers primarily to the removal of weeds, thorns, and the like.
43.In his Commentary to the Mishnah (Sh'vi'it 4:2), the Rambam explains that this applies even if the field is fertilized by making it a corral for animals, so that their manure will fertilize it and improve its quality.
44.For the penalty is imposed on him personally, not on the land. Note the contrast to Chapter 3, Halachah 11.
45.As stated in Halachot 4 and 16.
46.In these eras, there was no refrigeration and vegetables would be preserved by placing them in the ground.
47.As long as the leaves are revealed, one is not planting in the ordinary manner (Radbaz). Burying the plants in this manner is permitted, because he does not desire that the plants grow in the earth; they are merely buried there [the Rambam's Commentary to the Mishnah (Kilayim 1:9)].
48.Because he appears to be planting them.
49.If they are not packed so densely, burying them resembles planting [ibid. (Sh'vi'it 5:2)].
50.Our translation is based on Rav Kappach's notes to the Rambam's Commentary to the Mishnah (ibid. 2:10). There the Rambam explains the term yichsech, but does not explain the term mereis. The Radbaz and the Kessef Mishneh interpret the latter term as meaning that it is permitted to sprinkle water on the rice plants. The contrast to the following clause supports Rav Kappach's interpretation.
51.Those that stick out and attract attention [the Rambam's Commentary to the Mishnah (Pe'ah 6:11; Sh'vi'it 4:1)].
52.I.e., when clearing the land, one takes smaller stones and pieces as well as larger ones, so that the land will not have any foreign matter upon it.
53.For we do not suspect that he will be intending to clear his colleague's field.
54.It would appear that a person would be permitted to gather both larger and small pieces from his colleague's field. The Radbaz, however, grants this leniency only with regard to larger pieces.
55.Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 4:1). There he emphasizes that the person clearing the field is expecting something in return.
56.Not only the large ones permitted in the previous halachah. Even though the person's field will be cleared in this manner, since this is not his intent, and the labor of clearing a field involves merely a Rabbinic prohibition, stringency was not enforced.
57.That he is seeking to provide his animal with food and not clear his field.
58.The Radbaz states that this leniency is granted only when the owner takes both the large and small pieces. If he takes only small pieces, it is forbidden because he is obviously intending to clear his field.
59.See Chapter 5, Halachot 17-18, which restricts cutting down trees for kindling once they have begun to grow fruit.
60.Even though it involves work with the land, since he desires the wood, it is permitted.
61.The place where three trees can grow is significant and can be used for planting. Thus by removing the stumps, it is as if he is clearing a field for himself [the Rambam's Commentary to the Mishnah (Sh'vi'it 5:4)].
62.The intent is not that one has uninhibited license to cut down a colleague's tree even in the Sabbatical year. Instead, if the tree has been cut down, one may uproot the stump.
63.This law also applies to other species. See Sh'vi'it 4:5 and the gloss of the Ra'avad.
64.This is forbidden by Scriptural Law.
65.In his Commentary to the Mishnah (Sh'vi'it 4:7), the Rambam explains that there is no need for a deviation in the way he tris the branches, because he is not intending to trim the tree. To explain his statements: Although trimming is one of the activities forbidden by Scriptural Law, this refers to trimming the top of the tree, not the ends of its branches (Tifferet Yisrael to the above mishnah).
66.Our translation is taken from the Rambam's Commentary to the Mishnah (Sh'vi'it 5:5)].
67.For cutting these branches is not that beneficial to the tree (Bava Batra 80b).
68.Here, also, our translation is taken from the Rambam's Commentary to the Mishnah (Sh'vi'it 5:5)], which quotes I Samuel 15:33 as support.
69.I.e., that the split will be healed. This is forbidden, because this would be improving the tree.
70.This is permitted, because this is maintaining the tree.
Shemita - Chapter 2
Halacha 1
A person should not remove waste materials from his courtyard and place them in his field in the Sabbatical year, because it appears that he is fertilizing his field so that it will be improved for him to sow it.1 If he did remove them, but made a waste heap, it is permitted.2
He should not make a waste heap in his field until the time when it is common to fertilize the fields as is done when tilling the land passes, i.e., when the bitter3 [apples] become [very dried out and] knotted. He should not make a waste heap that contains less than 150 se'ah of waste, so that it will be obvious that it is a waste heap.4 If he wishes to add to it, he may. If he has a small amount [of waste matter placed in his field before the beginning of the Sabbatical year], he can continue to increase it [throughout the Sabbatical year]. One should not make more than three waste heaps in an area large enough to sow a se'ah of grain.5
Halacha 2
When a person desires to make waste heaps throughout his entire field, three in each area large enough to sow a se'ah, he may.6 If he desires to combine his waste into one large waste heap,7 he may.
