Today's Laws & Customs:
• Prayer for Rain
In last night’s evening prayers we begin inserting the request for rain, “v’tein tal umatar,” in the amidah. We continue adding this request into the weekday prayers until the holiday of Passover.
Today in Jewish History:
• Passing of Ravina II; Talmud completed (475 CE)
In the first decades of the 5th century, Rav Ashi (d. 427) and Ravina I (d. 421) led a group of the Amoraim (Talmudic sages) in the massive undertaking of compiling the Babylonian Talmud -- collecting and editing the discussions, debates and rulings of hundreds of scholars and sages which had taken place in the more than 200 years since the compilation of the Mishnah by Rabbi Judah HaNassi in 189. The last of these editors and compilers was Ravina II, who passed away on the 13th of Kislev of the year 4235 from creation (475 CE); after Ravina II, no further additions were make to the Talmud, with the exception of the minimal editing undertaken by the Rabbanan Savura'i (476-560). This date thus marks the point at which the Talmud was "closed" and became the basis for all further exegesis of Torah law.
DAILY QUOTE:
Reprove not a scorner lest he hate you; reprove a wise man and he will love you[Proverbs 9:8]
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:• Passing of Ravina II; Talmud completed (475 CE)
In the first decades of the 5th century, Rav Ashi (d. 427) and Ravina I (d. 421) led a group of the Amoraim (Talmudic sages) in the massive undertaking of compiling the Babylonian Talmud -- collecting and editing the discussions, debates and rulings of hundreds of scholars and sages which had taken place in the more than 200 years since the compilation of the Mishnah by Rabbi Judah HaNassi in 189. The last of these editors and compilers was Ravina II, who passed away on the 13th of Kislev of the year 4235 from creation (475 CE); after Ravina II, no further additions were make to the Talmud, with the exception of the minimal editing undertaken by the Rabbanan Savura'i (476-560). This date thus marks the point at which the Talmud was "closed" and became the basis for all further exegesis of Torah law.
DAILY QUOTE:
Reprove not a scorner lest he hate you; reprove a wise man and he will love you[Proverbs 9:8]
DAILY STUDY:
Chumash: Vayishlach, 6th Portion Genesis 35:12-36:19 with Rashi
• Chapter 35
12. And the land that I gave to Abraham and to Isaac, I will give to you and to your seed after you will I give the land." יב. וְאֶת הָאָרֶץ אֲשֶׁר נָתַתִּי לְאַבְרָהָם וּלְיִצְחָק לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ אַחֲרֶיךָ אֶתֵּן אֶת הָאָרֶץ:
13. And God went up from him in the place where He had spoken with him. יג. וַיַּעַל מֵעָלָיו אֱלֹהִים בַּמָּקוֹם אֲשֶׁר דִּבֶּר אִתּוֹ:
14. Now Jacob had erected a monument in the place where He had spoken with him, a stone monument, and he poured a libation upon it, and [then] he poured oil upon it. יד. וַיַּצֵּב יַעֲקֹב מַצֵּבָה בַּמָּקוֹם אֲשֶׁר דִּבֶּר אִתּוֹ מַצֶּבֶת אָבֶן וַיַּסֵּךְ עָלֶיהָ נֶסֶךְ וַיִּצֹק עָלֶיהָ שָׁמֶן:
in the place where He had spoken with him: I do not know what this teaches us.
במקום אשר דבר אתו: איני יודע מה מלמדנו:
15. Jacob named the place where God had spoken with him Beth el. טו. וַיִּקְרָא יַעֲקֹב אֶת שֵׁם הַמָּקוֹם אֲשֶׁר דִּבֶּר אִתּוֹ שָׁם אֱלֹהִים בֵּית אֵל:
16. And they journeyed from Beth el, and there was still some distance to come to Ephrath, and Rachel gave birth, and her labor was difficult. טז. וַיִּסְעוּ מִבֵּית אֵל וַיְהִי עוֹד כִּבְרַת הָאָרֶץ לָבוֹא אֶפְרָתָה וַתֵּלֶד רָחֵל וַתְּקַשׁ בְּלִדְתָּהּ:
some distance: Heb. הָאָרֶץ כִּבְרַת. Menachem (Machbereth Menachem p. 102) explained [כִּבְרַת] as an expression of כַּבָּיר, meaning “much” -in this case, a long distance. The Aggadah (Gen. Rabbah 82:7) explains it as: during the time [when] the ground is riddled like a sieve, when plowed fields are common, when the winter has passed, and the heat has not yet come. This, however, is not the simple meaning of the verse, for we find concerning Na’aman,“and he went some distance (כִּבְרַת אָרֶץ) from him” (II Kings 5:19). I therefore believe that it is the name of a land measure, like the distance of a parasang or more. Just as you say [in measuring an area],“yokes of a vineyard (צִמְדֵי כֶּרֶם)” (Isa. 5:10),“ a plot of land (חֶלְקַת הַשָׂדֶה)” (above 33: 19), so with a man’s journey (land approximately the journey of a mil), one calls the measure כִּבְרַת אָרֶץ.
כברת הארץ: מנחם פירש לשון כביר, רבוי, מהלך רב. ואגדה בזמן שהארץ חלולה ומנוקבת ככברה שהניר מצוי, הסתיו עבר, והשרב עדיין לא בא. ואין זה פשוטו של מקרא, שהרי בנעמן מצינו (מ"ב ה יט) וילך מאתו כברת ארץ. ואומר אני שהוא שם מדת קרקע כמו מהלך פרסה או יותר, כמו שאתה אומר (ישעיה ה י) צמד כרם, (לעיל לג יט) חלקת שדה, כך במהלך אדם נותן שם מדה כברת ארץ:
17. It came to pass when she had such difficulty giving birth, that the midwife said to her, "Do not be afraid, for this one, too, is a son for you." יז. וַיְהִי בְהַקְשֹׁתָהּ בְּלִדְתָּהּ וַתֹּאמֶר לָהּ הַמְיַלֶּדֶת אַל תִּירְאִי כִּי גַם זֶה לָךְ בֵּן:
for this one, too, is: Added to Joseph for you. Our Sages interpreted [גַם as intimating that] with each tribe a twin sister was born, and with Benjamin, an extra twin sister was born. — [from Gen. Rabbah 82:8]
כי גם זה: נוסף לך על יוסף. ורבותינו דרשו עם כל שבט נולדה תאומה, ועם בנימין נולדה תאומה יתירה:
18. And it came to pass, when her soul departed for she died that she named him Ben oni, but his father called him Benjamin. יח. וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה וַתִּקְרָא שְׁמוֹ בֶּן אוֹנִי וְאָבִיו קָרָא לוֹ בִנְיָמִין:
Ben-oni: The son of my pain.
בן אוני: בן צערי:
Benjamin: It seems to me that since he was the only one who was born in the land of Canaan, which is in the South for a person [who is] coming from [the direction of] Aram-naharaim, as it is said: “in the South, in the land of Canaan” (Num. 33: 40); “continually traveling southward” (Gen. 12:9).
בנימין: נראה בעיני לפי שהוא לבדו נולד בארץ כנען, שהיא בנגב כשאדם בא מארם נהרים, כמו שנאמר (במדבר לג מ) בנגב בארץ כנען, (לעיל יב ט) הלוך ונסוע הנגבה:
Benjamin: The son of the South, an expression of“North and South (וְיָמִין) You created them” (Ps. 89:13). For this reason, it is [written here] plene, [with a “yud” after the “mem”]. (Another explanation: Benjamin means“the son of days” (בֶּן יָמִים) , because he was born in his (Jacob’s) old age, and it is spelled with a “nun” like“at the end of the days (הַיָמִין)” (Dan. 12:13).
בנימין: בן ימין, לשון (תהלים פט יג) צפון וימין אתה בראתם, לפיכך הוא מלא:
19. So Rachel died, and she was buried on the road to Ephrath, which is Bethlehem. יט. וַתָּמָת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָתָה הִוא בֵּית לָחֶם:
20. And Jacob erected a monument on her grave; that is the tombstone of Rachel until this day. כ. וַיַּצֵּב יַעֲקֹב מַצֵּבָה עַל קְבֻרָתָהּ הִוא מַצֶּבֶת קְבֻרַת רָחֵל עַד הַיּוֹם:
21. Israel journeyed, and he pitched his tent at some distance past the Tower of Eder. כא. וַיִּסַּע יִשְׂרָאֵל וַיֵּט אָהֳלֹה מֵהָלְאָה לְמִגְדַּל עֵדֶר:
22. And it came to pass when Israel sojourned in that land, that Reuben went and lay with Bilhah, his father's concubine, and Israel heard [of it], and so, the sons of Jacob were twelve. כב. וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל בָּאָרֶץ הַהִוא וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת בִּלְהָה פִּילֶגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵל פ וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר:
when Israel sojourned in that land: Before he came to Hebron, to Isaac, all these [incidents] befell him.
בשכן ישראל בארץ ההוא: עד שלא בא לחברון אצל יצחק ארעוהו כל אלה:
and lay: Since he (Reuben) disarranged his (Jacob’s) bed, Scripture considers it as if he had lain with her. Now why did he disarrange and profane his bed? [It was] because when Rachel died, Jacob took his bed, which had been regularly placed in Rachel’s tent and not in the other tents, and moved it in to Bilhah’s tent. Reuben came and protested his mother’s humiliation. He said,“If my mother’s sister was a rival to my mother, should my mother’s sister’s handmaid [now also] be a rival to my mother?” For this reason, he disarranged it. — [from Shab. 55b]
וישכב: מתוך שבלבל משכבו מעלה עליו הכתוב כאלו שכבה. ולמה בלבל וחלל יצועיו, שכשמתה רחל נטל יעקב מטתו שהיתה נתונה תדיר באהל רחל ולא בשאר אהלים ונתנה באהל בלהה, בא ראובן ותבע עלבון אמו, אמר אם אחות אמי היתה צרה לאמי, שפחת אחות אמי תהא צרה לאמי, לכן בלבל:
and so, the sons of Jacob were twelve: [Scripture] commences with the previous topic (i.e. the birth of Benjamin). When Benjamin was born, the marriage bed (i.e. the destined number of sons) was completed, and from then on, it was proper that they be counted, and [so] it (Scripture) counted them. Our Sages, however, interpreted that these words are intended to teach us that all of them (Jacob’s sons) were equal, and all of them were righteous, for Reuben had not sinned. — [from Shab. 55b]
ויהיו בני יעקב שנים עשר: מתחיל לענין ראשון משנולד בנימין נשלמה המטה, ומעתה ראוים להמנות, ומנאן. ורבותינו דרשו ללמדנו בא שכולן שוין, וכולן צדיקים, שלא חטא ראובן:
23. The sons of Leah [were] Reuben, Jacob's firstborn, and Simeon, Levi, Judah, Issachar, and Zebulun. כג. בְּנֵי לֵאָה בְּכוֹר יַעֲקֹב רְאוּבֵן וְשִׁמְעוֹן וְלֵוִי וִיהוּדָה וְיִשָּׂשכָר וּזְבֻלוּן:
Jacob’s firstborn: Even at the time of [Reuben’s] error, [Scripture] calls him the firstborn [with all its honors]. — [from Gen. Rabbah 82:11]
בכור יעקב: אפילו בשעת הקלקלה קראו בכור:
Jacob’s firstborn: Firstborn in regard to inheritance, firstborn to perform the service, firstborn regarding the counting (when the names of the tribes were enumerated, he was always counted first.) The birthright was given to Joseph only in respect to the tribes, in that he founded two tribes (Ephraim and Manasseh).
