Today's Laws & Customs:
Today in Jewish History:
DAILY QUOTE:
Awake, awake, for your light has come; awake and shine
Awake, awake, sing a song; the glory of G-d is revealed upon you[From the Friday night L'cha Dodi prayer]
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:DAILY QUOTE:
Awake, awake, for your light has come; awake and shine
Awake, awake, sing a song; the glory of G-d is revealed upon you[From the Friday night L'cha Dodi prayer]
DAILY STUDY:
Chumash: Parshat Vayechi, 1st Portion (Genesis 47:28-48:9) with Rashi
• Chapter 47
28. And Jacob lived in the land of Egypt for seventeen years, and Jacob's days, the years of his life, were a hundred and forty seven years. כח. וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם שְׁבַע עֶשְׂרֵה שָׁנָה וַיְהִי יְמֵי יַעֲקֹב שְׁנֵי חַיָּיו שֶׁבַע שָׁנִים וְאַרְבָּעִים וּמְאַת שָׁנָה:
And Jacob lived: Why is this section [completely] closed? Because, as soon as our father Jacob passed away, the eyes and the heart of Israel were “closed,” (i.e., it became “dark” for them) because of the misery of the slavery, for they (the Egyptians) commenced to subjugate them. Another explanation: That he (Jacob) attempted to reveal the End [of the exile] to his sons, but it was“closed off” (concealed) from him. [This appears] in Gen. Rabbah (91:1).
ויחי יעקב: למה פרשה זו סתומה, לפי שכיון שנפטר יעקב אבינו נסתמו עיניהם ולבם של ישראל מצרת השעבוד שהתחילו לשעבדם. דבר אחר שבקש לגלות את הקץ לבניו ונסתם ממנו:
29. When the time drew near for Israel to die, he called his son Joseph and said to him, "If I have now found favor in your eyes, now place your hand beneath my thigh, and you shall deal with me with lovingkindness and truth; do not bury me now in Egypt. כט. וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת וַיִּקְרָא | לִבְנוֹ לְיוֹסֵף וַיֹּאמֶר לוֹ אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ שִׂים נָא יָדְךָ תַּחַת יְרֵכִי וְעָשִׂיתָ עִמָּדִי חֶסֶד וֶאֱמֶת אַל נָא תִקְבְּרֵנִי בְּמִצְרָיִם:
When the time drew near for Israel to die: Everyone of whom it is stated [that his days] drew near to die, did not attain the life span of his forefathers. [Isaac lived 180 years, and Jacob lived only 147 years. In connection with David, the expression of drawing near is mentioned (I Kings 2:1). His father lived 400 years, and he lived 70.]- [from Gen. Rabbah 96:4]
ויקרבו ימי ישראל למות: כל מי שנאמר בו קריבה למות לא הגיע לימי אבותיו. [יצחק חי מאה ושמונים ויעקב מאה ארבעים ושבע. בדוד נאמר קריבה, אביו חי ארבע מאות שנים והוא חי שבעים]:
he called his son Joseph: The one who had the ability to do it. - [from Gen. Rabbah] 96:5.
ויקרא לבנו ליוסף: למי שהיה יכולת בידו לעשות:
now place your hand beneath my thigh: And swear. — [from Pirkei d’Rabbi Eliezer ch. 39] As explained in the narrative of Abraham and Eliezer (Gen. 24:2), he meant that Joseph should swear by covenant of the circumcision.
שים נא ידך: והשבע:
lovingkindness and truth: Lovingkindness that is done with the dead is true lovingkindness, for one does not expect any payment or reward. — [from Gen. Rabbah 96:5]
חסד ואמת: חסד שעושין עם המתים הוא חסד של אמת, שאינו מצפה לתשלום גמול:
do not bury me now in Egypt: [Because] its soil is destined to become lice (which will crawl under my body), and because those who die outside the [Holy] Land will not be resurrected except with the pain of rolling through underground passages. [Also] so that the Egyptians will not deify me. — [from Gen. Rabbah 96:5, Keth. 111a]
אל נא תקברני במצרים: סופה להיות עפרה כנים (ומרחשין תחת גופי) ושאין מתי חוצה לארץ חיים אלא בצער גלגול מחילות, ושלא יעשוני מצרים עבודה זרה:
30. I will lie with my forefathers, and you shall carry me out of Egypt, and you shall bury me in their grave." And he said, "I will do as you say." ל. וְשָׁכַבְתִּי עִם אֲבֹתַי וּנְשָׂאתַנִי מִמִּצְרַיִם וּקְבַרְתַּנִי בִּקְבֻרָתָם וַיֹּאמַר אָנֹכִי אֶעְשֶׂה כִדְבָרֶךָ:
I will lie with my forefathers: Heb. וְשָׁכַבְתִּי, lit., and I will lie. This“vav” (of וְשָׁכַבְתִּי) is connected to the beginning of the previous verse: “Place now your hand beneath my thigh and swear to me, for I am destined to lie with my forefathers, and you shall carry me out of Egypt.” We cannot say, however, that “I will lie with my forefathers” means: Lay me to rest with my forefathers in the cave, because afterwards it is written: “and you shall carry me out of Egypt, and you shall bury me in their grave.” Moreover, we find everywhere that the expression “lying with one’s forefathers” denotes expiration, not burial, as in “And David lay with his forefathers,” and afterwards, “and he was buried in the city of David” (I Kings 2:10).
ושכבתי עם אבותי: וי"ו זו מחובר למעלה לתחילת המקרא (פסוק כט) שים נא ידך תחת ירכי והשבע לי, ואני סופי לשכב עם אבותי, ואתה תשאני ממצרים. ואין לומר ושכבתי עם אבותי, השכיבני עם אבותי במערה, שהרי כתיב אחריו ונשאתני ממצרים וקברתני בקבורתם. ועוד, מצינו בכמה מקומות לשון שכיבה עם אבותיו היא הגויעה, ולא הקבורה, כמו (מ"א ב י) וישכב דוד עם אבותיו, ואחר כך ויקבר בעיר דוד:
31. And he said, "Swear to me. " So he swore to him, and Israel prostrated himself on the head of the bed. לא. וַיֹּאמֶר הִשָּׁבְעָה לִי וַיִּשָּׁבַע לוֹ וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל רֹאשׁ הַמִּטָּה:
and Israel prostrated himself: [Although the lion is king] when it is the time of the fox, bow down to him. — [from Meg. 16b]
וישתחו ישראל: תעלא בעידניה סגיד ליה:
on the head of the bed: He turned around to the side of the Shechinah (Gen. Rabbah, Vatican ms. no. 60). From here [the Sages] deduced that the Shechinah is at the head of a sick person (Shab. 12b). Another explanation: עַל רֹאשׁ הַמִטָה - [He prostrated himself to God] because his offspring were perfect, insofar as not one of them was wicked, as is evidenced by the fact that Joseph was a king, and furthermore, that [even though] he was captured among the heathens, he remained steadfast in his righteousness. — [from Sifrei Va’ethannan 31, Sifrei Ha’azinu 334]
על ראש המטה: הפך עצמו לצד השכינה, מכאן אמרו שהשכינה למעלה מראשותיו של חולה. דבר אחר על ראש המטה, על שהיתה מטתו שלמה שאין בה רשע, שהרי יוסף מלך הוא, ועוד שנשבה לבין הגוים, והרי הוא עומד בצדקו:
Chapter 48
1. Now it came to pass after these incidents that [someone] said to Joseph, "Behold, your father is ill." So he took his two sons with him, Manasseh and Ephraim. א. וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֹּאמֶר לְיוֹסֵף הִנֵּה אָבִיךָ חֹלֶה וַיִּקַּח אֶת שְׁנֵי בָנָיו עִמּוֹ אֶת מְנַשֶּׁה וְאֶת אֶפְרָיִם:
that [someone] said to Joseph: One of the tellers, and this is an elliptical verse. Some say, however, that Ephraim was accustomed to study with Jacob, and when Jacob became ill in the land of Goshen, Ephraim went to his father to Egypt to tell him.
ויאמר ליוסף: אחד מן המגידים, והרי זה מקרא קצר. ויש אומרים אפרים היה רגיל לפני יעקב בתלמוד, וכשחלה יעקב בארץ גושן, הלך אפרים אצל אביו למצרים והגיד לו:
so he took his two sons with him: so that Jacob should bless them before his death.
ויקח את שני בניו עמו: כדי שיברכם יעקב לפני מותו:
2. And [someone] told Jacob and said, "Behold, your son Joseph is coming to you." And Israel summoned his strength and sat up on the bed. ב. וַיַּגֵּד לְיַעֲקֹב וַיֹּאמֶר הִנֵּה בִּנְךָ יוֹסֵף בָּא אֵלֶיךָ וַיִּתְחַזֵּק יִשְׂרָאֵל וַיֵּשֶׁב עַל הַמִּטָּה:
And [someone] told: The teller [told] Jacob, but [the text] does not specify who [it was], and many [Scriptural] verses are elliptical.
ויגד: המגיד ליעקב, ולא פירש מי, והרבה מקראות קצרי לשון:
And Israel summoned his strength: He said, “Although he is my son, he is a king; [therefore,] I will bestow honor upon him” [Midrash Tanchuma Vayechi 6]. From here [we learn] that we must bestow honor upon royalty, as Moses bestowed honor upon royalty, [as it is written, that Moses said to Pharaoh,] “Then all these servants of yours will come down to me” (Exod. 11:8), [rather than “You will come down to me”]. And so Elijah [also bestowed honor upon royalty, as it is written]: “And he girded his loins [and ran before Ahab until coming to Jezreel]” (I Kings 18:46). - [from Mechilta Beshallach Section 13]
ויתחזק ישראל: אמר אף על פי שהוא בני, מלך הוא ואחלוק לו כבוד. מכאן שחולקין כבוד למלכות, וכן משה חלק כבוד למלכות (שמות יא ח) וירדו כל עבדיך אלה אלי, וכן אליהו (מ"א יח מו) וישנס מתניו וגו':
3. And Jacob said to Joseph, "Almighty God appeared to me in Luz, in the land of Canaan, and He blessed me. ג. וַיֹּאמֶר יַעֲקֹב אֶל יוֹסֵף אֵל שַׁדַּי נִרְאָה אֵלַי בְּלוּז בְּאֶרֶץ כְּנָעַן וַיְבָרֶךְ אֹתִי:
4. And He said to me, 'Behold, I will make you fruitful and cause you to multiply, and I will make you into a congregation of peoples, and I will give this land to your seed after you for an everlasting inheritance.' ד. וַיֹּאמֶר אֵלַי הִנְנִי מַפְרְךָ וְהִרְבִּיתִךָ וּנְתַתִּיךָ לִקְהַל עַמִּים וְנָתַתִּי אֶת הָאָרֶץ הַזֹּאת לְזַרְעֲךָ אַחֲרֶיךָ אֲחֻזַּת עוֹלָם:
and I will make you into a congregation of peoples: He announced to me that another congregation of peoples was to be descended from me. Although he said to me, “A nation and a congregation of nations [shall come into existence from you]” (Gen 35:11) [meaning three nations], by “a nation,” He promised me [the birth of] Benjamin. “A congregation of nations” means two in addition to Benjamin, but no other son was born to me. Thus I learned that one of my tribes was destined to be divided [in two]. So now, I am giving you that gift. — [from Pesikta Rabbathi ch. 3]
ונתתיך לקהל עמים: בשרני שעתידים לצאת ממני עוד קהל ועמים ואף על פי שאמר לי (לעיל לה יא) גוי וקהל גוים, גוי אמר לי על בנימין, קהל גוים הרי שנים לבד בנימין, ושוב לא נולד לי בן, למדני שעתיד אחד משבטי ליחלק, ועתה אותה מתנה אני נותן לך:
5. And now, [as for] your two sons, who were born to you in the land of Egypt, until I came to you, to the land of Egypt they are mine. Ephraim and Manasseh shall be mine like Reuben and Simeon. ה. וְעַתָּה שְׁנֵי בָנֶיךָ הַנּוֹלָדִים לְךָ בְּאֶרֶץ מִצְרַיִם עַד בֹּאִי אֵלֶיךָ מִצְרַיְמָה לִי הֵם אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ לִי:
who were born to you…until I came to you: Before I came to you, i.e., those who were born since you left me [and] I came to you.
הנולדים לך, עד באי אליך: לפני בואי אליך, כלומר שנולדו משפרשת ממני עד שבאתי אצלך:
they are mine: They are counted with the rest of my sons, to take a share in the land, each one exactly as each [of my other sons]. — [from Baba Bathra 122b-123a]
לי הם: בחשבון שאר בני הם ליטול חלק בארץ איש כנגדו:
6. But your children, if you beget [any] after them, shall be yours; by their brothers' names they shall be called in their inheritance. ו. וּמוֹלַדְתְּךָ אֲשֶׁר הוֹלַדְתָּ אַחֲרֵיהֶם לְךָ יִהְיוּ עַל שֵׁם אֲחֵיהֶם יִקָּרְאוּ בְּנַחֲלָתָם:
But your children: If you have any more [children], they will not be counted among my sons, but will be included among the tribes of Ephraim and Manasseh, and they will not have a [separate] name like [each of] the [other] tribes as regards the inheritance. Now, although the land [of Israel] was divided according to their heads (the population of each tribe), as it is written: “To the large [tribe] you shall increase its inheritance” (Num. 26:54); and each man received an equal share, except for the firstborn. Nevertheless, only these (Ephraim and Manasseh) were called tribes [regarding the ability] [to cast a lot in the land according to the number of names of the tribes and [regarding having] a prince for each tribe, and groups [of tribes in the desert] for this one and for that one]. [Note that the bracketed material does not appear in early editions of Rashi.]
