TODAY'S LAWS & CUSTOMS:
• "NINE DAYS"
During the “Nine Days" from Av 1st to the Ninth of Av, we mourn the destruction of the Holy Temple. We abstain from meat and wine, music, haircutting, bathing for pleasure, and other joyous (and dangerous) activities. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Consumption of meat and wine is permitted on Shabbat, or at a seudat mitzvah (obligatory festive meal celebrating the fulfillment of certain mitzvot) such as a brit (circumcision), or a siyum celebrating the completion of a course of Torah study (i.e., a complete Talmudic tractate). The Lubavitcher Rebbe, of righteous memory initiated the custom of conducting or participating in a siyum on each of the Nine Days (even if one does not avail oneself of the dispensation to eat meat).
Citing the verse "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," (Isaiah 1:27) the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
Nine Days laws and customs
Daily live siyum broadcasts
Learn about the Holy Temple in Jerusalem
DAILY QUOTE:
The ultimate knowledge is to know that we cannot know You(R. Yosef Albo)
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Devarim, 5th Portion Deuteronomy 2:2-2:30 with Rashi
• Chapter 2
2. And the Lord spoke to me, saying, ב. וַיֹּאמֶר יְהֹוָה אֵלַי לֵאמֹר:
3. You have circled this mountain long enough; turn northward. ג. רַב לָכֶם סֹב אֶת הָהָר הַזֶּה פְּנוּ לָכֶם צָפֹנָה:
turn northward: Turn along the eastern side [of Moab], from the south to the north, facing northerward. Consequently, they were traveling in an easterly direction, and this is what is meant by “And they came from the sun rise [i.e., east side] to the land of Moab” (Jud. 11:18).
פנו לכם צפנה: סובו לכם לרוח מזרחית מן הדרום לצפון, ופניכם לצפון, נמצאו הולכין את רוח מזרחית. וזהו שנאמר (שופטים יא, יח) ויבואו ממזרח שמש לארץ מואב:
4. And command the people saying, You are about to pass through the boundary of your kinsmen, the children of Esau, who dwell in Seir, and they will be afraid of you. Be very careful. ד. וְאֶת הָעָם צַו לֵאמֹר אַתֶּם עֹבְרִים בִּגְבוּל אֲחֵיכֶם בְּנֵי עֵשָׂו הַיֹּשְׁבִים בְּשֵׂעִיר וְיִירְאוּ מִכֶּם וְנִשְׁמַרְתֶּם מְאֹד:
Be very careful: And what is this “being careful”? “You shall not provoke them.”
ונשמרתם מאד: ומהו השמירה, אל תתגרו בם (פסוק ה):
5. You shall not provoke them, for I will not give you any of their land not so much as a foot step, because I have given Mount Seir to Esau for an inheritance. ה. אַל תִּתְגָּרוּ בָם כִּי לֹא אֶתֵּן לָכֶם מֵאַרְצָם עַד מִדְרַךְ כַּף רָגֶל כִּי יְרֻשָּׁה לְעֵשָׂו נָתַתִּי אֶת הַר שֵׂעִיר:
not so much as a foot step: meaning, even only for the sole of the foot to tread a single step, I do not permit you to enter their land without permission. An Aggadic interpretation is: [I will not give you of their land] until the day arrives when the foot will tread upon the Mount of Olives [the Messianic era], as it said: “And His [God’s] feet will [figuratively] stand [on that day upon the Mount of Olives]” (Zech. 14:4).
עד מדרך כף רגל: אפילו מדרך כף רגל, כלומר אפילו דריסת הרגל איני מרשה לכם לעבור בארצם שלא ברשות. ומדרשי אגדה, עד שיבא יום דריסת כף רגל על הר הזיתים שנאמר (זכריה יד, ד) ועמדו רגליו וגו':
[I have given Mount Seir] to Esau for an inheritance: from Abraham. I gave ten nations to Abraham, seven of them for you [the seven of Canaan], and the Kenites, the Kenizzites, and the Kadmonites (Gen. 16:18-21), who are Ammon, Moab, and Seir. One of them is for Esau, and the other two are for the children of Lot (Gen. Rabbah 44). As a reward [for Lot] for going with him [Abraham] to Egypt and for keeping silent when Abraham said, regarding his wife, “She is my sister,” He treated him [Lot] as his [Abraham’s] son [to inherit part of the land promised to Abraham] (Gen. Rabbah 44).
ירשה לעשו: מאברהם, עשרה עממים נתתי לו, שבעה לכם וקיני וקנזי וקדמוני הן עמון ומואב ושעיר, אחד מהם לעשו והשנים לבני לוט, בשכר שהלך אתו למצרים ושתק על מה שהיה אומר על אשתו, אחותי היא, עשאו כבנו:
6. You shall buy food from them with money, that you may eat, and also water you shall buy from them with money, that you may drink. ו. אֹכֶל תִּשְׁבְּרוּ מֵאִתָּם בַּכֶּסֶף וַאֲכַלְתֶּם וְגַם מַיִם תִּכְרוּ מֵאִתָּם בַּכֶּסֶף וּשְׁתִיתֶם:
you shall buy: Heb. תִּכְרוּ. This is an expression of purchase. Similar is (Gen. 50:5),“which I have purchased (כָּרִיתִי) for myself.” In the coastal cities, for“selling” (מְכִירָה) , they use the word“ כִּירָה” (Rosh Hashanah 26a).
תכרו: לשון מקח. וכן (בראשית נ, ה) אשר כריתי לי, שכן בכרכי הים קורין למכירה כירה:
7. For the Lord, your God, has blessed you in all the work of your hand; He knows of your walking through this great desert; these forty years that the Lord your God has been with you, you have lacked nothing. ז. כִּי יְהֹוָה אֱלֹהֶיךָ בֵּרַכְךָ בְּכֹל מַעֲשֵׂה יָדֶךָ יָדַע לֶכְתְּךָ אֶת הַמִּדְבָּר הַגָּדֹל הַזֶּה זֶה | אַרְבָּעִים שָׁנָה יְהֹוָה אֱלֹהֶיךָ עִמָּךְ לֹא חָסַרְתָּ דָּבָר:
For the Lord, your God, has blessed you: Therefore you should not be ungrateful for His goodness [to you] by acting as though you were poor. Rather, show yourselves as rich people.
כי ה' אלהיך ברכך: לפיכך לא תכפו את טובתו להראות כאלו אתם עניים, אלא הראו עצמכם עשירים:
8. And we departed from our kinsmen, the children of Esau, who dwelt in Seir, by way of the plain from Elath and from Etzion Geber, and we turned and passed through the way of the desert of Moab. ח. וַנַּעֲבֹר מֵאֵת אַחֵינוּ בְנֵי עֵשָׂו הַיּשְׁבִים בְּשֵׂעִיר מִדֶּרֶךְ הָעֲרָבָה מֵאֵילַת וּמֵעֶצְיֹן גָּבֶר וַנֵּפֶן וַנַּעֲבֹר דֶּרֶךְ מִדְבַּר מוֹאָב:
and we turned and passed: towards the north; we turned to proceed on the eastern side.
ונפן ונעבור: לצד צפון הפכנו פנים להלוך רוח מזרחית:
9. And the Lord said to me, Do not distress the Moabites, and do not provoke them to war, for I will not give you any of their land [as] an inheritance, because I have given Ar to the children of Lot [as] an inheritance. ט. וַיֹּאמֶר יְהֹוָה אֵלַי אַל תָּצַר אֶת מוֹאָב וְאַל תִּתְגָּר בָּם מִלְחָמָה כִּי לֹא אֶתֵּן לְךָ מֵאַרְצוֹ יְרֻשָּׁה כִּי לִבְנֵי לוֹט נָתַתִּי אֶת עָר יְרֻשָּׁה:
and do not provoke them to war: God forbade Israel only to wage war against Moab. However, Israel did frighten them, appearing before them, armed for battle. Therefore, it is written,“And Moab was very frightened of the people” (Num. 22:3) because Israel plundered and looted them. Regarding the children of Ammon, however, it says (verse 19),“Do not provoke them”-with any kind of provocation, as a reward for the modesty shown by their ancestress [Lot’s younger daughter], who did not publicize her father’s conduct, as did his elder daughter, who named her son Moab [מוֹאָב like מֵאָב, from the father] (Baba Kamma 38b).
ואל תתגר וגו': לא אסר להם על מואב אלא מלחמה, אבל מיראים היו אותם ונראים להם כשהם מזויינים, לפיכך כתיב (במדבר כב, ג) ויגר מואב מפני העם שהיו שוללים ובוזזים אותם. אבל בבני עמון נאמר (פסוק יט) ואל תתגר בם, שום גרוי, בשכר צניעות אמם שלא פרסמה על אביה כמו שעשתה הבכירה, שקראה שם בנה, מואב:
Ar: The name of the province.
ער: שם המדינה:
10. The Emim dwelt there formerly, a great and numerous people, and tall [in stature], as the Anakim; י. הָאֵמִים לְפָנִים יָשְׁבוּ בָהּ עַם גָּדוֹל וְרַב וָרָם כַּעֲנָקִים:
The Emim dwelt there formerly: You might think that this is the land of Rephaim which I gave [promised] to Abraham (Gen. 15:20), because the Emim, who are Rephaim, dwelt there before, but this is not that one, for those Rephaim I drove out and made the children of Lot settle there in their stead.