בכור יעקב: בכור לנחלה, בכור לעבודה, בכור למנין, ולא נתנה בכורה ליוסף אלא לענין השבטים שנעשה לשני שבטים:
24. The sons of Rachel: Joseph and Benjamin. כד. בְּנֵי רָחֵל יוֹסֵף וּבִנְיָמִן:
25. The sons of Bilhah, Rachel's maidservant: Dan and Naphtali. כה. וּבְנֵי בִלְהָה שִׁפְחַת רָחֵל דָּן וְנַפְתָּלִי:
26. The sons of Zilpah, Leah's maidservant: Gad and Asher. These are Jacob's sons who were born to him in Padan aram. כו. וּבְנֵי זִלְפָּה שִׁפְחַת לֵאָה גָּד וְאָשֵׁר אֵלֶּה בְּנֵי יַעֲקֹב אֲשֶׁר יֻלַּד לוֹ בְּפַדַּן אֲרָם:
27. And Jacob came to his father Isaac, to Mamre, Kiriath arba, which is Hebron, where Abraham and Isaac dwelt. כז. וַיָּבֹא יַעֲקֹב אֶל יִצְחָק אָבִיו מַמְרֵא קִרְיַת הָאַרְבַּע הִוא חֶבְרוֹן אֲשֶׁר גָּר שָׁם אַבְרָהָם וְיִצְחָק:
Mamre: The name of the plain.
ממרא: שם המישור:
Kiriath-arba: The name of the city. [Therefore,] מַמְרֵא קִרְיַת הָאַרְבָּע means“the plain of Kiriath-arba.” If you say that it should have been written: מַמְרֵא הַקִרְיַת אַרְבָּע, [the answer is that] this is biblical style. In every case of a compound name such as this (קִרְיַת הָאַרְבָּע), and such as בֵּית-לֶחֶם, אִבִי עֶזֶר, בֵּית-אֵל, when a “hey” needs to be added, it is prefixed to the second word:“the Bethlehemite (בֵּיתהַלַחְמִי)” (I Sam. 16:1);“in Ophrah of the Abiezrites (אַבִי הָעֶזְרִי)” (Jud. 6:24);“Hiel the Bethelite (בֵּית-הָאֱלִי) built” (I Kings 16:34).
קרית הארבע: שם העיר ממרא קרית הארבע איל מישור של קרית ארבע. ואם תאמר היה לו לכתוב ממרא הקרית ארבע, כן דרך המקרא בכל דבר ששמו כפול, כגון זה, וכגון בית לחם, אבי עזר, בית אל, אם הוצרך להטיל בו ה"א נותנה בראש התיבה השניה (ש"א טז א) בית הלחמי, (שופטים ו כד) בעפרת אבי העזרי, (מ"א טז לד) בנה חיאל בית האלי:
28. The days of Isaac were a hundred and eighty years. כח. וַיִּהְיוּ יְמֵי יִצְחָק מְאַת שָׁנָה וּשְׁמֹנִים שָׁנָה:
29. And Isaac expired and died and was gathered in to his peoples, old and sated with days, and his sons, Esau and Jacob, buried him. כט. וַיִּגְוַע יִצְחָק וַיָּמָת וַיֵּאָסֶף אֶל עַמָּיו זָקֵן וּשְׂבַע יָמִים וַיִּקְבְּרוּ אֹתוֹ עֵשָׂו וְיַעֲקֹב בָּנָיו:
And Isaac expired: There is no order of earlier and later events (chronological order) in the [narrative of] Torah. The selling of Joseph [actually] preceded Isaac’s demise by 12 years, for when Jacob was born, Isaac was 60 years old, and Isaac died in Jacob’s 120th year, for it is stated: “and Isaac was sixty years old” (Gen. 25:26)-if you subtract 60 from 180 [Isaac’s age at his death], you have 120 left. Joseph was 17 years old when he was sold, and that year was Jacob’s 108th year. How so? He was blessed at the age of 63 [as Rashi explains Gen. 28: 9], for 14 years he hid in the academy of Eber, totaling 77. He worked 14 years for a wife, and at the end of the 14 years, Joseph was born, as it is said: “Now it came to pass when Rachel had borne Joseph, etc.” (Gen. 30:25). The total is 91. [Add to this] the 17 [years] until Joseph was sold, and it totals 108. (Moreover, it is explicit that from when Joseph was sold until Jacob came to Egypt, 22 years had passed, as it is said: “And Joseph was thirty years old, etc.” (Gen. 41:46), and the seven years of plenty and two years of [the] famine [had elapsed before Jacob’s arrival.] This totals 22. And it is written:“The days of the years of my sojournings are one hundred thirty years” (Gen. 47:9). [Since Jacob arrived in Egypt at age 130, 22 years after Joseph had been sold,] it follows that Jacob was 108 when he (Joseph) was sold.) [from Seder Olam, ch. 2]
ויגוע יצחק: אין מוקדם ומאוחר בתורה, מכירתו של יוסף קדמה למיתתו של יצחק שתים עשרה שנה, שהרי כשנולד יעקב היה יצחק בן ששים שנה, שנאמר (לעיל כה כו) ויצחק בן ששים שנה וגו', ויצחק מת בשנת מאה ועשרים ליעקב, אם תוציא ששים ממאה ושמונים שנה, נשארו מאה ועשרים, ויוסף נמכר בן שבע עשרה שנה, ואותה שנה שנת מאה ושמונה ליעקב. כיצד, בן ששים ושלש נתברך, וארבע עשרה שנה נטמן בבית עבר, הרי שבעים ושבע, וארבע עשרה עבד באשה, ובסוף ארבע עשרה נולד יוסף, שנאמר (לעיל ל כה) ויהי כאשר ילדה רחל את יוסף וגו', הרי תשעים ואחת, ושבע עשרה עד שלא נמכר יוסף הרי מאה ושמנה. (עוד מפורש מן המקרא משנמכר יוסף עד שבא יעקב מצרימה עשרים ושתים שנה, שנאמר (להלן מא מו) ויוסף בן שלשים שנה וגו', ושבע שנים שובע ושנתים רעב הרי עשרים ושתים, וכתיב ימי שני מגורי שלשים ומאת שנה נמצא יעקב במכירתו מאה ושמונה):
Chapter 36
1. And these are the generations of Esau, that is, Edom. א. וְאֵלֶּה תֹּלְדוֹת עֵשָׂו הוּא אֱדוֹם:
2. Esau took his wives from the daughters of Canaan: Adah, daughter of Elon the Hittite; and Oholibamah, daughter of Anah, daughter of Zibeon the Hivvite; ב. עֵשָׂו לָקַח אֶת נָשָׁיו מִבְּנוֹת כְּנָעַן אֶת עָדָה בַּת אֵילוֹן הַחִתִּי וְאֶת אָהֳלִיבָמָה בַּת עֲנָה בַּת צִבְעוֹן הַחִוִּי:
Adah daughter of Elon: This is [actually] Basemath the daughter of Elon (mentioned above 26:34). She was called Basemath because she burnt incense (בְּשָׂמִים) to idols.
עדה בת אילון: היא (לעיל כו לד) בשמת בת אילון, ונקראת בשמת על שם שהיתה מקטרת בשמים לעבודה זרה:
Oholibamah: She is [identical to] Judith (mentioned above 26:34). He (Esau) nicknamed her Judith (יְהוּדִית) to imply that she denied the validity of idolatry, so that he might deceive his father.
אהליבמה: היא יהודית, והוא כינה שמה יהודית לומר שהיא כופרת בעבודה זרה כדי להטעות את אביו:
daughter of Anah, daughter of Zibeon: If she was the daughter of Anah, she could not have been the daughter of Zibeon: Anah was the son of Zibeon, as it is said:“And these are the sons of Zibeon: Aiah and Anah” (below verse 24). [This] teaches [us] that Zibeon was intimate with his daughter-in-law, the wife of Anah, and Oholibamah emerged from between them both [i.e., from Zibeon and Anah]. Scripture teaches us that they were all mamzerim (illegitimate), products of adultery and incest. — [from Tanchuma Vayeshev 1]
בת ענה בת צבעון: אם בת ענה לא בת צבעון, ענה בנו של צבעון, שנאמר (פסוק כד) ואלה בני צבעון ואיה וענה, מלמד שבא צבעון על כלתו אשת ענה ויצאת אהליבמה מבין שניהם והודיעך הכתוב שכולן בני ממזרות היו:
3. also Basemath, daughter of Ishmael, sister of Nebaioth. ג. וְאֶת בָּשְׂמַת בַּת יִשְׁמָעֵאל אֲחוֹת נְבָיוֹת:
Basemath, daughter of Ishmael: Elsewhere [Scripture] calls her Mahalath (above 28:9). I found in the Aggadah of the midrash on the Book of Samuel (ch. 17): There are three people whose iniquities are forgiven (מוֹחֲלִים) : One who converts to Judaism, one who is promoted to a high position, and one who marries. The proof [of the last one] is derived from here (28:9). For this reason she was called Mahalath (מָחֲלַת), because his (Esau’s) sins were forgiven (נְמְחֲלוּ) .