ומולדתך וגו': אם תוליד עוד לא יהיו במנין בני אלא בתוך שבטי אפרים ומנשה יהיו נכללים, ולא יהא להם שם בשבטים לענין הנחלה, ואף על פי שנתחלקה הארץ למנין גלגלותם כדכתיב (במדבר כו נד) לרב תרבו נחלתו, וכל איש ואיש נטל בשוה חוץ מן הבכורות, מכל מקום לא נקראו שבטים אלא אלו [להטיל גורל הארץ למנין שמות השבטים, ונשיא לכל שבט ושבט. ודגלים לזה ולזה]:
7. As for me, when I came from Padan, Rachel died to me in the land of Canaan on the way, when there was still a stretch of land to come to Ephrath, and I buried her there on the way to Ephrath, which is Bethlehem." ז. וַאֲנִי | בְּבֹאִי מִפַּדָּן מֵתָה עָלַי רָחֵל בְּאֶרֶץ כְּנַעַן בַּדֶּרֶךְ בְּעוֹד כִּבְרַת אֶרֶץ לָבֹא אֶפְרָתָה וָאֶקְבְּרֶהָ שָּׁם בְּדֶרֶךְ אֶפְרָת הִוא בֵּית לָחֶם:
As for me, when I came from Padan, etc.: Although I burden you to take me to be buried in the land of Canaan, and I did not do so to your mother, for she died close to Bethlehem. — [from Targum Jonathan ben Uzziel]
ואני בבאי מפדן וגו': ואף על פי שאני מטריח עליך להוליכני להקבר בארץ כנען, ולא כך עשיתי לאמך, שהרי סמוך לבית לחם מתה:
a stretch of land: Heb. כִּבְרַת-אֶרֶץ, a measure of land, which is two thousand cubits, equivalent to the measure of the Sabbath boundary (the distance a person may walk on the Sabbath), according to the statement of Rabbi Moshe Hadarshan. [The preceding material should be considered parenthetic. The following is Jacob’s explanation of why he did not bury Rachel in the cave of Machpelah.] You should not say that the rains prevented me from transporting her and burying her in Hebron, [for] it was the dry season, when the earth is riddled and full of holes like a sieve (כְּבָרָה) .
כברת ארץ: מדת ארץ, והם אלפים אמה כמדת תחום שבת, כדברי רבי משה הדרשן. ולא תאמר שעכבו עלי גשמים מלהוליכה ולקברה בחברון, עת הגריד היה, שהארץ חלולה ומנוקבת ככברה:
and I buried her there: And I did not take her even to Bethlehem to bring her into the Land (i.e., into the inhabited region of the Holy Land- [Sifthei Chachamim]), and I know that you hold it against me; but you should know that I buried her there by divine command, so that she would be of assistance to her children. When Nebuzaradan exiles them (the Israelites), and they pass by there, Rachel will emerge from her grave and weep and beg mercy for them, as it is said: “A voice is heard on high, [lamentation, bitter weeping, Rachel is weeping for her children]” (Jer. 31:14). And the Holy One, blessed be He, answers her, “‘There is reward for your work,’ says the Lord,… ‘and the children shall return to their own border’” (ibid. verses 15, 16) (Pesikta Rabbathi ch. 3). Onkelos, however, renders [כִּבְרַת-אֶרֶץ as] כְּרוּב אַרְעָא, [meaning:] the measure of plowing in a day [Other editions: [a measure of plowing] of land], and I say that they (people in Biblical times) had a measurement called one full furrow, caruede in Old French, [which is] a land measure, plowed land, as we say:“He plows (כָּרִיב) and plows again” (B.M. 107a);“As much as a fox picks up [on its feet] from a plowed field (מִבֵּי כַּרְבָּא)” (Yoma 43b).
ואקברה שם: ולא הולכתיה אפילו לבית לחם להכניסה לארץ, וידעתי שיש בלבך עלי [תרעומת], אבל דע לך שעל פי הדבור קברתיה שם שתהא לעזרה לבניה כשיגלה אותם נבוזראדן, והיו עוברים דרך שם, יצאת רחל על קברה ובוכה ומבקשת עליהם רחמים, שנאמר (ירמיה לא יד) קול ברמה נשמע רחל מבכה על בניה וגו', והקב"ה משיבה (ירמיה לא טו) יש שכר לפעולתך נאם ה' ושבו בנים לגבולם. ואונקלוס תרגם כרוב ארעא, כדי שעור חרישת יום [הארץ]. ואומר אני שהיה להם קצב שהיו קורין אותו כדי מחרישה אחת, קרואיד"א בלע"ז [מלוא מחרשה], כדאמרינן (בבא מציעא קז א) כרוב ותניף, (יומא מג ב) כמה דמסיק תעלא מבי כרבא:
8. Then Israel saw Joseph's sons, and he said, "Who are these?" ח. וַיַּרְא יִשְׂרָאֵל אֶת בְּנֵי יוֹסֵף וַיֹּאמֶר מִי אֵלֶּה:
Then Israel saw Joseph’s sons: He attempted to bless them, but the Shechinah withdrew from him because of Jeroboam and Ahab, who were destined to be born from Ephraim, and Jehu and his sons, [who were destined to be born] from Manasseh. — [from Tanchuma Vayechi 6] [Jeroboam the son of Nebat, the first king of the Northern Kingdom, and Ahab the son of Omri were notorious idolaters.]
וירא ישראל את בני יוסף: בקש לברכם ונסתלקה שכינה ממנו, לפי שעתיד ירבעם ואחאב לצאת מאפרים, ויהוא ובניו ממנשה:
and he said,“Who are these?”: Where did these come from [meaning: From whom were they born], that they are unworthy of a blessing?- [from Tanchuma Vayechi 6]
ויאמר מי אלה: מהיכן יצאו אלו שאינן ראוין לברכה:
9. Joseph said to his father, "They are my sons, whom God gave me here." So he said, "Now bring them near to me, so that I may bless them." ט. וַיֹּאמֶר יוֹסֵף אֶל אָבִיו בָּנַי הֵם אֲשֶׁר נָתַן לִי אֱלֹהִים בָּזֶה וַיֹּאמַר קָחֶם נָא אֵלַי וַאֲבָרֲכֵם:
here: Heb. בָּזֶה, lit., in this, or with this. He (Joseph) showed him (Jacob) the document of betrothal and the kethubah , and Joseph prayed for mercy concerning the matter, and the Holy Spirit [returned and] rested upon him (Jacob). - [from Kallah Rabbathi 3:19]
בזה: [הראה לו] שטר אירוסין ושטר כתובה, ובקש יוסף רחמים על הדבר ונחה עליו רוח הקדש:
So he said, “Now bring them near to me, so that I may bless them.”: This is what Scripture [is referring to when it] states:“And I (the Holy One) trained it into Ephraim; he took them on his arms” (Hosea 11:3). I trained My spirit into Jacob for Ephraim’s sake, and he took them upon his arms. — [from Tanchuma Vayechi 7]
ויאמר קחם נא אלי ואברכם: זהו שאמר הכתוב (הושע יא ג) ואנכי תרגלתי לאפרים קחם על זרועותיו, תרגלתי רוחי ביעקב בשביל אפרים, עד שלקחן על זרועותיו:
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Daily Tehillim: Chapters 35-38
• Chapter 35
This psalm is an awe-inspiring and wondrous prayer about David's enemies-that they be as chaff before the wind, chased by the angel of God. It also declares that everything comes about through God's help.
1. By David. Fight my antagonists, O Lord, battle those who battle against me.
2. Take hold of shield and armor and arise to help me.
3. Draw a spear, and bar the way before my pursuers; say to my soul, "I am your deliverance.”
4. Let those who seek my life be shamed and disgraced; let those who devise my harm retreat and be humiliated.
5. Let them be as chaff before the wind; let the angel of the Lord thrust them away.
6. Let their path be dark and slippery; let them be chased by the angel of the Lord.
7. For without cause have they laid their nets in the pit for me; without cause have they dug [pits] for my soul.
8. Let darkness come upon him unawares; let the very snare that he hid trap him, in darkness he will fall in it.
9. And my soul shall exult in the Lord, rejoice in His deliverance.
10. My entire being shall declare: Lord, who is like You? Who saves the poor from one stronger than he, the poor and the destitute from one who would rob him.
11. Corrupt witnesses rise up [against me], they demand of me things of which I do not know.
12. They repay me evil for good, death for my soul.
13. But I wore sackcloth when they were ill; I afflicted my soul with fasting. Let my prayer return upon my own bosom.
14. As if it were my friend, my brother, I went about; like a mother in mourning, I was bent over in gloom.
15. But when I limped, they rejoiced and gathered; the lowly gathered against me-even those whom I do not know; they laugh and cannot be quiet.
16. With flattery and scorn, for the sake of a meal,1 they gnash their teeth at me.
17. My Lord, how long will You look on? Restore my life from their darkness; from young lions, my soul.
18. I will thank You in a great congregation, amidst a mighty nation I will praise You.
19. Let not those who hate me without cause rejoice over me; [let not] those who despise me without reason wink their eye.
20. For they speak not of peace, rather they scheme deceitful matters against the broken of the land.
21. They opened their mouths wide against me, they said, "Aha! Aha! Our eyes have seen [his misfortune].”
22. You saw, Lord, be not silent; my Lord, be not distant from me.
23. Rouse and awaken Yourself to my judgement, to my cause, my God and my Lord.
24. Judge me according to your righteousness, Lord my God; let them not rejoice over me.
25. Let them not say in their hearts, "Aha! We have our desire!" Let them not say, "We have swallowed him!”
26. Let them be shamed and disgraced together, those who rejoice at my trouble; let them be clothed in shame and humiliation, those who raise themselves arrogantly over me.
27. Let those who desire my vindication sing joyously and be glad; let them say always, "Let the Lord be exalted, Who desires the peace of His servant.”
28. My tongue will speak of Your righteousness, Your praise, all day long.
Chapter 36
This psalm is a message to those who follow their evil inclination, that tells them, "Do not place the fear of God before you," and brings them to sin by beautifying evil deeds in their eyes. For so is his way: "He descends (to earth) and corrupts, then goes up (to the Heavenly Court) and prosecutes."
1. For the Conductor, by the servant of the Lord, by David.
2. [I think] in my heart: Sin says to the wicked, "There is none [who need place] the fear of God before his eyes.”
3. For Sin makes itself appealing to him, until his iniquity be found and he is hated.
4. The speech of his mouth is evil and deceit; he fails to reason, to improve.
5. On his bed he contemplates evil, he stands in a path that is not good; he does not despise evil.
6. O Lord, Your kindness is in the heavens; Your faithfulness is till the skies.
7. Your righteousness is like the mighty mountains, Your judgements extend to the great deep; man and beast You deliver, O Lord.
8. How precious is Your kindness, O God; man takes shelter in the shadow of Your wings.
9. They will be filled by the abundance of Your house; from the stream of Your Eden, You will give them to drink.
10. For the source of life is with You; in Your Light do we see light.
11. Extend Your kindness to those who know You, and Your righteousness to the upright of heart.
12. Let not the foot of the arrogant overtake me; let not the hand of the wicked drive me away.
13. There1 the doers of evil fell, thrust down, unable to rise.
Chapter 37
King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.
1. By David. Do not compete with the wicked; do not envy doers of injustice.
2. For like grass they will be swiftly cut down; like green vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take care.
6. He will reveal your righteousness like the light, your justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his place and he will be gone.
11. But the humble shall inherit the earth, and delight in abundant peace.
12. The wicked one plots against the righteous, and gnashes his teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows shall break.
16. Better the little of the righteous, than the abundant wealth of the wicked.
17. For the strength of the wicked will be broken, but the Lord supports the righteous.
18. The Lord appreciates the days of the innocent; their inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord supports his hand.
25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in peace] forever.
28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it forever.
30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.
31. The Torah of his God is in his heart; his steps shall not falter.
32. The wicked one watches for the righteous man, and seeks to kill him.
33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.
36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.
37. Watch the innocent, and observe the upright, for the future of such a man is peace.
38. But sinners shall be destroyed together; the future of the wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.
3. For Your arrows have landed in me, Your hand descended upon me.
4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not hidden from You.
11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my intimates stand afar.
13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord, my God.
17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without cause flourish.
21. Those who repay evil for good resent me for my pursuit of good.
22. Do not forsake me, O Lord; do not be distant from me, my God.
23. Hurry to my aid, O my Lord, my Salvation.
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Tanya: Likutei Amarim, end of Chapter 7
• Lessons in Tanya
• Today's Tanya Lesson
Sunday, 6 Tevet 5775 • 28 December 2014
Likutei Amarim, end of Chapter 7
אך החיות שבטפות זרע שיצאו ממנו לבטלה, אף שירדה ונכללה בשלש קליפות הטמאות, הרי זו עולה משם בתשובה נכונה ובכוונה עצומה בקריאת שמע שעל המטה, כנודע מהאריז״ל
However, the vitality in the drops of semen that one issued wastefully, even though it has been degraded and incorporated in the three unclean kelipot, can nevertheless ascend from there by means of true repentance and intense concentration and devotion (kavanah) during the recital of the Shema at bedtime, as is known from the teachings of our master, Rabbi Isaac Luria, of blessed memory.