האמים לפנים וגו': אתה סבור שזו ארץ רפאים שנתתי לו לאברהם לפי שהאמים שהם רפאים ישבו בה לפנים, אבל לא זו היא כי אותם רפאים הורשתי מפני בני לוט והושבתים תחתם:
11. They also are considered Rephaim, as the Anakim; but the Moabites call them Emim. יא. רְפָאִים יֵחָשְׁבוּ אַף הֵם כַּעֲנָקִים וְהַמֹּאָבִים יִקְרְאוּ לָהֶם אֵמִים:
They… are considered Rephaim…: These Emim were considered Rephaim, just as the Anakim, who were called Rephaim, because whoever beheld them-his hands became weak (מִתְרַפּוּת) (Gen. Rabbah 26).
רפאים יחשבו וגו': רפאים היו נחשבים אותם אמים כענקים הנקראים רפאים על שם שכל הרואה אותם ידיו מתרפות:
Emim: so called, because their fear (אֵימָה) was cast over mankind. And similarly (verse 12),“The Horites dwelt in Seir” and [just as I gave the Rephaim over to the children of Lot,] I gave them [the Horites] over to the children of Esau.
אמים: על שם שאימתם מוטלת על הבריות, וכן (פסוק יב) ובשעיר ישבו החורים ונתתים לבני עשו:
12. And the Horites formerly dwelt in Seir, and the children of Esau were driving them out, and they exterminated them from before them and dwelt in their stead, just as the Israelites did to the land of their inheritance, which the Lord gave them. יב. וּבְשֵׂעִיר יָשְׁבוּ הַחֹרִים לְפָנִים וּבְנֵי עֵשָׂו יִירָשׁוּם וַיַּשְׁמִידוּם מִפְּנֵיהֶם וַיֵּשְׁבוּ תַּחְתָּם כַּאֲשֶׁר עָשָׂה יִשְׂרָאֵל לְאֶרֶץ יְרֻשָּׁתוֹ אֲשֶׁר נָתַן יְהֹוָה לָהֶם:
were driving them out: Heb. יִירָשׁוּם [This is expressed in] the present tense, as if to say, I gave them power to go on constantly driving them out.
יירשום: לשון הווה, כלומר נתתי בהם כח שהיו מורישים אותם והולכים:
13. Now get up and cross the brook of Zered. So we crossed the brook of Zered. יג. עַתָּה קֻמוּ וְעִבְרוּ לָכֶם אֶת נַחַל זָרֶד וַנַּעֲבֹר אֶת נַחַל זָרֶד:
14. And the days when we went from Kadesh barnea, until we crossed the brook of Zered, numbered thirty eight years, until all the generation of the men of war expired from the midst of the camp, just as the Lord swore to them. יד. וְהַיָּמִים אֲשֶׁר הָלַכְנוּ | מִקָּדֵשׁ בַּרְנֵעַ עַד אֲשֶׁר עָבַרְנוּ אֶת נַחַל זֶרֶד שְׁלשִׁים וּשְׁמֹנֶה שָׁנָה עַד תֹּם כָּל הַדּוֹר אַנְשֵׁי הַמִּלְחָמָה מִקֶּרֶב הַמַּחֲנֶה כַּאֲשֶׁר נִשְׁבַּע יְהֹוָה לָהֶם:
15. Also the hand of the Lord was upon them, to destroy them from the midst of the camp, until they were consumed. טו. וְגַם יַד יְהֹוָה הָיְתָה בָּם לְהֻמָּם מִקֶּרֶב הַמַּחֲנֶה עַד תֻּמָּם:
[Also the hand of the Lord] was against them: to quickly destroy them within a period of forty years, so that they would not cause their children to tarry any longer in the desert.
היתה בם: למהר ולהומם בתוך ארבעים שנה שלא יגרמו לבניהם עוד להתעכב במדבר:
16. So it was, when all the men of war finished dying from among the people, טז. וַיְהִי כַאֲשֶׁר תַּמּוּ כָּל אַנְשֵׁי הַמִּלְחָמָה לָמוּת מִקֶּרֶב הָעָם:
So it was, when [all the men of war] finished: …
ויהי כאשר תמו וגו'. :
17. that the Lord spoke to me saying, יז. וַיְדַבֵּר יְהֹוָה אֵלַי לֵאמֹר:
that the Lord spoke to me: But since the spies were sent until now, the word וַיְּדַבֵּר [denoting God’s speaking to Moses with endearment] is not mentioned in [this] section, only וַיֹּאמֶר [denoting a less endearing form of communication], to teach us that during those entire thirty-eight years during which time the Israelites were under ban by God, the Divine speech was not directed towards him in an expression of affection, face to face, and with peace of mind-to teach us that the Divine Presence rests upon the prophets only for Israel’s sake (Sifrei , Lev. 6).
וידבר ה' אלי וגו': אבל משלוח המרגלים עד כאן לא נאמר בפרשה (זו), וידבר, אלא ויאמר, ללמדך, שכל ל"ח שנה שהיו ישראל נזופים לא נתייחד עמו הדבור בלשון חבה פנים אל פנים וישוב הדעת, ללמדך, שאין השכינה שורה על הנביאים אלא בשביל ישראל:
the men of war: [i.e.,] men from twenty years of age, who go forth to war. \b 18-19\b0
אנשי המלחמה: מבן עשרים שנה היוצאים בצבא:
Today you are crossing the boundary of Moab… And when you approach opposite the children of Ammon: from here [we deduce] that the land of Ammon was towards the north.
אתה עובר היום את גבול מואב וגו' וקרבת מול בני עמון וגו': מכאן שארץ עמון לצד צפון:
18. Today you are crossing the boundary of Moab at Ar. יח. אַתָּה עֹבֵר הַיּוֹם אֶת גְּבוּל מוֹאָב אֶת עָר:
19. And when you approach opposite the children of Ammon, neither distress them, nor provoke them, for I will not give you of the land of the children of Ammon as an inheritance, because I have given it to the children of Lot as an inheritance. יט. וְקָרַבְתָּ מוּל בְּנֵי עַמּוֹן אַל תְּצֻרֵם וְאַל תִּתְגָּר בָּם כִּי לֹא אֶתֵּן מֵאֶרֶץ בְּנֵי עַמּוֹן לְךָ יְרֻשָּׁה כִּי לִבְנֵי לוֹט נְתַתִּיהָ יְרֻשָּׁה:
20. It too is considered a land of Rephaim; Rephaim dwelt therein formerly, and the Ammonites call them Zamzummim. כ. אֶרֶץ רְפָאִים תֵּחָשֵׁב אַף הִוא רְפָאִים יָשְׁבוּ בָהּ לְפָנִים וְהָעַמֹּנִים יִקְרְאוּ לָהֶם זַמְזֻמִּים:
It too is considered a land of Rephaim: It too is considered a land of Rephaim because the Rephaim dwelt there formerly, but this is not the one I gave to Abraham.
ארץ רפאים תחשב: ארץ רפאים נחשבת אף היא לפי שהרפאים ישבו בה לפנים, אבל לא זו היא שנתתי לאברהם:
21. A great, numerous and tall people as the Anakim, but the Lord exterminated them before them, and they drove them out and dwelt in their stead. כא. עַם גָּדוֹל וְרַב וָרָם כַּעֲנָקִים וַיַּשְׁמִידֵם יְהֹוָה מִפְּנֵיהֶם וַיִּירָשֻׁם וַיֵּשְׁבוּ תַחְתָּם:
22. As He did to the children of Esau, who dwell in Seir, when He exterminated the Horites from before them; and they drove them out and dwelt in their stead even to this day. כב. כַּאֲשֶׁר עָשָׂה לִבְנֵי עֵשָׂו הַיּשְׁבִים בְּשֵׂעִיר אֲשֶׁר הִשְׁמִיד אֶת הַחֹרִי מִפְּנֵיהֶם וַיִּירָשֻׁם וַיֵּשְׁבוּ תַחְתָּם עַד הַיּוֹם הַזֶּה:
23. But the Avim, who dwell in open cities, up till Gaza -- the Caphtorites, who came forth of Caphtor, exterminated them, and dwelt in their stead. כג. וְהָעַוִּים הַיּשְׁבִים בַּחֲצֵרִים עַד עַזָּה כַּפְתֹּרִים הַיֹּצְאִים מִכַּפְתֹּר הִשְׁמִידֻם וַיֵּשְׁבוּ תַחְתָּם:
But the Avim who dwell in open cities: The Avim are of the Philistine people, for they are listed together with them in the Book of Joshua (13:3), as it says,“The five Philistine lords.” The Gazites, the Ashdodites, the Ashkelonites, the Gittites, the Ekronites, and the Avim." But because of the oath which Abraham had sworn to Abimelech, (Gen. 21:23-24), the Israelites were unable to take their land away from them; so I brought the Caphtorites against them, and they destroyed them and dwelt in their stead. Now, you are permitted to take it [the land of the Avim] from their [the Caphtorites’] possession (Chullin 60b).