Halacha 3
When a person would place waste on a rock, dug out three handbreadths of the earth and then made a heap of waste, or built [a platform] three handbreadths high above the earth and placed the waste upon them, there is no required measure. Even if he made several waste heaps in an area large enough to sow a se'ah of grain, it is permitted. [The rationale is] it is obvious that his intent is not to improve the land,8 but rather to collect his waste.9
Halacha 4
A person is permitted to remove waste from a corral of sheep and place it in his field as [is permitted to] all those who collect waste.10
When a person makes a corral in his field in the Sabbatical year,11 he should not make it larger than an area it takes to sow two se'ah.12 [When it is that size,] he may bring his sheep into it. When they have fertilized the entire corral, he may leave one wall of the corral and make another corral on its side, [and then bring his sheep there]. In this manner, he can fertilize a portion of his field large enough to sow four se'ah.
Halacha 5
If, however, his entire field was only large enough to sow four se'ah, he should leave a portion [unfertilized], because of the impression that might be created.13 [In this way,] everyone will know that the sheep deposited their wastes there and fertilized it and they will not say that the person fertilized his entire field in the Sabbatical year.
Halacha 6
A person should not open a quarry in his field14 at the outset in the Sabbatical year, lest it be said that he intended to improve his field by removing the rocks from it. If he began before the Sabbatical year and quarried from it 27 blocks - each block being one cubit by one cubit and one cubit high or larger - from a group of stones that were three cubits by three cubits and three cubits high, it is permitted to extract from it all one desires during the Sabbatical year.15
Halacha 7
[The following rules apply when there is] a stone wall that is ten handbreadths or more high and one desired to remove all the stones. If it contained ten or more stones, each one at least [large enough to require] two people to carry it, he may take them,16 for an observer will know that he is taking them because he needs the stones.17 If the wall was less than ten handbreadths high, there were less than ten stones or the stones were smaller [and did not require] two people to carry it, he may take them, but must leave [a row] a handbreadth high above the ground.18
Halacha 8
When does the above19 apply? When he intends to improve his field20 or he began to remove the stones in the Sabbatical year. If, however, he did not intend to improve his field21 or began removing them before the Sabbatical year,22 he may take everything he desires23 during the Sabbatical year, clearing away [the stones] until he reaches the earth. Similarly, if he was removing the stones from a colleague's field, even though he was a contractor,24 he may clear them away until he reaches the earth.25
Halacha 9
[The following rules apply when, in a field, there are] stones that would be dislocated by a plow or which were covered [by earth] and then uncovered. If there are two stones that are each large enough to require two people to carry them, it is permitted to remove them.26If they are smaller than this, he should not take them.27
Halacha 10
When a person removes stones from his field because he needs the stones [for construction], he should remove the upper ones and leave those in contact with the earth. Similarly, if he has a pile of pebbles or of stones in his field, he should take the upper one's and leave those in contact with the earth. If there is a large rock or straw beneath them, he may take all of them.28
Halacha 11
A person should not fill a groove in the ground with earth or level it with earth, because he is improving his land.29 He may, however, make a divider before the groove, [separating it from the remainder of his field].30 He may take any stone [in the groove] that he can pick up if he stretches out his hand while he is standing at the edge of the groove.31
Halacha 12
It is permitted to bring stones carried on one's shoulder - i.e., two or three are carried on one's shoulder at a time - from any place, whether from a colleague's field or from one's own field. Similarly, a contractor32 may bring stones, even small ones, from any place whether from the field he hired33 or from a field that he did not hire.
Halacha 13
[The following laws apply when there is] an open space [in a wall separating one's property from the public domain] that was filled with earth.34 If its [stones] do not create an obstacle block for people in the public domain, it is forbidden to rebuild it.35 If they create a stumbling block for people36 or it was not filled with earth, but instead open to the public domain,37 it is permitted to rebuild it.38
Halacha 14
It is forbidden for a person to build a wall between his field and his colleague's field in the Sabbatical year. He may, however, build a wall between his field and the public domain.39 [When he builds the wall,] he is permitted to dig deeply until he reaches a stone.40 He may remove the earth and gather it in his field41 in the same manner as waste is gathered.42 Similarly, if a person dug out a cistern, a trench, or a storage cavity in the Sabbatical year, he may gather the earth in the same manner as all those who dig.