ומרומז בגמרא: כל הקורא קריאת שמע על מטתו כאילו אוחז חרב של שתי פיות כו׳
This is implied in the Talmudic saying:1 “He who recites the Shema at bedtime is as if he held a double-edged sword…,”
כדי להרוג גופות החיצונים שנעשו לבוש לחיות שבטפות, ועולה החיות מהם, כידוע ליודעי ח״ן
meaning, one edge wherewith to slay the bodies of the “extraneous forces” (the kelipot) that have become garments for the vitality in the drops of semen, and another edge by which the vitality ascends from them (from the kelipot), as is known to those familiar with the Esoteric Wisdom (the Kabbalah).
ולכן לא הוזכר עון זרע לבטלה בתורה בכלל ביאות אסורות
Therefore the sin of wasteful emission of semen is not mentioned in the Torah among the list of forbidden coitions,
אף שחמור מהן וגדול עונו בבחינת הגדלות וריבוי הטומאה והקליפות שמוליד ומרבה במאד מאד בהוצאת זרע לבטלה יותר מביאות אסורות
even though in one respect it is more heinous than they, and [the individual’s] sin is greater with regard to the enormity and abundance of the impurity and of the kelipot; he begets and multiplies them to an exceedingly great extent through wasteful emission of semen, even more so than through forbidden coitions. I.e., when measured by the “quantity” of kelipot that sin creates, this sin is graver than the forbidden coitions.
רק, שבביאות אסורות מוסיף כח וחיות בקליפה טמאה ביותר, עד שאינו יכול להעלות משם החיות בתשובה
It is only that when measured qualitatively this sin is different. For in the case of forbidden coitions one contributes additional strength and vitality to a most unclean kelipah, from which he is powerless to raise up the vitality by means of ordinary repentance,
אלא אם כן יעשה תשובה מאהבה רבה כל כך, עד שזדונות נעשו לו כזכיות
unless he repents with such great love that his willful wrongs are transformed into merits.
Since the sin of wasteful emission of semen can be rectified even without “repentance out of love,” the Torah does not include this sin with the related sins of forbidden coition. Concerning this sin, all that is necessary to elevate the degraded vitality to holiness is proper repentance with true intent and devotion, during the recitation of the bedtime Shema.
In the note which follows the Alter Rebbe explains why forbidden coition requires greater repentance than wasteful emission.
הגהה
מפני שנקלטה ביסוד דנוקבא דקליפה, המקבלת וקולטת החיות מהקדושה
NOTE
The reason is that through forbidden coitions this vitality has been absorbed by the level of Yesod in the “female” element of kelipah, which receives and absorbs the vitality from holiness — just as the physical semen is absorbed within the female, in the case of these sins.
מה שאין כן בזרע לבטלה שאין שם בחינת נוקבא דקליפא
Not so with wasteful emission of semen, where there is no “female” element of kelipah;
רק שכחותיה וחיילותיה מלבישים לחיות שבטפות, כידוע ליודעי ח"ן
Only its (the kelipah’s) power and forces garb (i.e., encompass) the vitality of the semen, as is known to those familiar with the Esoteric Wisdom.
END OF NOTE
ובזה יובן מאמר רבותינו ז״ל: איזהו מעוות שלא יוכל לתקון, זה שבא על הערוה והוליד ממזר
From the above explanation, that the vitality of the forbidden coitions can be released through “repentance out of love,” we will understand that which our Sages say:2 “Which is3 ‘a fault that cannot be rectified’? — Having incestuous intercourse and giving birth to a bastard.”
שאז גם אם יעשה תשובה גדולה כל כך, אי אפשר לו להעלות החיות לקדושה
For then, once the bastard is born, though the sinner undertakes such great repentance as “repentance of great love,” he cannot cause the vitality to ascend to Sanctity,
מאחר שכבר ירדה לעולם הזה ונתלבשה בגוף בשר ודם
since it has already descended into this world and has been clothed in a body of flesh and blood.
Even “repentance of great love” cannot rectify this. Still, it is explained elsewhere that if the repentance is powerful enough it can actually effect the death of the bastard; and once it ceases to be a body of flesh and blood its vitality can ascend to holiness.
——— ● ———
FOOTNOTES
1. Berachot 5a.
2. Chagigah 9a.
3. Kohelet 1:15.
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Rambam:
Daily Mitzvah N16, N17, N18, N19, N20, N21, N26, N28, N27, N29, N14, N8, N9, N7 Sefer Hamitzvot
Today's Mitzvah
Sunday, 6 Tevet, 5775 • 28 December 2014
Negative Commandment 16 (Digest)
Inciting Another Jew to Worship Idols
"And no more such wickedness shall be done amongst you"—Deuteronomy 13:12.
It is forbidden to incite another to worship idols.
The 16th prohibition is that we are forbidden from leading someone astray by encouraging [even] one Jew to serve idolatry. The person who does so is called a meisis, as we have explained above.1
The verse which is the source of this commandment is G‑d's statement (exalted be He), regarding a meisis,2 "'[If your maternal brother tries to lead you astray…secretly, saying, 'Let us go and serve false gods…You shall put him to death…] and they shall no longer do such an evil thing in your midst."
One who transgresses this prohibition, i.e. the one who incites another Jew [towards idolatry] is liable to execution by stoning, as the verse states,3 "You must certainly kill him." The one whom the meisis tried to incite should be the one to perform the execution, as in G‑d's statement (exalted be He),4 "Your hand shall be the first against him to kill him." In the words of the Sifri, "The one who was incited is commanded to execute him."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.5
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.N15. If he convinces the majority of the city's members, he is called a "madi'ach," as described in that prohibition. If not, he is called a "meisis," and falls under this prohibition.
2.Deut. 13:12.
3.Ibid.13:10.
4.Ibid.
5.67a.
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Negative Commandment 17 (Digest)
Loving an Inciter
"Do not be drawn to him"—Deuteronomy 13:9.
The person who is the target of incitement to idol worship is not allowed to harbor any love or sympathy for one who urged him to abandon G‑d. Though we are commanded to love every Jew – even a sinner – an inciter is the exception to this rule.
The 17th prohibition is that we are forbidden to love the meisis or agree1 with him.
The source of this commandment is G‑d's statement (exalted be He),2 "Do not love him."
In the words of the Sifri, "Since it is written,3 'You must love your neighbor as yourself,' one might imply that you may love even this [meisis]. The verse therefore says,4 "Do not love him."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.The Arabic "d'un" can also be translated as "pay attention," or "listen to," or "be convinced by" (Kapach, 5731, note 1).
2.Deut. 13:9.
3.Lev.19:18.
4.Deut. 13:9.
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Negative Commandment 18 (Digest)
Abhorring the Inciter
"Nor (shall you) listen to him"—Deuteronomy 13:9.
The person who is the target of incitement to idol worship is not allowed to soften his hatred towards the one who urged him to abandon G‑d.
The 18th prohibition is that we are forbidden from easing our hatred of the meisis. One is absolutely required to maintain this hatred, and if one does not do so, one transgresses a prohibition.
The source of this commandment is G‑d's statement (exalted be He),1 "And do not listen to him."
The explanation of this is, "Since it is written2 [regarding someone you hate3], 'You must make every effort to help him,' one might imply that you may4 help even this [meisis]. The verse therefore says,5 "And do not listen to him."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid.
2.Exodus 23:5.
3.Hilchos Avodah Zarah 5:4.
4.Chavel mistakenly translates, "commanded."
5.Deut. 13:9.
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Negative Commandment 19 (Digest)
Pity for an Inciter
"Nor shall your eye pity him"—Deuteronomy 13:9.
When seeing a person in mortal danger, we are commanded to come to the rescue. This rule does not apply towards one who incites to idol worship. The person who is the target of incitement to idol worship is forbidden to come to the rescue of the one who urged him to abandon G‑d.
The 19th prohibition is that the one whom to meisis tried to incite is forbidden from saving the meisis if he sees his life is in danger.
The source of this commandment is G‑d's statement,1 "Do not let your eyes pity him."
The explanation of this is, "Since it is written2 'Do not stand still when your neighbor's life is in danger,' one might imply that you may not stand still even for this [meisis]. The verse therefore says,3 "Do not let your eyes pity him."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid.
2.Lev.19:16.
3.Ibid.
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Negative Commandment 20 (Digest)
Sparing an Inciter
"Nor shall you spare (him)"—Deuteronomy 13:9.
In the course of the court proceedings, the person who is the target of incitement to idol worship is not allowed to justify the actions of the one who urged him to abandon G‑d, nor is he allowed to express anything positive about the inciter that could possibly lead to his vindication. (This is an exception to the general rule. Normally, the courts encourage anyone who has anything positive to say about the accused to speak up.)
The 20th prohibition is that the one whom the meisis tried to incite is forbidden from trying to acquit the meisis. Even if he knows of an argument in his favor, he is forbidden to mention it to him or to raise it himself.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not show him any mercy."
The explanation of this is brought, "The verse,2 'Do not show him any mercy,' means that you may not raise an argument in his favor."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid.
2.Ibid.
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Negative Commandment 21 (Digest)
Concealing Evidence About the Inciter
"Nor shall you cover up for him"—Deuteronomy 13:9.
In the course of the court proceedings, the person who is the target of incitement to idol worship is not allowed to cover up any deleterious evidence he is privy to regarding the one who urged him to abandon G‑d.
The 21st prohibition is that the one whom to meisis tried to incite is forbidden from withholding anything he knows which would cause the meisis to be punished.
The source of this commandment is G‑d's statement (exalted be He),1 "And do not cover up for him."
The explanation of this is brought, "The verse,2 'And do not try to cover up,' means that if you know of something against him, you may not remain silent."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid.
2.Ibid.
________________________________________
Negative Commandment 26 (Digest)
Idolatrous Prophecies
"[The prophet]... that shall speak in the name of other gods"—Deuteronomy 18:20.
It is forbidden to prophesy, claiming that G‑d commanded to worship a pagan deity. It is also forbidden to prophesy in the name of a pagan deity, to claim that the deity appeared and instructed to serve it, promising reward for those who comply with its demand and punishment for those who don't.
The 26th prohibition is that a person is forbidden to prophesize in the name of an idol, i.e. to say that G‑d commanded him to serve it1 or that [the idol] itself commanded to serve it, and promised reward and punishment, as is done by the prophets of Baal and Asheirah.2
There is no explicit verse in Scripture stating this prohibition of prophesizing in the name of an idol. There is, however, a verse stating the punishment, that one who prophesizes in its name is executed. This is G‑d's statement,3 "If he speaks in the name of other gods, then that prophet shall die." The death referred to hear is execution by strangulation, in accordance with our general principle4 that when the verse does not specify the type of execution, it refers to strangulation.
You are already aware of the fundamental rule which I have explained in the Fourteenth Introductory Principle preceding this work, in the words of the Sages,5 "Whenever Scripture indicates a punishment, there must be another source indicating the actual prohibition."6 The actual prohibition is from the verse,7 "Do not mention the name of other gods."
It8 is not impossible for one verse to serve as the prohibition for a number of commandments and nevertheless not be in the category of a "general prohibition," since each one has a separate verse stating the punishment. Other examples of this principle are explained in the appropriate places.9
The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.10
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Kapach, 5731, (note 26) points out that this is consistent with what the Rambam writes in his Introduction to the Mishneh. In Mishneh Torah (Hilchos Avodah Zarah 5:6), the Rambam omits this case; he rather includes it in the category of a false prophet (Hilchos Yesodei Hatorah 9:5. N27).
2.A tree idol.
3.Deut. 18:20.
4.Sanhedrin 52b.
5.Yoma 81a.
6.This implies a question: since the verse quoted above contains only the punishment, which verse states the actual prohibition?
7.Ex. 23:13.
8.This same verse (Ex. 23:13) also serves as the prohibition N14 below. This implies the following question: when one verse prohibits more than one action, it is considered a "general prohibition," and may count as only one of the 613 commandments, as set forth in the Ninth Introductory Principle. The Rambam now explains how the verse can still count as two separate commandments.
9.See N60, N14, N94, N98, N143, N161, N170, N195, N318, N319.
10.89a, in our versions, chapter ten.
________________________________________
Negative Commandment 28 (Digest)
Listening to Idolatrous Prophecies
"Do not listen to the words of that prophet"—Deuteronomy 13:4.
It is forbidden to listen to a prophet who claims to talk in the name of a pagan deity. We may not debate him or ask him for miraculous signs to corroborate his alleged prophecy. Rather, we warn him to desist, and if he continues in his ways, he is put to death by the courts.
The 28th prohibition is that we are forbidden from listening to the prophecy of one who prophesizes in the name of an idol, i.e. we should not dispute him, nor ask him, "What is your miracle, and what is your proof of this," as we do with someone who prophesizes in the name of G‑d.1 Rather, as soon as we hear him prophesize in its name, we must warn him,2 just as we must warn any transgressor; and if he persists in his claim, we must punish him in the way the Torah prescribes, and pay no attention to his miracles and proofs.
The source of this commandment is G‑d's statement (exalted be He),3 "Do not listen to the words of that prophet."
The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.4
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.In Hilchos Avodah Zarah 5:7, the Rambam rules that even if the person says nothing, but merely thinks to himself that perhaps the miracles are true, he transgresses this prohibition.
2.Before a transgressor can be punished, he must first be warned by two witnesses. See Hilchos Sanhedrin 12:2 for the conditions governing this warning.
3.Deut. 13:4.
4.89a, in our versions, chapter ten.
________________________________________
Negative Commandment 27 (Digest)
False Prophecy
"But the prophet who shall purposely speak a word in My name which I have not commanded him to speak"—Deuteronomy 18:20.