והעוים היושבים בחצרים וגו': עוים מפלשתים הם, שעמהם הם נחשבים בספר יהושע, שנאמר (יהושע יג, ג) חמשת סרני פלשתים העזתי והאשדודי האשקלוני הגתי והעקרוני והעוים. ומפני השבועה שנשבע אברהם לאבימלך לא יכלו ישראל להוציא ארצם מידם, והבאתי עליהם כפתורים והשמידום וישבו תחתם, ועכשיו אתם מותרים לקחתה מידם:
24. Get up, journey, and cross the river Arnon. Behold, I have delivered into your hand Sihon the Amorite, king of Heshbon, and his land: Begin to possess it, and provoke him to war. כד. קוּמוּ סְּעוּ וְעִבְרוּ אֶת נַחַל אַרְנֹן רְאֵה נָתַתִּי בְיָדְךָ אֶת סִיחֹן מֶלֶךְ חֶשְׁבּוֹן הָאֱמֹרִי וְאֶת אַרְצוֹ הָחֵל רָשׁ וְהִתְגָּר בּוֹ מִלְחָמָה:
25. Today I will begin to put the dread of you and the fear of you upon the nations that are under the entire heaven, who will hear reports of you and shake and be in trepidation because of you. כה. הַיּוֹם הַזֶּה אָחֵל תֵּת פַּחְדְּךָ וְיִרְאָתְךָ עַל פְּנֵי הָעַמִּים תַּחַת כָּל הַשָּׁמָיִם אֲשֶׁר יִשְׁמְעוּן שִׁמְעֲךָ וְרָגְזוּ וְחָלוּ מִפָּנֶיךָ:
under the entire heaven: This [statement that nations under the whole heaven will fear the Israelites] teaches that the sun stood still for Moses on the day of the battle with Og, [Other editions: Sihon,] and the matter became [consequently] known under the entire heaven [that is, to the whole world] (Avodah Zarah 25a).
תחת כל השמים: למד שעמדה חמה למשה ביום מלחמת עוג ונודע הדבר תחת כל השמים:
26. So I sent messengers from the desert of Kedemoth to Sihon, king of Heshbon, with words of peace, saying, כו. וָאֶשְׁלַח מַלְאָכִים מִמִּדְבַּר קְדֵמוֹת אֶל סִיחוֹן מֶלֶךְ חֶשְׁבּוֹן דִּבְרֵי שָׁלוֹם לֵאמֹר:
[And I sent messengers] from the desert of Kedemoth: Even though the Omnipresent had not commanded me to call to Sihon in peace, I learned to do so from the incident at the desert of Sinai, i.e., relating to the Torah which preceded (קָדְמָה) the world. When the Holy One, blessed be He, was about to give the Torah to Israel, He took it to Esau and Ishmael. Although it was clear to Him that they would not accept it, nevertheless, He began with them in peace. So too, I first called to Sihon with words of peace. Another explanation מִמִּדְבַּר קְדֵמוֹת Moses said to God,“I learned this from You, Who preceeded (קָדַמְתָּ) the world. You could have sent one flash of lightning to consume the Egyptians, but instead, You sent me from the desert to Pharaoh. saying, (Exod. 5:1) ‘Let my people go’ patiently.” (Midrash Tanchuma)
ממדבר קדמות: אף על פי שלא צוני המקום לקרא לסיחון לשלום, למדתי ממדבר סיני מן התורה שקדמה לעולם. כשבא הקב"ה ליתנה לישראל חזר אותה על עשו וישמעאל, וגלוי לפניו שלא יקבלוה ואף על פי כן פתח להם בשלום, אף אני קדמתי את סיחון בדברי שלום. דבר אחר ממדבר קדמות, ממך למדתי שקדמת לעולם [בדברים]. יכול היית לשלוח ברק אחד ולשרוף את המצריים, אלא שלחתני מן המדבר אל פרעה לאמר (שמות ה א) שלח את עמי, במתון:
27. "Allow me to pass through your land: I will go along by the highway, I will turn neither to the right nor to the left." כז. אֶעְבְּרָה בְאַרְצֶךָ בַּדֶּרֶךְ בַּדֶּרֶךְ אֵלֵךְ לֹא אָסוּר יָמִין וּשְׂמֹאול:
28. You shall sell me food for money, that I may eat; and give to me water for money, that I may drink; I will only pass through by my feet. כח. אֹכֶל בַּכֶּסֶף תַּשְׁבִּרֵנִי וְאָכַלְתִּי וּמַיִם בַּכֶּסֶף תִּתֶּן לִי וְשָׁתִיתִי רַק אֶעְבְּרָה בְרַגְלָי:
29. Just as the children of Esau who dwell in Seir, and the Moabites who dwell in Ar, did for me; until I cross the Jordan to the land which the Lord our God is giving us." כט. כַּאֲשֶׁר עָשׂוּ לִי בְּנֵי עֵשָׂו הַיּשְׁבִים בְּשֵׂעִיר וְהַמּוֹאָבִים הַיּשְׁבִים בְּעָר עַד אֲשֶׁר אֶעֱבֹר אֶת הַיַּרְדֵּן אֶל הָאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֵינוּ נֹתֵן לָנוּ:
Just as the children of Esau…did for me: This is not referring to permission to pass through their land, [for Edom refused,] rather it refers to the selling of food and water.
כאשר עשו לי בני עשו: לא לענין לעבור את ארצם אלא לענין מכר אוכל ומים:
until I cross the Jordan: This refers to [Moses’ earlier request]“Allow me to pass through your land.” (verse 27)
עד אשר אעבור את הירדן: מוסב על אעברה בארצך:
30. But Sihon, king of Heshbon, did not wish to let us pass by him, for the Lord your God caused his spirit to be hardened and his heart to be obstinate, in order that He would give him into your hand, as this day. ל. וְלֹא אָבָה סִיחֹן מֶלֶךְ חֶשְׁבּוֹן הַעֲבִרֵנוּ בּוֹ כִּי הִקְשָׁה יְהֹוָה אֱלֹהֶיךָ אֶת רוּחוֹ וְאִמֵּץ אֶת לְבָבוֹ לְמַעַן תִּתּוֹ בְיָדְךָ כַּיּוֹם הַזֶּה:
-------
Daily Tehillim: Psalms Chapters 23 - 28
• Chapter 23
1. A song of David. The Lord is my shepherd; I shall not want. א. מִזְמוֹר לְדָוִד יְהֹוָה רֹעִי לֹא אֶחְסָר:
2. He causes me to lie down in green pastures; He leads me beside still waters. ב. בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי עַל מֵי מְנֻחוֹת יְנַהֲלֵנִי:
3. He restores my soul; He leads me in paths of righteousness for His name's sake. ג. נַפְשִׁי יְשׁוֹבֵב יַנְחֵנִי בְמַעְגְּלֵי צֶדֶק לְמַעַן שְׁמוֹ:
4. Even when I walk in the valley of darkness, I will fear no evil for You are with me; Your rod and Your staff-they comfort me. ד. גַּם כִּי אֵלֵךְ בְּגֵיא צַלְמָוֶת לֹא אִירָא רָע כִּי אַתָּה עִמָּדִי שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ הֵמָּה יְנַחֲמֻנִי:
5. You set a table before me in the presence of my adversaries; You anointed my head with oil; my cup overflows. ה. תַּעֲרֹךְ לְפָנַי | שֻׁלְחָן נֶגֶד צֹרְרָי דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי כּוֹסִי רְוָיָה:
6. May only goodness and kindness pursue me all the days of my life, and I will dwell in the house of the Lord for length of days.