בשמת בת ישמעאל: ולהלן קורא לה (כח ט) מחלת. מצינו באגדת מדרש ספר שמואל (פרק יז) שלשה מוחלין להן עונותיהם גר שנתגייר, והעולה לגדולה, והנושא אשה, ולמד הטעם מכאן, לכך נקראת מחלת שנמחלו עונותיה:
sister of Nebaioth: Since he (Nebaioth) gave her hand in marriage after Ishmael died, she was referred to by his name. — [from Meg. 17a]
אחות נביות: על שם שהוא השיאה לו משמת ישמעאל נקראת על שמו:
4. Adah bore Eliphaz to Esau and Basemath bore Reuel. ד. וַתֵּלֶד עָדָה לְעֵשָׂו אֶת אֱלִיפָז וּבָשְׂמַת יָלְדָה אֶת רְעוּאֵל:
5. Oholibamah bore Jeush and Jalam and Korah; these are the sons of Esau who were born to him in the land of Canaan. ה. וְאָהֳלִיבָמָה יָלְדָה אֶת יְעוּשׁ וְאֶת יַעְלָם וְאֶת קֹרַח אֵלֶּה בְּנֵי עֵשָׂו אֲשֶׁר יֻלְּדוּ לוֹ בְּאֶרֶץ כְּנָעַן:
Oholibamah bore…and Korah: This Korah was illegitimate. He was the son of Eliphaz, who had been intimate with his father’s wife, Oholibamah, the wife of Esau. This is evidenced by the fact that he [Korah] is [also] listed among the chieftains of Eliphaz at the end of this chapter. — [from Gen. Rabbah 82:12]
ואהליבמה ילדה וגו': קרח זה ממזר היה ובן אליפז היה, שבא על אשת אביו אל אהליבמה אשת עשו שהרי הוא מנוי עם (פסוק טז) אלופי אליפז בסוף הענין:
6. And Esau took his wives, his sons, and his daughters and all the people of his household, and his cattle and all his animals and all his property that he had acquired in the land of Canaan, and he went to a[nother] land, because of his brother Jacob. ו. וַיִּקַּח עֵשָׂו אֶת נָשָׁיו וְאֶת בָּנָיו וְאֶת בְּנֹתָיו וְאֶת כָּל נַפְשׁוֹת בֵּיתוֹ וְאֶת מִקְנֵהוּ וְאֶת כָּל בְּהֶמְתּוֹ וְאֵת כָּל קִנְיָנוֹ אֲשֶׁר רָכַשׁ בְּאֶרֶץ כְּנָעַן וַיֵּלֶךְ אֶל אֶרֶץ מִפְּנֵי יַעֲקֹב אָחִיו:
and he went to a[nother] land: to dwell wherever he would find.
וילך אל ארץ: לגור באשר ימצא:
7. For their possessions were too numerous for them to dwell together, and the land of their sojournings could not support them because of their livestock. ז. כִּי הָיָה רְכוּשָׁם רָב מִשֶּׁבֶת יַחְדָּו וְלֹא יָכְלָה אֶרֶץ מְגוּרֵיהֶם לָשֵׂאת אֹתָם מִפְּנֵי מִקְנֵיהֶם:
and the land of their sojournings could not: provide [sufficient] pasture for their animals. The Midrash Aggadah (Gen. Rabbah 82:13), however, explains “because of his brother Jacob,” [as follows:] Because of the note of obligation of the decree: “that your seed will be strangers” (Gen. 15: 13), which was put upon the descendants of Isaac. He (Esau) said, “I will get out of here. I have neither a share in the gift-for the land has been given to him-nor in the payment of the debt.” [He left] also on account of the shame that [he felt because] he had sold his birthright. — [from Gen. Rabbah 82:13]
ולא יכלה ארץ מגוריהם: להספיק מרעה לבהמות שלהם. ומדרש אגדה (פסוק ו) מפני יעקב אחיו, מפני שטר חוב של גזירת (טו יג) כי גר יהיה זרעך, המוטל על זרעו של יצחק, אמר אלך לי מכאן, אין לי חלק לא במתנה שנתנה לו הארץ הזאת, ולא בפרעון השטר. ומפני הבושה, שמכר בכורתו:
8. So Esau dwelt on Mount Seir Esau, that is Edom. ח. וַיֵּשֶׁב עֵשָׂו בְּהַר שֵׂעִיר עֵשָׂו הוּא אֱדוֹם:
9. And these are the generations of Esau the progenitor of Edom, on Mount Seir. ט. וְאֵלֶּה תֹּלְדוֹת עֵשָׂו אֲבִי אֱדוֹם בְּהַר שֵׂעִיר:
And these are: the generations that his sons begot after he went to Seir.
ואלה: התולדות שהולידו בניו עכשיו משהלך לשעיר:
10. These are the names of Esau's sons: Eliphaz, son of Adah, the wife of Esau, Reuel, son of Basemath, the wife of Esau. י. אֵלֶּה שְׁמוֹת בְּנֵי עֵשָׂו אֱלִיפַז בֶּן עָדָה אֵשֶׁת עֵשָׂו רְעוּאֵל בֶּן בָּשְׂמַת אֵשֶׁת עֵשָׂו:
11. The sons of Eliphaz were Teman, Omar, Zepho, Gaatam, and Kenaz. יא. וַיִּהְיוּ בְּנֵי אֱלִיפָז תֵּימָן אוֹמָר צְפוֹ וְגַעְתָּם וּקְנַז:
12. And Timna was a concubine to Eliphaz, son of Esau, and she bore to Eliphaz, Amalek. These are the sons of Adah, the wife of Esau. יב. וְתִמְנַע | הָיְתָה פִילֶגֶשׁ לֶאֱלִיפַז בֶּן עֵשָׂו וַתֵּלֶד לֶאֱלִיפַז אֶת עֲמָלֵק אֵלֶּה בְּנֵי עָדָה אֵשֶׁת עֵשָׂו:
And Timna was a concubine: [This passage is here] to proclaim the greatness of Abraham-how much [people] longed to attach themselves to his descendants. This Timna was a daughter of chieftains, as it is said: “and the sister of Lotan was Timna” (below verse 22). Lotan was one of the chieftains of the inhabitants of Seir, from the Horites, who had dwelt there before. She said, “I may not be worthy of marrying you, but if only I could be [your] concubine” (Gen. Rabbah 82:14). In (I) Chronicles (1:36) [the Chronicler] enumerates her among the children of Eliphaz [here she is counted as the daughter of Seir the Horite, and the concubine of Eliphaz]. This teaches [us] that he (Eliphaz) was intimate with the wife of Seir, and Timna emerged from between them (Seir’s wife and Eliphaz), and when she grew up, she became his (Eliphaz’s) concubine. That is the meaning of “and the sister of Lotan was Timna.” [Scripture] did not count her with the sons of Seir, because she was his (Lotan’s) sister through his mother but not through his father. — [from Tanchuma Vayeshev 1]
ותמנע היתה פילגש: להודיע גדולתו של אברהם כמה היו תאבים לידבק בזרעו. תמנע זו בת אלופים היתה, שנאמר (פסוק כב) ואחות לוטן תמנע, ולוטן מאלופי יושבי שעיר היה, מן החורים שישבו בה לפנים, אמרה איני זוכה להנשא לך, הלואי ואהיה פילגש. ובדברי הימים מונה אותה (דברי הימים א' א לו) בבניו של אליפז, מלמד שבא על אשתו של שעיר ויצאה תמנע מביניהם, וכשגדלה נעשית פילגשו, וזהו ואחות לוטן תמנע, ולא מנאה עם בני שעיר שהיתה אחותו מן האם ולא מן האב:
13. And these are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These are the sons of Basemath, the wife of Esau. יג. וְאֵלֶּה בְּנֵי רְעוּאֵל נַחַת וָזֶרַח שַׁמָּה וּמִזָּה אֵלֶּה הָיוּ בְּנֵי בָשְׂמַת אֵשֶׁת עֵשָׂו:
14. And these are the sons of Oholibamah, daughter of Anah, daughter of Zibeon, the wife of Esau; she bore to Esau: Jeush, Jaalam, and Korah. יד. וְאֵלֶּה הָיוּ בְּנֵי אָהֳלִיבָמָה בַת עֲנָה בַּת צִבְעוֹן אֵשֶׁת עֵשָׂו וַתֵּלֶד לְעֵשָׂו אֶת יְעוּשׁ וְאֶת יַעְלָם וְאֶת קֹרַח:
15. These became the chieftains of the sons of Esau: the sons of Eliphaz, Esau's firstborn: Chief Teman, Chief Omar, Chief Zepho, Chief Kenaz, טו. אֵלֶּה אַלּוּפֵי בְנֵי עֵשָׂו בְּנֵי אֱלִיפַז בְּכוֹר עֵשָׂו אַלּוּף תֵּימָן אַלּוּף אוֹמָר אַלּוּף צְפוֹ אַלּוּף קְנַז:
These became the chieftains of the sons of Esau: The heads of the clans.
אלה אלופי בני עשו: ראשי משפחות:
16. Chief Korah, Chief Gaatam, Chief Amalek. These are the chieftains of Eliphaz in the land of Edom; these are the sons of Adah. טז. אַלּוּף קֹרַח אַלּוּף גַּעְתָּם אַלּוּף עֲמָלֵק אֵלֶּה אַלּוּפֵי אֱלִיפַז בְּאֶרֶץ אֱדוֹם אֵלֶּה בְּנֵי עָדָה:
17. And these are the sons of Reuel the son of Esau: Chief Nahath, Chief Zerah, Chief Shammah, and Chief Mizzah. These are the chieftains of Reuel in the land of Edom; these are the sons of Basemath, the wife of Esau. יז. וְאֵלֶּה בְּנֵי רְעוּאֵל בֶּן עֵשָׂו אַלּוּף נַחַת אַלּוּף זֶרַח אַלּוּף שַׁמָּה אַלּוּף מִזָּה אֵלֶּה אַלּוּפֵי רְעוּאֵל בְּאֶרֶץ אֱדוֹם אֵלֶּה בְּנֵי בָשְׂמַת אֵשֶׁת עֵשָׂו:
18. And these are the sons of Oholibamah, the wife of Esau: Chief Jeush, Chief Jaalam, Chief Korah. These are the chieftains of Oholibamah, daughter of Anah, the wife of Esau. יח. וְאֵלֶּה בְּנֵי אָהֳלִיבָמָה אֵשֶׁת עֵשָׂו אַלּוּף יְעוּשׁ אַלּוּף יַעְלָם אַלּוּף קֹרַח אֵלֶּה אַלּוּפֵי אָהֳלִיבָמָה בַּת עֲנָה אֵשֶׁת עֵשָׂו:
19. These are the sons of Esau and these are their chieftains, he is Edom. יט. אֵלֶּה בְנֵי עֵשָׂו וְאֵלֶּה אַלּוּפֵיהֶם הוּא אֱדוֹם:
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Daily Tehillim: Psalms Chapters 69 - 71
• Chapter 69
1. For the Conductor, on the shoshanim,1 by David.
2. Deliver me, O God, for the waters have reached until my soul!
3. I have sunk in muddy depths without foothold; I have come into deep waters, and the current sweeps me away.
4. I am wearied by my crying, my throat is parched; my eyes pined while waiting for my God.
5. More numerous than the hairs on my head are those who hate me without reason. Mighty are those who would cut me off, those who are my enemies without cause. What I have not stolen, I will then have to return.
6. O God, You know my folly, and my wrongs are not hidden from You.
7. Let not those who hope in You be shamed through me, O my Lord, God of Hosts; let not those who seek You be disgraced through me, O God of Israel,
8. because for Your sake I have borne humiliation, disgrace covers my face.