It is forbidden to utter a false prophecy in G‑d's name—i.e. to state that G‑d has said something that He has not. It is also forbidden for someone to say a (true) prophecy, stating that this is something that G‑d has revealed to him, when in fact G‑d spoke this prophecy to another prophet.
The 27th prohibition is that we are forbidden from prophesizing falsely, either by prophesizing in G‑d's Name even though G‑d has not spoken,1 or by prophesizing words which G‑d (exalted be He) has spoken to someone other than himself, and he attributes it to himself, saying that G‑d has spoken to him, when in reality, He has not.
The source of this commandment is G‑d's statement,2 "If a prophet intentionally makes a declaration in My name when I have not commanded him to speak."
One who transgresses this commandment is also3 executed by strangulation — when listing those who are punished by strangulation, our Sages4 included a false prophet. There they stated, "Three are executed by man5: one who 'intentionally makes a declaration in My name,' i.e. when he has not heard; one who speaks 'when I have not commanded him to speak,' but I have commanded someone else to speak, i.e. one who prophesizes when he himself has not been spoken to; and one who6 'speaks in the name of other gods,' i.e. in the name of an idol." Regarding all of them it is written,7 "That prophet shall die," and when the type of execution is not specified, it refers to strangulation.8
The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.9
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Like Tzidkiyah ben K'nanah, Kings II, 22:11.
2.Deut. 18:20.
3.As in the previous commandment, N26.
4.Sanhedrin 99a.
5.In contrast to a death penalty from Above.
6.Deut. 18:20. N26 above.
7.Ibid.
8.Sanhedrin 52b.
9.89a, in our versions, chapter ten.
________________________________________
Negative Commandment 29 (Digest)
Fearing a False Prophet
"You shall not fear him"—Deuteronomy 18:22.
We are not to fear a false prophet simply because he appears to be a holy individual who feigns to speak in G‑d's name.
The 29th prohibition is that we are forbidden from giving honorable treatment1 to a false prophet, or from refraining from executing him, since he says prophecy in the name of G‑d. Once we have determined his falseness,2 we should not fear punishment3 whatsoever.
The source of this commandment is G‑d's statement (exalted be He),4 "Do not fear him."
In the words of the Sifri, "The verse, 'Do not fear him,' teaches that one may not refrain from helping to convict him."
The details of this mitzvah have been explained at length in our Introduction to the Mishneh.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Kapach, 5731, (note 41) notes that the Arabic word denotes honoring a person, or in the vernacular, "treating him with silk gloves." This corresponds to the Rambam's ruling (Hilchos Avodah Zarah 5:9), "One who refrains from executing the false prophet because of his greatness — that he follows the path of prophecy — transgresses a prohibition." Regarding the qualification to "follow the path of prophecy," see Hilchos Yesodei HaTorah 7:1.
Chavel's version mistakenly translates, "to have pity."
In Hilchos Yesodei HaTorah 5:9, the Rambam rules that even if one merely allows himself to fear the words of this false prophet, he transgresses this prohibition.
2.See Hilchos Yesodei HaTorah 10:1-5, regarding how to determine whether a prophet and/or his prophecy are true or false. This determination of falseness may only be made by the 71 member Sanhedrin (Hilchos Avodah Zarah 5:9).
3.From executing him (Chinuch, 522). Chavel, evidently basing himself on the translation of Ibn Tibbon, translates "fear of sin."
4.Deut. 18:22.
________________________________________
Negative Commandment 14 (Digest)
Swearing in the Name of False Gods
"Make no mention of the name of other gods"—Exodus 23:13.
It is forbidden to swear in the name of an idol, or to ask another (even an idol-worshipper) to swear in the name of a false deity.
This prohibition also includes not even mentioning the name of an idol. For example, one should not tell his fellow, "Wait for me beside Idol X."
The 14th prohibition is that we are forbidden from swearing in the name of an idol, even [when dealing] with idol worshippers. So too we may not cause them to swear in the name of an idol, as our Sages explained in their statement,1 "One may not cause a non-Jew to swear in the name of his idol."
The source of this commandment is G‑d's statement (exalted be He),2 "Do not mention the name of other gods," i.e. by having a non-Jew swear in the name of his idol. Our Sages also explained there, "The verse, 'Do not mention,' teaches that one may not utter a vow in the name of an idol." The Gemara says in Sanhedrin,3 "The verse, 'Do not mention,' teaches that one person may not tell another, 'Wait for me next to such-and-such an idol.'"
One who transgresses this prohibition — by swearing in a reverential manner by any created being which people mistakenly believe in as a god — is punished by lashes.
In tractate Sanhedrin, when discussing the prohibition of hugging an idol, kissing it, sweeping the floor before it, or showing any signs of respect or love, our Sages said, "One is not punished by lashes unless utters a vow or an oath in its name."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Mechilta, Shoftim.
2.Exodus 23:13.
3.63b.
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Negative Commandment 8 (Digest)
Ov
"Do not turn to the Ovs"—Leviticus 19:31.
We are forbidden from employing the idolatrous practice of Ov.
The Ov practice consisted of burning a certain incense and doing certain acts known to the Ov followers. At that point, it would seem to the person engaging in these acts that he hears a voice emanating from beneath his armpit, which would answer questions that he posed.
The 8th prohibition is that we are forbidden from performing the practice of ov. This1 consists of burning a specific type of incense and performing certain actions. The person who does this then imagines2 that he hears a voice speaking from under his armpit answering his questions. This is a form of idolatry.
The source of this commandment is G‑d's statement,3 "Do not turn to the idols called ov."
In the words of the Sifra, "Ov refers to a Pitom4 who speaks from his armpit." One who transgresses this prohibition intentionally is executed by stoning; if he is not executed by stoning5, he is punished by karet; and if he did so unintentionally, he must bring a sin-offering. This applies to the one who actually performed the actions himself.6
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.7
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.See Hilchos Avodah Zarah 6:1 and Commentary to the Mishneh, Sanhedrin 7:7, for other categories of the ov service.
2.Kapach, 5731, note 39. Hilchos Avodah Zarah 6:1. Chavel translates, "pretends."
3.Lev.19:31
4.The Pitom is the one who performs this ritual (Rashi, Sanhedrin 65a). In Greek, this word refers to "one who tells the hidden" (Tiferes Yisrael, Sanhedrin 7:7).
5.If there was no prior warning, or no witnesses, for example.
6.The one who came to the sorcerer to ask the question, however, is not executed. He transgresses a separate prohibition, N36.
7.65a.
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Negative Commandment 9 (Digest)
Yid'oni
"Do not turn to Yid'oni"—Leviticus 19:31.
We are forbidden from employing the idolatrous practice of Yid'oni.
The Yid'oni practice consisted of inserting into one's mouth a bone from the yidoa fowl. After then burning incense, saying certain formulas and doing certain rites, the person would enter a trance-like state, and he would begin issuing predictions about the future.
The 9th prohibition is that we are forbidden from performing the practice of yidoni. It is also a form of idolatry, in which the person takes a bone from the bird called yadu'a,1 places it in his mouth, burns incense, utters certain words, and performs certain actions, until he reaches a state similar to unconsciousness, when he goes into a deep sleep and predicts the future. Our Sages said,2 "Yidoni is when the person places a bone from a yadu'a in his mouth, and it speaks by itself."3
This prohibition is contained in the verse,4 "Do not turn to the idols called ov or yidoni."
Do not think that this prohibition is a in the category of a "general prohibition."5 This is because when mentioning the punishment,6 they were separated, as it is written,7 "[Any man or woman who is involved in] the idolatry called ov or8 yidoni [shall be put to death]."
One who transgresses either of them intentionally is executed by stoning and karet, as written in G‑d's statement (exalted be He),9 "Any man or woman who is involved in the idolatry called ov or yidoni shall be put to death."
In the words of the Sifri,10 "The verse,11 'Any man or woman who is involved in the idolatry called ov or yidoni shall be put to death,' designates the punishment. Which verse serves as the actual prohibition itself? The verse,12 'Do not turn to the idols called ov or yidoni.'"
One who transgresses this commandment unintentionally must also13 bring a sin-offering.
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.14
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.See Kapach, 5731, note 44, where he relates the tradition received from his teachers regarding the pronunciation of this word.
2.Sanhedrin 65b.
3.As with ov, the Rambam learns that the person imagines that the bone is speaking (Kapach, 5731, note 45).
4.Lev.19:31
5.Such a "general prohibition," in which one prohibitive statement covers more than one act, may not be counted among the 613 commandments, as set forth in the Ninth Introductory Principle. In this case, the verse which states the prohibition says, "Do not turn to the idols called ov or yidoni," with the word "or," written with the Hebrew letter, "vav," which normally means, "and." The verse would then literally read, "Do not turn to the idols called ov and yidoni," and be considered a single "general prohibition" containing two prohibited acts. The Rambam now explains why this is not the case.
6.As mentioned many times, each prohibition has one verse designating the punishment, and another for the actual prohibition.
7.Lev. 20:27.
8.In this verse, the word "or," is written with the Hebrew word, "oh," which normally means, "or" (unlike the verse which states the prohibition using the Hebrew letter which means, "and"). In doing so, it splits the two acts into two separate prohibitions.
9.Lev. 20:27.
10.Kapach, 5731, (note 49) points out that this quote is not in our version of the Sifri, but in Sifra, Kedoshim.
11.Lev. 20:27.
12.Lev. 19:31.
13.As is the case with N8 above.
14.65a and b.
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Negative Commandment 7 (Digest)
Molech Worship
"Do not give any of your children to deliver to Molech"—Leviticus 18:21.
We are prohibited to "give from our children to Molech."
In ancient times, there was a pagan deity known as Molech. The Molech religion demanded that its followers engage in a barbaric ritual: Parents would present some of their children to the Molech priests, and then, with the permission of these priests, the parents would pass their children over a raging bonfire.
The 7th prohibition is that we are forbidden from handing over some1 of our children to the idol Molech, which was well known in the time when the Torah was given.
The source of this commandment is G‑d's statement (exalted be He),2 "Do not give some of your children to be passed over [a fire] to Molech."
The Seventh chapter of Sanhedrin3 explains the way in which this idol was worshipped: [They would] light a fire and increase it, and he would take some of his children and hand them over to those who took care of serving this idol, and he would pass him over the fire from one side to the other.4
The prohibition on this act is repeated in the verse,5 "There shall not be found among you anyone who passes his son or daughter in fire."
One who transgresses this prohibition intentionally is executed by stoning; if he is not executed by stoning6, he is punished by karet; and if he did so unintentionally, he must bring a sin-offering.
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.The Hebrew word, mi'zaracha, literally means, "from your offspring." The Talmud says that this wording alludes to the law that one is executed only if he give some of his children to Molech. If he gives all his children to Molech, he would not be punished.
It is interesting to note the commentary of the Smag (N40), who explains that offering all one's children to Molech is such a serious act that not even execution can atone for. This is consistent with the Torah's view of punishment as a correction and cleansing for the transgressor.
2.Lev. 18:21.
3.64b.
4.In Hilchos Avodah Zarah (6:5), the Rambam writes, "He would take some of his children and hand them to the fire-worshipping priests, and after he was given over into their hands, those priests would give the child back to his father to pass him through the fire while under their authority. The father would be the one to pass his child over the fire while under the authority of the priests. He would pass him in the midst of the fire by foot to the other side, not actually burning him to the Molech as done by those who burn their sons and daughters to other idols."
5.Deut. 18:10.
6.If there was no prior warning, or no witnesses, for example.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
Daily Mitzvah N16, N17, N18, N19, N20, N21, N26, N28, N27, N29, N14, N8, N9, N7 Sefer Hamitzvot
Today's Mitzvah
Sunday, 6 Tevet, 5775 • 28 December 2014
Negative Commandment 16 (Digest)
Inciting Another Jew to Worship Idols
"And no more such wickedness shall be done amongst you"—Deuteronomy 13:12.
It is forbidden to incite another to worship idols.
The 16th prohibition is that we are forbidden from leading someone astray by encouraging [even] one Jew to serve idolatry. The person who does so is called a meisis, as we have explained above.1
The verse which is the source of this commandment is G‑d's statement (exalted be He), regarding a meisis,2 "'[If your maternal brother tries to lead you astray…secretly, saying, 'Let us go and serve false gods…You shall put him to death…] and they shall no longer do such an evil thing in your midst."
One who transgresses this prohibition, i.e. the one who incites another Jew [towards idolatry] is liable to execution by stoning, as the verse states,3 "You must certainly kill him." The one whom the meisis tried to incite should be the one to perform the execution, as in G‑d's statement (exalted be He),4 "Your hand shall be the first against him to kill him." In the words of the Sifri, "The one who was incited is commanded to execute him."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.5
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.N15. If he convinces the majority of the city's members, he is called a "madi'ach," as described in that prohibition. If not, he is called a "meisis," and falls under this prohibition.
2.Deut. 13:12.
3.Ibid.13:10.
4.Ibid.
5.67a.
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Negative Commandment 17 (Digest)
Loving an Inciter
"Do not be drawn to him"—Deuteronomy 13:9.
The person who is the target of incitement to idol worship is not allowed to harbor any love or sympathy for one who urged him to abandon G‑d. Though we are commanded to love every Jew – even a sinner – an inciter is the exception to this rule.
The 17th prohibition is that we are forbidden to love the meisis or agree1 with him.
The source of this commandment is G‑d's statement (exalted be He),2 "Do not love him."
