Torah Reading
Vayigash (Bereshis/Genesis 44:18 Then Yehudah came near unto him, and said, Oh, adoni, let thy eved speak now a davar in oznei adoni, and let not thine anger burn against thy eved; for thou art even like Pharaoh.
19 Adoni asked his avadim, saying, Have ye an av, or an ach?
20 And we said unto adoni, We have an av, a zaken, and a yeled zekunim katan (child of his old age, a little one); and achiv is dead, and he alone is left of immo, and aviv loveth him.
21 And thou saidst unto thy avadim, Bring him down unto me, that I may set mine eyes upon him.
22 And we said unto adoni, The na’ar cannot leave aviv; for if he should leave aviv, aviv would die.
23 And thou saidst unto thy avadim, Except achichem hakaton (your youngest brother) come down with you, ye shall see my face no more.
24 And it came to pass when we came up unto thy eved Avi we told him the divrei adoni.
25 And avinu said, Shuvu, (go back, return) and buy us a little ochel.
26 And we said, We cannot go down; if achinu hakaton (our youngest brother) be with us, then will we go down; for we may not see the face of HaIsh, except achinu hakaton be with us.
27 And thy eved Avi said unto us, Ye know that my wife bore me two banim;
28 And the one went out from me, and I said, Surely he is torn to pieces; and I saw him not ad-hennah (until now);
29 And if ye take this also from me, and ason (evil, harm) befall him, ye shall bring down my gray hair in ra’ah (misery) to Sheol.
30 Now therefore when I come to thy eved Avi, and the na’ar be not with us; seeing that his nefesh is bound up in the nefesh of the na’ar;
31 It shall come to pass, when he seeth that the na’ar is not with us, that he will die; and thy avadim shall bring down the gray hair of thy eved avinu with yagon (sorrow) to Sheol,
32 For thy eved became surety for the na’ar unto Avi, saying, If I bring him not unto thee, then I shall bear the blame before Avi kol hayamim.
33 Therefore, let thy eved, now, abide instead of the na’ar, an eved to adoni; and let the na’ar go up with his achim.
34 For how shall I go up to Avi, and the na’ar be not with me? Lest I see the rah that would overtake Avi.
45:1 Then Yosef could not control himself before all them that stood by him; and he cried, Cause kol ish to go out from me. And there stood no ish with him, while Yosef made himself known unto his achim.
2 And he wept aloud; and the Mitzrayim and the Bais Pharaoh heard.
3 And Yosef said unto his achim (brethren), I am Yosef; doth Avi yet live? And his achim could not answer him; for they were shocked with dismay at his presence.
4 And Yosef said unto his achim, Come near to me, now. And they came near. And he said, I am Yosef achichem (your brother), whom ye sold into Mitzrayim.
5 Now therefore be not grieved, nor angry with yourselves, that ye sold me here; for Elohim did send me before you to save life.
6 For these two years hath the ra’av (famine) been in the land; and yet there are chamesh shanim (five years), in the which there shall neither be plowing nor harvest.
7 And Elohim sent me before you to save you a she’erit (remnant) in the earth, and to save life for you by a peletah gedolah (great deliverance, escape).
8 So now it was not you that sent me here, but HaElohim; and He hath made me as an Av to Pharaoh, and adon of all his Bais, and Moshel throughout kol Eretz Mitzrayim.
9 Haste ye, and go up to Avi, and say unto him, Thus saith thy ben, Yosef, Elohim hath made me as adon kol Mitzrayim; come down unto me, tarry not;
10 And thou shalt dwell in Eretz Goshen, and thou shalt be karov (near) unto me, thou, and thy banim, and thy bnei banecha, and thy tzon, and thy bakar, and all that thou hast [see Yn 14:3 OJBC]:
11 And there will I nourish thee; for yet there are chamesh shanim of ra’av (famine); lest thou, and thy bais, and all that thou hast, come to destitution.
12 And, hinei, your eyes see, and the eyes of achi Binyamin, that it is my mouth that speaketh unto you.
13 And ye shall tell Avi of kol kevod b’Mitzrayim, and of all that ye have seen; and ye shall haste and bring down Avi here.
14 And he fell upon the neck of Binyamin achiv, and wept; and Binyamin wept upon his neck.
15 Moreover he kissed all his achim, and wept upon them; and after that his achim talked with him.
16 And the news thereof was heard in Bais Pharaoh saying, Achei Yosef are come; and it pleased Pharaoh well, and his avadim.
17 And Pharaoh said unto Yosef, Say unto thy achim, This do ye; load your beasts, and go, get you unto Eretz Kena’an;
18 And take Avichem and your households, and come unto me; and I will give you the best of Eretz Mitzrayim, ye shall eat the chelev haaretz.
19 Now thou art commanded, this do ye; take you agalot (wagons) out of Eretz Mitzrayim for your little ones, and for your nashim, and bring Avichem, and come.
20 Also regard not your kelim; for the best of kol Eretz Mitzrayim is yours.
21 And the Bnei Yisroel did so; and Yosef gave them agalot, according to the commandment of Pharaoh, and gave them provision for the derech.
22 To all of them he gave each man chalifot semalot; but to Binyamin he gave three hundred pieces of kesef, and chamesh chalifot semalot.
23 And to Aviv he sent after this manner; ten chamorim loaded with the best of Mitzrayim, and ten female donkeys loaded with grain and lechem and provision for Aviv for the derech.
24 So he sent his achim away, and they departed; and he said unto them, See that ye not quarrel by the derech.
25 And they went up out of Mitzrayim, and came into Eretz Kena’an unto Ya’akov avihem,
26 And told him, saying, Yosef chai! Yosef is yet alive, and he is Moshel kol Eretz Mitzrayim. And Ya’akov’s lev fainted, for he believed them not [see Lk 24:10-11 OJBC].
27 And they told him kol divrei Yosef, which he had said unto them; and when he saw the agalot which Yosef had sent to carry him, the ruach Ya’akov avihem revived;
28 And Yisroel said, It is enough; Yosef Beni chai! Yosef Beni is yet alive; I will go and see him before I die.
46:1 And Yisroel took his journey with all that he had, and came to Be’erah Sheva, and offered zevakhim unto Elohei Aviv Yitzchak.
2 And Elohim spoke unto Yisroel in the marot halailah, and said, Ya’akov, Ya’akov. And he said, Hineni.
3 And He said, I am El Elohei Avicha; fear not to go down to Mitzrayim; for there I will make thee a Goy Gadol;
4 I will go down with thee to Mitzrayim; and I will also surely bring thee up again; and Yosef shall put his yad upon thine eyes.
5 And Ya’akov rose up from Be’er-Sheva; and the Bnei Yisroel carried Ya’akov Avichem, and their little ones, and their nashim, in the agalot which Pharaoh had sent to carry him.
6 And they took their mikneh, and their possessions, which they had acquired in Eretz Kena’an, and came to Mitzrayim, Ya’akov, and all his zera with him;
7 His banim, and his bnei banim with him, his banot, and his banot banim, and all his zera brought he with him to Mitzrayim.
8 And these are the shemot Bnei Yisroel, which came to Mitzrayim: Ya’akov and his banim: Reuven, bechor Ya’akov;
9 And the Bnei Reuven: Chanoch, and Phallu, and Chetzron, and Carmi.
10 And the Bnei Shimon: Yemuel, and Yamin, and Ohad, and Yachin, and Tzochar, and Shaul Ben HaKena’anit.
11 And the Bnei Levi: Gershon, Kehat, and Merari.
12 And the Bnei Yehudah: Er, and Onan, and Shelah, and Peretz, and Zarach; but Er and Onan died in Eretz Kena’an. And the Bnei Peretz were Chetzron and Chamul.
13 And the Bnei Yissakhar: Tola, and Phuvah, and Yov, and Shimron.
14 And the Bnei Zevulun: Sered, Elon, and Yachle’el.
15 These are the Bnei Leah, which she bore unto Ya’akov in Padan Aram, with his bat Dinah; kol nefesh of his banim and his banot were thirty and three.
16 And the Bnei Gad: Tziphyon, Chaggi, Shuni, Etzbon, Eri, Arodi, and Areli.
17 And the Bnei Asher: Yimnah, and Yishvah, and Yishvi, and Beriah, and Serach their achot; and the Bnei Beriah: Chever, and Malki’el.
18 These are the Bnei Zilpah, whom Lavan gave to Leah his bat, and these she bore unto Ya’akov, even sixteen nefesh.
19 The Bnei Rachel eshet Ya’akov: Yosef, and Binyamin.
20 And unto Yosef in Eretz Mitzrayim were born Menasheh and Ephrayim, which Asenat Bat Poti Phera kohen of On bore unto him.