9. I have become a stranger to my brothers, an alien to my mother's sons,
10. for the envy of Your House has consumed me, and the humiliations of those who scorn You have fallen upon me.
11. And I wept while my soul fasted, and it was a humiliation to me.
12. I made sackcloth my garment, and became a byword for them.
13. Those who sit by the gate speak of me, and [of me] are the songs of drunkards.
14. May my prayer to You, Lord, be at a gracious time; God, in Your abounding kindness, answer me with Your true deliverance.
15. Rescue me from the mire, so that I not sink; let me be saved from my enemies and from deep waters.
16. Let not the current of water sweep me away, nor the deep swallow me; and let not the pit close its mouth over me.
17. Answer me, Lord, for Your kindness is good; according to Your abundant mercies, turn to me.
18. Do not hide Your face from Your servant, for I am in distress-hurry to answer me.
19. Draw near to my soul and liberate it; redeem me, so that my enemies [not feel triumphant].
20. You know my humiliation, my shame, and my disgrace; all my tormentors are before You.
21. Humiliation has broken my heart, and I have become ill. I longed for comfort, but there was none; for consolers, but I did not find.
22. They put gall into my food, and for my thirst they gave me vinegar to drink.
23. Let their table become a trap before them, and [their] serenity, a snare.
24. Let their eyes be darkened so that they cannot see, and let their loins continually falter.
25. Pour Your wrath upon them, and let the fierceness of Your anger overtake them.
26. Let their palace be desolate, let there be no dweller in their tents,
27. for they persecute the one whom You struck, and tell of the pain of Your wounded ones.
28. Add iniquity to their iniquity, and let them not enter into Your righteousness.
29. May they be erased from the Book of Life, and let them not be inscribed with the righteous.
30. But I am poor and in pain; let Your deliverance, O God, streng-then me.
31. I will praise the Name of God with song, I will extol Him with thanksgiving!
32. And it will please the Lord more than [the sacrifice of] a mature bull with horns and hooves.
33. The humble will see it and rejoice; you seekers of God, [see] and your hearts will come alive.
34. For the Lord listens to the needy, and He does not despise His prisoners.
35. Let heaven and earth praise Him, the seas and all that moves within them,
36. for God will deliver Zion and build the cities of Judah, and they will settle there and possess it;
37. and the seed of His servants will inherit it, and those who love His Name will dwell in it.
Chapter 70
David prays that his enemies be shamed and humiliated for their shaming him and reveling in his troubles. Then the righteous will rejoice, and chant songs and praises always.
1. For the Conductor, by David, to remind.
2. O God, [come] to rescue me; O Lord, hurry to my aid.
3. Let those who seek my life be shamed and disgraced; let those who wish me harm retreat and be humiliated.
4. Let those who say, "Aha! Aha!" be turned back in return for their shaming [me].
5. Let all who seek You rejoice and delight in You, and let those who love Your deliverance say always, "May God be exalted!”
6. But I am poor and needy; hurry to me, O God! You are my help and deliverer; O God, do not delay!
Chapter 71
In this awe-inspiring prayer, David speaks of his enemies' desire to kill him, declaring him deserving of death.
1. I have taken refuge in You, O Lord; I will never be shamed.
2. Rescue me and deliver me in Your righteousness; incline Your ear to me and save me.
3. Be for me a sheltering rock, to enter always. You have ordered my salvation, for You are my rock and my fortress.
4. O my God, rescue me from the hand of the wicked, from the palm of the scheming and violent.
5. For You are my hope, O my Lord, God, my security since my youth.
6. I have relied on You from the womb; You drew me from my mother's innards; my praise is of You always.
7. I became an example to the masses, yet You were my mighty refuge.
8. Let my mouth be filled with Your praise, all day long with Your glory.
9. Do not cast me aside in old age; do not forsake me when my strength fails;
10. for my enemies say of me, and those who watch my soul conspire together,
11. saying, "God has forsaken him. Give chase and catch him, for there is no rescuer.”
12. O God, do not distance Yourself from me; my God, hurry to my aid.
13. Let the adversaries of my soul be shamed and consumed; let those who seek my harm be enwrapped in disgrace and humiliation.
14. But as for me, I will always hope; I will add to all Your praises.
15. My mouth will tell of Your righteousness, all day long of Your deliverance, for I do not know their number.
16. I come with the strength of my Lord, God; I mention Your righteousness, Yours alone.
17. O God, You have taught me since my youth, and to this day I tell of Your wonders.
18. Even into old age and hoariness, O God, do not abandon me, until I tell of Your might to the generations, and of Your strength to all who are to come.
19. Your righteousness, O God, reaches the high heavens, for You do great things; O God, who is like You!
20. You, Who has shown me many and grievous troubles, You will revive me again; You will lift me again from the depths of the earth.
21. You will increase my greatness; You will turn and console me.
22. I too1 will thank You on the lyre for Your faithfulness, My God; I will sing to You on the harp, O Holy One of Israel.
23. My lips will rejoice when I sing to you, as well as my soul which You have redeemed.
24. My tongue will also utter Your righteousness all day, for those who seek my harm are shamed and disgraced.
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Tanya: Kuntres Acharon, Essay 5
• Lessons in Tanya
• Today's Tanya Lesson
Friday, 13 Kislev, 5775 • 5 December 2014
Kuntres Acharon, Essay 5
The mitzvot requiring action were a major theme in Essay IV. There the Alter Rebbe explained how their observance extricates and elevates the sparks of holiness that originated in the World of Tohu and that are embedded in this material world, and thereby causes G‑dliness to descend there. The same, it was stated, is true regarding the study of the laws that govern the mitzvot.
The Alter Rebbe went on to say that this applies as well to the prohibitory mitzvot, where one cannot apply the dictum that “it is considered as if one performed the command.” Moreover, Torah study remains valuable even with regard to the laws concerning situations that will never occur, even though there too we cannot say that “if one remained passive and did not transgress, he is rewarded as if he had performed a mitzvah.” Nevertheless, even in such cases, a Torah law draws down Supernal Wisdom within the world.
In the Essay before us, the Alter Rebbe will state that although it would seem that purifications (beirurim) cannot be brought about when studying these types of laws (for one only draws down Supernal Wisdom), yet in point of fact, purifications do come about through this Torah study. Moreover, the reason for this is not that the Torah study leads one to observe a positive commandment or to refrain from transgressing a prohibition; nor is it that by virtue of his study he is regarded “as if” he performed the positive commandment or is rewarded for refraining from transgressing a prohibition.
ולהבין פרטי ההלכות דלא שכיחי כלל
Let us understand [how this applies to] the details of the laws that never occur at all,
ואפשר שלא היו מעולם במציאות
and possibly never actually existed,
מכל שכן שלא יהיו לעתיד לבא
and certainly will not come to pass in the Time to Come;
כמו פרטי דיני פיגול, וכהאי גוונא
for example, the detailed laws of pigul1 and the like.
How does the study of these laws extract, refine and elevate the sparks of Tohu?
הנה מודעת זאת שכל איסור שבעולם יש לו שרש ומקור חיים בקליפות
It is known that every prohibited thing in the world has a source and a root of life in the kelipot.
שאם לא כן, לא היה יכול להיות במציאות בעולם, בלתי השפעה עליונה
Otherwise, it could not exist in this world, without the flow from above, i.e., without receiving vitality from a spiritual source.
ואפילו המסלסל בשערו, וכהאי גוונא, מקבל חיותו ברגע זו מהיכלות הקליפות, כמו שכתוב בזהר
Even one who crinkles his hair, and the like, receives his life-force at that moment from the spiritual chambers of the kelipot, as is explained in the Zohar.2
והלכך גם פרטי האיסורים שלא באו לידי מעשה מעולם, בעולם הזה הגשמי
Therefore even the particular prohibitions that never became practical issues in this physical world,
מכל מקום שרשי חיותם הן במציאות בפועל ממש בהיכלות הקליפות
still the roots of their life-force do actually exist in the spiritual chambers of the kelipot.
וגם הפרטים שיוכל להיות שלא היו ולא יהיו לעולם במציאות
Even the particular instances that possibly never did and never will actually occur,
כגון טעות ושגגות, שטעה וקרא לתשיעי עשירי כו׳, וכהאי גוונא
for example errors and unwitting misdeeds, like (when tithing) erroneously calling the ninth [sheep] the tenth,3 and the like,
דלא שייך במזיד, להיות קליפה שורה על זה
the kind of eventuality that cannot be deliberate and thereby cause a kelipah to light upon it.
ויוכל להיות דכהאי גוונא אינו במציאות בהיכלות הקליפות
Possibly in these circumstances it does not exist in the chambers of the kelipot.
How, then, does it possess a source and root in the kelipot?
הגה״ה מאדמו״ר בעל צמח צדק, זכרונו לברכה, נשמתו עדן: נראה לי מה שכתב ויוכל להיות, אלמא דלא ברירא ליה, היינו משום שהשגגות באות מנוגה, אם כן יש לומר דיש להם שרש בהיכלות דנוגה
[4Note inserted by the Tzemach Tzedek, of blessed memory: It appears to me that the Alter Rebbe uses the word “possibly”, implying uncertainty, because unwitting errors derive from nogah. It may therefore be said that their origin is in the chambers of nogah.]
מכל מקום, על כל פנים ישנו במציאות, להבדיל, בחכמה עילאה שנתפשטה בפרט זה למשה רבנו, עליו השלום, בסיני
In any event, it does exist if not in kelipot, then at least — keeping in mind the distinction between the sacred and the profane — in the Supreme Wisdom that issued and descended in this detail to Moses at Sinai,
כמאמר: מה שכל תלמיד ותיק עתיד לחדש כו׳
[5as in the expression,6 “Whatever teaching] any seasoned student will one day innovate... [was taught to Moses at Sinai].”
וכל פרטי האבעיות דרבי ירמיה
Likewise, all the detailed queries of R. Yirmeyah, who posed so many hypothetical possibilities that he was escorted from the House of Study, as the Gemara relates,7
Obviously, his queries involved situations that were entirely unlikely to ever take place.8
וכרכתו כו׳, פרק ד׳ דחולין
and [detailed queries such as] “If she wrapped him...,” in ch. 4 of Chullin.9
The question discussed there is whether a firstborn animal can be considered to have directly “opened the womb” (and hence be sanctified) in either of two hypothetical cases. According to Rashi, it is a question of what happens if the person assisting in the birth entirely wraps up the animal as it is born. According to Rabbeinu Tam, the question involves a multiple birth, with a cow being born together with the firstborn bull, and wrapping itself completely around it — something extremely unlikely to ever occur.
Nevertheless, all these detailed queries were given to Moses at Sinai.
כי התפשטות חכמה עילאה היא בחינת אין סוף, המלובש בה בפועל ממש
For the extension of the Supreme Wisdom that is vested in the laws of Torah is infinite, since the Infinite is actually clothed in it.