FOOTNOTES
1.As mentioned in Chapter 1, Halachah 4, fertilizing is a task forbidden by Rabbinic Law.
2.Because it does not appear that he is preparing to fertilize his field immediately.
3.Our translation is taken from the Rambam's Commentary to the Mishnah (Sh'vi'it 3:1)]. There he explains that although matok, the name the Mishnah uses, means "sweet," this fruit has a bitter taste and that term is used as a euphemism. Some have identified this species with the colocynth, a wild gourd with a very bitter flavor. The Radbaz identifies it with a bitter species of grass.
4.Any thing smaller might convey the impression that he is fertilizing his field.
5.Hilchot Shabbat 16:3 defines an area in which a se'ah of grain is sown as 50 cubits by 50 cubits. In this instance as well, if he makes more than three waste heaps, it might appear that his intent is to fertilize the field.
6.I.e., we are not concerned that an onlooker might think that he is fertilizing his field.
7.I.e., create one very large waste heap that encompasses a greater area than the three waste heaps in a 2500 sq. cubit area.
8.By fertilizing it, for the waste is not in direct contact with the earth.
9.For use after the Sabbatical year.
10.I.e., according to the guidelines established in the previous halachot. Those halachot dealt with removing waste from one's home and courtyard. In this halachah, the Rambam is adding that the same rules also apply with regard to the waste from corrals. To establish this conceptual flow, the Rambam changes the order of the clauses in the mishnah (Sh'vi'it 3:4). The Radbaz offers this explanation to rebut the Ra'avad's objections.
11.The Ra'avad cites the Jerusalem Talmud (Sh'vi'it 3:4) which emphasizes that the person's intent should not be to fertilize his field, but to take care of his sheep. When he does that, he can have a portion of his field fertilized as a by-product.
12.100 by 50 cubits.
13.I.e., when an observer will see that the entire field was not fertilized, he will realize that the person did not fertilize it by hand, because then there would be no purpose in leaving part of it unfertilized.
14.The Radbaz explains that the Rambam's ruling applies whether the quarry is open or underground. There are, he explains, other opinions that maintain that if the quarry is open, there is no obligation to begin extracting the stones before the Sabbatical year.
15.Provided one's intent is genuinely to quarry stone and not to improve the field (Radbaz).
16.I.e., all the stones, even those smaller than the size specified.
17.When a person is taking many stones of this size, the effort involved clearly indicates that he is intending to use them for building and not merely to improve his field.
18.So that he will not have prepared his field by removing the stones.
19.That he must leave a row of stones a handbreadth high above the earth.
20.By leaving an additional area that he could sow in the following year.
21.The Radbaz asks: We see that our Sages forbade certain activities because of the impression that an observer might derive. If so, what does the owner's intent matter? An observer may think that he is intending to clear his field. For this reason, he explains that the owner must perform an activity that makes it obvious that he is intending to use the stones for building, for example, using them for construction that is presently being performed on his property.
22.This indicates that he was not using the Sabbatical year to perform whatever work that was possible in his field.
23.I.e., even small stones and even when he tears down a wall that is less than ten handbreadths high.
24.I.e., a person who hires out the field for his own purposes. See Halachah 12 and the Rambam's commentary to its source (Sh'vi'it 3:9).
25.Because he would not take the stones unless they would benefit him. Needless to say, one may not destroy a wall in a colleague's field at whim. Thus even when the owner knows that the wall is being torn down, as long as it is being torn down to be used for building, it is permitted to do so.
26.For, as above, the size of these stones indicates that they will be used for building. The implication is that not only is the person allowed to remove these two large stones, he is allowed to remove all the stones in the field (Radbaz). Needless to say, this leniency is granted only when he genuinely intends to use the stones for construction, not when he desires to clear his field.
One might ask: Why are only two stones required to be of this size in this instance, while in Halachah 8, ten large stones are required?
Among the answers given is that in this instance, since the stones are scattered over a larger area, their removal is less likely to be noticed by an observer. In Halachah 8, by contrast, since the stones are all located in one place, an observer will see that they have been removed (Pe'at HaShulchan).
27.Lest an observer think that he is intending to clear his field.
28.For if he desired to clear his field, he would take the large stone or straw that is beneath them as well.
29.And such work is forbidden in the Sabbatical year.
30.Our translation and the bracketed addition are based on the Rambam's Commentary to the Mishnah (Sh'vi'it 3:8).