21 And the Bnei Binyamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Echi, and Rosh, Muppim, and Chuppim, and Ard.
22 These are the Bnei Rachel, which were born to Ya’akov; kol nefesh were fourteen.
23 And the Bnei Dan: Chushim.
24 And the Bnei Naphtali: Yachtze’el, and Guni, and Yetzer, and Shillem.
25 These are the Bnei Bilhah, which Lavan gave unto Rachel his bat, and she bore these unto Ya’akov; kol nefesh were shivah.
26 Kol hanefesh that came with Ya’akov to Mitzrayim, which came out of his loins, apart from the nashim of the Bnei Ya’akov, kol nefesh were threescore and six;
27 And the Bnei Yosef, which were born to him in Mitzrayim, were two nefesh; kol hanefesh of Bais Ya’akov, which came into Mitzrayim, were shivim (seventy).
28 And he sent Yehudah before him unto Yosef, to direct his face unto Goshen; and they came into Eretz Goshen.
29 And Yosef made ready his merkavah, and went up to meet Yisroel Aviv, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a long time.
30 And Yisroel said unto Yosef, Now let me die, since I have seen thy face, because thou art yet alive.
31 And Yosef said unto his achim, and unto Bais Aviv, I will go up, and speak to Pharaoh, and say unto him, My achim and Bais Avi, which were in Eretz Kena’an, are come unto me;
32 And the anashim are roei tzon (shepherds), keepers of livestock; and they have brought their tzon, and their bakar, and all that they have.
33 And it shall come to pass, when Pharaoh shall call you, and shall say, What is ma’aseichem (your occupation)?
34 That ye shall say, Thy avadim hath been keepers of livestock from our youth even until now, both we, and also Avoteinu; that ye may dwell in Eretz Goshen; for every ro’eh tzon is a toevat Mitzrayim.
47:1 Then Yosef came and told Pharaoh, and said, Avi and my achim, and their tzon, and their bakar, and all that they have, are come out of Eretz Kena’an; and they are now in Eretz Goshen.
2 And he took some of his achim, even five anashim, and presented them unto Pharaoh.
3 And Pharaoh said unto his achim, What is your occupation? And they said unto Pharaoh, Thy avadim are roeh tzon, both we, and also Avoteinu.
4 They said morever unto Pharaoh, For to sojourn in the land are we come; for thy avadim have no mireh (pasture) for their tzon; for the ra’av (famine) is heavy in Eretz Kena’an; now therefore, let now thy avadim dwell in Eretz Goshen.
5 And Pharaoh spoke unto Yosef, saying, Avicha and acheicha are come unto thee;
6 Eretz Mitzrayim is before thee; in the best of the land make avicha and acheicha to dwell; in Eretz Goshen let them dwell; and if thou knowest any anshei chayil among them, then make them sarei mikneh (royal overseers of livestock) of mine.
7 And Yosef brought in Ya’akov aviv, and set him before Pharaoh; and Ya’akov made on Pharaoh a brocha.
8 And Pharaoh said unto Ya’akov, How old art thou?
9 And Ya’akov said unto Pharaoh, The days of the shanim of my pilgrimage are a hundred and thirty shanah; few and bad have the days of the years of my life been, and have not attained unto the days of the years of the life of my avot in the days of their pilgrimage.
10 And Ya’akov made a brocha on Pharaoh, and went out from the presence of Pharaoh.
11 And Yosef settled aviv and his achim, and gave them an achuzzah (possession) in Eretz Mitzrayim, in the best of the land, in Eretz Rameses, just as Pharaoh had commanded.
12 And Yosef provided for aviv, and his achim, and kol bais aviv, with lechem, according to the children.
13 And there was no lechem in kol ha’aretz; for the ra’av was very heavy, so that Eretz Mitzrayim and kol Eretz Kena’an fainted by reason of the ra’av (famine).
14 And Yosef gathered up all the kesef that was found in the Eretz Mitzrayim, and in Eretz Kena’an, for the shever (grain) which they bought; and Yosef brought the kesef into Bais Pharaoh (Pharaoh’s palace).
15 And when kesef failed in Eretz Mitzrayim, and in Eretz Kena’an, kol Mitzrayim came unto Yosef, and said, Give us lechem; for why should we die in thy presence? For the kesef is gone.
16 And Yosef said, Give your mikneh; and I will give you for your mikneh, if kesef is gone.
17 And they brought their mikneh unto Yosef; and Yosef gave them lechem in exchange for susim, and for the tzon, and for the mikneh of the bakar, and for the chamorim; and he fed them lechem for all their mikneh for that year.
18 When that year was ended, they came unto him the shanah hashenit, and said unto him, We will not hide it from adoni, how that our kesef is spent; adoni also hath our mikneh of behemah; there is not ought left in the sight of adoni, but geviyyatenu (our bodies), and adematenu (our lands);
19 Why shall we die before thine eyes, both we and adematenu? Buy us and adematenu for lechem, and we and adematenu will be avadim unto Pharaoh; and give us zera, that we may live, and not die, that the adamah be not desolate.
20 And Yosef bought kol Admat Mitzrayim for Pharaoh; for the Mitzrayim sold every ish his sadeh, because the ra’av (famine) was chazak over them; so the land became Pharaoh’s.
21 And as for the people, he removed them to cities from one end of the borders of Mitzrayim even to the other end thereof.
22 Only the admat hakohanim bought he not; for the kohanim had a chok assigned them of Pharaoh, and did eat their chok which Pharaoh gave them; therefore they sold not their lands.
23 Then Yosef said unto the people, See, I have bought you this day and your land for Pharaoh: lo, here is zera for you, and ye shall sow the adamah.
24 And it shall come to pass in the tevu’ot, that ye shall give the fifth part unto Pharaoh, and four parts shall be your own, for zera of the sadeh, and for your ochel, and for them of your batim, and for food for your children.
25 And they said, Thou hast saved our lives; let us find chen (grace, favor) in the sight of adoni, and we will be avadim to Pharaoh.
26 And Yosef made it a chok over Eretz Mitzrayim unto this day, that Pharaoh should have the fifth part, except the admat hakohanim only, which became not Pharaoh’s.
27 And Yisroel settled in Eretz Mitzrayim, in Eretz Goshen; and they acquired property therein, and grew, and multiplied exceedingly.)
Today's Laws & Customs:
Today in Jewish History:
Sefarim victory (1987)
Tevet 5 is celebrated as a day of rejoicing in the Chabad-Lubavitch community. On this date in 1987, U.S. Federal Court issued a decision in favor of Agudas Chassidei Chabad ("Union of Chabad Chassidim") regarding the ownership of the priceless library of the 6th Rebbe of Chabad-Lubavitch, Rabbi Yosef Yitzchak Schneersohn. The ruling was based on the idea that a Rebbe is not a private individual but a communal figure synonymous with the body of Chassidim. The Lubavitcher Rebbe (Rabbi Yoseph Yitzchak's son-in-law and successor) urged that the occasion be marked with time devoted to study from Torah books ("sefarim") as well as the acquisition of new Torah books.
Links:
Books with Souls
The Rebbe's Library
Chabad.org online library
DAILY QUOTE:
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:Sefarim victory (1987)
Tevet 5 is celebrated as a day of rejoicing in the Chabad-Lubavitch community. On this date in 1987, U.S. Federal Court issued a decision in favor of Agudas Chassidei Chabad ("Union of Chabad Chassidim") regarding the ownership of the priceless library of the 6th Rebbe of Chabad-Lubavitch, Rabbi Yosef Yitzchak Schneersohn. The ruling was based on the idea that a Rebbe is not a private individual but a communal figure synonymous with the body of Chassidim. The Lubavitcher Rebbe (Rabbi Yoseph Yitzchak's son-in-law and successor) urged that the occasion be marked with time devoted to study from Torah books ("sefarim") as well as the acquisition of new Torah books.
Links:
Books with Souls
The Rebbe's Library
Chabad.org online library
DAILY QUOTE:
DAILY STUDY:
Chumash: Parshat Vayigash, 7th Portion (Genesis 47:11-47:27) with Rashi
• Chapter 47
11. Joseph settled his father and his brothers, and he gave them property in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had mandated. יא. וַיּוֹשֵׁב יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו וַיִּתֵּן לָהֶם אֲחֻזָּה בְּאֶרֶץ מִצְרַיִם בְּמֵיטַב הָאָרֶץ בְּאֶרֶץ רַעְמְסֵס כַּאֲשֶׁר צִוָּה פַרְעֹה:
Rameses: That is [part] of the land of Goshen.
רעמסס: מארץ גושן היא:
12. And Joseph sustained his father and his brothers and his father's entire household [with] bread according to the young children. יב. וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו וְאֵת כָּל בֵּית אָבִיו לֶחֶם לְפִי הַטָּף:
[with] bread according to the young children: According to what was required for all the members of their household.