וכל פרט הלכה הוא שער נמשך מחכמה עילאה
Every particular of the law is a gate drawn from the Supreme Wisdom
דיסד ברתא, ומלובש בה
which “founded the daughter,” and is clothed in it,
Chochmah (the “father”) founded Malchut (the “daughter”). “Malchut is the mouth, which we call the Oral Torah.”10 Chochmah, then, is clothed in the laws of the Oral Torah as they are to be found in their source in Malchut of Atzilut.
וממנה נמשך, ומתלבש בבריאה יצירה עשיה
and from [Malchut], [Chochmah] is drawn and invested in Beriah, Yetzirah and Asiyah.
The Alter Rebbe will now conclude by explaining how this brings about the refinement of the sparks.
ונודע כי יניקת הקליפות, מאחוריים דיו״ד ספירות דקדושה
It is known that the nurture of the kelipot derives from the hinderpart of the Ten Sefirot of holiness,
ובפרט, מלבושים דיו״ד ספירות דבריאה יצירה עשיה
and more precisely, from the garments of the Ten Sefirot of Beriah, Yetzirah and Asiyah,
ובפרט, דיצירה ועשיה המעורבים בקליפות
and yet more precisely, [they derive their nurture from the garments] of Yetzirah and Asiyah that are intermingled with kelipot,
The evil of the kelipot in the Worlds of Yetzirah and Asiyah is intermingled with the good.
כנודע שיניקתם מבחינת הלבושים
for, as is known, their nurture derives from the state of garments.
ועל ידי עסק ההלכות בדבור ומחשבה, מתפרשים ומתפרדים מהקדושה
Through the study of the laws, in speech and in thought, they become separated11 and distinct from the sacred.
כמו שכתוב בתיקונים ורעיא מהימנא: לאפרשא כו׳
Thus it is stated in Tikkunim and Raya Mehemna,12 “To separate [13etc.] [the kelipot from holiness through Torah study].”
How does Torah study accomplish the separation and refinement of the kelipot, when the issue of Supernal Wisdom originally in Torah was unable to effect this, and there came about the admixture of good and evil in the Worlds of Yetzirah and Asiyah?
והיינו כנודע ממה שאמרו: על שלא ברכו בתורה תחלה כו׳
This accords with what is known concerning the teaching of our Sages14 (in answer to the prophet’s query,15 “Why was the land destroyed?”): “For they did not recite the blessing before Torah study....”
The inner meaning of this is that the people of those times failed to draw down the infinite light into their study of the Torah (for ברך, the root of the word in the Holy Tongue that means “blessing”, signifies “drawing down”). Evil cannot be separated from good by the Torah alone: it must be studied in the proper manner.
שהוא על ידי המשכת אור אין סוף בחכמה עילאה המלובשת בהן
This [separation] is effected by drawing down the infinite light into the Supreme Wisdom clothed in them, in the laws of the Torah.
ובחכמה איתברירו, באור אין סוף שבה
Through Chochmah they are sorted out — through the infinite light that is within it, i.e., within Chochmah.
This is equally true regarding the study of the laws of prohibitory commands, even those that most probably will never occur. For the Torah study itself accomplishes this purification.
והמשכה זו נעשה על ידי דיוקן העליון של האדם, העוסק גם כן בהלכות אלו למעלה
This [light] is drawn into the Supreme Wisdom by the supernal “likeness” of man, who is also occupied with these laws above,
When a man studies Torah below, his source above engages in Torah study as well.
בשרשו בנוקבא דז״א דבריאה יצירה עשיה
in its source in nukva of Za of Beriah, Yetzirah and Asiyah.
ובזה יובן חיוב כל נפש רוח נשמה להשלים כל התרי״ג, במחשבה דבור ומעשה
Thus we can understand the requirement16 that every Nefesh-Ruach-Neshamah fulfill all 613 commandments in thought, speech and deed,
שהן פרטי ההלכות
meaning the details of the laws, for thought and speech refer to the study of all these details.
וצריכות לבא בגלגול להשלים התורה בפשט, רמז, דרוש, סוד
They (any Nefesh-Ruach-Neshamah that failed to complete a previous mission in this world) must be reincarnated to fulfill the Torah — in its simple meaning, allusions, homiletics and secrets,17
כדי לברר כל הבירורין הנוגעים להם מכל הרפ״ח, שהיא קומת אדם שלמה
in order to sort out and refine all that pertains to them from among the 288 sparks that constitute the complete structure of man,
תרי״ג בחינות כלליות ופרטיות
with the 613 categories, general and particular, that relate to each soul.
אבל לעתיד לבא, כשיושלם הבירור, יהיה עסק התורה בבחינת עשה טוב לבד
But in the Time to Come, when the refinement is culminated, the study of Torah will be in the form of “do good” alone, and no longer in order to separate good from evil.
להעלות הנפש רוח נשמה מעלה מעלה עד אין סוף
[Its purpose will be] to elevate the Nefesh-Ruach-Neshamah ever and infinitely higher;
וגם בשס״ה לא תעשה, בשרשן למעלה, שהן גבורות קדושות
and also, with regard to [the study of] the 365 prohibitions, [to elevate them] to their source, the holy attributes of Severity,
ולהמתיקן בחסדים ברמ״ח מצות עשה, ולכללן יחד
and to “sweeten” them through the attributes of Kindness that are in the 248 positive commandments, and to fuse them — the attributes of Severity with the attributes of Kindness.
ועל כן התורה כולה נצחית בכללה ובפרטה
The entire Torah is thus eternal in general and in detail.
I.e., including even all the detailed laws that have no practical application at all in the Time to Come.
שגם פרטי ההלכות דשס״ה לא תעשה, הן הן ענפים מהכללות
For even the individual laws of the 365 prohibitions are branches of the Torah’s general statements.
ויש לכולם שרש למעלה, בה׳ גבורות דקדושה
All of them have a source above in the five holy attributes of Severity,
כמו השס״ה לא תעשה עצמן שהן למעלה, בחינת הדם המחיה האברים דכלים דז״א
just as the 365 prohibitions themselves as they are above, in the state of “blood” that animates the organs of the vessels of Za.
FOOTNOTES
1. Vayikra 7:18; Zevachim 29a.
2. See Zohar I, 166b.
3. Bechorot 59a.
4. The brackets are in the original text.
5. The brackets are in the original text.
6. Cf. Megillah 19b; Yerushalmi, Peah 2:4; et al.
7. Bava Batra 23b.
8. Note of the Rebbe: “But see also Tosafot [which gives a different reason for his being asked to leave]. See also p. 165b there [where the Gemara states that R. Yirmeyah was reinstated in the House of Study because of problems which he solved]. Moreover, the Acharonim note that most of his queries remained unresolved.”
9. P. 70a.
10. Tikkunei Zohar, in the Introduction which begins, Patach Eliyahu.
11. Emended according to Luach HaTikkun of the Rebbe.
12. See Zohar III, 11b; 27b.
13. The brackets are in the original text.
14. Nedarim 81a.
15. Yirmeyahu 9:11.
16. Note of the Rebbe: “See also above, Iggeret HaKodesh, Epistle XXIX; the Alter Rebbe’s Shulchan Aruch, Hilchot Talmud Torah [1:4, and sources cited there].”
17. In the Heb. original, the last four words are abbreviated to בפרד״ס — “In the Pardess” (lit., “orchard” of the Torah).
____________________________
Rambam:
Daily Mitzvah N318, N 319, P210, P211 Sefer Hamitzvot
Today's Mitzvah
Friday, 13 Kislev, 5775 • 5 December 2014
Daily Mitzvah N318, N 319, P210, P211 Sefer Hamitzvot
Today's Mitzvah
Friday, 13 Kislev, 5775 • 5 December 2014
Negative Commandment 318
Cursing a Parent
It is forbidden to curse a parent, even posthumously.
Cursing a Parent
Negative Commandment 318
Translated by Berel Bell
The 318th prohibition is that all people are forbidden from cursing their father or mother. The punishment for this transgression is stated explicitly in the Torah, in G‑d's statement,1 "Whoever curses his father or mother shall be put to death." The transgressor is executed by stoning.2 One who intentionally curses a parent using G‑d's Name is punished by stoning, even if the parent was already dead.
The source of the actual prohibition itself, however, is not written explicitly in the Torah.3 It does not say, "Do not curse your father," for example. But there is already a general prohibition against cursing any Jew,4 and it includes cursing both one's father and everyone else.
The Mechilta5 says, "The verse, 'Whoever curses his father or mother shall be put to death,' tells us the punishment. What is the source of the actual prohibition? The verse, 'Do not curse the judges.' If your father is a judge, he is included in [the prohibition of cursing] judges. If he is a Nasi, he is included in [the prohibition of cursing] the Nasi. If he is a regular Jew, [he is included in the prohibition of cursing a regular Jew,] as it is written, 'Do not curse the deaf.' From all three verses you can derive a general principle: just as these verses come to prohibit cursing any Jew, they also come to prohibit cursing your father."
The Sifra6 says the same as the Mechilta: "The verse,7 'Whoever curses his father or mother [shall be put to death]' tells us the punishment but not the actual prohibition. It is derived from the verse, 'Do not curse the judges.' "
The details of this mitzvah are explained in the seventh chapter of tractate Sanhedrin.8
FOOTNOTES
1.Ex. 21:17.
2.See P229.
3.Each prohibition in the Torah normally needs two verses: one to actually state the prohibition, and another to state the punishment. In this mitzvah, we have only one verse, which has the second element, the punishment.
4.N317.
5.Parshas Mishpatim.
6.Parshas Kedoshim, 9:7.
7.Lev. 20:9.
8.53a.
________________________________________
Negative Commandment 319
Hitting a Parent
It is forbidden to hit a parent.
Hitting a Parent
Negative Commandment 319
Translated by Berel Bell
The 319th prohibition is that we are forbidden from striking [either of] our parents.
For this prohibition, too, there is no specific verse written in the Torah. Only the punishment is written,1 "Whoever strikes one's father or mother shall be put to death." The derivation of the actual prohibition against striking his father is similar to that of cursing one's father, as we explained.2 In this case, prohibition 300, which forbids striking any Jew, includes [the prohibition of striking] one's father.
The Mechilta3 says, "The verse, 'Whoever strikes his father or mother,' tells us the punishment. What is the source of the actual prohibition? That comes from the verse4 [which speaks of lashing a transgressor], 'Do not go beyond the limit and give him forty lashes.' This verse teaches us a kal v'chomer:5 If even one who it is a mitzvah to strike, it is prohibited to strike him [beyond the limit], one who it is a mitzvah not to strike, certainly it is prohibited to strike."
One who transgresses this prohibition by intentionally striking his father or mother and causes bleeding, is punished by chenek [strangulation].