In the words of the Sifri, "Since it is written,3 'You must love your neighbor as yourself,' one might imply that you may love even this [meisis]. The verse therefore says,4 "Do not love him."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.The Arabic "d'un" can also be translated as "pay attention," or "listen to," or "be convinced by" (Kapach, 5731, note 1).
2.Deut. 13:9.
3.Lev.19:18.
4.Deut. 13:9.
________________________________________
Negative Commandment 18 (Digest)
Abhorring the Inciter
"Nor (shall you) listen to him"—Deuteronomy 13:9.
The person who is the target of incitement to idol worship is not allowed to soften his hatred towards the one who urged him to abandon G‑d.
The 18th prohibition is that we are forbidden from easing our hatred of the meisis. One is absolutely required to maintain this hatred, and if one does not do so, one transgresses a prohibition.
The source of this commandment is G‑d's statement (exalted be He),1 "And do not listen to him."
The explanation of this is, "Since it is written2 [regarding someone you hate3], 'You must make every effort to help him,' one might imply that you may4 help even this [meisis]. The verse therefore says,5 "And do not listen to him."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid.
2.Exodus 23:5.
3.Hilchos Avodah Zarah 5:4.
4.Chavel mistakenly translates, "commanded."
5.Deut. 13:9.
________________________________________
Negative Commandment 19 (Digest)
Pity for an Inciter
"Nor shall your eye pity him"—Deuteronomy 13:9.
When seeing a person in mortal danger, we are commanded to come to the rescue. This rule does not apply towards one who incites to idol worship. The person who is the target of incitement to idol worship is forbidden to come to the rescue of the one who urged him to abandon G‑d.
The 19th prohibition is that the one whom to meisis tried to incite is forbidden from saving the meisis if he sees his life is in danger.
The source of this commandment is G‑d's statement,1 "Do not let your eyes pity him."
The explanation of this is, "Since it is written2 'Do not stand still when your neighbor's life is in danger,' one might imply that you may not stand still even for this [meisis]. The verse therefore says,3 "Do not let your eyes pity him."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid.
2.Lev.19:16.
3.Ibid.
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Negative Commandment 20 (Digest)
Sparing an Inciter
"Nor shall you spare (him)"—Deuteronomy 13:9.
In the course of the court proceedings, the person who is the target of incitement to idol worship is not allowed to justify the actions of the one who urged him to abandon G‑d, nor is he allowed to express anything positive about the inciter that could possibly lead to his vindication. (This is an exception to the general rule. Normally, the courts encourage anyone who has anything positive to say about the accused to speak up.)
The 20th prohibition is that the one whom the meisis tried to incite is forbidden from trying to acquit the meisis. Even if he knows of an argument in his favor, he is forbidden to mention it to him or to raise it himself.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not show him any mercy."
The explanation of this is brought, "The verse,2 'Do not show him any mercy,' means that you may not raise an argument in his favor."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid.
2.Ibid.
________________________________________
Negative Commandment 21 (Digest)
Concealing Evidence About the Inciter
"Nor shall you cover up for him"—Deuteronomy 13:9.
In the course of the court proceedings, the person who is the target of incitement to idol worship is not allowed to cover up any deleterious evidence he is privy to regarding the one who urged him to abandon G‑d.
The 21st prohibition is that the one whom to meisis tried to incite is forbidden from withholding anything he knows which would cause the meisis to be punished.
The source of this commandment is G‑d's statement (exalted be He),1 "And do not cover up for him."
The explanation of this is brought, "The verse,2 'And do not try to cover up,' means that if you know of something against him, you may not remain silent."
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid.
2.Ibid.
________________________________________
Negative Commandment 26 (Digest)
Idolatrous Prophecies
"[The prophet]... that shall speak in the name of other gods"—Deuteronomy 18:20.
It is forbidden to prophesy, claiming that G‑d commanded to worship a pagan deity. It is also forbidden to prophesy in the name of a pagan deity, to claim that the deity appeared and instructed to serve it, promising reward for those who comply with its demand and punishment for those who don't.
The 26th prohibition is that a person is forbidden to prophesize in the name of an idol, i.e. to say that G‑d commanded him to serve it1 or that [the idol] itself commanded to serve it, and promised reward and punishment, as is done by the prophets of Baal and Asheirah.2
There is no explicit verse in Scripture stating this prohibition of prophesizing in the name of an idol. There is, however, a verse stating the punishment, that one who prophesizes in its name is executed. This is G‑d's statement,3 "If he speaks in the name of other gods, then that prophet shall die." The death referred to hear is execution by strangulation, in accordance with our general principle4 that when the verse does not specify the type of execution, it refers to strangulation.
You are already aware of the fundamental rule which I have explained in the Fourteenth Introductory Principle preceding this work, in the words of the Sages,5 "Whenever Scripture indicates a punishment, there must be another source indicating the actual prohibition."6 The actual prohibition is from the verse,7 "Do not mention the name of other gods."
It8 is not impossible for one verse to serve as the prohibition for a number of commandments and nevertheless not be in the category of a "general prohibition," since each one has a separate verse stating the punishment. Other examples of this principle are explained in the appropriate places.9
The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.10
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Kapach, 5731, (note 26) points out that this is consistent with what the Rambam writes in his Introduction to the Mishneh. In Mishneh Torah (Hilchos Avodah Zarah 5:6), the Rambam omits this case; he rather includes it in the category of a false prophet (Hilchos Yesodei Hatorah 9:5. N27).
2.A tree idol.
3.Deut. 18:20.
4.Sanhedrin 52b.
5.Yoma 81a.
6.This implies a question: since the verse quoted above contains only the punishment, which verse states the actual prohibition?
7.Ex. 23:13.
8.This same verse (Ex. 23:13) also serves as the prohibition N14 below. This implies the following question: when one verse prohibits more than one action, it is considered a "general prohibition," and may count as only one of the 613 commandments, as set forth in the Ninth Introductory Principle. The Rambam now explains how the verse can still count as two separate commandments.
9.See N60, N14, N94, N98, N143, N161, N170, N195, N318, N319.
10.89a, in our versions, chapter ten.
________________________________________
Negative Commandment 28 (Digest)
Listening to Idolatrous Prophecies
"Do not listen to the words of that prophet"—Deuteronomy 13:4.
It is forbidden to listen to a prophet who claims to talk in the name of a pagan deity. We may not debate him or ask him for miraculous signs to corroborate his alleged prophecy. Rather, we warn him to desist, and if he continues in his ways, he is put to death by the courts.
The 28th prohibition is that we are forbidden from listening to the prophecy of one who prophesizes in the name of an idol, i.e. we should not dispute him, nor ask him, "What is your miracle, and what is your proof of this," as we do with someone who prophesizes in the name of G‑d.1 Rather, as soon as we hear him prophesize in its name, we must warn him,2 just as we must warn any transgressor; and if he persists in his claim, we must punish him in the way the Torah prescribes, and pay no attention to his miracles and proofs.
The source of this commandment is G‑d's statement (exalted be He),3 "Do not listen to the words of that prophet."
The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.4
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.In Hilchos Avodah Zarah 5:7, the Rambam rules that even if the person says nothing, but merely thinks to himself that perhaps the miracles are true, he transgresses this prohibition.
2.Before a transgressor can be punished, he must first be warned by two witnesses. See Hilchos Sanhedrin 12:2 for the conditions governing this warning.
3.Deut. 13:4.
4.89a, in our versions, chapter ten.
________________________________________
Negative Commandment 27 (Digest)
False Prophecy
"But the prophet who shall purposely speak a word in My name which I have not commanded him to speak"—Deuteronomy 18:20.
It is forbidden to utter a false prophecy in G‑d's name—i.e. to state that G‑d has said something that He has not. It is also forbidden for someone to say a (true) prophecy, stating that this is something that G‑d has revealed to him, when in fact G‑d spoke this prophecy to another prophet.
The 27th prohibition is that we are forbidden from prophesizing falsely, either by prophesizing in G‑d's Name even though G‑d has not spoken,1 or by prophesizing words which G‑d (exalted be He) has spoken to someone other than himself, and he attributes it to himself, saying that G‑d has spoken to him, when in reality, He has not.
The source of this commandment is G‑d's statement,2 "If a prophet intentionally makes a declaration in My name when I have not commanded him to speak."
One who transgresses this commandment is also3 executed by strangulation — when listing those who are punished by strangulation, our Sages4 included a false prophet. There they stated, "Three are executed by man5: one who 'intentionally makes a declaration in My name,' i.e. when he has not heard; one who speaks 'when I have not commanded him to speak,' but I have commanded someone else to speak, i.e. one who prophesizes when he himself has not been spoken to; and one who6 'speaks in the name of other gods,' i.e. in the name of an idol." Regarding all of them it is written,7 "That prophet shall die," and when the type of execution is not specified, it refers to strangulation.8
The details of this mitzvah have been explained in the eleventh chapter of Sanhedrin.9
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Like Tzidkiyah ben K'nanah, Kings II, 22:11.
2.Deut. 18:20.
3.As in the previous commandment, N26.
4.Sanhedrin 99a.
5.In contrast to a death penalty from Above.
6.Deut. 18:20. N26 above.
7.Ibid.
8.Sanhedrin 52b.
9.89a, in our versions, chapter ten.
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Negative Commandment 29 (Digest)
Fearing a False Prophet
"You shall not fear him"—Deuteronomy 18:22.
We are not to fear a false prophet simply because he appears to be a holy individual who feigns to speak in G‑d's name.
The 29th prohibition is that we are forbidden from giving honorable treatment1 to a false prophet, or from refraining from executing him, since he says prophecy in the name of G‑d. Once we have determined his falseness,2 we should not fear punishment3 whatsoever.
The source of this commandment is G‑d's statement (exalted be He),4 "Do not fear him."
In the words of the Sifri, "The verse, 'Do not fear him,' teaches that one may not refrain from helping to convict him."
The details of this mitzvah have been explained at length in our Introduction to the Mishneh.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Kapach, 5731, (note 41) notes that the Arabic word denotes honoring a person, or in the vernacular, "treating him with silk gloves." This corresponds to the Rambam's ruling (Hilchos Avodah Zarah 5:9), "One who refrains from executing the false prophet because of his greatness — that he follows the path of prophecy — transgresses a prohibition." Regarding the qualification to "follow the path of prophecy," see Hilchos Yesodei HaTorah 7:1.
Chavel's version mistakenly translates, "to have pity."
In Hilchos Yesodei HaTorah 5:9, the Rambam rules that even if one merely allows himself to fear the words of this false prophet, he transgresses this prohibition.
2.See Hilchos Yesodei HaTorah 10:1-5, regarding how to determine whether a prophet and/or his prophecy are true or false. This determination of falseness may only be made by the 71 member Sanhedrin (Hilchos Avodah Zarah 5:9).
3.From executing him (Chinuch, 522). Chavel, evidently basing himself on the translation of Ibn Tibbon, translates "fear of sin."
4.Deut. 18:22.
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Negative Commandment 14 (Digest)
Swearing in the Name of False Gods
"Make no mention of the name of other gods"—Exodus 23:13.
It is forbidden to swear in the name of an idol, or to ask another (even an idol-worshipper) to swear in the name of a false deity.
This prohibition also includes not even mentioning the name of an idol. For example, one should not tell his fellow, "Wait for me beside Idol X."
The 14th prohibition is that we are forbidden from swearing in the name of an idol, even [when dealing] with idol worshippers. So too we may not cause them to swear in the name of an idol, as our Sages explained in their statement,1 "One may not cause a non-Jew to swear in the name of his idol."
The source of this commandment is G‑d's statement (exalted be He),2 "Do not mention the name of other gods," i.e. by having a non-Jew swear in the name of his idol. Our Sages also explained there, "The verse, 'Do not mention,' teaches that one may not utter a vow in the name of an idol." The Gemara says in Sanhedrin,3 "The verse, 'Do not mention,' teaches that one person may not tell another, 'Wait for me next to such-and-such an idol.'"
One who transgresses this prohibition — by swearing in a reverential manner by any created being which people mistakenly believe in as a god — is punished by lashes.
In tractate Sanhedrin, when discussing the prohibition of hugging an idol, kissing it, sweeping the floor before it, or showing any signs of respect or love, our Sages said, "One is not punished by lashes unless utters a vow or an oath in its name."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Mechilta, Shoftim.
2.Exodus 23:13.
3.63b.
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Negative Commandment 8 (Digest)
Ov
"Do not turn to the Ovs"—Leviticus 19:31.
We are forbidden from employing the idolatrous practice of Ov.
The Ov practice consisted of burning a certain incense and doing certain acts known to the Ov followers. At that point, it would seem to the person engaging in these acts that he hears a voice emanating from beneath his armpit, which would answer questions that he posed.
The 8th prohibition is that we are forbidden from performing the practice of ov. This1 consists of burning a specific type of incense and performing certain actions. The person who does this then imagines2 that he hears a voice speaking from under his armpit answering his questions. This is a form of idolatry.
The source of this commandment is G‑d's statement,3 "Do not turn to the idols called ov."
In the words of the Sifra, "Ov refers to a Pitom4 who speaks from his armpit." One who transgresses this prohibition intentionally is executed by stoning; if he is not executed by stoning5, he is punished by karet; and if he did so unintentionally, he must bring a sin-offering. This applies to the one who actually performed the actions himself.6
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.7
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.See Hilchos Avodah Zarah 6:1 and Commentary to the Mishneh, Sanhedrin 7:7, for other categories of the ov service.
2.Kapach, 5731, note 39. Hilchos Avodah Zarah 6:1. Chavel translates, "pretends."