לפי הטף: לפי הצריך לכל בני ביתם:
13. Now there was no food in the entire land, for the famine had grown exceedingly severe, and the land of Egypt and the land of Canaan were exhausted because of the famine. יג. וְלֶחֶם אֵין בְּכָל הָאָרֶץ כִּי כָבֵד הָרָעָב מְאֹד וַתֵּלַהּ אֶרֶץ מִצְרַיִם וְאֶרֶץ כְּנַעַן מִפְּנֵי הָרָעָב:
Now there was no food in the entire land: It (Scripture) returns to the earlier topic, to the beginning of the famine years. [From Gen. Rabbah 89:9]
ולחם אין בכל הארץ: חוזר לענין הראשון לתחלת שני הרעב:
were exhausted: An expression of exhaustion, as the Targum renders ואשתלהי, and similar to this is“Like one who wearies himself shooting firebrands” (Prov. 26:18).
ותלה: כמו ותלאה לשון עייפות, כתרגומו, ודומה לו (משלי כו יח) כמתלהלה היורה זיקים:
14. And Joseph collected all the money that was found in the land of Egypt and in the land of Canaan with the grain that they were buying, and Joseph brought the money into Pharaoh's house. יד. וַיְלַקֵּט יוֹסֵף אֶת כָּל הַכֶּסֶף הַנִּמְצָא בְאֶרֶץ מִצְרַיִם וּבְאֶרֶץ כְּנַעַן בַּשֶּׁבֶר אֲשֶׁר הֵם שֹׁבְרִים וַיָּבֵא יוֹסֵף אֶת הַכֶּסֶף בֵּיתָה פַרְעֹה:
with the grain that they were buying: they gave him the money.
בשבר אשר הם שוברים: נותנין לו את הכסף:
15. Now the money was depleted from the land of Egypt and from the land of Canaan, and all the Egyptians came to Joseph, saying, "Give us food; why should we die in your presence, since the money has been used up?" טו. וַיִּתֹּם הַכֶּסֶף מֵאֶרֶץ מִצְרַיִם וּמֵאֶרֶץ כְּנַעַן וַיָּבֹאוּ כָל מִצְרַיִם אֶל יוֹסֵף לֵאמֹר הָבָה לָּנוּ לֶחֶם וְלָמָּה נָמוּת נֶגְדֶּךָ כִּי אָפֵס כָּסֶף:
has been used up: Heb. אָפֵס, as the Targum renders: שְׁלִים, [meaning] is ended. — [Rashi]
אפס: כתרגומו שלים:
16. And Joseph said, "Give [me] your livestock, and I will give you [food in return] for your livestock, if the money has been used up." טז. וַיֹּאמֶר יוֹסֵף הָבוּ מִקְנֵיכֶם וְאֶתְּנָה לָכֶם בְּמִקְנֵיכֶם אִם אָפֵס כָּסֶף:
17. So they brought their livestock to Joseph, and Joseph gave them food [in return] for the horses and for the livestock in flocks and in cattle and in donkeys, and he provided them with food [in return] for all their livestock in that year. יז. וַיָּבִיאוּ אֶת מִקְנֵיהֶם אֶל יוֹסֵף וַיִּתֵּן לָהֶם יוֹסֵף לֶחֶם בַּסּוּסִים וּבְמִקְנֵה הַצֹּאן וּבְמִקְנֵה הַבָּקָר וּבַחֲמֹרִים וַיְנַהֲלֵם בַּלֶּחֶם בְּכָל מִקְנֵהֶם בַּשָּׁנָה הַהִוא:
and he provided them: Heb. וַיְנַהִלֵם, similar to וַיְנַהִגֵם, and he guided them, and similar to this is“She has no guide (מְנַהֵל)” (Isa. 51:18),“ He leads me (יְנַהִלֵנִי) beside still waters” (Ps. 23:2).
וינהלם: כמו וינהגם, ודומה לו (ישעיה נא יח) אין מנהל לה, (תהלים כג ב) על מי מנוחות ינהלני:
18. That year ended, and they came to him in the second year, and they said to him, "We will not hide from my lord, for insofar as the money and the property in animals have been forfeited to my lord, nothing remains before my lord, except our bodies and our farmland. יח. וַתִּתֹּם הַשָּׁנָה הַהִוא וַיָּבֹאוּ אֵלָיו בַּשָּׁנָה הַשֵּׁנִית וַיֹּאמְרוּ לוֹ לֹא נְכַחֵד מֵאֲדֹנִי כִּי אִם תַּם הַכֶּסֶף וּמִקְנֵה הַבְּהֵמָה אֶל אֲדֹנִי לֹא נִשְׁאַר לִפְנֵי אֲדֹנִי בִּלְתִּי אִם גְּוִיָּתֵנוּ וְאַדְמָתֵנוּ:
in the second year: The second of the famine years.
בשנה השנית: שנית לשני הרעב:
for insofar as the money and the property in animals have been forfeited, etc: Heb. כִּי אִם. For insofar as the money and the property have been forfeited and everything has come into my lord’s possession.
כי אם תם הכסף וגו': כי אשר תם הכסף והמקנה ובא הכל אל יד אדוני:
except our bodies: Heb. בִּלְתִּי, like אִם לֹא גְוִיָתֵנוּ, if not our bodies.
בלתי אם גויתנו: כמו אם לא גויתנו:
19. Why should we die before your eyes, both we and our farmland? Buy us and our farmland for food, so that we and our farmland will be slaves to Pharaoh, and give [us] seed, so that we live and not die, and the soil will not lie fallow." יט. לָמָּה נָמוּת לְעֵינֶיךָ גַּם אֲנַחְנוּ גַּם אַדְמָתֵנוּ קְנֵה אֹתָנוּ וְאֶת אַדְמָתֵנוּ בַּלָּחֶם וְנִהְיֶה אֲנַחְנוּ וְאַדְמָתֵנוּ עֲבָדִים לְפַרְעֹה וְתֶן זֶרַע וְנִחְיֶה וְלֹא נָמוּת וְהָאֲדָמָה לֹא תֵשָׁם:
and give [us] seed-: [with which] to sow the soil. Although Joseph said,“and [for] another five years there will be neither plowing nor harvest” (Gen. 45:6), as soon as Jacob came to Egypt, blessing came with his arrival, and they started to sow, and the famine ended. So we learned in the Tosefta of Sotah (10:1-3).
ותן זרע: לזרוע האדמה. ואף על פי שאמר יוסף (לעיל מה ו) ועוד חמש שנים אשר אין חריש וקציר, מכיון שבא יעקב למצרים, באה ברכה לרגליו, והתחילו לזרוע וכלה הרעב, וכן שנינו בתוספתא דסוטה:
will not lie fallow: Heb. לֹא תֵּשָׁם, will not be desolate, [and Onkelos renders:] לָא תְבוּר, an expression denoting a fallow field (שָׂדֶה בוּר), which is not plowed.
לא תשם: לא תהא שממה, לא תבור, לשון שדה בור, שאינו חרוש:
20. So Joseph bought all the farmland of the Egyptians for Pharaoh, for the Egyptians sold, each one his field, for the famine had become too strong for them, and the land became Pharaoh's. כ. וַיִּקֶן יוֹסֵף אֶת כָּל אַדְמַת מִצְרַיִם לְפַרְעֹה כִּי מָכְרוּ מִצְרַיִם אִישׁ שָׂדֵהוּ כִּי חָזַק עֲלֵהֶם הָרָעָב וַתְּהִי הָאָרֶץ לְפַרְעֹה:
and the land became Pharaoh’s: I.e., it was acquired by him.
ותהי הארץ לפרעה: קנויה לו:
21. And he transferred the populace to the cities, from [one] end of the boundary of Egypt to its [other] end. כא. וְאֶת הָעָם הֶעֱבִיר אֹתוֹ לֶעָרִים מִקְצֵה גְבוּל מִצְרַיִם וְעַד קָצֵהוּ:
And he transferred the populace: Joseph [transferred them] from city to city so that they would remember that they have no more share in the land, and he settled those of one city in another (Targum Onkelos). Scripture did not have to write this except to let you know Joseph’s praise, that he intended to remove the stigma from his brothers, so that they (the Egyptians) would not call them exiles. [From Gen. Rabbah 89:9, Chul. 60b]
ואת העם העביר: יוסף מעיר לעיר, לזכרון שאין להם עוד חלק בארץ, והושיב של עיר זו בחברתה. ולא הוצרך הכתוב לכתוב זאת, אלא להודיע שבחו של יוסף שנתכוין להסיר חרפה מעל אחיו, שלא יהיו קורין אותם גולים:
from [one] end of the boundary of Egypt, etc.: So he did with all the cities in the kingdom of Egypt, from one end of its boundary to the other end of its boundary.