The details of this mitzvah are explained in the end of tractate Sanhedrin.6
FOOTNOTES
1.Ex. 21:15.
2.See N318 above.
3.Parshas Mishpatim, ibid.
4.Deut. 25:3.
5.Literally, "from the light to the heavy." This principle allows one to generalize from a law stated explicitly in the Torah to a more obvious or more severe ("heavier") case which is not explicitly stated.
6.85b.
________________________________________
Positive Commandment 210
Honoring Parents
"Honor your father and your mother"—Exodus 20:12.
We are commanded to honor our parents. This mitzvah includes serving them food and drink, and helping them dress and go.
Honoring Parents
Positive Commandment 210
Translated by Berel Bell
The 210th mitzvah is that we are commanded to honor our parents.
he source of this commandment is G‑d's statement1 (exalted be He), "Honor your father and your mother."
he details of this mitzvah are explained in many Talmudic passages, mostly and primarily in tractate Kiddushin.2
The Sifra3 says, "What constitutes 'honor'? To give them food and drink, to clothe and cover them, to bring them inside and take them outside."
FOOTNOTES
1.Ex. 20:12; Deut. 4:16.
2.30b ff.
3.Beginning of Parshas Kedoshim.
Revering Parents
"Every man shall revere his mother and father"—Leviticus 19:3.
We are commanded to revere our parents; our consideration of them should be as we consider an individual whom we fear, who is able to administer punishment, such as a king.
This mitzvah includes not sitting in a place reserved for them, not voicing an opinion in their presence, and not contradicting them.
Revering Parents
Positive Commandment 211
Translated by Berel Bell
The 211th mitzvah is that we are commanded to fear our parents. We should think of them as we do of someone who people fear, and who is able to administer punishment,1 such as a king; and act towards them as we do with someone we fear can do us harm.
The source of this commandment is G‑d's statement2 (exalted be He), "A person shall fear his mother and his father."
The Sifra3 says, "What constitutes 'fear'? Not to sit in their seat, not to speak instead of them, and not to contradict them."
The details of this mitzvah are also explained in tractate Kiddushin.4
FOOTNOTES
1.See Kapach, 5731, footnote 3, that the Rambam describes two categories of fear: one, due to honor, such as that of a king, due to his power and importance ("who is able to administer punishment"), and secondly, the actual fear of being punished. The Rav Kook edition, followed by Chavel, combine them into one category.
2.Lev. 19:3.
3.Beginning of Parshas Kedoshim.
4.30b ff.
_______________________________________
Cursing a Parent
It is forbidden to curse a parent, even posthumously.
Cursing a Parent
Negative Commandment 318
Translated by Berel Bell
The 318th prohibition is that all people are forbidden from cursing their father or mother. The punishment for this transgression is stated explicitly in the Torah, in G‑d's statement,1 "Whoever curses his father or mother shall be put to death." The transgressor is executed by stoning.2 One who intentionally curses a parent using G‑d's Name is punished by stoning, even if the parent was already dead.
The source of the actual prohibition itself, however, is not written explicitly in the Torah.3 It does not say, "Do not curse your father," for example. But there is already a general prohibition against cursing any Jew,4 and it includes cursing both one's father and everyone else.
The Mechilta5 says, "The verse, 'Whoever curses his father or mother shall be put to death,' tells us the punishment. What is the source of the actual prohibition? The verse, 'Do not curse the judges.' If your father is a judge, he is included in [the prohibition of cursing] judges. If he is a Nasi, he is included in [the prohibition of cursing] the Nasi. If he is a regular Jew, [he is included in the prohibition of cursing a regular Jew,] as it is written, 'Do not curse the deaf.' From all three verses you can derive a general principle: just as these verses come to prohibit cursing any Jew, they also come to prohibit cursing your father."
The Sifra6 says the same as the Mechilta: "The verse,7 'Whoever curses his father or mother [shall be put to death]' tells us the punishment but not the actual prohibition. It is derived from the verse, 'Do not curse the judges.' "
The details of this mitzvah are explained in the seventh chapter of tractate Sanhedrin.8
FOOTNOTES
1.Ex. 21:17.
2.See P229.
3.Each prohibition in the Torah normally needs two verses: one to actually state the prohibition, and another to state the punishment. In this mitzvah, we have only one verse, which has the second element, the punishment.
4.N317.
5.Parshas Mishpatim.
6.Parshas Kedoshim, 9:7.
7.Lev. 20:9.
8.53a.
________________________________________
Negative Commandment 319
Hitting a Parent
It is forbidden to hit a parent.
Hitting a Parent
Negative Commandment 319
Translated by Berel Bell
The 319th prohibition is that we are forbidden from striking [either of] our parents.
For this prohibition, too, there is no specific verse written in the Torah. Only the punishment is written,1 "Whoever strikes one's father or mother shall be put to death." The derivation of the actual prohibition against striking his father is similar to that of cursing one's father, as we explained.2 In this case, prohibition 300, which forbids striking any Jew, includes [the prohibition of striking] one's father.
The Mechilta3 says, "The verse, 'Whoever strikes his father or mother,' tells us the punishment. What is the source of the actual prohibition? That comes from the verse4 [which speaks of lashing a transgressor], 'Do not go beyond the limit and give him forty lashes.' This verse teaches us a kal v'chomer:5 If even one who it is a mitzvah to strike, it is prohibited to strike him [beyond the limit], one who it is a mitzvah not to strike, certainly it is prohibited to strike."
One who transgresses this prohibition by intentionally striking his father or mother and causes bleeding, is punished by chenek [strangulation].
The details of this mitzvah are explained in the end of tractate Sanhedrin.6
FOOTNOTES
1.Ex. 21:15.
2.See N318 above.
3.Parshas Mishpatim, ibid.
4.Deut. 25:3.
5.Literally, "from the light to the heavy." This principle allows one to generalize from a law stated explicitly in the Torah to a more obvious or more severe ("heavier") case which is not explicitly stated.
6.85b.
________________________________________
Positive Commandment 210
Honoring Parents
"Honor your father and your mother"—Exodus 20:12.
We are commanded to honor our parents. This mitzvah includes serving them food and drink, and helping them dress and go.
Honoring Parents
Positive Commandment 210
Translated by Berel Bell
The 210th mitzvah is that we are commanded to honor our parents.
he source of this commandment is G‑d's statement1 (exalted be He), "Honor your father and your mother."
he details of this mitzvah are explained in many Talmudic passages, mostly and primarily in tractate Kiddushin.2
The Sifra3 says, "What constitutes 'honor'? To give them food and drink, to clothe and cover them, to bring them inside and take them outside."
FOOTNOTES
1.Ex. 20:12; Deut. 4:16.
2.30b ff.
3.Beginning of Parshas Kedoshim.
________________________________________
Positive Commandment 211Revering Parents
"Every man shall revere his mother and father"—Leviticus 19:3.
We are commanded to revere our parents; our consideration of them should be as we consider an individual whom we fear, who is able to administer punishment, such as a king.
This mitzvah includes not sitting in a place reserved for them, not voicing an opinion in their presence, and not contradicting them.
Revering Parents
Positive Commandment 211
Translated by Berel Bell
The 211th mitzvah is that we are commanded to fear our parents. We should think of them as we do of someone who people fear, and who is able to administer punishment,1 such as a king; and act towards them as we do with someone we fear can do us harm.
The source of this commandment is G‑d's statement2 (exalted be He), "A person shall fear his mother and his father."
The Sifra3 says, "What constitutes 'fear'? Not to sit in their seat, not to speak instead of them, and not to contradict them."
The details of this mitzvah are also explained in tractate Kiddushin.4
FOOTNOTES
1.See Kapach, 5731, footnote 3, that the Rambam describes two categories of fear: one, due to honor, such as that of a king, due to his power and importance ("who is able to administer punishment"), and secondly, the actual fear of being punished. The Rav Kook edition, followed by Chavel, combine them into one category.
2.Lev. 19:3.
3.Beginning of Parshas Kedoshim.
4.30b ff.
_______________________________________
Rambam:
• 1 Chapter a Day: Melachim uMilchamot Melachim uMilchamot - Chapter 3Melachim uMilchamot - Chapter 3
Halacha 1
During a king's reign, he must write a Torah scroll for himself in addition to the scroll which was left to him by his ancestors. A court of 71 elders should check this scroll by comparing it to the Torah scroll kept in the Temple Courtyard.
If his ancestors did not leave him a Torah scroll or that scroll was lost, he must write two Torah scrolls:
one, in whose writing, he is obligated as is every individual Israelite, and which he places in his treasury;
the second, which should not move from his presence except when he enters a lavatory, the baths, or other places in which it is not fit to read the words of Torah.
When he goes to war, this scroll should accompany him. When he returns, it should accompany him. When he sits in judgement, it should be with him. When he dines, it should be opposite him, as Deuteronomy 17:19 states: 'It should accompany him and he should read it all the days of his life.'
Halacha 2
'He should not amass many wives' Deuteronomy 17:17. The Oral Tradition states that he may take no more than eighteen wives.
The figure eighteen includes both wives and concubines. If he takes an additional wife and has relations with her, he is punished with lashes.
He may divorce one of his wives and marry another instead of the one he divorced.
Halacha 3
He may not accumulate many horses, only what is necessary for his cavalry. It is even forbidden for him to have one additional horse to run before him as is customarily done by other kings. If he adds an additional horse, he is to be lashed.
Halacha 4
He may not amass silver and gold to keep in his personal treasury in order to boost his pride or allow him to glorify himself. Rather, he may collect only what is necessary to pay his soldiers, servants, and attendants.
Any gold and silver which he does accumulate should be given to the Temple treasury to be kept there, in readiness for the needs of the community and their wars.
It is a mitzvah to accumulate such treasure stores. The prohibition is only against amassing personal wealth in his own treasure houses, as Deuteronomy 17:17 states: 'He shall not amass for himself...' Should he amass personal wealth, he is to be lashed.
Halacha 5
The king is forbidden to drink wine to the point of intoxication, as Proverbs 31:4 states: 'It is not for kings to drink wine....'
Rather, he should be involved with Torah study and the needs of Israel by day and by night, as Deuteronomy, loc. cit. states: 'It should accompany him and he should read it all the days of his life.'
Halacha 6
Similarly, he should not be overly indulgent in his relations with his wives. Even if he has only one wife, he should not constantly be with her as is the practice of fools, as Proverbs 31:3 states: 'Do not give your strength to women.'
When the Torah forbade the king from accumulating many wives, its emphasis was that his heart not go astray as Deuteronomy 17: 17 warns: 'lest his heart go astray.' His heart is the heart of the entire congregation of Israel. Therefore, the verse commanded him to have it cleave to the Torah to a greater degree than the rest of the nation, as it is stated: 'all the days of his life.'
Halacha 7
We have already explained that kings of the Davidic dynasty may be judged and testimony may be given against them.