31.If, however, he must descend into the groove to pick up a stone, it is forbidden to remove it, lest an impression be created that the person is seeking to improve his field and make the groove fit for sowing (ibid.).
The Ra'avad objects to the Rambam's ruling, offering a different interpretation of his source (Sh'vi'it, loc. cit.). [The Ra'avad's interpretation is paralleled by Rabbenu Shimshon's understanding of that mishnah.] The Radbaz and the Kessef Mishneh offer different explanations that reinforce the Rambam's understanding.
32.A person who had hired the field. See Halachah 8.
33.Even though he hired the field, it is not his own and we do not suspect that he will transgress to improve it. The Ra'avad understands Sh'vi'it 3:9, the Rambam's source differently, seeing it as interrelated to the concepts mentioned in the previous halachah.
34.I.e., rather than being rebuilt with stone.
35.For an onlooker will think that the person is rebuilding it for the purpose of improving his field and enabling him to sow it the following year. See the explanations in the notes to the following halachah.
36.For an observer will understand that he is rebuilding it to remove an obstacle for people at large. (Alternatively, when there are obstacles for people at large, we do not enforce restrictions instituted only because of the possibility that an observer will derive a mistaken impression.)
37.In this situation, by closing it, he is creating a divider between his field and the public domain.
38.The Ra'avad differs with the Rambam's ruling, maintain that since there is a gap in the fence separating his field from the public domain, he is allowed to rebuild it in all instances. The Ra'avad and the Kessef Mishneh note that the Jerusalem Talmud (the conclusion of ch. 3 of Sh'vi'it ) supports the Rambam's position.
39.Building a wall between one's own field and a colleague's is prohibited lest an onlooker think that one is preparing the land in order to sow one's field. Alternatively, we fear that the person may change his mind and sow the land (Radbaz). A person is, however, permitted to build a wall between his own field and the public domain to set off his property from the public domain. Alternatively, it is not common to sow the land next to the public domain, so there is no need for the above suspicions.
In the previous halachah, repairing a wall between one's field and the public domain is prohibited when the open space is filled with earth. Here, since it is entirely open, a wall may be built, as in the latter clause of that halachah.
40.Since he digs until a stone, but does not remove the stone, it is clear that his intent is not to improve his field, for one cannot sow on a stone.
41.But not in the public domain. See Sh'vi'it 3:10.
42.See Halachot 1-3.
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Hayom Yom:
• Sunday, Sivan 3, 5774 • 01 June 2014
"Today's Day"
Sunday, Sivan 3, 47th day of the omer, 5703
Torah lessons: Chumash: Nasso, first parsha with Rashi.
Tehillim: 18-22.
Tanya: Ch. 53. At the time (p. 277)..the Esoteric Discipline) p.279).
Haircutting during the Three Days of Preparation, before Erev Shavuot, was displeasing to my father.
Whoever ponders the approach of Tosafot in his comment beginning "Torah etc..." (Shabbat 89a) will understand that the festival of Shavuot is an auspicious time Above. On that day G-d confounds the "supernal accuser" of Israel, similar to His confounding the accuser during Shofar-sounding on Rosh Hashana and on the holy day of the Fast of Yom Kippur.
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Daily Thought:
Delight Unlocked
“Nothing is higher than delight,” says the ancient Book of Formation.
All of our desires and musings, our every thought, word, and all we do, all emerge from our sense of pleasure, our obsessive persistence for the most elegant and the most delightful.
So too with G‑d’s creation: The essence of each thing—from the tiny atom to a distant galaxy, from the majesty of a mountain peak to the depths of the human heart—is the Creator’s delight in this thing as it plays its tune within the entire symphony of parts.
Hidden in the Torah is the key to that delight, the secrets to unlock the purpose and place of each thing. Use something for its purpose, direct it to its seat in the orchestra, and the brilliant glow of the Creator’s delight is redeemed.
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Nashville, Tennessee, United States - Upper Room Daily Reflections - daily words of wisdom and faith “Empowering Prayer” for Sunday, 1 June 2014
PRAYER HAS pastoral power to transform us and our communities, prophetic power to help us be in the world but not of it, to stand together in but against our fragmented and fragmenting culture, and evangelistic power to welcome weary pilgrims home. Praying for and with our brothers and sisters [in Christ] effects – helps us to form and to forge – the very fellowship and community that are at the heart of what it means to be the church. Which is to say, praying together empowers us.(A House of Prayer)
Italian born, Augustine became a monk and prior of Rome's St. Andrew's Monastery.