מקצה גבול מצרים וגו': כן עשה לכל הערים אשר במלכות מצרים מקצה גבולה ועד קצה גבולה:
22. Only the farmland of the priests he did not buy, for the priests had an allotment from Pharaoh, and they ate their allotment that Pharaoh had given them; therefore, they did not sell their farmland. כב. רַק אַדְמַת הַכֹּהֲנִים לֹא קָנָה כִּי חֹק לַכֹּהֲנִים מֵאֵת פַּרְעֹה וְאָכְלוּ אֶת חֻקָּם אֲשֶׁר נָתַן לָהֶם פַּרְעֹה עַל כֵּן לֹא מָכְרוּ אֶת אַדְמָתָם:
the priests: Heb. הַכֹּהִנִים, the priests. Every instance of כֹּהֵן means a minister to deities, except those that are an expression of high rank, like“the governor (כֹּהֵן) of Midian” (Exod. 2: 16),“the governor (כֹּהֵן) of On” (Gen. 41:45). [From targumim]
הכהנים: הכומרים, כל לשון כהן משרת לאלהות הוא, חוץ מאותן שהם לשון גדולה, כמו (שמות ב טז) כהן מדין, (לעיל מא מה) כהן און:
the priests had an allotment: An allotment of so much bread per day.
חק לכהנים: חק כך וכך לחם ליום:
23. Joseph said to the people, "Behold, I have bought you and your farmland today for Pharaoh. Behold, you have seed, so sow the soil. כג. וַיֹּאמֶר יוֹסֵף אֶל הָעָם הֵן קָנִיתִי אֶתְכֶם הַיּוֹם וְאֶת אַדְמַתְכֶם לְפַרְעֹה הֵא לָכֶם זֶרַע וּזְרַעְתֶּם אֶת הָאֲדָמָה:
Behold: Heb. הֵא, equivalent to הִנֵה, as in:“behold (הֵא) I have laid your way on [your] head” (Ezek. 16:43). [From targumim]
הא: כמו הנה, כמו (יחזקאל טז מג) וגם אני הא דרכך בראש נתתי:
24. And it shall be concerning the crops, that you shall give a fifth to Pharaoh, and the [remaining] four parts shall be yours: for seed for [your] field[s], for your food, for those in your houses, and for your young children to eat." כד. וְהָיָה בַּתְּבוּאֹת וּנְתַתֶּם חֲמִישִׁית לְפַרְעֹה וְאַרְבַּע הַיָּדֹת יִהְיֶה לָכֶם לְזֶרַע הַשָּׂדֶה וּלְאָכְלְכֶם וְלַאֲשֶׁר בְּבָתֵּיכֶם וְלֶאֱכֹל לְטַפְּכֶם:
for seed for [your] field[s]: Every year.
לזרע השדה: שבכל שנה:
for those in your houses: For food for the manservants and maidservants who are in your houses.
ולאשר בבתיכם: ולאכול העבדים והשפחות אשר בבתיכם:
your young children: Heb. טַפְּכֶם, young children.
טפכם: בנים קטנים:
25. They replied, "You have saved our lives! Let us find favor in my lord's eyes, and we will be slaves to Pharaoh." כה. וַיֹּאמְרוּ הֶחֱיִתָנוּ נִמְצָא חֵן בְּעֵינֵי אֲדֹנִי וְהָיִינוּ עֲבָדִים לְפַרְעֹה:
Let us find favor: that you should do this for us, as you have said.
נמצא חן: לעשות לנו זאת כמו שאמרת:
and we will be slaves to Pharaoh: to pay him this tribute every year as a statute that will not be repealed.
והיינו עבדים לפרעה: להעלות לו המס הזה בכל שנה:
26. So Joseph made it a statute to this day concerning the farmland of Egypt for the one fifth. Only the farmland of the priests alone did not become Pharaoh's. כו. וַיָּשֶׂם אֹתָהּ יוֹסֵף לְחֹק עַד הַיּוֹם הַזֶּה עַל אַדְמַת מִצְרַיִם לְפַרְעֹה לַחֹמֶשׁ רַק אַדְמַת הַכֹּהֲנִים לְבַדָּם לֹא הָיְתָה לְפַרְעֹה:
27. And Israel dwelt in the land of Egypt in the land of Goshen, and they acquired property in it, and they were prolific and multiplied greatly. כז. וַיֵּשֶׁב יִשְׂרָאֵל בְּאֶרֶץ מִצְרַיִם בְּאֶרֶץ גּשֶׁן וַיֵּאָחֲזוּ בָהּ וַיִּפְרוּ וַיִּרְבּוּ מְאֹד:
And Israel dwelt in the land of Egypt: Where? In the land of Goshen, which is [part] of the land of Egypt.
וישב ישראל בארץ מצרים: והיכן, בארץ גושן, שהיא מארץ מצרים:
and they acquired property in it: Heb. וַיֵאָחִזוּ בָהּ, [which is] an expression of אִחֻזָה, holding.
ויאחזו בה: לשון אחוזה:
___________________________
Daily Tehillim: Chapters 29-34
• Chapter 29
The Name of God appears eighteen times in this psalm, corresponding to which our Sages established eighteen blessings-the Amidah. The entire psalm can be interpreted as referring to the giving of the Torah and the ingathering of the exiles.
1. A psalm by David. Render to the Lord, children of the mighty, render to the Lord honor and strength.
2. Render to the Lord the honor due to His Name; bow down to the Lord in resplendent holiness.
3. The voice of the Lord is over the waters, the God of glory thunders; the Lord is over mighty waters.
4. The voice of the Lord resounds with might; the voice of the Lord resounds with majesty.
5. The voice of the Lord breaks cedars; the Lord shatters the cedars of Lebanon.
6. He makes them leap like a calf, Lebanon and Sirion like a young wild ox.
7. The voice of the Lord strikes flames of fire.
8. The voice of the Lord makes the desert tremble; the Lord causes the desert of Kadesh to tremble.
9. The voice of the Lord causes the does to calve, and strips the forests bare; and in His Sanctuary all proclaim His glory.
10. The Lord sat [as King] at the Flood; the Lord will sit as King forever.
11. The Lord will give strength to His people; the Lord will bless His people with peace.
Chapter 30
This psalm teaches one not to be distressed if God visits suffering upon him in this world, for only through suffering can one enter the World to Come. Even one of great spiritual stature should realize that his stability is not guaranteed, but that all is in the hands of God.
1. A psalm, a song of dedication of the House, by David.
2. I exalt You, Lord, for You have uplifted me, and did not allow my enemies to rejoice over me.
3. Lord, my God, I cried out to You, and You healed me.
4. Lord, You have brought up my soul from the grave; You have kept me alive, that I should not descend to the pit.
5. Sing to the Lord, you His pious ones, and praise His holy Name.
6. For His wrath endures but for a moment, when He is conciliated there is [long] life; when one retires at night weeping, joy will come in the morning.
7. In my security I thought, "I shall never falter.”
8. Lord, by Your favor You have made my mountain stand strong; when You concealed Your countenance I was alarmed.
9. I called to You, O Lord, and I made supplication to my Lord:
10. What profit is there in my death, in my going down to the grave? Can dust praise You? Can it proclaim Your truth
11. Lord, hear and be gracious to me; Lord, be a help to me.
12. You have turned my mourning into dancing; You have undone my sackcloth and girded me with joy.
13. Therefore my soul shall sing to You, and not be silent; Lord my God, I will praise You forever.
Chapter 31
Composed by a destitute and oppressed David, running from Saul while placing his trust in God, this psalm instructs man to put his trust in God alone.
1. For the Conductor, a psalm by David.
2. In You I have taken shelter, O Lord, I shall never be shamed; rescue me in Your righteousness.
3. Turn Your ear to me, save me quickly; be to me a rock of refuge, a fortress to deliver me.
4. For You are my rock and my fortress; for the sake of Your Name, direct me and lead me.
5. Remove me from the net they planted for me, for You are my stronghold.
6. I entrust my spirit into Your hand; You will redeem me, Lord, God of truth.
7. I despise those who anticipate worthless vanities; but I trust in the Lord.
8. I will rejoice and delight in Your kindness, for You have seen my affliction; You know the troubles of my soul.
9. You have not delivered me into the hand of the enemy; You have set my feet on spacious ground.
10. Be gracious to me, O Lord, for I am in distress; my eye wastes away from vexation-my soul and my stomach.
11. For my life is spent in sorrow, my years in sighing; my strength fails because of my iniquity, and my bones are wasted away.
12. Because of my adversaries I have become a disgrace-exceedingly to my neighbors, and a dread to my friends; those who see me outside flee from me.
13. Like a dead man, I was forgotten from the heart; I became like a lost vessel.
14. For I have heard the slander of many, terror on every side, when they assembled together against me and plotted to take my life.