3.Lev.19:31
4.The Pitom is the one who performs this ritual (Rashi, Sanhedrin 65a). In Greek, this word refers to "one who tells the hidden" (Tiferes Yisrael, Sanhedrin 7:7).
5.If there was no prior warning, or no witnesses, for example.
6.The one who came to the sorcerer to ask the question, however, is not executed. He transgresses a separate prohibition, N36.
7.65a.
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Negative Commandment 9 (Digest)
Yid'oni
"Do not turn to Yid'oni"—Leviticus 19:31.
We are forbidden from employing the idolatrous practice of Yid'oni.
The Yid'oni practice consisted of inserting into one's mouth a bone from the yidoa fowl. After then burning incense, saying certain formulas and doing certain rites, the person would enter a trance-like state, and he would begin issuing predictions about the future.
The 9th prohibition is that we are forbidden from performing the practice of yidoni. It is also a form of idolatry, in which the person takes a bone from the bird called yadu'a,1 places it in his mouth, burns incense, utters certain words, and performs certain actions, until he reaches a state similar to unconsciousness, when he goes into a deep sleep and predicts the future. Our Sages said,2 "Yidoni is when the person places a bone from a yadu'a in his mouth, and it speaks by itself."3
This prohibition is contained in the verse,4 "Do not turn to the idols called ov or yidoni."
Do not think that this prohibition is a in the category of a "general prohibition."5 This is because when mentioning the punishment,6 they were separated, as it is written,7 "[Any man or woman who is involved in] the idolatry called ov or8 yidoni [shall be put to death]."
One who transgresses either of them intentionally is executed by stoning and karet, as written in G‑d's statement (exalted be He),9 "Any man or woman who is involved in the idolatry called ov or yidoni shall be put to death."
In the words of the Sifri,10 "The verse,11 'Any man or woman who is involved in the idolatry called ov or yidoni shall be put to death,' designates the punishment. Which verse serves as the actual prohibition itself? The verse,12 'Do not turn to the idols called ov or yidoni.'"
One who transgresses this commandment unintentionally must also13 bring a sin-offering.
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.14
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.See Kapach, 5731, note 44, where he relates the tradition received from his teachers regarding the pronunciation of this word.
2.Sanhedrin 65b.
3.As with ov, the Rambam learns that the person imagines that the bone is speaking (Kapach, 5731, note 45).
4.Lev.19:31
5.Such a "general prohibition," in which one prohibitive statement covers more than one act, may not be counted among the 613 commandments, as set forth in the Ninth Introductory Principle. In this case, the verse which states the prohibition says, "Do not turn to the idols called ov or yidoni," with the word "or," written with the Hebrew letter, "vav," which normally means, "and." The verse would then literally read, "Do not turn to the idols called ov and yidoni," and be considered a single "general prohibition" containing two prohibited acts. The Rambam now explains why this is not the case.
6.As mentioned many times, each prohibition has one verse designating the punishment, and another for the actual prohibition.
7.Lev. 20:27.
8.In this verse, the word "or," is written with the Hebrew word, "oh," which normally means, "or" (unlike the verse which states the prohibition using the Hebrew letter which means, "and"). In doing so, it splits the two acts into two separate prohibitions.
9.Lev. 20:27.
10.Kapach, 5731, (note 49) points out that this quote is not in our version of the Sifri, but in Sifra, Kedoshim.
11.Lev. 20:27.
12.Lev. 19:31.
13.As is the case with N8 above.
14.65a and b.
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Negative Commandment 7 (Digest)
Molech Worship
"Do not give any of your children to deliver to Molech"—Leviticus 18:21.
We are prohibited to "give from our children to Molech."
In ancient times, there was a pagan deity known as Molech. The Molech religion demanded that its followers engage in a barbaric ritual: Parents would present some of their children to the Molech priests, and then, with the permission of these priests, the parents would pass their children over a raging bonfire.
The 7th prohibition is that we are forbidden from handing over some1 of our children to the idol Molech, which was well known in the time when the Torah was given.
The source of this commandment is G‑d's statement (exalted be He),2 "Do not give some of your children to be passed over [a fire] to Molech."
The Seventh chapter of Sanhedrin3 explains the way in which this idol was worshipped: [They would] light a fire and increase it, and he would take some of his children and hand them over to those who took care of serving this idol, and he would pass him over the fire from one side to the other.4
The prohibition on this act is repeated in the verse,5 "There shall not be found among you anyone who passes his son or daughter in fire."
One who transgresses this prohibition intentionally is executed by stoning; if he is not executed by stoning6, he is punished by karet; and if he did so unintentionally, he must bring a sin-offering.
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.The Hebrew word, mi'zaracha, literally means, "from your offspring." The Talmud says that this wording alludes to the law that one is executed only if he give some of his children to Molech. If he gives all his children to Molech, he would not be punished.
It is interesting to note the commentary of the Smag (N40), who explains that offering all one's children to Molech is such a serious act that not even execution can atone for. This is consistent with the Torah's view of punishment as a correction and cleansing for the transgressor.
2.Lev. 18:21.
3.64b.
4.In Hilchos Avodah Zarah (6:5), the Rambam writes, "He would take some of his children and hand them to the fire-worshipping priests, and after he was given over into their hands, those priests would give the child back to his father to pass him through the fire while under their authority. The father would be the one to pass his child over the fire while under the authority of the priests. He would pass him in the midst of the fire by foot to the other side, not actually burning him to the Molech as done by those who burn their sons and daughters to other idols."
5.Deut. 18:10.
6.If there was no prior warning, or no witnesses, for example.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
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Rambam:
• 1 Chapter a Day: Yesodei haTorah - Chapter TwoYesodei haTorah - Chapter Two
Halacha 1
It is a mitzvah to love and fear this glorious and awesome God, as [Deuteronomy 6:5] states: "And you shall love God, your Lord" and, as [Deuteronomy 6:13] states: "Fear God, your Lord."
Halacha 2
What is the path [to attain] love and fear of Him? When a person contemplates His wondrous and great deeds and creations and appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise, and glorify [Him], yearning with tremendous desire to know [God's] great name, as David stated: "My soul thirsts for the Lord, for the living God" [Psalms 42:3].
When he [continues] to reflect on these same matters, he will immediately recoil in awe and fear, appreciating how he is a tiny, lowly, and dark creature, standing with his flimsy, limited, wisdom before He who is of perfect knowledge, as David stated: "When I see Your heavens, the work of Your fingers... [I wonder] what is man that You should recall Him" [Psalms 8:4-5].
Based on these concepts, I will explain important principles regarding the deeds of the Master of the worlds to provide a foothold for a person of understanding to [develop] love for God, as our Sages said regarding love: "In this manner, you will recognize He who spoke and [thus,] brought the world into being."
Halacha 3
Everything which the Holy One, blessed be He, created within His world is divided into three categories. They include:
a) Creations which are a combination of matter and form. They are constantly coming into existence and ceasing to exist; for example, the bodies of man and beasts, plants, and metals.
b) Creations which are [also] a combination of matter and form, but do not change from body to body and from form to form as those in the first category. Rather, their form is permanently fixed in their matter, and they do not change as the others do; for example, the spheres and the stars [which revolve] in them. The matter [from which] they [are composed] differs from [a simple conception of] matter, and their form differs from [a simple conception of] form.
c) Creations which have form, but no matter at all; for example, the angels, for the angels do not possess bodies or corporeal being, but rather are forms which are separate from each other.
Halacha 4
What is meant by the prophets' statements that they saw an angel of fire or with wings? All these are prophetic visions and parables, as [Deuteronomy 4:24] states: "God, your Lord, is consuming fire," though He is not fire and [the description of Him in this manner] is only metaphoric. Similarly, [Psalms 104:4] states: "He makes His angels as winds...."
Halacha 5
Since they possess no body, what separates the form [of the angels] from each other? Their existence is not alike. Rather each one is below the level of the other and exists by virtue of its influence, [in a progression of levels,] one above the other.
Everything exists by virtue of the influence of the Holy One, blessed be He, and His goodness. Solomon alluded to this [concept] in his wisdom, saying (Ecclesiastes 5:7): "Because above the one who is high there is a watcher [and there are others higher than them]."
Halacha 6
The expression "below the level of the other" does not refer to height in a spatial sense as [one might say], he is sitting higher than his colleague, [but rather, in regard to spiritual level]. For example, when speaking about two sages, one of whom is greater than the other, we say, "one is above the level of the other." Similarly, a cause is referred to as "above" the effect [it produces].
Halacha 7
The different names with which the angels are called reflect their [spiritual] levels. Thus, they are called:
1) The holy chayyot, who are above all the others;
2) the ofanim; 7) the elohim;
3) the er'elim; 8) the sons of the elohim;
4) the chashmalim; 9) the keruvim;
5) the serafim; 10) the ishim.
6) the mal'achim;
These ten names which are used to refer to the angels reflect their ten [different spiritual] levels. The level above which there is no higher level except that of God, blessed be He, is that of the form called chayyot. Therefore, the prophets state that they are below God's throne of glory.
The tenth [and lowest] level is that of the form called ishim. They are the angels who communicate with the prophets and are perceived by them in prophetic visions. Therefore, they are called ishim, (“men”), because their level is close to the level of human knowledge.
Halacha 8
All these [spiritual] forms are alive. They recognize and know the Creator with very immense knowledge, each of the forms according to its level and not according to its greatness.
Even the highest level is unable to conceive of the true nature of the Creator as He [truly] is, since its intellectual capacity is too limited to know or to grasp [Him]. It does, however, comprehend and know more than the form which is below it.
This is true regarding each and every level, including the tenth level. This [level] also knows the Creator in a manner that surpasses the potential to know and comprehend [God possessed by] human beings made up of body and soul. None [of these levels] can know the Creator as He knows Himself.
Halacha 9
All existence, aside from the Creator - from the first form down to a small mosquito in the depths of the earth - came into being from the influence of His truth. Since He knows Himself and recognizes His greatness, beauty, and truth, He knows everything, and nothing is hidden from Him.
Halacha 10
The Holy One, blessed be He, recognizes His truth and knows it as it is. He does not know with a knowledge which is external to Him in the way that we know, for ourselves and our knowledge are not one. Rather, the Creator, may He be blessed, He, His knowledge, and His life are one from all sides and corners, in all manners of unity.
Were He to live as life is [usually conceived], or know with a knowledge that is external from Him, there would be many gods, Him, His life, and His knowledge. The matter is not so. Rather, He is one from all sides and corners, in all manners of unity. Thus, you could say, "He is the Knower, He is the Subject of Knowledge, and He is the Knowledge itself." All is one.
This matter is beyond the ability of our mouths to relate, [or our] ears to hear, nor is there [the capacity] within the heart of man to grasp it in its entirety. [In expression of this concept, Genesis 42:15] states: "chay (By the life) of Pharaoh" and [I Samuel 25:26] states "chay, (By the life) of your soul," but [I Samuel, ibid.] does not say: "chay, (By the life) of God" but chai Adonai, “As God lives.” [This shows] that the Creator and His life are not two, as are the lives of living beings or the lives of the angels.
Thus, He does not recognize and know the creations in terms of the creations as we know them, but rather He knows them in terms of Himself. Thus, since He knows Himself, He knows everything, for the existence of everything else is dependent on Him.
Halacha 11
The concepts that we have mentioned about the subject matter in these two chapters are like a drop from the sea [when compared to] what is necessary to explain this matter. The explanation of all the fundamental principles of these two chapters is referred to as Ma'aseh Merkavah, (lit. “the work of [G-d’s] chariot.”)
Halacha 12
The Sages of the early generations commanded that these matters should not be explained except to a single individual [at a time]. He should be a wise man, who can reach understanding with his [powers of] knowledge. In such an instance, he is given fundamental points, and an outline of the concepts is made known to him. He [is expected to continue to contemplate] until he reaches understanding with his powers of knowledge and knows the ultimate meaning and depth of the concept.
These concepts are extremely deep, and not every [person has] the knowledge necessary to appreciate them. In his wisdom, Solomon described them with the metaphor [Proverbs 27:26]: "Lambs for your clothing." [The root kevas - "lamb" - also has the meaning "hide."] Thus, our Sages interpreted this metaphor [to mean]: Matters which are the secrets of the world will be your clothing - i.e., they will be for you alone, and you should not discuss them in public.
Concerning them, [Proverbs 5:17] teaches: "They shall be for you and not for others with you." [Similarly, the Song of Songs 4:11] states: "Honey and milk will be under your tongue." The Sages of the early generations interpreted this [as a metaphor]: Subjects that are like honey and milk should be [kept] under your tongue.
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Rambam:
• 3 Chapters a Day: Avodah Kochavim - Chapter Four, Avodah Kochavim - Chapter Five, Avodah Kochavim - Chapter Six
Avodah Kochavim - Chapter Four
Translator's Introduction
Deuteronomy 13:13-19 relates:
Should you hear [a report about] one of your cities which God, your Lord, is giving you to dwell within, stating: "Unfaithful people have emerged from your midst and they have led astray the inhabitants of their city, saying: 'Let us worship other gods about whom you are not aware,' you must investigate and probe, making careful inquiry. If it is true and correct that such a revolting thing has occurred in your midst, you must surely kill all the inhabitants of the city by the sword. Destroy it and everything in it. [Kill] all its animals by the sword.
Gather all its goods in the midst of its main street. Burn the city and all its goods entirely for the sake of God, your Lord. [The city] shall remain an eternal ruin, never to be rebuilt. Let nothing that has been condemned remain in your possession, so that God's fierce anger will be allayed and He will grant you mercy. He will deal mercifully with you and will make you flourish as He promised your fathers.