However, in regard to the other kings of Israel, the Sages decreed that they neither sit in judgement or be judged. They may not give testimony, nor is testimony given against them. This is because they are arrogant and the matter may cause a tragedy and loss to the faith.
Halacha 8
Anyone who rebels against a king of Israel may be executed by the king.
Even if the king orders one of the people to go to a particular place and the latter refuses, or he orders him not to leave his house and he goes out, the offender is liable to be put to death. The king may execute him if he desires, as Joshua 1:18 states: 'Whoever rebels against your command ... shall be put to death."
Similarly, anyone who embarrasses or shames the king may be executed by the king as was Shim'i ben Gera.
The king may only execute people by decapitation. He may also imprison offenders and have them beaten with rods to protect his honor. However, he may not confiscate property. If he does, it is considered theft.
Halacha 9
A person who negates a king's command because he was occupied with a mitzvah, even a minor one, is not liable. Whose words should have precedence in case of conflict, the words of the Master or the words of the subject? Needless to say, if a king decrees that a mitzvah should be negated, his words should not be heeded.
Halacha 10
A murderer against whom the evidence is not totally conclusive, or who was not warned before he slew his victim, or even one who was observed by only one witness, and similarly, an enemy who inadvertently killed one of his foes - the king is granted license to execute them and to improve society according to the needs of the time.
He may execute many on one day, hang them, and leave them hanging for many days in order to cast fear into the hearts and destroy the power of the wicked of the earth.
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Rambam:
• 3 Chapters a Day: Mamrim Mamrim - Chapter 4, Mamrim Mamrim - Chapter 5, Mamrim Mamrim - Chapter 6
Mamrim - Chapter 4
Halacha 1
A rebellious elder who differed with the Supreme Sanhedrin concerning a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering is liable for execution. This applies whether the court forbids the matter and he permits it or the court permits the matter and he forbids it. Even if he bases his statements on the received tradition, saying: "This is the tradition I received from my masters," and they say: "This is what appears to us as appropriate on the basis of logical analysis," since he differs with their ruling and performs a deed or directs others to do so, he is liable. Needless to say, this applies if they also rule on the basis of their having received teachings through the Oral Tradition.
Similarly, he is liable for execution if he differs with them with regard to a decree that they issued to safeguard a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering is liable for execution. For example, if he permits the consumption of leaven on the fourteenth of Nissan during the sixth hour or forbids deriving benefit from it in the fifth hour, he is worthy of execution. Similar laws apply in all analogous situations.
Halacha 2
The above applies whether the rebellious elder disputes a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering or he disputes a matter which leads to a situation involving a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
What is implied? If they disputed whether relations with a woman are adulterous or incestuous, if a shade of blood would render a woman ritually impure or not, if a woman is impure because of birth or not, if a woman is a zavah or not, if this fat is forbidden or permitted and the like, their difference of opinion involves a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
What is meant by a matter that will lead to a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering. For example, the Sages differed concerning the declaration of a leap year, if the leap year must be declared before Purim or may be declared throughout Adar, he is liable. For this leads to partaking of chametz on Pesach. Similarly, if they differed with regard to a matter of financial law or with regard to the number of judges able to adjudicate matters of financial law, he is liable. For according to the opinion which maintains that the defendant is liable to the plaintiff, everything which he expropriated from him was expropriated according to law and according to the decisions of the court. But according to the opposing view, whatever he expropriated is stolen property. If he uses it to consecrate a woman, she is not consecrated. And yet according to the opinion that the person expropriated his own property, the consecration is valid. If another person engages in relations with her willfully, he is liable for kerait and if he engages in relations with her inadvertently, he is liable to bring a sin offering. Thus their difference of opinion led to a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
Similarly, if their difference of opinion concerned lashes, if one person was liable to receive lashes or not, or they differed with regard to the number of judges in whose presence lashes must be administered, he is liable. For according to the opinion who says that he should not be lashed, the court is injuring him and the judges are liable to make financial restitution. Anything expropriated from them is taken according to law. But according to the opinion which says that he is liable for lashes, everything he expropriates from them is stolen property. If he uses it to consecrate a woman, she is not consecrated.
Similarly, if they differed with regard to whether or not a person is obligated to pay after making an endowment evaluations or interdicted property, he is liable. For according to the opinion that says that he is not liable to pay, if it is taken from him, it is stolen property and if it is used to consecrate a woman, the consecration is not valid.
Similarly, he is liable if he differed with the majority concerning the redemption of consecrated property, had they been redeemed or not. For according to the opinion that the redemption is invalid, if he used that article to consecrate a woman, the consecration is not valid.
Similarly, if they differed with regard to bringing an eglah arufah, whether a city is obligated to bring or not, he is liable. For according to those who say that city is obligated to bring the calf, it is forbidden to derive benefit from it and if he uses it to consecrate a woman, the consecration is not valid. Similar concepts apply if they differed with regard to orlah. And similar concepts apply with regard to leket, shichechah, and pe'ah, if they differ whether it belongs to the poor or to the owner, he is liable. For according to the opinion which says that it belongs to the owner, it is stolen property in the hands of the poor and if one consecrates a woman with it, she is not consecrated.
Similarly, if the rebellious elder differs with the court with regard to a category of factors that impart ritual impurity, e.g., blemishes on the skin, blemishes on homes, or blemishes on garments, he is liable. For according to the opinion that the person is pure, he is permitted to enter the Temple and partake of consecrated foods, but according to the opinion that he is impure, if he enters the Temple or partakes of consecrated food willfully, he is punishable by kerait, and if he does so inadvertently, he is liable for a sin offering. Similar concepts apply if they differed with regard to the purification of a person afflicted by tzara'at, if he can be purified or not.
Similarly, he is liable if they differ with regard to the obligation to make a sotah drink the water which conveys the curse: Is a woman required to drink the water or is she not required? For according to the person who says that she must drink, if her husband dies before she drinks, she is forbidden to her yevam, while according to the person who says that she is not required to drink, she may perform the rite of yibbum. Similar laws apply in all analogous situations.
It is necessary to investigate and examine whether a difference of opinion will lead to these consequences. If it will lead to another consequence - which after a series of even 100 consequences - that will bring about a situation involving a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering, the rebellious elder is liable. This applies regardless of whether he ruled leniently and the others ruled stringently or he ruled stringently and they ruled leniently.
Halacha 3
If the difference of opinion between the rebellious elder and the court will not lead to such a situation, the rebellious elder is not liable for execution unless the difference of opinion concerns tefillin.
What is implied? If the rebellious elder gave a directive to add a fifth compartment to tefillin or he himself made tefillin with five compartment, he is liable. This applies provided he first made four compartments as required by law and then made a fifth compartment and attached it to the outer compartment. For when an outer compartment is not exposed to the open space at all times, it is unacceptable.
The obligation of a rebellious elder in such a matter is a law transmitted by the Oral Tradition. If, however, they differed with regard to other mitzvot, e.g., he disputed one of the laws concerning a lulav, tzitzit, or a shofar, one claiming that it is unacceptable and the other claiming that it is acceptable, one claiming that the person fulfilled his obligation and the other claiming he did not fulfill his obligation, or one says: "He is pure," and the other says: "He is impure two degrees removed," the elder is not liable for execution. Similar laws apply in all analogous situations.
Mamrim - Chapter 5
Halacha 1
A person who curses his father and mother should be executed by stoning, as Leviticus 20:9 states: "He cursed his father and his mother; he is responsible for his death." He is stoned to death whether he curses them while alive or after they died. It is necessary that his act be observed by witnesses and they warn him as is required with regard to other individuals executed by the court.
The above applies to both a man and woman, and also to a tumtum and an androgynus, provided they reached majority, the age when they can be subjected to punishment.
Halacha 2
A person is not liable for execution by stoning unless he curses his parents with one of God's unique names. If he cursed them with another term used to refer to Him, he is not liable for execution by stoning. He should, however, be lashed, as he would be lashed for cursing any other proper Jew.
Halacha 3
Similarly, a person who curses his paternal and maternal grandfather is considered as if he cursed any other person.
Halacha 4
What is the source which serves as a warning against cursing one's father and one's mother? We have heard the punishment explicitly stated, the warning, however, is not stated explicitly. Instead, it can be inferred from Leviticus 19:14: "Do not curse a deaf-mute." Since a person is warned not to curse any Jew, his father is also included, for he is also Jewish.
Halacha 5
A person who strikes his father or mother should be executed by strangulation, as Exodus 21:15 states: "One who strikes his father or his mother should certainly die." It is necessary that his act be observed by witnesses and they warn him as is required with regard to other individuals executed by the court.
The above applies to both a man and woman, and also to a tumtum, and an androgynus provided they reached majority, the age when they can be subjected to punishment.
A person is not liable for strangulation until he wounds his parents. If he does not wound them, it is as if he strikes another Jew. If he strikes them after their death, he is not liable.
Halacha 6
When a person strikes his father on his ear and causes him to become deaf, he is liable for execution. The rationale is that it is impossible for him to become deaf without there being an internal wound. Instead, we can be certain that at least a drop of blood was released within the ear and that caused him to become deaf.
Halacha 7
When a person lets blood for his father, or if he was a doctor and amputated flesh or a limb, he is not liable. Even though he is not liable, the initial and preferred option is for him not to perform the operation. Nor should he remove a thorn from the flesh of his father or mother lest he cause a bruise.
When does the above apply? When there is another person there who is capable of performing these actions. If, however, there is no one else there capable of doing this but him and they are suffering, he may let blood or amputate according to the license that they grant him.
Halacha 8
What is the source which serves as a warning against striking one's father and one's mother? We have heard the punishment explicitly stated, the warning, however, is not stated explicitly. Since a person is warned not to strike any Jew, his father and mother are also included.
Halacha 9
A shituki is liable for cursing or striking his mother, but not his father. Although his mother is questioned and she says: "He is the son of so-and-so," he should not be executed by stoning or strangulation because of her testimony.
A person who is conceived through relations between a Jew and a maid-servant or a gentile woman, by contrast, is not liable for cursing or striking his father or his mother. Similarly, a convert - even if he was conceived outside the faith, but born within the faith - is not liable for cursing or striking his father.
Halacha 10
Just as such a person is not liable for cursing or striking his father, he is not liable for cursing or striking his mother. This is derived from Exodus 21:17: "One who curses his father and mother shall die." Implied is one who is liable for cursing his father is liable for cursing his mother. Since such a person is not liable for his father, he is not liable for his mother.
Halacha 11
A convert is forbidden to curse or to strike his gentile father or to degrade him, so that people will not say: "They came from a more severe level of holiness to a lesser level of holiness, for this person degrades his father."66 Instead, he should offer him certain measures of honor.
A servant, by contrast, has no connection to his natural parents. His natural father is as if he was not his father with regard to all matters. This applies even if they were both freed.