15. But I trusted in You, O Lord; I said, "You are my God.”
16. My times are in Your hand; save me from the hands of my enemies and pursuers.
17. Shine Your countenance upon Your servant; deliver me in Your kindness.
18. O Lord, let me not be ashamed, for I have called You; let the wicked be shamed, let them be silent to the grave.
19. Let the lips of falsehood-which speak insolently against the righteous, with arrogance and contempt-be struck dumb.
20. How abundant is Your good that You have hidden for those who fear You; in the presence of man, You have acted for those who take refuge in You.
21. Conceal them from the haughtiness of man, in the shelter of Your countenance; hide them in a shelter from the strife of tongues.
22. Blessed is the Lord, for He has been wondrous in His kindness to me in a besieged city.
23. I said in my panic, "I am cut off from before Your eyes!" But in truth, You heard the voice of my pleas when I cried to You.
24. Love the Lord, all His pious ones! The Lord preserves the faithful, and repays with exactness those who act haughtily.
25. Be strong and fortify your hearts, all who put their hope in the Lord!
Chapter 32
This psalm speaks of forgiveness of sin, and of the good fortune of one who repents and confesses to God wholeheartedly.
1. By David, a maskil.1Fortunate is he whose transgression is forgiven, whose sin is covered.
2. Fortunate is the man to whom the Lord does not reckon his sin, and in whose spirit there is no deceit.
3. When I was silent, my limbs wore away through my wailing all day long.
4. For day and night Your hand was heavy upon me; my marrow became [dry] as the droughts of summer, Selah.
5. My sin I made known to You, my iniquity I did not cover. I said, "I will confess my transgressions to the Lord," and You have forgiven the iniquity of my transgression forever.
6. For this let every pious man pray to You, at a time when You may be found; indeed, the flood of many waters will not reach him.
7. You are a refuge to me; protect me from distress; surround me with songs of deliverance forever.
8. I will enlighten you and educate you in the path you should go; I will advise you with what I have seen.
9. Be not like a horse, like a mule, senseless, that must be muzzled with bit and bridle when being adorned, so that it not come near you.
10. Many are the agonies of the wicked, but he who trusts in the Lord is surrounded by kindness.
11. Rejoice in the Lord and exult, you righteous ones! Sing joyously, all you upright of heart!
Chapter 33
This psalm teaches the righteous and upright to praise God. For the more one knows of the Torah's wisdom, the more should he praise God, for he knows and understands His greatness.
1. Sing joyously to the Lord, you righteous ones; it is fitting for the upright to offer praise.
2. Extol the Lord with a harp; sing to Him with a ten-stringed lyre.
3. Sing to Him a new song; play well with sounds of jubilation.
4. For the word of the Lord is just; all His deeds are done in faithfulness.
5. He loves righteousness and justice; the kindness of the Lord fills the earth.
6. By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts.
7. He gathers the waters of the sea like a mound; He places the deep waters in vaults.
8. Let all the earth fear the Lord; let all the inhabitants of the world tremble before Him.
9. For He spoke, and it came to be; He commanded, and it endured.
10. The Lord has annulled the counsel of nations; He has foiled the schemes of peoples.
11. The counsel of the Lord stands forever, the thoughts of His heart throughout all generations.
12. Fortunate is the nation whose God is the Lord, the people He chose as a heritage for Himself.
13. The Lord looks down from heaven; He beholds all mankind.
14. From His dwelling-place He looks intently upon all the inhabitants of the earth.
15. It is He Who fashions the hearts of them all, Who perceives all their actions.
16. The king is not saved by a great army, nor a warrior rescued by great might.
17. The horse is a false guarantee for victory; with all its great strength it offers no escape.
18. But the eye of the Lord is directed toward those who fear Him, toward those who hope for His kindness,
19. to save their soul from death and to sustain them during famine.
20. Our soul yearns for the Lord; He is our help and our shield.
21. For our heart shall rejoice in Him, for we have put our trust in His Holy Name.
22. May Your kindness, Lord, be upon us, as we have placed our hope in You.
Chapter 34
This psalm tells of when David was in grave danger while at the palace of Achish, brother of Goliath. David acted like a madman, letting spittle run down his beard, and writing on the doors: "Achish, king of Gath, owes me one hundred thousand gold coins," leading Achish to eject him from the palace. In his joy, David composed this psalm in alphabetical sequence.
1. By David, when he feigned insanity before Avimelech,1 who then drove him away, and he left.
2. I bless the Lord at all times; His praise is always in my mouth.
3. My soul glories in the Lord; let the humble hear it and rejoice.
4. Exalt the Lord with me, and let us extol His Name together.
5. I sought the Lord and He answered me; He delivered me from all my fears.
6. Those who look to Him are radiant; their faces are never humiliated.
7. This poor man called, and the Lord heard; He delivered him from all his tribulations.
8. The angel of the Lord camps around those who fear Him, and rescues them.
9. Taste and see that the Lord is good; fortunate is the man who trusts in Him.
10. Fear the Lord, you His holy ones, for those who fear Him suffer no want.
11. Young lions may want and hunger, but those who seek the Lord shall not lack any good thing.
12. Come, children, listen to me; I will teach you the fear of the Lord.
13. Who is the man who desires life, who loves long life wherein to see goodness?
14. Guard your tongue from evil, and your lips from speaking deceit.
15. Turn away from evil and do good, seek peace and pursue it.
16. The eyes of the Lord are directed toward the righteous, and His ears toward their cry.
17. The wrath of the Lord is upon the evildoers, to excise their memory from the earth.
18. But when they [repent and] cry out, the Lord hears, and saves them from all their troubles.
19. The Lord is close to the broken-hearted, and saves those with a crushed spirit.
20. Many are the afflictions of a righteous person, but the Lord rescues him from them all.
21. He protects all his bones; not one of them is broken.
22. Evil brings death upon the wicked, and the enemies of the righteous are condemned.
23. The Lord redeems the soul of His servants; all who take shelter in Him are not condemned.
____________________________
Tanya: Likutei Amarim, middle of Chapter 7
• Lessons in Tanya
• Today's Tanya Lesson
Shabbat, 5 Tevet 5775 • 27 December 2014
Likutei Amarim, middle of Chapter 7
אך מי שהוא בזוללי בשר וסובאי יין למלאות תאות גופו ונפשו הבהמית, שהוא בחינת יסוד המים מארבע יסודות הרעים שבה שממנו מדת התאוה
On the other hand, if a person is one of those who gluttonously eat meat and quaff wine in order to satisfy their bodily appetites and animal soul, then since, of the animal soul’s four evil elements, this desire belongs to the element of Water, from which comes the appetite for pleasures,
As explained in the first chapter, all evil characteristics come from the four evil elements of the animal soul, with the appetite for pleasures emanating from the element of Water,
הנה על ידי זה יורד חיות הבשר והיין שבקרבו, ונכלל לפי שעה ברע גמור שבשלש קליפות הטמאות
in such case the vitality of the meat and wine that he ingested is thereby degraded, and absorbed temporarily in the utter evil of the three unclean kelipot.
וגופו נעשה להן לבוש ומרכבה
His (the glutton’s) body becomes a garment and a “vehicle” for these kelipot.
The term “vehicle” is an analogy for total subservience; just as a vehicle is completely subservient to the will of its driver, having no will of its own, so (in this case) is this person totally subservient to the three unclean kelipot.
לפי שעה, עד אשר ישוב האדם ויחזור לעבודת ה׳ ולתורתו
But his body remains so [only] temporarily, until the person repents and returns to the service of G‑d and His Torah — whereupon he ceases to be a vehicle for the kelipot; the energy of the food and drink is then released from the kelipot and returns to Sanctity.
כי לפי שהיה בשר היתר ויין כשר, לכך יכולים לחזור ולעלות עמו בשובו לעבודת ה׳
For, inasmuch as the meat and wine were kosher and permissible and it was only the person’s desire for pleasure that degraded them, they have the power to revert and ascend with him when he returns to the service of G‑d — at which time the strength gained from the food and drink are utilized in serving G‑d.
שזהו לשון היתר ומותר, כלומר: שאינו קשור ואסור בידי החיצונים
This is implied in the terms hetter (“permissibility”) and mutar (“permissible”). That which may be done or eaten is called “mutar”, literally meaning “released” or “unbound”. In our context the term means that the permissible object is not “chained” to the kelipot. That is to say, it is not tied and bound by the power of the “extraneous forces,” i.e., the kelipot and sitra achra which are extraneous to the realm of Sanctity,
שלא יוכל לחזור ולעלות לה׳
preventing it from returning and ascending to G‑d.
Rather, it can return and ascend to G‑d when the person involved returns to the service of G‑d, as explained above.