Our Sages refer to a city condemned for these reasons as an עיר הנדחת - literally, "a city that has been led astray." In Sefer HaMitzvot, the Rambam derives four of the 613 mitzvot of the Torah from the above passage:
Negative Commandment 15: Not to proselytize among the masses on behalf of false deities;
Positive Commandment 186: To burn an עיר הנדחת;
Negative Commandment 23: Never to rebuild an עיר הנדחת;
Negative Commandment 24: Not to benefit from its spoil.
There is a unique dimension to the laws of an עיר הנדחת that is not found in regard to any of the other prohibitions of the Torah. In this context, the city is considered as a single entity and the inhabitants and their property are not considered as individuals but as memers of this wicked collective (Tzaphant Pane'ach, Likkutei Sichot, Vol. 9).
Sanhedrin 71a mentions a debate among the Sages. One maintained that the mitzvot concerning an עיר הנדחת were never actually fulfilled, and that the passage was instituted in the Torah only for the purpose of theoretical discussion. Another states explicitly: "I saw such a city and sat among its ruins." From Halachah 11 (see Note 50; see also Hilchot Melachim 11:2), it appears that the Rambam subscribes to the latter view.
This chapter deals only with the prohibition against proselytizing on behalf of a false deity to the majority of the members of a city. The prohibition against proselytizing to individuals for these purposes is mentioned in the following chapter.
Halacha 1
Those who lead [the inhabitants of] a Jewish city astray are executed by stoning, even though they themselves did not worship a false deity, but [merely] proselytized to the inhabitants of their city until they worshiped it.
The inhabitants of the city that has been led astray (עיר הנדחת) are executed by decapitation if they worshiped a false deity or accepted it as a god.
What is the source that serves as a warning against proselytizing on behalf of a false deity? "Let not [the name of another deity] be heard through your mouth."
Halacha 2
A city is not condemned as an עיר הנדחת until two or more individuals attempt to lead its inhabitants astray, as [Deuteronomy 13:14] states: "Unfaithful people have emerged...." The people who lead them astray must be from that tribe and from that city, as [the verse continues]: "from your midst."
Those led astray must be the majority [of the city's inhabitants]. They must number from [at least] 100 to the majority of the tribe. If, however, the majority of the tribe is led astray, they are judged as individuals, as implied by [the phrase in the following verse]: "the inhabitants of the city;" neither a small village nor a large metropolis. If there are fewer than 100, it is considered a small village. If the majority of the tribe is involved, it is considered to be a large metropolis.
Similarly, the laws applying to an עיר הנדחת are not enforced if:
the people who led them astray were women or minors,
they were led astray by a single individual,
a minority of the city were led astray,
they turned to idols on their own initiative, or
if those who led them astray came from outside the city.
Instead, [the violators] are considered to be individuals who worshiped false deities. All those who worshiped are executed by stoning, and their estate is given to their heirs like all others executed by a court.
Halacha 3
The laws of an עיר הנדחת are enforced only by a court of 71 judges, as [implied by Deuteronomy 17:5]: "And you shall take the man or woman who did that wicked thing to your gates." [This can be interpreted to mean:] Individuals are executed by the courts which are found at the gates [of every city]. A multitude are only executed by the supreme court.
Halacha 4
None of the cities of refuge can ever be condemned as an עיר הנדחת, as [implied by Deuteronomy 13:13]: "one of your cities." [Similarly,] Jerusalem can never be condemned as an עיר הנדחת, because it was not divided among the tribes.
A border city is never condemned as an עיר הנדחת, so that gentiles will not enter and destroy Eretz Yisrael. One court should not condemn three cities located next to each other as an עיר הנדחת. If [the cities] are separated from each other, they may condemn them.
Halacha 5
[A city] is not condemned as an עיר הנדחת unless those who proselytize [the inhabitants] address them in the plural, telling them, "Let us go and worship," "Let us go and sacrifice," "Let us go and bring a burnt offering," "Let us go and offer a libation," "Let us go and bow down," or "Let us go and accept [the deity] as a god."
[The inhabitants] must listen and then worship [the deity] with its accepted mode of worship, or through one of the four modes of worship [mentioned in Chapter 3, Halachah 3], or accept it as a god.
What happens if all these conditions are not fulfilled with regard to a city or those who proselytize [its inhabitants]? Warnings are given to each person who worships false gods, and testimony [is delivered against them]. They are executed by stoning as individuals who worshiped false gods, and their estate is given to their heirs.
Halacha 6
What is the judgment rendered against an עיר הנדחת when all the criteria for that judgment have been met?
The supreme Sanhedrin sends [emissaries] who investigate and probe until they have established clear proof that the entire city - or the majority of its inhabitants - have turned to the worship of false gods.
Afterwards, they send two Torah sages to warn them and to motivate them to repentance. If they repent, it is good. If they continue their wicked ways, the court commands the entire Jewish people to take up arms against them. They lay siege to the city and wage war against it until the city falls.
When the city falls, very many courts are set up, and [the inhabitants] are judged. All those people against whom two witnesses testify that they worshiped a false deity after receiving a warning are separated. If those who worshiped [the false deity] constitute only a minority [of the city's inhabitants], they are stoned to death, but the rest of the city is saved. If they constitute a majority, they are brought to the supreme Sanhedrin and their judgment is concluded there. All those who worshiped [the false deity] are executed by decapitation.
If the entire city was led astray, all of the inhabitants including the women and the children are slain by the sword. If a majority of the inhabitants were led astray, the transgressors' wives and children are slain by the sword. Whether the entire city or only a majority of its inhabitants were led astray, those who proselytized [on behalf of the false deity] are stoned to death.
All the property within it is collected within its main street. If it does not have a main street, a main street is made for it. If its main street is located outside its confines, its wall is extended until its [main street] is included within its confines, as [implied by Deuteronomy 13:17]: "[Gather all its goods] in the midst of its main street."
All live animals that are contained within are slain. All its property and the city [as a whole] are burned with fire. Burning them fulfills a positive commandment, as [the verse continues]: "Burn the city and all its goods entirely."
Halacha 7
The property of the righteous men - i.e., the remainder of the city's inhabitants who were not led astray with the majority - that is located within the city should be burned together with all its property. Since they resided there, their fortunes are destroyed.
Whoever derives even the slightest benefit from [the city's property] receives a single measure of lashes, as [Deuteronomy 13:18] states: "Let nothing that has been condemned remain in your possession."
Halacha 8
[The following rules apply when] the witnesses who testified against an עיר הנדחת were disqualified as zomemim: Whoever takes possession of any property is considered to have acquired it and may derive benefit from it, since the [incriminating testimony - and thus, the judgment based upon it -] has been nullified.
Why do they acquire it? Because each of the city's inhabitants gave up ownership of his property after the judgment was rendered.
[An עיר הנדחת] may never be rebuilt, and a person who rebuilds it is [liable for] lashes, as [Deuteronomy 13:17] states: "...never to be rebuilt." It is permitted to use it for gardens and orchards. "Never to be rebuilt" implies only that it should not be rebuilt as a city, as it was previously.
Halacha 9
[The following laws apply to] a caravan which journeys from one place to another, passes through an עיר הנדחת, and is led astray with it: If they had remained [in the city] thirty days, they are executed by decapitation and their property is condemned. If they were there for a lesser period, they are executed by stoning, but their property is given to their heirs.
Halacha 10
Property belonging to people of other cities which is kept within [an עיר הנדחת] is not burned, but rather is returned to its owners. [This applies] even when [the inhabitants of the עיר הנדחת] accepted responsibility for it, as implied by [Deuteronomy 13:17]: "its goods" - i.e., its goods, and not those belonging to others.
[The following rules apply to] property belonging to the wicked - i.e., those who were swayed [to idol worship] - which was kept in other cities. If [that property] was gathered together with the property of the עיר הנדחת, they are burned together. If not, it is not destroyed, but rather is given to the heirs.
Halacha 11
If an animal which partially belongs to [an inhabitant of] an עיר הנדחת and partially belongs to [a person living in] another city is found within [the עיר הנדחת], it must be destroyed. [In contrast,] a loaf of bread which is owned by such [partners] is permitted, because it can be divided.
Halacha 12
It is forbidden to benefit from an animal which belongs to [an inhabitant of] an עיר הנדחת and which was slaughtered, just as it is forbidden to derive benefit from an ox which was condemned to be stoned and was slaughtered.
We are permitted to benefit from the hair of both men and women of [the condemned city]. A wig, however, is considered part of "its goods," and is therefore forbidden.
Halacha 13
Produce which is connected [to its source of nurture] is permitted, as [implied by Deuteronomy 13:17]: "Gather [all its goods...] Burn..." - i.e., this includes only those articles which must merely be gathered and burned, and thus excludes produce which is still connected [to its source of nurture], and would have to be severed and gathered in order to be burned.
The same principle applies to [the inhabitants'] hair. Needless to say, the trees themselves are permitted and are bequeathed to the heirs.
[The following rules apply to] the consecrated property within it: Those animals which were consecrated to be sacrificed on the altar themselves must die, since "the sacrifices of the wicked are an abomination" [Proverbs 21:27]. Property which is consecrated for the purposes of the Temple must be redeemed, and afterwards is burned, [as implied by the word] "its goods" - its goods and not those which are consecrated.
Halacha 14
[The following rules apply to] firstborn animals and the animal tithes that are found within [the עיר הנדחת]: Those that are unblemished are considered to be animals consecrated to be sacrificed on the altar and must die. Those that are blemished are considered to be "its animals," and are slain [with them].
[The following rules apply to] terumah which is contained within the city: If it has already been given to a priest, it should be allowed to rot, because it is considered his private property. If it is still in the possession of an Israelite, it should be given to a priest in another city, because it is considered to be "the property of heaven," and its consecrated nature extends to its actual substance.
Halacha 15
The second tithe, money used to redeem the second tithe, and sacred writings in it must be entombed.
Halacha 16
Anyone who administers the judgment of an עיר הנדחת is considered as if he offered a burnt offering consumed entirely by fire, as [Deuteronomy 13:17] states: "...entirely for the sake of God, your Lord." Furthermore, such action diverts [Divine] wrath from the Jews, as [the following verse continues]: "so that God's fierce anger will be allayed," and it brings them blessing and mercy [as the verse] states: "And He will grant you mercy. He will deal mercifully with you and will make you flourish."
Avodah Kochavim - Chapter Five
Translator's Introduction
This chapter also deals with a number of mitzvot that share a common theme and are derived from a single Biblical passage. Deuteronomy 13:2-12 relates:
[This is what you must do] when a prophet... arises and presents you with a sign or miracle... and says to you, "Let us follow after other gods whom you do not know and worship them." Do not listen to the words of that prophet.... That prophet... shall die, because he spoke rebelliously against God, your Lord....
[This is what you must do] if your brother..., your son, your daughter, your bosom wife, or your closest friend secretly proselytizes among you, and says, "Let us go and worship other gods whom neither you or your ancestors know."... Do not be attracted to him or listen to him. Do not let your eyes pity him. Do not show him any compassion. Do not try to cover up for him. Rather, you must surely put him to death. Your hand must be the first against him to kill him.... Stone him to death... because he tried to sway you away from God, your Lord.... And all Israel will hear and they will become afraid and they will not continue to do such evil things.
In Sefer HaMitzvot, the Rambam cites six mitzvot which are derived from this passage:
Negative Commandment 16: Not to persuade a single individual to worship [a false deity];
Negative Commandment 17: Not to love a mesit (one who proselytizes on behalf of a false deity);
Negative Commandment 18: Not to reduce one's hatred for him;
Negative Commandment 19: Not to save his life;
Negative Commandment 20: Not to advance any arguments on his behalf;
Negative Commandment 21: Not to withhold information that will lead to his conviction;
Halacha 1
A person who proselytizes [a mesit] to any single Jew [a musat] - whether man or woman - on behalf of false deities should be stoned to death. [This applies] even if neither the mesit or the musat actually worshiped the false deity.
As long as he instructed him to worship [the false deity], he should be executed by stoning, regardless of whether the mesit was a prophet or an ordinary person, or whether the musat was a single individual - man or woman - or whether several people were proselytized.
Halacha 2
A person who proselytizes the majority of the inhabitants of a city is called a madiach rather than a mesit. If the person who leads the majority of a city astray is a prophet, he is executed by stoning, and the people who were led astray are judged as individuals, and are not considered to be inhabitants of an עיר הנדחת. [For the latter laws to be applied,] two people must proselytize them.
If a person says: "A false deity told me: 'Serve me,'" or "The Holy One, blessed be He, told me: 'Serve a false deity'" - he is considered a prophet who leads others astray. If the majority of the city's inhabitants are swayed by his words, he should be stoned to death.
A mesit should be stoned to death whether he proselytizes in plural terms or in singular. What is implied? He is considered a mesit if he tells a colleague, "I will worship a false deity. [Follow me.] I will go and worship..." or "Let us go and worship following the particular rite with which that deity is served," "I will slaughter. [Follow me.] I will go and slaughter..." or "Let us go and slaughter," "I will bring a burnt offering. [Follow me.] I will go and bring a burnt offering..." or "Let us go and bring a burnt offering," "I will offer a libation. [Follow me.] I will go and offer a libation..." or "Let us go and offer a libation," or "I will bow down. [Follow me.] I will go and bow down..." or "Let us go and bow down."
When a person proselytizes two individuals, they may serve as witnesses against him. They should summon him to court and testify against him, relating what he told them, and the mesit is stoned.