Chapter 24
1. Of David, a song. The land and the fullness thereof are the Lord's; the world and those who dwell therein. א. לְדָוִד מִזְמוֹר לַיהֹוָה הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ:
2. For He founded it upon seas and established it upon rivers. ב. כִּי הוּא עַל יַמִּים יְסָדָהּ וְעַל נְהָרוֹת יְכוֹנְנֶהָ:
3. Who will ascend upon the Lord's mount and who will stand in His Holy place? ג. מִי יַעֲלֶה בְּהַר יְהֹוָה וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ:
4. He who has clean hands and a pure heart, who has not taken My name in vain and has not sworn deceitfully. ד. נְקִי כַפַּיִם וּבַר לֵבָב אֲשֶׁר לֹא נָשָׂא לַשָּׁוְא נַפְשִׁי וְלֹא נִשְׁבַּע לְמִרְמָה:
5. He shall receive a blessing from the Lord and charity from the God of his salvation. ה. יִשָּׂא בְרָכָה מֵאֵת יְהֹוָה וּצְדָקָה מֵאֱלֹהֵי יִשְׁעוֹ:
6. This is the generation of those who seek Him, who seek Your presence-Jacob, forever. ו. זֶה דּוֹר דֹּרְשָׁיו מְבַקְשֵׁי פָנֶיךָ יַעֲקֹב סֶלָה:
7. [You] gates, lift your heads and be uplifted, [you] everlasting portals, so that the King of Glory may enter. ז. שְׂאוּ שְׁעָרִים | רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד:
8. Who is this King of Glory? The Lord, Who is strong and mighty, the Lord Who is a mighty warrior. ח. מִי זֶה מֶלֶךְ הַכָּבוֹד יְהֹוָה עִזּוּז וְגִבּוֹר יְהֹוָה גִּבּוֹר מִלְחָמָה:
9. [You] gates, lift your heads and lift up, [you] everlasting portals, so that the King of Glory may enter. ט. שְׂאוּ שְׁעָרִים | רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֹא מֶלֶךְ הַכָּבוֹד:
10. Who is this King of Glory? The Lord of Hosts-He is the King of Glory forever. י. מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יְהֹוָה צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה:
Chapter 25
1. Of David. To You, O Lord, I will lift up my soul. א. לְדָוִד אֵלֶיךָ יְהֹוָה נַפְשִׁי אֶשָּׂא:
2. My God, I trusted in You; let me not be ashamed. Nor shall my enemies rejoice over me. ב. אֱלֹהַי בְּךָ בָטַחְתִּי אַל אֵבוֹשָׁה אַל יַעַלְצוּ אוֹיְבַי לִי:
3. Neither shall any of those who hope for You be ashamed; let those who betray [to the extent of] destitution be ashamed. ג. גַּם כָּל קוֶֹיךָ לֹא יֵבֹשׁוּ יֵבֹשׁוּ הַבּוֹגְדִים רֵיקָם:
4. O Lord, let me know Your ways; teach me Your paths. ד. דְּרָכֶיךָ יְהֹוָה הוֹדִיעֵנִי אֹרְחוֹתֶיךָ לַמְּדֵנִי:
5. Direct me with Your truth and teach me, for You are the God of my salvation; I hope for You all day long. ה. הַדְרִיכֵנִי בַאֲמִתֶּךָ | וְלַמְּדֵנִי כִּי אַתָּה אֱלֹהֵי יִשְׁעִי אוֹתְךָ קִוִּיתִי כָּל הַיּוֹם:
6. Remember Your mercies, O Lord, and Your kindnesses, for they have been since time immemorial. ו. זְכֹר רַחֲמֶיךָ יְהֹוָה וַחֲסָדֶיךָ כִּי מֵעוֹלָם הֵמָּה:
7. The sins of my youth and my transgressions, do not remember; what is worthy of Your kindness, You remember for me, for the sake of Your goodness, O Lord. ז. חַטֹּאות נְעוּרַי | וּפְשָׁעַי אַל תִּזְכֹּר כְּחַסְדְּךָ זְכָר לִי אַתָּה לְמַעַן טוּבְךָ יְהֹוָה:
8. The Lord is good and upright; therefore, He leads sinners on the road. ח. טוֹב וְיָשָׁר יְהֹוָה עַל כֵּן יוֹרֶה חַטָּאִים בַּדָּרֶךְ:
9. He leads the humble with just rules and He teaches the humble His way. ט. יַדְרֵךְ עֲנָוִים בַּמִּשְׁפָּט וִילַמֵּד עֲנָוִים דַּרְכּוֹ:
10. All the Lord's ways are kindness and truth for those who keep His covenant and His testimonies. י. כָּל אָרְחוֹת יְהֹוָה חֶסֶד וֶאֱמֶת לְנֹצְרֵי בְרִיתוֹ וְעֵדֹתָיו:
11. For Your name's sake, O Lord, You shall forgive my iniquity, for it is great. יא. לְמַעַן שִׁמְךָ יְהֹוָה וְסָלַחְתָּ לַעֲוֹנִי כִּי רַב הוּא:
12. Who is this man who fears the Lord? He will guide him on the road that he chooses. יב. מִי זֶה הָאִישׁ יְרֵא יְהֹוָה יוֹרֶנּוּ בְּדֶרֶךְ יִבְחָר:
13. His soul shall abide in prosperity, and his seed shall inherit the earth. יג. נַפְשׁוֹ בְּטוֹב תָּלִין וְזַרְעוֹ יִירַשׁ אָרֶץ:
14. The secret of the Lord is with those who fear Him, and His covenant is to let them know [it]. יד. סוֹד יְהֹוָה לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם:
15. My eyes are always to God for He will take my feet out of the net. טו. עֵינַי תָּמִיד אֶל יְהֹוָה כִּי הוּא יוֹצִיא מֵרֶשֶׁת רַגְלָי:
16. Turn to me and be gracious to me, for I am alone and poor. טז. פְּנֵה אֵלַי וְחָנֵּנִי כִּי יָחִיד וְעָנִי אָנִי:
17. The troubles of my heart have increased; deliver me from my straits. יז. צָרוֹת לְבָבִי הִרְחִיבוּ מִמְּצוּקוֹתַי הוֹצִיאֵנִי:
18. See my affliction and my toil, and forgive all my sins. יח. רְאֵה עָנְיִי וַעֲמָלִי וְשָׂא לְכָל חַטֹּאותָי:
19. See my enemies for they have increased, and they hate me with unjust hatred. יט. רְאֵה אֹיְבַי כִּי רָבּוּ וְשִׂנְאַת חָמָס שְׂנֵאוּנִי:
20. Guard my soul and save me; let me not be shamed for I have taken refuge in You. כ. שָׁמְרָה נַפְשִׁי וְהַצִּילֵנִי אַל אֵבוֹשׁ כִּי חָסִיתִי בָךְ:
21. Sincerity and uprightness shall guard me, for I have hoped for You. כא. תֹּם וָיֹשֶׁר יִצְּרוּנִי כִּי קִוִּיתִיךָ:
22. O God, redeem Israel from all its troubles. כב. פְּדֵה אֱלֹהִים אֶת יִשְׂרָאֵל מִכֹּל צָרוֹתָיו:
Chapter 26
1. Of David. Judge me, O Lord, for I have walked with sincerity, and I trusted in the Lord; I shall not falter. א. לְדָוִד | שָׁפְטֵנִי יְהֹוָה כִּי אֲנִי בְּתֻמִּי הָלַכְתִּי וּבַיהֹוָה בָּטַחְתִּי לֹא אֶמְעָד:
2. Test me, O Lord, and try me; refine my reins and my heart. ב. בְּחָנֵנִי יְהֹוָה וְנַסֵּנִי צָרְפָה כִלְיוֹתַי וְלִבִּי:
3. For Your kindness is before my eyes, and I walked in Your truth. ג. כִּי חַסְדְּךָ לְנֶגֶד עֵינָי וְהִתְהַלַּכְתִּי בַּאֲמִתֶּךָ:
4. I did not sit with dishonest men, neither did I go with hypocrites. ד. לֹא יָשַׁבְתִּי עִם מְתֵי שָׁוְא וְעִם נַעֲלָמִים לֹא אָבוֹא:
5. I hated the congregation of the evildoers, and I did not sit with the wicked. ה. שָׂנֵאתִי קְהַל מְרֵעִים וְעִם רְשָׁעִים לֹא אֵשֵׁב:
6. I washed my hands with cleanliness, and I encompassed Your altar, O Lord. ו. אֶרְחַץ בְּנִקָּיוֹן כַּפָּי וַאֲסֹבְבָה אֶת מִזְבַּחֲךָ יְהֹוָה:
7. To proclaim thanksgiving with a loud voice and to recite all Your wonders. ז. לַשְׁמִעַ בְּקוֹל תּוֹדָה וּלְסַפֵּר כָּל נִפְלְאוֹתֶיךָ:
8. O Lord, I love the dwelling of Your house and the place of the residence of Your glory. ח. יְהֹוָה אָהַבְתִּי מְעוֹן בֵּיתֶךָ וּמְקוֹם מִשְׁכַּן כְּבוֹדֶךָ:
9. Gather not my soul with sinners nor my life with men of blood, ט. אַל תֶּאֱסֹף עִם חַטָּאִים נַפְשִׁי וְעִם אַנְשֵׁי דָמִים חַיָּי:
10. in whose hands are plots and whose right hand is full of bribery. י. אֲשֶׁר בִּידֵיהֶם זִמָּה וִימִינָם מָלְאָה שֹּׁחַד:
11. But I walk with sincerity; redeem me and be gracious to me. יא. וַאֲנִי בְּתֻמִּי אֵלֵךְ פְּדֵנִי וְחָנֵּנִי:
12. My foot stood on a straight path; I will bless the Lord in assemblies. יב. רַגְלִי עָמְדָה בְמִישׁוֹר בְּמַקְהֵלִים אֲבָרֵךְ יְהֹוָה:
Chapter 27
1. Of David. The Lord is my light and my salvation; whom shall I fear? The Lord is the stronghold of my life; from whom shall I be frightened? א. לְדָוִד | יְהֹוָה | אוֹרִי וְיִשְׁעִי מִמִּי אִירָא יְהֹוָה מָעוֹז חַיַּי מִמִּי אֶפְחָד:
2. When evildoers draw near to me to devour my flesh, my adversaries and my enemies against me-they stumbled and fell. ב. בִּקְרֹב עָלַי | מְרֵעִים לֶאֱכֹל אֶת בְּשָׂרִי צָרַי וְאֹיְבַי לִי הֵמָּה כָּשְׁלוּ וְנָפָלוּ:
3. If a camp encamps against me, my heart shall not fear; if a war should rise up against me, in this I trust. ג. אִם תַּחֲנֶה עָלַי | מַחֲנֶה לֹא יִירָא לִבִּי אִם תָּקוּם עָלַי מִלְחָמָה בְּזֹאת אֲנִי בוֹטֵחַ:
4. One [thing] I ask of the Lord, that I seek-that I may dwell in the house of the Lord all the days of my life, to see the pleasantness of the Lord and to visit His Temple every morning. ד. אַחַת | שָׁאַלְתִּי מֵאֵת יְהֹוָה אוֹתָהּ אֲבַקֵּשׁ שִׁבְתִּי בְּבֵית יְהֹוָה כָּל יְמֵי חַיַּי לַחֲזוֹת בְּנֹעַם יְהֹוָה וּלְבַקֵּר בְּהֵיכָלוֹ:
5. That He will hide me in His tabernacle on the day of calamity; He will conceal me in the secrecy of His tent; He will lift me up on a rock. ה. כִּי יִצְפְּנֵנִי | בְּסֻכּוֹ בְּיוֹם רָעָה יַסְתִּירֵנִי בְּסֵתֶר אָהֳלוֹ בְּצוּר יְרוֹמְמֵנִי:
6. And now, my head will be raised over my enemies around me, and I will sacrifice in His tent sacrifices with joyous song; I will sing and chant praise to the Lord. ו. וְעַתָּה יָרוּם רֹאשִׁי עַל אֹיְבַי סְבִיבוֹתַי וְאֶזְבְּחָה בְאָהֳלוֹ זִבְחֵי תְרוּעָה אָשִׁירָה וַאֲזַמְּרָה לַיהֹוָה:
7. Hearken, O Lord, to my voice [which] I call out, and be gracious to me and answer me. ז. שְׁמַע יְהֹוָה קוֹלִי אֶקְרָא וְחָנֵּנִי וַעֲנֵנִי:
8. On Your behalf, my heart says, "Seek My presence." Your presence, O Lord, I will seek. ח. לְךָ | אָמַר לִבִּי בַּקְּשׁוּ פָנָי אֶת פָּנֶיךָ יְהֹוָה אֲבַקֵּשׁ:
9. Do not hide Your presence from me; do not turn Your servant away with anger. You were my help; do not forsake me and do not abandon me, O God of my salvation. ט. אַל תַּסְתֵּר פָּנֶיךָ | מִמֶּנִּי אַל תַּט בְּאַף עַבְדֶּךָ עֶזְרָתִי הָיִיתָ אַל תִּטְּשֵׁנִי וְאַל תַּעַזְבֵנִי אֱלֹהֵי יִשְׁעִי:
10. For my father and my mother have forsaken me, but the Lord gathers me in. י. כִּי אָבִי וְאִמִּי עֲזָבוּנִי וַיהֹוָה יַאַסְפֵנִי:
11. Instruct me, O Lord, in Your way, and lead me in the straight path because of those who lie in wait for me. יא. הוֹרֵנִי יְהֹוָה דַּרְכֶּךָ וּנְחֵנִי בְּאֹרַח מִישׁוֹר לְמַעַן שׁוֹרְרָי:
12. Do not deliver me to the desires of my adversaries, for false witnesses and speakers of evil have risen against me. יב. אַל תִּתְּנֵנִי בְּנֶפֶשׁ צָרָי כִּי קָמוּ בִי עֵדֵי שֶׁקֶר וִיפֵחַ חָמָס:
13. Had I not believed in seeing the good of the Lord in the land of the living! יג. לוּלֵא הֶאֱמַנְתִּי לִרְאוֹת בְּטוּב יְהֹוָה בְּאֶרֶץ חַיִּים:
14. Hope for the Lord, be strong and He will give your heart courage, and hope for the Lord. יד. קַוֵּה אֶל יְהֹוָה חֲזַק וְיַאֲמֵץ לִבֶּךָ וְקַוֵּה אֶל יְהֹוָה:
Chapter 28
1. Of David. To You, O Lord, I call. My Rock, do not be deaf to me, lest You be silent to me, and I will be likened to those who descend into the Pit. א. לְדָוִד אֵלֶיךָ יְהֹוָה | אֶקְרָא צוּרִי אַל תֶּחֱרַשׁ מִמֶּנִּי פֶּן תֶּחֱשֶׁה מִמֶּנִּי וְנִמְשַׁלְתִּי עִם יוֹרְדֵי בוֹר:
2. Hearken to the voice of my supplications when I cry out to You, when I lift my hands towards Your Holy Sanctuary. ב. שְׁמַע קוֹל תַּחֲנוּנַי בְּשַׁוְּעִי אֵלֶיךָ בְּנָשְׂאִי יָדַי אֶל דְּבִיר קָדְשֶׁךָ:
3. Do not cause me to be drawn with the wicked or with those who work iniquity, who speak peace with their friends but evil is in their heart. ג. אַל תִּמְשְׁכֵנִי עִם רְשָׁעִים וְעִם פֹּעֲלֵי אָוֶן דֹּבְרֵי שָׁלוֹם עִם רֵעֵיהֶם וְרָעָה בִּלְבָבָם:
4. Give them according to their deeds and according to the evil of their endeavors; according to the work of their hands give to them; return their recompense to them. ד. תֶּן לָהֶם כְּפָעֳלָם וּכְרֹעַ מַעַלְלֵיהֶם כְּמַעֲשֵׂה יְדֵיהֶם תֵּן לָהֶם הָשֵׁב גְּמוּלָם לָהֶם:
5. For they do not understand the works of the Lord or the deeds of His hands. He shall break them down and not build them up. ה. כִּי לֹא יָבִינוּ אֶל פְּעֻלֹּת יְהֹוָה וְאֶל מַעֲשֵׂה יָדָיו יֶהֶרְסֵם וְלֹא יִבְנֵם:
6. Blessed is the Lord, for He has heard the voice of my supplication. ו. בָּרוּךְ יְהֹוָה כִּי שָׁמַע קוֹל תַּחֲנוּנָי:
7. The Lord is my strength and my shield; my heart trusted in Him and I was helped; my heart rejoiced and I will thank Him with my song. ז. יְהֹוָה | עֻזִּי וּמָגִנִּי בּוֹ בָטַח לִבִּי וְנֶעֱזָרְתִּי וַיַּעֲלֹז לִבִּי וּמִשִּׁירִי אֲהוֹדֶנּוּ:
8. The Lord is strength to them and He is the stronghold of the salvations of His anointed. ח. יְהֹוָה עֹז לָמוֹ וּמָעוֹז יְשׁוּעוֹת מְשִׁיחוֹ הוּא:
9. Save Your people and bless Your inheritance, and tend them and elevate them forever. ט. הוֹשִׁיעָה אֶת עַמֶּךָ וּבָרֵךְ אֶת נַחֲלָתֶךָ וּרְעֵם וְנַשְּׂאֵם עַד הָעוֹלָם:
-------
Tanya: Igeret HaTeshuva , middle of Chapter 11
• Lessons in Tanya
• Today's Tanya Lesson
Thursday, Menachem Av 4, 5774 • July 31, 2014
Igeret HaTeshuva , middle of Chapter 11
ומה שמשבחים ומברכים את ה': חנון המרבה לסלוח, המרבה דייקא
As to the fact that we praise and bless G d as being “the gracious One Who abounds in forgiveness,” — the verb chosen is marbeh “abounds”, implying a quality unique to G d.
וכמו שכתוב בעזרא: ורב לסלוח
In Ezra1 [too] we find that G d “pardons abundantly.”
היינו
This means:
שבמדת בשר ודם, אם יחטא איש לאיש וביקש ממנו מחילה ומחל לו
In the mortal world, if one person harms another and asks his pardon which is granted,
ואחר כך חזר לסורו
and then repeats the misdeed,
קשה מאד שימחול לו שנית
it becomes more difficult to grant pardon again,
ומכל שכן בשלישית ורביעית
and certainly a third and fourth time.
אבל במדת הקב"ה אין הפרש בין פעם אחת לאלף פעמים
By the standard of G d, however, there is no difference between once and a thousand times.
כי המחילה היא ממדת הרחמים
For pardon is a manifestation of the attribute of mercy,
ומדותיו הקדושות אינן בבחינת גבול ותכלית, אלא בבחינת אין סוף
and Divine attributes are not bounded and finite; they are infinite,
כמו שכתוב: כי לא כלו רחמיו
as in the verse,2 “For His mercies have not ended.”
ולגבי בחינת אין סוף, אין הפרש כלל בין מספר קטן לגדול
Relative to infinity there is no difference whatsoever between a small number and a large one.
דכולא קמיה כלא ממש חשיב, ומשוה קטן וגדול וכו'
For3 “before Him all are considered as naught,” and 4 “He makes equal the small and the great…..”
ולכן: מעביר אשמותינו בכל שנה ושנה
Therefore5 “He removes our sins every year.”
וכל החטאים שמתוודים בעל חטא מדי שנה, אף שחזר ועבר עליהם
As to all the sins for which we confess in the Al Chet annually, though repeatedly violated,
חוזר ומתודה עליהם ביום הכפורים בשנה הבאה, וכן לעולם
we again confess for them on Yom Kippur in the coming year, and so on always.
ובכל שנה ושנה לאו דוקא, אלא כמו כן בכל יום ויום, ג' פעמים מברכים ברוך אתה ה' חנון המרבה לסלוח
“Every year” does not necessarily imply a yearly pardon; rather, three times every day we likewise say, “Blessed are You, O G d, Who is gracious and abounds in forgiveness.”
וכמאמר רז"ל: תפלה, כנגד תמידין תקנוה
As our Sages teach,6 the prayers were instituted in place of the daily sacrificial offerings.