רק שהרשימו ממנו נשאר בגוף
Nevertheless, even when this energy reverts to Sanctity through the person's returns to the service of G‑d, a trace [of the evil] remains in the body.
Eating permissible food for bodily pleasure causes the food to descend into total evil. Subsequently, the food becomes part of the body. Though repentance elevates not only the person but also the energy of the food and drink as well, still, having become a part of the body, a vestige of evil remains.
ועל כן צריך הגוף לחיבוט הקבר, כמו שיתבאר לקמן
For this reason the body must undergo the “Purgatory of the Grave,” as will be explained later.1
Like all heavenly punishments, “Purgatory of the Grave” too is a means of spiritual purification. All remaining traces of evil energy created by eating and drinking for bodily pleasure are removed through this punishment.
וכן החיות שבטפות זרע שיצאו ממנו בתאוה בהמית, שלא קידש עצמו בשעת תשמיש עם אשתו טהורה
So, too, with regard to the vitality of the drops of semen emitted from the body with animal lust, by him who has not conducted himself in a holy manner during intimacy with his wife during her state of purity. Here, too, the vitality is temporarily absorbed in the total evil of the three unclean kelipot until the person repents.
In the above instances, the fault lies not in the acts, which in themselves are permissible, but rather in the person’s intention in doing them — acting out of regard for bodily pleasure, not for the sake of heaven.
מה שאין כן במאכלות אסורות וביאות אסורות, שהן משלש קליפות הטמאות לגמרי
Such is not the case, however, with forbidden foods and illicit coition, which inasmuch as they are prohibited acts derive their vitality from the three entirely unclean kelipot.
הם אסורים וקשורים בידי החיצונים לעולם
These are tied and bound by the “extraneous forces” (the kelipot) forever.
ואין עולים משם עד כי יבוא יומם ויבולע המות לנצח, כמו שכתוב: ואת רוח הטומאה אעביר מן הארץ
They (the vitality of these prohibited acts) are not elevated from [the kelipot] until “their day comes” (the time when evil will totally disappear from the world), when “death (i.e., the kelipot, called ”death“ because they oppose G‑dliness, which is life) will be swallowed up i.e., eradicated forever,” as it is written:2 “And I (G‑d) will remove the spirit of impurity from the earth.” Then, when the kelipot cease to exist, the sparks of holiness will of themselves be freed from them.
או עד שיעשה תשובה גדולה כל כך שזדונות נעשו לו כזכיות ממש
Or, until the sinner repents in the manner presently described, in which case the sparks of holiness need not remain in the clutches of the kelipot until the End of Days; they may even be freed, and restored to holiness, when he (the sinner) repents so earnestly that his premeditated sins become transmuted into veritable merits.
שהיא תשובה מאהבה מעומקא דלבא, באהבה וחשיקה ונפש שוקקה לדבקה בו יתברך
This is achieved through “repentance out of love (of G‑d),” coming from the depths of the heart, with great love and fervor, and from a soul passionately desiring to cleave to the blessed G‑d,
וצמאה נפשו לה׳ כארץ עיפה וציה
and thirsting for G‑d like a parched and barren soil thirsts desperately for water.
להיות כי עד הנה היתה נפשו בארץ ציה וצלמות, היא הסטרא אחרא, ורחוקה מאור פני ה׳ בתכלית
For inasmuch as till now until he repented his soul had been in a barren wilderness and in the shadow of death, which is the sitra achra, and had been far removed from the light of the Divine Countenance, in the greatest possible measure,
ולזאת צמאה נפשו ביתר עז מצמאון נפשות הצדיקים
therefore, now that he “repents out of love” his soul thirsts for G‑d even more intensely than the souls of the righteous who have never sinned.
The righteous tzaddik, ever close to G‑d, is like one who always has water near at hand — his thirst is never so intense. The penitent, however, finds himself as if in a desert, where the very absence of water causes his thirst to burn with greater intensity.
כמאמרם ז״ל: במקום שבעלי תשובה עומדים כו׳
As our Sages say:3 “Where penitents stand…[not even the perfectly righteous can stand]. For, as explained earlier, the tzaddik lacks the penitent’s intense yearning for G‑d.
ועל תשובה מאהבה רבה זו אמרו שזדונות נעשו לו כזכיות, הואיל ועל ידי זה בא לאהבה רבה זו
[Only] concerning repentance out of such great love has it been said4 that [the penitent’s] premeditated sins become, for him, like virtues, since through them (through the sins which previously had distanced him from G‑d) he attained when he repented to this great love. Thus, his sins affected him in the same way as mitzvot: they brought about within him a greater love of G‑d.
In summary: It is possible even now, before evil completely disappears from the earth, to extricate the vitality of forbidden acts from the kelipot, through “repentance out of love of G‑d.”
אבל תשובה שלא מאהבה זו, אף שהיא תשובה נכונה, וה׳ יסלח לו, מכל מקום לא נעשו לו כזכיות
But in the case of repentance that does not come from such love, though it be proper repentance, and G‑d will surely pardon him, nevertheless [his sins] are not transformed for him into the equivalent of virtues.
ואין עולים מהקליפה לגמרי עד עת קץ, שיבולע המות לנצח
They are not released and hence do not completely ascend from the kelipah so that no trace of the sin remains5 “until the end of time,” when6 “death will be swallowed up forever.”
Thus we have learned that the energy of forbidden foods and illicit coition is released from the kelipot only when one repents out of love or when evil ceases. Now we shall learn that in the case of one specific prohibition, ordinary repentance can accomplish what normally requires “repentance out of love.”
FOOTNOTES
1. Ch. 8.
2. Zechariah 13:2.
3. Berachot 34b.
4. Yoma 86b.
5. Daniel 11:35.
6. Cf. Yeshayahu 25:8.
____________________________
Rambam:
Daily Mitzvah N10, N47, N60, N6, N5, N2, N3, N4, N15, P186, N23, N24 Sefer Hamitzvot
Today's Mitzvah
Shabbat, 5 Tevet, 5775 • 27 December 2014
Daily Mitzvah N10, N47, N60, N6, N5, N2, N3, N4, N15, P186, N23, N24 Sefer Hamitzvot
Today's Mitzvah
Shabbat, 5 Tevet, 5775 • 27 December 2014
Negative Commandment 10 (Digest)
Studying Foreign Theologies
"Do not turn to the idols"—Leviticus 19:4.
We are forbidden to study or even dabble in idolatrous teachings. Such activity can lead an individual without sufficient intelligence or knowledge to stray after these false teachings. Furthermore, it is forbidden to even gaze at an idol or idolatrous icon.
The 10th prohibition is that we are forbidden from investigating idolatry and looking into its contest, i.e. researching and studying the fantasies and foolishness that its founders claim, [for example,] "This spiritual force can be brought down in this way, and then you must do this; this star you must offer incense to, stand before it in this way, and then do this," and so on. Thinking into these matters and investigating these fantasies can cause a foolish person to pursue them and worship them.
The verse which contains this prohibition is G‑d's statement,1 "Do not turn away to false gods." In the words of the Sifra, "If you turn after them, you are making them into gods." There it is written, "Rabbi Yehuda says, 'You must not turn to them [even] to look at them.'" This means that it is prohibited even to gaze at the image's external appearance or to think about how it was made, in order to not spend even a moment of time on them.
In the [Talmudic] chapter "Sho'el adam mei'chavero"2 it is written, "One who walks under an image or statue may not read [their caption] on Shabbat. One may not look at the statue itself even during the week, as the verse says,3 'Do not turn away to false gods.' What does this verse imply? Rabbi Yochanan says [the same words can be read to mean,] 'do not turn away G‑d from your minds.'"4
This same prohibition — to think about idolatry — is repeated in G‑d's statement,5 "Be careful that your heart not be lured away, and you turn astray and worship [them]." This means that if your heart is lured away to think about them, this will cause you to turn away from the straightforward path and become involved in worship. This same concept is repeated,6 "[Be very careful…] lest you raise your eyes to the sky, and see the sun, moon...[and worship them]."This does not prohibit one from lifting up one's head and looking at them with one's eye; rather, it prohibits from pondering in one's mind7 what powers are attributed to them by those who worship them. The same is found in G‑d's statement,8 "[Be careful] lest you try to find out about their gods saying, 'Now, how do these nations worship their gods?'" Even if one does not worship them, it is prohibited to inquire about the nature of their worship since it can cause one to err after them.
You should be aware that one who transgresses this prohibition is punished by lashes.9 It10 has already been explained at the end of the first chapter of Eruvin11 that one is punished by lashes for violating the Biblical prohibition of going beyond the Shabbat limit.12 The Sages prove this by quoting G‑d's statement,13 "A person may not ["al"] leave his place." The Talmud then asks how it is possible to punish with lashes when the prohibition is stated with the word, "al" instead of the word, "lo" ["do not"]. It then answers with the [rhetorical] question, if there are no lashes whenever the word, "al," is used, are there no lashes for the prohibition,14 "Do not ["al"] turn away to false gods?!" This discussion implies that one does receive lashes for this prohibition.