Halacha 3
A mesit does not need a warning.
If one proselytizes a single individual, the latter should tell him, "I have friends who would also be interested in this," and thus he should lure him into proselytizing before two people, so that the mesit can be executed.
If the mesit refuses to proselytize before two people, it is a mitzvah to set a trap for him. A trap is never set for a person who violates any of the Torah's other prohibitions. This is the only exception.
How is the trap set for him? The musat should bring two people and place them in a dark place where they can see the mesit and hear what he is saying without his seeing them. He tells the mesit: "Repeat what you told me privately."
[When] he does so, the musat should reply: "How can we forsake our God in heaven and serve wood and stone?" If [the mesit] retracts or remains silent, he is not held liable. If he tells him, "This is our obligation and this is beneficial to us," those who stand far off have him summoned to court and stoned.
Halacha 4
It is a mitzvah for the musat to kill [the mesit], as [Deuteronomy 13:10] states: "Your hand must be the first against him to kill him."
It is forbidden for the musat to love the mesit, as [the previous verse states]: "Do not be attracted to him." Since [Exodus 23:5] states with regard to an enemy: "You must surely help him," [the question arises:] Perhaps you should help a mesit? The Torah [Deuteronomy, ibid.] teaches, "Do not... listen to him."
Since [Leviticus 19:16] teaches: "Do not stand idly over your brother's blood," [the question arises:] Perhaps you should not stand idly over a mesit's blood? The Torah teaches, [Deuteronomy, ibid.] "Do not let your eyes pity him."
The musat is forbidden to advance any arguments on his behalf, as [the verse continues,] "Do not show him any compassion." If he knows incriminating evidence, he is not permitted to remain silent, as [the verse continues,] "Do not try to cover up for him."
What is the verse which serves as a warning against a common person proselytizing as a mesit? "And all Israel will hear and they will become afraid [and they will not continue to do such evil things]" (Deuteronomy 13:12).
Halacha 5
[The following rules apply to] a person who proselytizes others by telling them to worship him: Should he tell them: "Worship me," and they worship him, he should be stoned. If they did not worship him, even though they accepted and agreed to his statements, he is not liable for stoning.
In contrast, if he proselytizes by telling them to worship another man or another false deity, [different rules apply:] If they accept his statements and say, "We will go and worship," even if they have not actually worshiped, both of them - the mesit and the musat - should be stoned. [Deuteronomy 13:9] states: "Do not be attracted to him or listen to him." Thus, if one was attracted and listened, one is held liable.
Halacha 6
What is meant by [the expression,] a prophet who prophesies in the name of false gods? A person who says: "This false deity or this star told me that we are commanded to do such and such or to refrain from doing so." [This applies] even when he stated the law accurately, labeling the impure as impure and the pure as pure.
If a warning was given to him [beforehand], he is executed by strangulation, as [Deuteronomy 18:20] states: "And one who speaks in the name of other gods, that prophet shall die." The warning against this [transgression] is included in the statement, [Exodus 23:13:] "And you shall not mention the name of other gods."
Halacha 7
It is forbidden to enter into a discussion or a debate with one who prophesies in the name of a false deity. We may not ask him to perform a sign or wonder, and if he does so on his own accord, we should pay no attention to it nor think about it.Whoever contemplates about the wonders [he performed, thinking], "Perhaps they are true," violates a negative commandment, as [Deuteronomy 13:4] states: "Do not listen to the words of that prophet."
Similarly, a false prophet should be executed by strangulation. [He is to be executed] although he speaks in the name of God and neither adds to nor diminishes [the mitzvot], as [Deuteronomy 18:20] states: "However, the prophet who dares to speak a matter in My name which I did not command - that prophet shall die."
Halacha 8
[The category of] a false prophet includes:
a) one who "prophesies" regarding something that was never heard through prophetic vision;
b) one who "prophesies" about a subject which he heard from another prophet, saying that this prophecy was given to him.
[Both of these individuals] are to be executed by strangulation.
Halacha 9
Anyone who refrains from executing a false prophet because of the latter's [spiritual] level, [as expressed by] his adherence to the paths of prophecy, violates a negative commandment, as [Deuteronomy 18:22] states: "Do not fear him." Similarly, included within [the scope of the prohibition:] "Do not fear him" are one who withholds incriminating testimony against [a false prophet] and one who is afraid or in awe of his words.
A false prophet may be tried only by the [supreme] court of 71 judges.
Halacha 10
A person who makes a vow or takes an oath in the name of a false deity is [liable for] lashes, as [Exodus 23:13] states: "And you shall not mention the name of other gods."
[This applies] both to one who takes such an oath for his own reasons and to one who takes such an oath because of a gentile. It is forbidden to have a gentile take an oath on his deity. It is even forbidden to mention the name of a gentile deity without any connection to an oath, as [implied by the expression], "You shall not mention."
Halacha 11
A person should not tell a colleague: "Wait for me near a particular false deity," or the like.
It is permitted to mention the name of any false deity that is mentioned in the Bible - e.g., Peor, Ba'al, Nevo, Gad, and the like. It is forbidden to cause others to take oaths or vows in the name of false deities. [In regard to all these prohibitions,] the only [transgressor] liable for lashes is one who [himself] makes a vow or an oath in the name [of a false deity].
Avodah Kochavim - Chapter Six
Halacha 1
Anyone who willingly, as a conscious act of defiance, performs the deeds associated with an ov or a yid'oni is liable for karet. If witnesses were present and warned him, he should be stoned to death. If he performed these actions inadvertently, he must bring a fixed sin offering.
What do the deeds associated with an ov involve? A person stands up and offers an incense offering of known content. He holds a wand of myrtle in his hand and waves it while whispering a known incantation in a hushed tone. [This continues] until the person making the inquiry hears a voice, as if another person is speaking to him and replying to his questions. It appears as if the words are coming from below the earth in a very low tone, to the extent that it cannot be perceived by the ear, but only sensed by thought.
Similarly, among the deeds associated with an ov is taking the skull of a corpse, offering incense, and chanting incantations until one hears a voice in a very low tone emanating from his armpits and replying [to his questions]. Anyone who performs one of these acts should be stoned to death.
Halacha 2
What do the deeds associated with a yid'oni involve? A person places a bone from a bird whose name is yidua in his mouth, offers incense, and performs other deeds until he falls into a trance, [losing self-control] like an epileptic, and relates events which will occur in the future.
All of these are types of idol worship. What is the source for the warning against them? [Leviticus 19:31]: "Do not turn to the ovot or the yid'onim."
Halacha 3
Anyone who willingly, as a conscious act of defiance, gives of his progeny to Molech is liable for karet. If he did so inadvertently, he must bring a fixed sin offering. If witnesses were present and warned him, he should be stoned to death, as [Leviticus 20:2] states: "Whoever gives of his progeny to Molech will surely die. The people will stone him."
Which verse serves as a warning for this [prohibition]? "Do not give of your progeny to Molech" [Leviticus 18:20]. Also, further on [Deuteronomy 18:10] states: "There shall not be found among you one who passes his son or daughter through fire."
What was done? A person would kindle a great fire and then take some of his progeny and give them to the priests who serve the fire. After the child was given to them, the priests return the son to his father to pass him through the fire at his will. The father of the child is the one who passes his child through the fire with the priests' permission. He passes him through the fire from one side to the other [while carrying him, the father walking on] his feet in the midst of the flames.
Thus, [the father] does not cremate his son to Molech, as sons and daughters are cremated in the worship of other deities. Rather, this form of worship called Molech involved merely passing [the child through the fire]. Therefore, if one performed this service to a deity other than Molech, one is not liable.
Halacha 4
One is not liable for karet or stoning until one gives over his son to Molech, passing him through the fire as he carries him. If he gives him over, but does not pass him through the flames, or passes him through the flames without giving him over, or gives him over and passes him through the flames, but does not carry him, he is not held liable.
He is not held liable until he gives over some of his progeny and leaves some of his progeny, as [implied by Leviticus 20:3]: "For he gave of his progeny to Molech" - i.e., some [of his progeny] and not his entire [progeny].
Halacha 5
[The prohibition against giving one's progeny to Molech includes:] both progeny of legitimate pedigree and illegitimate pedigree, sons and daughters, children and grandchildren. One is liable for giving over any of one's descendants, because they are all included in the term "progeny."
In contrast, if one passed one's brothers, sisters, or ancestors [through the fire] or if one caused oneself to be passed through the fires, one is not held liable. A person who passes one of his progeny [through the fire] while he is sleeping or blind is not liable.
Halacha 6
A monument which the Torah has forbidden is a structure around which people gather. [This prohibition applies] even [when it was constructed] for the service of God, because this is a pagan practice, as [Deuteronomy 16:22] states: "Do not erect a monument which God hates." Whoever erects a monument is [liable for] lashes.
Similarly, [a person who bows down on] the kneeling stone mentioned in the Torah receives lashes - even if he prostrates oneself upon it to God - as [Leviticus 26:1] states: "Do not place a kneeling stone in your land to prostrate yourself upon it." The pagans would customarily place a stone before a false deity so that they could prostrate themselves upon it. Therefore, this practice is not followed in the worship of God.
A person is not [liable for] lashes until he spreads out his hands and feet on the stone, thus prostrating himself on it entirely. This is what the Torah means by bowing.
Halacha 7
Where does the [prohibition mentioned above] apply? Every place outside the Temple. In the Temple, however, it is permitted to bow dow to God on stone.
This concept is derived as follows: [Leviticus, ibid.] states: "Do not place... in your land." "In your land," it is forbidden to prostrate oneself on stones. You may, however, prostrate yourself on hewn stones in the Temple.
For this reason, it is a universally accepted custom among the Jewish people to place mats, straw, or hay in synagogues that are paved with stones, to separate between their faces and the stones. If it is impossible to find anything to separate between them and the stones, the person should go to another place to prostrate himself, or lie on his side, so that he will not press his face to the stone.
Halacha 8
A person who prostrates himself to God upon paved stones without spreading out his hands and feet is not [liable for] lashes. He is, however, punished by "blows for rebelliousness." In contrast, one who prostrates himself to a false deity should be stoned to death, whether or not he spreads out his hands and feet. As soon as he buries his face in the ground [he is liable].
Halacha 9
A person who plants a tree near the altar or anywhere in the Temple courtyard - regardless of whether it is a fruit-bearing tree or not - is [liable for] lashes, as [Deuteronomy 16:21] states: "Do not plant an asherah or any other tree near the altar of God, your Lord." [This prohibition applies] even when he did so to beautify the Temple and make it more attractive.
[The reason for this prohibition is] that this was a pagan practice. They would plant trees near their altars so that people would gather there.
Halacha 10
It is forbidden to construct a porch made of wood in the Temple as one would do in one's courtyard. Even though [the wood would be affixed] within the structure and not planted within the ground. This is an extra restriction, as [implied by the words:] "any other tree" [in the verse cited above]. Instead, all the porches and structures which protruded from the walls within the sanctuary were of stone and not of wood.
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Hayom Yom:
Sunday, 6 Tevet 5775 • 28 December 2014
"Today's Day"
Torah lessons: Chumash: Vayigash, Sheini with Rashi.
Tehillim: 35-38.
Tanya: So, too, are all (p. 23)...before it was created (p. 23).
"Know the G-d of your fathers and serve Him with a whole heart."1 Every sort of Torah knowledge and comprehension, even the most profound, must be expressed in avoda.2 I.e. the intellectual attainment must bring about an actual refinement and improvement of character traits, and must be translated into a deep-rooted inward attachment (to G-d) - all of which is what the Chassidic lexicon calls"avoda".
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. Divrei Hayamim I, 28:9.
2. "Serve Him" in the quotation uses the Hebrew word avoda
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Daily Thought:
Intelligence Liberated
Blind faith is intellect’s most deadliest foe. Intellect that would surrender to faith has forfeited its very nature.
True faith is intellect’s most vital partner. To travel beyond its boundaries, intellect must find a vision that transcends itself.
That is the meaning of true faith: A perspective that surpasses the field of intellect’s vision, a sense that there is something not only unknown, but unknowable; something before which all our knowledge is an infinitesimal point of nothingness.
And so, the mind that fears faith will choose a truth with which it is most comfortable, while the mind that has found a partner in faith will choose truth that is absolute.[Maamar Bayom Ashtei Assar, 5731.]
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Torah lessons: Chumash: Vayigash, Sheini with Rashi.
Tehillim: 35-38.
Tanya: So, too, are all (p. 23)...before it was created (p. 23).
"Know the G-d of your fathers and serve Him with a whole heart."1 Every sort of Torah knowledge and comprehension, even the most profound, must be expressed in avoda.2 I.e. the intellectual attainment must bring about an actual refinement and improvement of character traits, and must be translated into a deep-rooted inward attachment (to G-d) - all of which is what the Chassidic lexicon calls"avoda".
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. Divrei Hayamim I, 28:9.
2. "Serve Him" in the quotation uses the Hebrew word avoda
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Daily Thought:
Intelligence Liberated
Blind faith is intellect’s most deadliest foe. Intellect that would surrender to faith has forfeited its very nature.
True faith is intellect’s most vital partner. To travel beyond its boundaries, intellect must find a vision that transcends itself.
That is the meaning of true faith: A perspective that surpasses the field of intellect’s vision, a sense that there is something not only unknown, but unknowable; something before which all our knowledge is an infinitesimal point of nothingness.
And so, the mind that fears faith will choose a truth with which it is most comfortable, while the mind that has found a partner in faith will choose truth that is absolute.[Maamar Bayom Ashtei Assar, 5731.]
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