ותמיד של שחר היה מכפר על עבירות הלילה, ותמיד של בין הערביים על של יום
The daily morning sacrifice would atone for the sins of the previous night, and the daily evening sacrifice atoned for the sins of the past day,
וכן מדי יום ביום לעולם
and so on, day by day, constantly.
Just as in former times atonement was secured by the regular altar offerings, so too nowadays, our prayers and repentance bring about forgiveness.
What, however, is the difference between the forgiveness granted on Yom Kippur and that granted daily?
אלא שיום הכפורים מכפר על עבירות חמורות, והתמיד שהוא קרבן עולה מכפר על מצוות עשה בלבד
[“Every year” means only that] Yom Kippur atones for the grave sins, while the regular offering of the olah sacrifice atoned only for the violation of positive commands.
וכן התפלה בזמן הזה, עם התשובה כנ"ל
In our time, worship with repentance substitutes for offerings, atoning only for violations of positive commands, as noted above.
ואין זה אחטא ואשוב
However, this thrice-daily recitation of G d's assurance of forgiveness is not [the attitude of one who says,] “I will sin and [later] repent,” concerning whom our Sages say,7 “He is not granted an opportunity to repent.”
כי היינו דוקא שבשעת החטא היה יכול לכבוש יצרו, אלא שסומך בלבו על התשובה
For that is relevant only if while committing the sin he could have overcome his evil impulse, but depended in his heart on repenting [later].
ולכן, הואיל והתשובה גורמת לו לחטוא, אין מספיקין וכו'
Since it was [the opportunity for] repentance that caused him to sin, “He is not granted an opportunity [to repent].”
ואף גם זאת אין מספיקין דייקא
And even then, he is not granted an opportunity.
אבל אם דחק ונתחזק ונתגבר על יצרו ועשה תשובה
But if he pressed forcefully and overpowered his evil impulse and did repent,
מקבלין תשובתו
then his repentance is accepted.
This all applies to a situation where a person indeed says, “I shall sin and [later] repent.”
אבל אנו, שמבקשים בכל יום: סלח לנו
But we, who plead daily, “Forgive us,”
אנו מקדימין לבקש: והחזירנו בתשובה שלימה לפניך
preface that prayer by saying, “Bring us back with a perfect repentance before you,”
דהיינו: שלא נשוב עוד לכסלה
so that we revert no more to folly, and sin no more.
וכן ביום הכפורים מבקשים: יהי רצון מלפניך שלא אחטא עוד
On Yom Kippur too we ask, “May it be Your will that I sin no more.”
Hence, since one does not rely on one's ability to repent later:
מספיקין ומספיקין
Opportunity is abundantly granted for repentance.
כמאמר רז"ל: הבא לטהר מסייעין אותו
As our Sages teach:8 “Whoever comes to purify himself [of his sin] is given assistance.”
הבא דייקא, מיד שבא
The expression “whoever comes” [indicates that he is granted assistance] as soon as he comes,
ואי לזאת, גם הסליחה והמחילה היא מיד
and the pardon and forgiveness are thus also granted forthwith.
FOOTNOTES
1. The reference is not to the term but to the concept; see explanation of the Rebbe in the Yiddish original of the present work (Shiurim BeSefer HaTanya), p. 1212 ff.
2. Eichah 3:22.
3. Cf. Zohar I, 11b; cf. Daniel 4:32.
4. Vechol Maaminim, in liturgy of Rosh HaShanah and Yom Kippur.
5. Machzor of Yom Kippur.
6. Berachot 26a.
7. Yoma 85b.
8. Shabbat 104a; Yoma 38b.
-------
Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
• Thursday, Menachem Av 4, 5774 • July 31, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 113
The Red Heifer
"And it shall be as a keepsake for the congregation of the children of Israel"—Numbers 19:9.
We are commanded to prepare a red heifer [as detailed in the Torah], to have it ready for the procedure of purifying those who are ritually impure as a result of contact with a corpse.
The Red Heifer
Positive Commandment 113
Translated by Berel Bell
The 113th mitzvah is that we are commanded to prepare the red heifer1 to have it ready for the procedure of purifying those who are tameh as a result of tumas meis.2
The source of this commandment is G‑d's statement3 (exalted be He), "[A ritually clean person shall gather up the cow's ashes and...] it shall be a keepsake for the congregation of the Jewish people."
The details of this mitzvah are found in the tractate devoted to this subject, tractate Parah.
FOOTNOTES
1.To slaughter it, burn it, gather the ashes, etc.
2.See P107.
3.Num. 19:9.
________________________________________
Rambam:
• 1 Chapter - She'elah uFikkadon She'elah uFikkadon - Chapter 7Chapter 7
Halacha 1
When a person entrusts produce to a colleague, the watchman should not touch it even though its quantity is dwindling and diminishing.
When does the above apply? When it is diminishing at the ordinary rate that could be expected each year. If, however, the amount is diminishing beyond the ordinary norms, the watchman should sell the produce in the presence of a court. It is as if he were returning a lost object to the owner.
When he sells the produce, he should sell it to priests at the price at which terumah is sold, for perhaps the owner designated it as terumah or terumat ma'aser for other produce.
Halacha 2
When a person entrusts produce to a colleague and it spoils, honey that becomes ruined, or wine that sours, the watchman should perform a service to the owner and sell the entrusted object in the presence of a court.
This law applies even though the loss reached its limit and the produce would not spoil further, for the containers and the baskets would continue to spoil.
Halacha 3
When a person entrusts leaven to a colleague and the Pesach holiday arrives, the watchman should not touch the produce until the fifth hour on the morning of the fourteenth of Nisan. After that, he should sell it in the market place at that hour, for it is like he is returning a lost object to the owner.
The same law applies to other entrusted objects. A watchman should not touch them even though he certainly knows that their value will diminish at this and this time, or they will be seized by the king, lest the owner come beforehand and take his property.
Halacha 4
When a person entrusts a Torah scroll to a colleague, the watchman should roll the scroll once every twelve months. It is permitted for him to open it and read it while rolling it. He should not, however, open it for his own purposes and read. The same law applies with regard to other scrolls. If the watchman opened the scroll, read it and rolled it for his own purposes, he is considered to have misappropriated the entrusted article and is liable if it is destroyed by forces beyond his control.
If the owner entrusted a woolen garment to a colleague, he should shake it out once every 30 days. The same principles that apply with regard to lost objects apply to entrusted objects. He should care for other entrusted objects in a similar way; this is an obligation incumbent upon him, like the return of a lost article to its owner.
When does the above apply? With regard to an entrusted object whose owner has traveled overseas. If, however, the owner was together with the watchman in that same land, the watchman should not touch the entrusted object even though it is being ruined.
Halacha 5
Whenever a person sells an entrusted object under the supervision of a court, he must sell it to others and may not purchase it himself, lest suspicion arise. The money should be kept in his possession, and he has the right to make use of it. Therefore, he is considered to be a paid watchman with regard to these funds even though he did not make use of them.
Halacha 6
The following rules apply when a person entrusts money to a storekeeper or a moneychanger. If the money was bound in a bag and sealed or tied with an unordinary knot, the storekeeper or the moneychanger should not use it. Therefore, if it became lost or was stolen, he is not responsible for it.
If the money was neither sealed nor tied in an unordinary manner, even though it is bound in a bag, the storekeeper or the moneychanger has the right to use the money.Therefore, he is considered to be a paid watchman, and if it is lost or stolen, he is responsible for it. If it is lost due to forces beyond his control - e.g., they were taken by armed thieves - he is not liable.
Halacha 7
When does the above apply? Before the storekeeper or the moneychanger used them. If, however, he does use the money, he is responsible for it until he returns it to the owner, as for any other loan in the world.
Halacha 8
When a person entrusts money to a householder, whether it is bound or not, the watchman may not use it. Therefore, if it became lost or was stolen, he is not responsible for it, provided he buries it in the ground, as has been explained.
Halacha 9
The following rules apply when a person entrusts a jug to a colleague regardless of whether or not the owner of the jug designated a specific place where he could put the jug down. If the watchman moved the jug for his own purposes, he is liable, whether the jug was broken in his hand or after he returned it to the place designated for it. If he moved it for the sake of the jug, he is not liable - whether the jug was broken in his hand or whether it was broken after it was put down in a different place.
Halacha 10
One should not accept entrusted articles from married women, from servants or from children. If a person accepted an entrusted object from a woman, he should return it to her. If she dies, he should return it to her husband. If he accepts an entrusted object from a servant, he should return it to him. If he dies, he should return it to his master. If he accepts an entrusted object from a child, he should buy a Torah scroll for him or a date palm so that he can eat its fruits.
With regard to all the above individuals, the following principles should be adhered to if, at the time of their death, they said, "The entrusted article belongs to so and so." If the watchman would accept their word, he should act upon their instructions. If not, he should return the entrusted article to their heirs.
Halacha 11
One may demand the return of an entrusted object or an object that was lost and discovered only in the original place.
What is implied? If he entrusted the article to him in Jerusalem, he cannot demand its return in Nov. If the watchman returns it to him in Nov, he must accept it.
If a person entrusted an article to a colleague in a settled community, and that colleague brought the entrusted article with him to the desert, the owner is not required to accept it from him. Instead, the owner may tell the watchman: "You are responsible for it until you return it to me as settled land, just like I entrusted it to you in a settled land.