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.Lev. 19:4.
2.Shabbos 149a.
3.Lev. 19:4.
4.The word, "to,' in Hebrew ("el"), can also be read as one of G‑d's names. Accordingly the phrase, "Do not turn away to," (in Hebrew, "al tifnu el") can be read, "Do not turn away G‑d" ("al tifanu E‑l"). (Kapach, 5731, note 58 from Moreh N'vuchim 3:51.)
5.Deut. 11:16.
6.Deut. 4:15,19.
7.Literally, « gazing with your heart's eye. »
8.Deut. 12:30.
9.If an action is performed (Hilchos Avodah Zarah 2:2-3). It is apparent that even taking a book to read would also be considered to be an action according to the Rambam (see Kapach, 5731, note 65).
10.The regular way for the Torah to state a prohibition is to use the Hebrew word, "lo" (which means, "do not"). In some prohibitions, such as this one, the Torah uses the Hebrew word, "al" (which also means, "do not"). The Rambam now proves that even when the word, "al" is used, the prohibition is still punishable by lashes, and therefore is counted among the 613 commandments.
11.17b.
12.See N321.
13.Exodus 16:29.
14.Lev.19:4. Kapach, 5731 (note 64) points out that our version of the Talmud presents a different prohibition, namely Lev. 19:31 (N8, N9). See Zohar HaRakiah, Yad HaLevi.
________________________________________
Negative Commandment 47 (Digest)
Straying After Incorrect Beliefs and Illicit Pleasures
"And that you stray not after your heart and eyes"—Numbers 15:39.
We are to keep our eyes and hearts in check, never succumbing to the allure of beliefs and urges antithetical to Torah values. We are obligated to maintain control over our thoughts—not to allow our hearts to lead us to heretical beliefs, nor our eyes to lead us to indulge in thoughts about illicit pleasures.
The 47th prohibition is that we are forbidden from entertaining any thoughts1 which could lead one to accept ideas contrary to those of the Torah. Rather, we must control our thoughts and establish limits to what is acceptable, i.e. the commandments of the Torah and its prohibitions.2
The source of this commandment is G‑d's statement (exalted be He),3 "Do not turn after your heart and after your eyes."
In the words of the Sifri, "The phrase, 'do not turn after your heart,' refers to heresy, as in the verse,4 'I find more bitter than death [the woman5 whose heart is traps].' The phrase, 'and after your eyes,' refers to immoral behavior, as in the verse6 'And Shimshon said to his father [take her for me, for she is fitting in my eyes7].'" The word z'nus [translated above as, "immoral behavior"] includes pursuing physical pleasures and desires, and constantly thinking about them.
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 48)
2."Any thought that might cause one to reject one of the fundamental principles of the Torah — we are prohibited from allowing it to enter our mind. We may not direct our minds towards such thoughts, and not to think about them and be drawn after thoughts which enter our minds. For the human mind is limited, and not everyone is capable of grasping the truth clearly … the universe could be destroyed because of the limitations of human intellect." (Hilchos Avodah Zarah 2:3)
3.Num.15:39.
4.Eccles. 7 :26.
5.Rashi explains that the verse refers to the temptations of heresy.
6.Judges.14:3.
7.Shimshon had asked his parents to arrange for him to marry a certain Philistine girl. His parents objected, saying he should take a wife from among the Jewish people. Shimshon answered them in this verse. The Sifri finds the usage of the phrase, "in my eyes," as support that the "after your eyes," in our verse refers to immorality.
________________________________________
Negative Commandment 60 (Digest)
Cursing G‑d
"Do not curse G‑d"—Exodus 22:27.
We are forbidden to curse G‑d. This prohibition applies whether using one of G‑d's holy names, or even if referring to Him through other monikers.
The 60th prohibition is that we are forbidden from cursing G‑d's great Name (may He be exalted much, much higher than what the fools1 say). This prohibition is euphemistically called, "blessing the Name."
Scripture explicitly states that the punishment for transgressing this prohibition is death by stoning, in G‑d's statement,2 "Anyone who curses G‑d's Name shall be put to death. The entire community shall stone him." However, there is no verse which states this particular prohibition alone.3 The prohibition which includes this, as well as other acts,4 is G‑d's statement (exalted be He)5 "Do not curse Elokim."
In the words of the Mechilta, "The verse, 'Anyone who curses G‑d's Name shall be put to death,' prescribes the punishment, but not the prohibition itself. [This we learn from what] the Torah says,6 "Do not curse Elokim." The Sifra says, "[For cursing] the Unique Name7 of G‑d one is punished by death. [Cursing] other8 Names of G‑d is a regular prohibition." The Mechilta also says, "The verse, 'Do not curse Elokim,' serves as the prohibition for cursing G‑d's Name."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.
You9 must know that this type of prohibition — which consists of two or three different subjects10 — is not in the category of a "general prohibition." This is because Scripture explains the punishment for each one separately, thereby telling us absolutely that each one is a prohibition and counts as a separate Negative Commandment, as we explained in the Introduction.11 Since the rule is that whenever Scripture indicates a punishment, there must be another source indicating the actual prohibition, we must search for it. Sometimes it is derived from one of the rules of Torah derivation, and sometimes it is included in another prohibition, as we explained in the Introduction.12
A prohibition is considered to be "general" only when there is no previous indication whatsoever that this act is prohibited aside from that [general] prohibition, as we explained in the Ninth Introductory Principle. If, however, we know that this act is prohibited from G‑d's statement that, "One who does this particular action shall be punished in this particular way," it doesn't matter whether the actual prohibition is stated explicitly or [only] derived; or if it is stated separately or included.13 You must understand this well, because you will find its application in many commandments.
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.Or, "the heretics." (Kapach, 5731, note 8*)
2.Lev.24:16.
3.As the Rambam has mentioned many times, a prohibition normally has one verse which states that the act is prohibited, and another verse which states the punishment. In this case, there is a verse indicating the punishment; but there is no verse which serves as the actual prohibition for this commandment alone.
4.Namely, the prohibition of cursing a judge (N315). The Hebrew word Elokim is used both as one of the Names of G‑d, and to refer to judges.
5.Exodus 22:27.
6.Ibid.
7.I.e. the Tetragrammaton, the four-letter Name of G‑d. In his legal code (Hilchos Avodah Zarah 2:7), the Rambam rules that the same punishment applies if a person curses the Name spelled "alef-dalet-nun-yud."
8.In Hilchos Sanhedrin (26:3), the Rambam includes other Names of G‑d — whether in Hebrew or in other languages — as well as descriptive Names such as "the Merciful One."
9.The Rambam now deals with the fact that the same verse is being used for two separate prohibitions. This would seem to put it in the category of a "general prohibition" (lav she'bi'klalot), which is not counted among the 613 commandments, as set forth in the Ninth Introductory Principle.
10.In this case, G‑d's Name and judges.
11.After the Fourteenth Introductory Principle.
12.Ibid.
13.With another prohibition, by virtue of both prohibitions deriving from one verse, as in our case.
________________________________________
Negative Commandment 6 (Digest)
Unique Modes of Idol Worship
"Do not worship them"—Exodus 20:5.
We are forbidden to worship an idol employing any practice unique to that idol. For example, in ancient times there was an idol called Markulis. Its worship called for casting a rock in its direction. Throwing a rock at Markulis would be a violation of this prohibition—while throwing a rock at any other idol would not.
(This is in addition to specific modes of idol worship that are forbidden whether or not they are part of the protocol prescribed for that deity. See Negative Mitzvah 5 for more on this topic.)
The 6th prohibition is that we are forbidden from serving an idol even in a manner other than one of the four types of service which we have mentioned.1 This is upon condition that it is served k'darkah, i.e. in the way this idol is customarily served — such as excreting to [the idol] P'or,2 or throwing a stone at Merkulis.3
The source of this commandment is G‑d's statement (exalted be He),4 "[Do not bow down to them] or serve them."
In the words of the Mechilta, "[The two phrases,]5 'Do not bow down to them or serve them,' constitute two separate prohibitions: to serve is one and to bow down is another."6
Therefore, one who threw a stone at P'or or excreted to Merkulis does not transgress [this prohibition] since it is not the customary manner of service, and G‑d Al‑mighty (exalted be He) stated,7 "[Be careful lest you try to find out about their gods saying,] 'Now, how8 do these nations worship their gods? I would also like to try [such practices].'"