Halacha 12
When a person's father and mother are absolutely wicked and violate transgressions - even if they were sentenced to death and being taken to their execution - it is forbidden for a son to strike them or curse them. If he curses them or wounds them, however, he is not liable. If they repent, even if they are being taken to their execution, he is liable and is executed because of them.
To whom does the above apply? To the convicted person's son. If, however, an unrelated individual struck or cursed a person after he was sentenced to death, even though he repents, he is not liable, for that person will be executed. If, however, he embarrasses him, he is liable to pay a fine for embarrassing him.
Halacha 13
If a person's father or mother committed a transgression punishable by lashes and the son is a court attendant, he should not lash them. Similarly, if they were obligated to be placed under a ban of ostracism, he should not be the agent to apply this ban. Nor should he push them or degrade them while acting as the emissary of the court even though it is fit to do this to them and they have not repented.
Halacha 14
A son should not serve as an agent to strike or curse his parents except if they entice others to worship idols. For concerning such a person, the Torah Deuteronomy 13:9 states: "Do not have pity and do not cover up for him."
Halacha 15
In any situation where a person is obligated to take an oath to his son, we always saw that he never obligated him to take an oath that involves a curse. Instead, he should have him take an oath that does not involve a curse.
We already explained, that when a father kills his son, none of the slain person's brothers becomes "the redeemer of the blood."
The Torah showed concern not only for striking or cursing one's parents, but also for shaming them. Anyone who shames his parents, even with words alone or merely with an insinuation, is cursed by the Almighty, as Deuteronomy 27:16 states: "Cursed be he who degrades his father and his mother." And Proverbs 30:17 states: "The eye that mocks a father and scorns the training of a mother, the ravens... will gouge it out." The court has the right to administer stripes for rebellious conduct because of this and to punish in the manner they see fit.
Mamrim - Chapter 6
Halacha 1
Honoring one's father and mother is a positive commandment of great importance, as is fearing one's father and mother. The Torah equates the honor and fear of one's parents with the honor and fear of God Himself. Exodus 20:12 states: "Honor your father and your mother," and Proverbs 3:9 states: "Honor God from your wealth." Similarly, with regard to one's father and mother, Leviticus 19:3 states: "A person must fear his mother and father," and Deuteronomy 6:13 states: "And you shall fear God, your Lord." Just as He commands us to honor and fear His great name; so, too, He commands us to honor and fear our parents."
Halacha 2
A person who curses his father or mother is executed by stoning and a person who blasphemes God is executed by stoning. Thus the punishment for the two is equated.
A father is mentioned before a mother with regard to honor and a mother is mentioned before a father with regard to fear to teach that they are both equal with regard to fear and honor.
Halacha 3
What is meant by fear and what is meant by honor? Fear is expressed by not standing in his place, not sitting in his place, not contradicting his words, nor offering an opinion that outweighs his.
He should not call him by name, neither during his lifetime or after his death. Instead, he should say: "My father and my master." If his father or his teacher had the same name as others, he should call those other people by a different name. It appears to me that one should be careful only with regard to this matter with regard to a name that is unusual which is not used frequently by people. With regard to the names which people are generally called, by contrast, e.g., Abraham, Isaac, Jacob, Moses, and the like, one can call others by that name in any language and at any time outside his father's presence without thinking anything of the matter.
What is meant by honoring them? One should bring them food and drink, clothe them and cover them from their resources. If a father does not have financial resources and a son does, the son is compelled to sustain his father and his mother according to his capacity. He should bring him out and bring him home and serve him in all the ways one serves a teacher. Similarly, he should stand before him as one stands before a teacher.
Halacha 4
When a father was the student of his son, the father need not stand in the presence of the son. The son, by contrast, must stand before his father even if he is his student.
A son is obligated to honor his father in other matters when he is carrying out his business and seeing to his concerns. What is implied? If a person went to a place because of his father's words, he should not say: "Hurry and free me on my own account," or "Let me go on my own account," instead "Hurry and free me because of my father," "Let me go because of my father." Similar laws apply in all analogous situations. He should always include in his words statements that indicate that he is concerned with his father's honor and that he fears him.
Halacha 5
A son is obligated to honor his father even after his death. What is implied? If he repeats a teaching in his father's name, he should not say: "This is what my father said." Instead, he should say: "This is what my father, and teacher - may I serve as atonement for him - said."
When does the above apply? Within twelve months of his passing. After twelve months, he says of him: "May he be remembered for the life of the world to come."
Halacha 6
Both a man and a woman are obligated to honor and fear their parents. It is only that the man has the capacity to do this and a woman is subject to another's influence. Therefore if she is divorced or widowed, they are both equal.
Halacha 7
To what degree does the mitzvah of honoring one's father and mother extend? Even if one's parent takes his purse of gold and throws it into the sea in his presence, he should not embarrass them, shout, or vent anger at them. Instead, he should accept the Torah's decree and remain silent.
To what degree does the mitzvah of fearing them extend? Even if one was wearing fine garments and sitting at the head of the community, if one's father and mother came, ripped the clothes, struck him on the head, and spit in his face, he should not embarrass them. Instead, he should remain silent and fear the King of kings who commanded him to conduct himself in this manner. Were a mortal king to decree something which would cause him even more suffering he would not be able to move a limb in protest. Certainly, this applies when the command emanates from He who spoke and caused the world to come into existence as He desired it.
Halacha 8
Although these commands have been issued, a person is forbidden to lay a heavy yoke on his sons and be particular about their honoring him to the point that he presents an obstacle to them. Instead, he should forgo his honor and ignore any affronts. For if a father desires to forgo his honor, he may.
Halacha 9
A person who strikes a son who has attained majority should be placed under a ban of ostracism, for he is transgressing the charge, Leviticus 19:14: "Do not place a stumbling block in front of the blind."
Halacha 10
When a person's father or mother lose control of their mental faculties, their son should try to conduct his relationship with them according to their mental condition until God has mercy upon them. If it is impossible for him to remain with them because they have become very deranged, he should leave them, depart, and charge others with caring for them in an appropriate manner.
Halacha 11
A mamzer is obligated to honor and fear his father even though he is not liable for striking him or cursing him until he repents. Even when his father was a wicked person who violated many transgressions, he must honor him and fear him.
If he sees his father violate Torah law, he should not tell him: 'Father, you transgressed Torah law.' Instead, he should tell him: 'Father, is not such-and-such written in the Torah?', as if he is asking him, rather than warning him.
Halacha 12
When a person's father tells him to violate the words of the Torah - whether he tells him to transgress a negative commandment or not to fulfill a positive commandment, even if all that is involved is a point of Rabbinic Law - he should not listen to him, as can be inferred from Leviticus 19:3: 'A person must fear his mother and his father and keep My Sabbaths.' Implied is that all are obligated in honoring Me.
Halacha 13
The following laws apply when a person's father tells him: 'Draw water for me,' and he has the opportunity to perform a mitzvah. If it is possible for the mitzvah to be performed by others, they should perform it and he should concern himself with honoring his father. For we do not negate the observance of one mitzvah, because of the observance of another mitzvah. If there are no others able to perform the other mitzvah, he should perform the mitzvah and neglect his father's honor. For he and his father are obligated to perform the mitzvah.
Torah study surpasses honoring one's father and mother.
Halacha 14
If a person's father tells him: 'Bring me a drink of water,' and his mother tells him: 'Bring me a drink of water,' he should overlook his mother's honor and honor his father first. For both he and his mother are obligated to honor his father.
Halacha 15
A person is obligated to honor his father's wife even though she is not his mother throughout his father's lifetime, for this is included in honoring his father. Similarly, he should honor his mother's husband throughout her lifetime. After her death, however, he is not obligated to honor her.
It is a Rabbinical decree that a person is obligated to honor his oldest brother as he is obligated to honor his father.
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Hayom Yom:
Friday, 13 Kislev, 5775 • 5 December 2014
"Today's Day"
Friday, Kislev 13, 5704
Torah lessons: Chumash: Vayishlach, Shishi with Rashi.
Tehillim: 69-71.
Tanya: To understand the (p. 619)...of the Minor Visage. (p. 621).
My father said: Chassidus changes what exists, and uncovers the essence-character. The essence-character of the Jewish person is beyond estimation and assessment, for he is a part of (G-d's) Essence, and whoever lays hold of a part of The Essence is as though he lays hold of it all. Just as The Essence is unlimited, so is the part unlimited. This is similar to tzitzit being "on the corner"1 - i.e. "of the same material as the corner"2 of the garment. (The existence of the soul as an entity discrete from G-d's Essence) is only because G-d3 created the soul to be a created being; and Chassidus reveals the essence-character (of the soul).
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1. Bamidbar 15:38.
2. Menachot 39a.
3. The actual word used in the text is Atzmut, "The Ultimate Essential G-dhead."
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Daily Thought:
]Plumbing
Making a living is all about plumbing. You’ve got a reservoir up there, a water tank down here, and you need some way to connect the two.
The reservoir of life up there can’t be changed or moved. As for the water tank down here, that is your career, and it only receives what is decided from Above.
But you also have a second career—your principal career—and that is to bring more good into this world.
In that career, you are a plumber. You can open faucets, widen pipelines, drain all you can from an Infinite Source. It will overflow into the water tanks of your material career. It might even increase their volume.
The flow of life is in your hands.[Likutei Sichot, vol. 6, pg. 193.]
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Friday, Kislev 13, 5704
Torah lessons: Chumash: Vayishlach, Shishi with Rashi.
Tehillim: 69-71.
Tanya: To understand the (p. 619)...of the Minor Visage. (p. 621).
My father said: Chassidus changes what exists, and uncovers the essence-character. The essence-character of the Jewish person is beyond estimation and assessment, for he is a part of (G-d's) Essence, and whoever lays hold of a part of The Essence is as though he lays hold of it all. Just as The Essence is unlimited, so is the part unlimited. This is similar to tzitzit being "on the corner"1 - i.e. "of the same material as the corner"2 of the garment. (The existence of the soul as an entity discrete from G-d's Essence) is only because G-d3 created the soul to be a created being; and Chassidus reveals the essence-character (of the soul).
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1. Bamidbar 15:38.
2. Menachot 39a.
3. The actual word used in the text is Atzmut, "The Ultimate Essential G-dhead."
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Daily Thought:
]Plumbing
Making a living is all about plumbing. You’ve got a reservoir up there, a water tank down here, and you need some way to connect the two.
The reservoir of life up there can’t be changed or moved. As for the water tank down here, that is your career, and it only receives what is decided from Above.
But you also have a second career—your principal career—and that is to bring more good into this world.
In that career, you are a plumber. You can open faucets, widen pipelines, drain all you can from an Infinite Source. It will overflow into the water tanks of your material career. It might even increase their volume.
The flow of life is in your hands.[Likutei Sichot, vol. 6, pg. 193.]
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