Halacha 12
A question arose when a person entrusts an article to a colleague and then journeys overseas, and afterwards, the watchman also desires to travel overseas or depart in a caravan. There is an authority who ruled that if the watchman brings the entrusted article to the Jewish court, he is absolved of his responsibility.
These are well-reasoned words. For we do not imprison the watchman in this city because of the object entrusted to him by the person who departed overseas. The watchman cannot take the entrusted article with him, lest it be destroyed by factors beyond his control. The court should then entrust the article to a faithful person. This is like returning a lost object to its owner.
-------
Rambam:
• 3 Chapters - Parah Adummah Parah Adummah - Chapter 2, Parah Adummah Parah Adummah - Chapter 3, Parah Adummah Parah Adummah - Chapter 4
Chapter 2
Halacha 1
Extra stringencies were employed with regard to the purity observed in preparation for offering the red heifer and great extremes were taken to keep a distance from the ritual impurity associated with a human corpse in all the activities associated with its offering. The rationale is that since it is acceptable for a person who immersed that day to bring it, our Sages were concerned that people would treat this offering with disdain.
For this reason, when the priest who burns it is isolated, he is isolated to a prepared chamber in the Temple Courtyard. It was called the House of Stone, because all of the utensils in it were stone utensils that do not contract impurity. He would use the stone utensils throughout the seven days that he is isolated. His priestly brethren would not touch him in order to increase his purity.
Halacha 2
For seven days before the burning of the red heifer, the priest who would burn it is isolated from his home, just like the High Priest is isolated for the sake of the service of Yom Kippur. This was received as part of the Oral Tradition from Moses. Similarly, he is isolated from his wife, lest it be discovered that she was a nidah and he be impure for seven days.
Halacha 3
The chamber in which this priest would abide for all these seven days was in the northeast portion of the Temple Courtyard. It was positioned there to remind the priest that the red heifer is like a sin-offering that is slaughtered in the northern portion of the Temple Courtyard, even though the red heifer is slaughtered outside the Temple.
Halacha 4
On every one of the seven days of his isolation, water with the ashes of the red heifer should be sprinkled upon him lest he unknowingly have contracted impurity due to contact with a corpse with the exception of the fourth day of his isolation. That day does not require sprinkling. The rationale is that it is impossible for it to be the third day of his impurity or the seventh day of his impurity. For the sprinkling of the ashes on the seventh day is not considered as the sprinkling of the seventh day unless the ashes were sprinkled on the third day before it. According to law, there is no need to sprinkle the ashes upon him on any days other than the third and the seventh days of isolation. The sprinkling day after day is an extra stringency enacted with regard to the red heifer.
Halacha 5
He would be isolated on Wednesday, so that the fourth day of his isolation would fall on the Sabbath, for the sprinkling of the ashes of the red heifer does not supersede the Sabbath prohibitions, and the fourth day does not require the sprinkling of the ashes.
Halacha 6
On all the days of his isolation when the ashes of the red heifer are sprinkled upon him, the ashes of all the red heifers that were burnt previously were sprinkled on him. If, however, there were only ashes from one red heifer, those ashes are used for all six days.
Halacha 7
When the ashes of the red heifer are sprinkled upon him during the days of his isolation, the sprinkling should be performed by a man who never contracted the ritual impurity stemming from a human corpse. The rationale is that the person sprinkling the ashes must be pure. If one would say: "Let so-and-so, a person who had contracted impurity, but then had the ashes of the red heifer sprinkled upon him, sprinkle the ashes on the priest who will burn the red heifer," that suggestion is not followed. The rationale is that it is possible that the person who sprinkled the ashes upon so-and-so was not pure from the impurity associated with a corpse. Similarly, the utensils that are used to be filled and consecrated to sprinkle on the priest who burns the red heifer were all stone utensils that are not susceptible to ritual impurity. Pregnant women were brought there; they would give birth there, and raise their sons there. When they wanted to sprinkle ashes on the priest who would burn the red heifer, they would bring oxen - because they have ample bellies - and place doors on their backs in their hands and would go to the Shiloach spring. When they reached the Shiloach, the children would descend and fill the cups. We do not suspect that they will contract impurity from a grave in the depths of the earth at the spring, because it is not ordinary practice to bury the dead in streams.
They would ascend and sit on the doors and proceed upward until they reach the Temple Mount. When they reached the Temple Mount, they would descend and proceed on their feet, because the entire area of the Temple Mount and its courtyards was built over a hollow cavity, lest there be a grave in the depths of the earth. of ashes. They would take the ashes and place them on the water in the cups and sprinkle them on the priest who burns the heifer.
The children who would fill the water, would consecrate it with the ashes and sprinkle it on the priest who burns the heifer must immerse in a mikveh. Even though they are pure with regard to the impurity associated with a human corpse, it is possible that they contracted other forms of impurity.
Halacha 8
When a child immersed himself in a mikveh in order to fill pitchers with water and sprinkle it, another child should not fill those containers with water even though he immersed himself.
When a child immersed himself to sprinkle the water of the ashes on one priest, he may not sprinkle the water on another priest until he immerses again for the sake of purifying that priest. Similarly, when utensils or people were purified for the sake of offering one red heifer, they should not become involved in the offering of another red heifer until they immerse themselves for its sake. All of these are extra stringencies required for the offering of the red heifer.
Chapter 3
Halacha 1
The red heifer should be burnt only outside the Temple Mount, as Numbers 19:3 states: "And you shall take it outside the camp." They would burn it on the Mount of Olives. A ramp was built from the Temple Mount to the Mount of Olives. Below it were arches upon arches, i.e., an arch on two arches, so that there would be empty space under it, lest there be a grave in the depths of the earth. Similarly, the place where the heifer was burnt and the place of immersion on the Mount of Olives had the space under them hollowed, lest there be a grave in the depths of the earth.
The red heifer, the one who would burn it, and all those who assist in its burning go from the Temple Mount to the Mount of Olives on this ramp.
Halacha 2
How was the red heifer burnt? The elders of Israel would walk to the Mount of Olives first. There was a mikveh there. The priest, those assisting in burning it, and the heifer would go out on the ramp and come to the Mount of Olives.
There they would make the priest impure. The elders would rest their hands on the priest and tell him: "Immerse yourself." If he was a High Priest, they would tell him: "My sir, the High Priest, immerse yourself." He would descend, immerse himself, ascend, and dry himself.
There was wood arranged there: cedar wood, oak wood, pine wood, and smooth fig wood. An arrangement like a tower was made and windows were made in the midst of it, so that the fire would flame in them. The front of the arrangement was in the west.
The heifer would be tied with a rope of love grass and it would be brought onto the arrangement with its head to the south and its face to the west. The priest would stand to the east with his head facing west. He would slaughter the heifer with his right hand and receive its blood in his left hand. With his right finger, he would sprinkle from the blood in his left palm seven times toward the Holy of Holies. He would dip his finger in the blood for every sprinkling. The remainder of the blood on his finger was disqualified for sprinkling, Therefore, after every sprinkling, he would clean his finger on the body of the heifer.
When he completed sprinkling, he would clean his hands on the body of the heifer and descend from the arrangement. He would light the fire with small kindling twigs and place them below the wood of the arrangement. The fire would begin to catch in it. The priest would stand at a distance and watch it until the fire catches in its larger portion and its belly becomes ripped open.
Afterwards, he takes a branch of a cedar tree and hyssop that is at least a handbreadth long, and wool dyed crimson weighing five selaim. He asks the people standing there: "Is this a piece of cedar?" "Is this a piece of cedar?" "Is this a piece of cedar?" "Is this hyssop?" "Is this hyssop?" "Is this hyssop?" "Is this a crimson thread?" "Is this a crimson thread?" "Is this a crimson thread?", asking each question three times. They answer: "Yes!" "Yes!" "Yes!", three times for each set of questions.
Why is all this necessary? Because there are seven species of cedar, four species of hyssop, and several options to produce red dye. Some dye with madder and some dye with lacca sap, and some dye with tola'at? Tola'at refers to very red berries that resemble carob seeds. They are like sumach berries. There is a bug, like a gnat, in every berry. Since there are different types of species for each of the entities involved, the priest notifies everyone and informs them that these are the species mentioned in the Torah.
The hyssop mentioned in the Torah is the type of hyssop eaten by home-owners and used as a condiment in certain dishes. The hyssop, cedar, and wool dyed crimson are all absolute requirements, without one of which, the others are not acceptable. The priest should bind the hyssop together with the cedar branch with the crimson thread and then throw them into the belly of the heifer, as Numbers 19:6 states: "He shall cast them into the midst of the conflagration of the heifer."
He should not cast them into the heifer until the fire has caught hold of the larger portion of it and not after it has been reduced to ashes. If he casts them at those times, it is unacceptable, as indicated by the phrase: "into the midst of the conflagration," i.e., not before the fire has caught onto its larger portion and not after it was reduced to ashes. Whether one cast all three of them together or one after the other, whether one cast them into the heifer's body or into the fire, whether its belly burst open on its own accord or the priest ripped it open by hand or with a utensil, it is acceptable.
Halacha 3
When the process of burning it has been completed, its remnants and all of the pieces of wood in its arrangement that were burnt with it are beaten with clubs and everything is raked out with rakes. Anything - whether from its flesh or from the wood - that has been blackened and is possible to be crushed and reduced to ashes, should be crushed and reduced to ashes. If something has no trace of ash on it, it is left. Any piece of bone that remains from the heifer's bones that was not burnt should be crushed regardless.
Halacha 4
None of its ashes are brought into the Temple Courtyard for storage, as ibid.:9 states: "And he shall place it outside the camp." The ashes were divided into three portions: one was placed in the chayl one, on the Mount of Olives, and one, was divided among all the priestly guardposts.
The one that was divided among all the priestly watches was used by the priests to sanctify themselves. The one that was placed on the Mount of Olives was used by the entire Jewish people for sprinkling. And the one that was placed in the chayl was prepared and hidden away, as implied by ibid. which states: "It will be a security for the congregation of Israel." This teaches that it was put away for safekeeping.
Indeed, in the chayl, they would put away for safekeeping a portion of the ashes from every red heifer that was burnt. Nine red heifers were offered from the time that they were commanded to fulfill this mitzvah until the time when the Temple was destroyed a second time. The first was brought by Moses our teacher. The second was brought by Ezra. Seven others were offered until the destruction of the Second Temple. And the tenth will be brought by the king Mashiach; may he speedily be revealed. Amen, so may it be G-d's will.
Chapter 4
Halacha 1
Two red heifers should not be slaughtered at the same time, as Numbers 19:3 states: "And you shall slaughter it."
Halacha 2
If the red heifer did not desire to go out, a black one should not be taken out with it, so that it would not be said: "They slaughtered a black one." Nor is another red one taken out, so that it would not be said: "They slaughtered two at once."
Halacha 3
When a red heifer was slaughtered with another intent in mind or its blood was received or sprinkled with another intent in mind, with the proper intent and another intent in mind, or with another intent and the proper intent in mind, it was offered by someone other than a priest, or it was offered by a priest lacking one or more of the priestly garments, while wearing the golden garments, or while wearing ordinary garments, it is unacceptable.
If it was slaughtered with the intent of partaking of its flesh or drinking its blood, it is acceptable. The rationale is that the expression "a pleasant fragrance" was not stated with regard to it.
Halacha 4
If its blood was received in a container, it is unacceptable, as Numbers 19:4 states: "And Elazar the priest will take the blood with his finger." The mitzvah is performed with the finger and not with a utensil.
Halacha 5
If he sprinkled the blood, even one sprinkling with a utensil, the sprinkling is unacceptable. If he performed one sprinkling with his left hand, it is unacceptable. If seven priests sprinkled the blood at the same time, their sprinkling is unacceptable. If they did so one after the other, it is acceptable.
If he sprinkled the blood, but did not direct it to the Sanctuary, it is unacceptable, as ibid. states: "opposite the front of the Tent of Meeting." Implied is that he should direct it toward the Sanctuary and see the Sanctuary. Similarly, if he slaughtered it or burnt it not opposite the Sanctuary, it is unacceptable, as implied by Numbers 19:3: "He shall slaughter it before him."
Halacha 6
When does the above apply? When he sprinkled the blood or burnt or slaughtered the heifer southward or northward, or with his back to the Sanctuary. If, however, he stood between the east and the west and faced the Sanctuary, even if he did not direct himself toward the Sanctuary exactly, it is acceptable.
Halacha 7
If one of the sprinklings is lacking, it is unacceptable. If one dipped his finger in the blood twice and sprinkled once, the sprinkling is unacceptable. If he dipped his finger once and sprinkled twice, even if he did not count the second sprinkling and instead, dipped his finger and sprinkled a second time, it is unacceptable.
What is implied? He dipped his finger in the blood for the sixth time and performed the sixth and seventh sprinklings, it is unacceptable, even if he dipped his finger in the blood again and sprinkled it a seventh time. If, after dipping his finger into the blood for the seventh time, he performed a seventh and eighth sprinkling - even if he dipped his finger into the blood an eighth time and then sprinkled it an eighth time, it is acceptable, for any addition over the seven is of no consequence, provided it is another priest making the addition. If, however, the priest burning it made the additional sprinkling, it is unacceptable, because he involved himself in an unnecessary activity while burning it.
Halacha 8
If one removed the blood from its arrangement and then sprinkled it, it is invalid.
Halacha 9
If one sprinkled its blood at night - even if one performed seven sprinklings during the day and one at night - it is unacceptable.
Halacha 10
If one slaughtered it outside the place where it is burnt, even if one slaughtered it within the walls of Jerusalem, it is unacceptable.
Halacha 11
If one burnt it outside the arrangement on which it was slaughtered, it was divided in two and burnt in two arrangements, or two heifers were burned on one arrangement, it is disqualified. If it was already reduced to ashes, one may bring another one and slaughter it over the ashes of the first without any qualms.
Halacha 12
If one skinned it and cut it into pieces and then burnt it in its entirety, it is acceptable. If any slight part of its substance, even its dung, is lacking, it is unacceptable. If an olive-sized portion of its skin, meat, or even its hair flew off its pyre, it should be returned. If he did not return it, it is unacceptable.
If it flew outside its arrangement, one should place much wood over it and burn it in its place. If its horns, its hooves, or its dung flew off, they need not be returned to the pyre.
Halacha 13
The red heifer is not disqualified if it is left overnight without being burnt. Therefore if it was slaughtered on one day and its blood sprinkled as required and then it was burned on the following day, it is acceptable.
Halacha 14
If the priest who burns it is in the acute state of onein mourning or is lacking atonement, it is acceptable.
Halacha 15
If one burnt it without sanctifying his hands and feet, it is invalid, because the process of offering the red heifer is comparable to sacrificial worship.
Where does he sanctify his hands and feet? From a consecrated vessel in the Temple Courtyard. If one consecrated them outside the Temple Courtyard with an ordinary vessel, even with a tiny earthenware cup, it is acceptable, because the entire process of offering the heifer is performed outside.
When the priest who burns the red heifer immerses himself after he is made impure, as we explained, he need not sanctify his hands and feet again, since the entire process of offering it is performed by those who immersed that day.
Halacha 16
If one burnt it without wood or with all types of wood, even with straw and stubble, it is acceptable, The optimum way of performing the mitzvah is not to reduce the wood less than is appropriate. On the contrary, one should add to it bundles of hyssop and Greek hyssop while it is burning to increase the amount of ashes. One may add to its conflagration until the heifer itself is reduced to ashes. Once it is reduced to ashes, if one added even one piece of wood to it, it is like one who mixed ashes from a range with the ashes of the red heifer.
Halacha 17
All of the activities performed with the red heifer from the beginning to the end must be performed only during the day and by male priests and the performance of work disqualifies it until it is reduced to ashes. Once it is reduced to ashes, it is acceptable even if its ashes were collected at night, by a woman, or one performed another task while collecting them.
What is the source that teaches that the collection of the ashes is acceptable if performed by any person with the exception of a deafmute, an intellectually or emotionally incapable person, or a minor? It is written Numbers 19:9: "And a pure man shall gather the ashes of the heifer." It can be derived that a priest is not required. Moreover, it is as if it said "a pure person," i.e., either a man or a woman.
What source teaches that the performance of work disqualifies it? Ibid.:3 states: "And he shall slaughter it." According to the Oral Tradition, we learned that this phrase comes solely to teach that if the priest becomes involved in another task at the time of slaughter, it is unacceptable. And ibid.:5 states: "And the heifer shall be burnt before his eyes," i.e., his eyes should be concentrated on it. This teaches that the performance of work causes it to be disqualified from the time of its slaughter until it is reduced to ashes. Anyone involved in burning it who performs another task disqualifies it until it is reduced to ashes.
Halacha 18
If one slaughtered the heifer and another animal was slaughtered with it or a gourd was cut with it, it is acceptable because he did not intend to perform work. This applies even though the animal that was slaughtered with it is acceptable to be eaten, for the slaughter of ordinary animals does not require concentrated intent. If, however, one had the intent of cutting the gourd and it was cut while he was slaughtering the red heifer, the heifer is disqualified, because work was performed during its slaughter.
-------
Hayom Yom:
• Thursday, Menachem Av 4, 5774 • 07/31/2014
"Today's Day"
Thursday, Menachem Av 4 5703
Torah lessons: Chumash: Devarim, Chamishi with Rashi.
Tehillim: 23-28.
Tanya: The praise and blessing (p. 381) ...granted forthwith. (p. 383).
No matter how much effort is exerted, no-one can earn one cent more than G-d has ordained that he - this particular person - shall earn. One must do what is necessary, but one must remember that all his work is but an adjunct. The main thing is G-d's blessing, and that blessing is earned by being observant of G-d's commands: Davening with a minyan, observing Shabbat b'hidur (beyond the minimum, with "beauty"), meticulous observance of kashrut, having children instructed by sincerely religious teachers.1
FOOTNOTES
1. The Rebbe means simply and without equivocation, teachers who are personally observant. He was horrified and deeply grieved by "teachers" of Torah who do not keep Torah and the destructive effects they have on their pupils.
-------
Daily Thought:
Galut
It is not so much that we need to be taken out of exile.
It is that the exile must be taken out of us.
-------
No comments:
Post a Comment