One who transgresses this prohibition intentionally is punished by death by stoning or kares,9 and if unintentionally, he must bring a sacrifice.10
The details of this mitzvah have also11 been explained in the seventh chapter of Sanhedrin.12
There it is it asked why the punishment of kares is mentioned three times in reference to idolatry, and the answer is given: one is for serving k'darkah [in the customary manner], one is for serving lo k'darkah [in an uncustomary way], and one is for serving the idol Molech.13 This means to say that anyone who serves any idol in any manner is punished by kares if it is served k'darkah, i.e. in the customary manner, such as excreting to P'or, throwing a stone at Merkulis, or cutting one's hair to K'mosh.14 Similarly, anyone who serves any idol in one of the four types of service [mentioned in N5] is punished by kares, even if the idol is not customarily served in that manner, such as bringing a sacrifice to P'or or bowing down to Merkulis. This is called lo k'darkah. The third case of kares is one who passes [some of his children] over the fire to Molech, as we will explain.15
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 N5, i.e. bowing down, slaughtering, burning incense and pouring a wine libation
2.The Moabite idol (see Numbers 25:3).
3.A Roman idol.
4.Exodus 20:5..
5.Ibid.
6.The wording of the Mechilta proves that N5 and N6 are counted as two separate commandments.
7.Deut. 12:30.
8.This verse shows the difference between serving an idol in the customary manner or not. See Hilchos Avodah Zarah 3:2, that in order to be able to recognize the distinction, the Jewish court had to know the manner in which the idol is customarily served.
9.If the court did not execute him.
10.I.e. a sin offering.
11.As with N5.
12.64b.
13.See N7.
14.The Ammonite idol (see Kings I 11:7).
15.In N7.
________________________________________
Negative Commandment 5 (Digest)
Idol Worship
"Do not bow down to them"—Exodus 20:5.
It is forbidden to worship any deity other than the One G‑d in any of the following manners: 1) Bowing. 2) Slaughtering a sacrifice. 3) Pouring a libation. 4) Burning a sacrifice on an altar. These prohibitions apply even if these acts are not the accepted way of worshipping that particular deity.
Aside for these four actions, it is also forbidden to verbally declare belief in a deity other than G‑d.
The 5th prohibition is that we are forbidden from bowing down to an idol. Our usage of the term, "idol," of course includes serving anything other than G‑d.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not bow down to them or serve them."2 [The phrase] "do not bow down to them," does not mean that only bowing down is prohibited, and nothing else. Rather, just one of the customary types of worship — namely, bowing down — is mentioned, and the same applies to bringing an offering or incense. One who transgresses any of these by bowing down, bringing a sacrifice, a wine libation, or incense is put to death by stoning.
In the words of the Mechilta, "The verse,3 'Whoever sacrifices to any deity [other than G‑d alone] must be condemned to death,' teaches us the punishment but not the prohibition itself. The Torah therefore says,4 'Do not bow down to their gods or serve them.' Sacrifices are already included [in the more general phrase, 'serve them.' Why is it singled out?] It is singled out to teach us that just as sacrificing is one of the ways of serving G‑d, and one is guilty whether this is the customary way of serving [the idol] or not; so too any similar type of service of G‑d, one is guilty whether it is a customary way or serving [the idol] or not."
The explanation of this is that there are four ways in which we are required to serve the exalted G‑d — i.e. bowing down, slaughtering, burning incense and pouring a wine libation. Anyone who serves an idol in one of [these four ways] is punished with death by stoning, even if that idol is not customarily served in one of these ways.5 This is called, lo k'darkah ["not in its way"], i.e. even though one did not serve the idol in a way in which it is customarily served, since one served in one of these [four] ways, he is punished by stoning if he did so intentionally, and kares if [the court6] was unaware or he wasn't punished.7 If he did so unintentionally, he must bring a sin offering. One who accepts anything as a god8 is also guilty.9
This prohibition — against performing one of these four types of service even if it is not the customary manner — has been repeated in G‑d's statement (exalted be He),10 "The Israelites shall no longer sacrifice to the s'irim." In the words of the Sifra, "The term s'irim refers to demons." Tractate Zevachim11 explains that this prohibition refers to one who slaughters [an animal] to an idol, even if the idol is not customarily served by slaughtering. Our Sages said, "What is the source of the law that one who slaughters an animal to Merkulis12 is guilty? From the verse,13 'The Israelites shall no longer sacrifice to the s'irim.' If this verse is not needed to teach us the prohibition of serving the idol in the customary fashion — [because we already know this] from the verse,14 'Now how did these nations worship their gods?' — it must teach us about serving it in a way which is not customary.15"
One who transgresses this prohibition intentionally is punished by kares or death by stoning, as we have explained; if he did so unintentionally, he must bring a sacrifice.16 In the words of Scripture,17"Whoever sacrifices to any deity [other than G‑d alone] must be condemned to death."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.18
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.Exodus 20:5.
2.This verse actually contains two commandments: "Do not bow down to them" is this commandment, and "[do not] worship them," is N6.
3.Exodus 22:19.
4.Exodus 23:24. As Kapach (note 16*) points out, our text of the Mechilta quotes Ex. 20:5, the same verse quoted earlier in this commandment.
5.The idol "Merkulis," for example, was customarily served by throwing rocks at it. If one slaughtered a sacrifice to serve Merkulis, he transgresses this prohibition. If he threw rocks at it, however, he would transgress N6.
6.Kapach, 5731, note 19.
7.Due to the testimony being unacceptable, for example.
8.Even if he lifts up a brick and says, "You are my god." (Hilchos Avodah Zarah, 3:4)
9.Kapach, 5731, (note 21) points out that the Rambam writes the case where the person verbally accepts a god after mentioning the sin offering, because although he is punished by stoning if he acted with intention, he does not bring a sin offering if he acted unintentionally. In Hilchos Avodah Zarah (3:4), the Rambam indeed mentions only stoning. Kapach suggests that the reason for this is because a sin offering is brought only when an action was done; speech is insufficient.
10.Lev.17:7.
11.106a.
12.Which is customarily served by throwing rocks at it.
13.Lev.17:7.
14.Deut. 12:30.
15.I.e. it was not customary to bring sacrifices to the 's'irim' referred to in the verse.
16.I.e. a sin offering, as mentioned above.
17.Exodus 22:19.
18.60b.
________________________________________
Negative Commandment 2 (Digest)
Manufacturing Idols
"Do not make any carved idols for yourself"—Exodus 20:4.
It is forbidden to make, or to commission the making of, a graven image for the sake of worshipping it.
The 2nd prohibition is that we are forbidden from making statues for worship, regardless of whether they are made by the person himself or he asks someone else to make them for him.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not make for yourselves any statue or image."
One who transgresses this prohibition, i.e. who makes an idol or asks someone else to make an idol for him is punished with lashes, even if he did not serve it.
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.Exodus 20:4. Deut. 5:8.
________________________________________
Negative Commandment 3 (Digest)
Making Idols for Others
"Do not make gods out of metal for yourselves"—Leviticus 19:4.
It is forbidden to create a graven image for another, even for a non-Jew.
The 3rd prohibition is that we are forbidden from making an idol, even for others to serve, and even at the request of a non-Jew.
The source of this commandment is G‑d's statement (exalted be He),1 "And do not make gods for yourselves."
In the words of the Sifra, "[The verse,2] 'And do not make gods,' means that you may not even make them for others." [In Sifra] our Sages said, "One who makes an idol for himself transgresses two prohibitions," i.e. the prohibition of making an idol with his own hand, even for others, as explained in this Third prohibition; and also the prohibition of acquiring an idol and having it made with his permission — even if someone else made it for him — as we explained previously in the Second prohibition. Therefore he is punished with two sets of lashes.3
The details of this mitzvah, as well as the previous one, have been explained in tractate Avodah Zarah.
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.Lev.19:4.
2.Ibid.
3.From this we see that the two prohibitions count separately.
________________________________________
Negative Commandment 4 (Digest)
Ornamental Statuettes
"Do not make with Me gods of silver or gold; you shall not make for yourselves"—Exodus 20:20.
We are not allowed to create the graven image of a human being, even if only for ornamental or decorative purposes.
The 4th prohibition is that we are forbidden from making an image of a human being from metal, stone, wood or anything similar,1 even though it was not made in order to be worshipped.2 The reason for this is to keep us from making any images whatsoever, so that we should not entertain the false belief held by the masses — i.e. the idol worshippers — that these images have supernatural powers.
The source of this commandment is G‑d's statement (exalted be He),3 "Do not make a representation of anything that is with me. Do not make for yourselves silver or gold gods."
The Mechilta explains the prohibition conveyed in the verse, "Do not make for yourselves silver or gold gods," as follows: "A person may not say, 'I will make them for ornamentation, as others do in their lands.' The Torah therefore says, 'Do not make for yourselves.'"
One who transgresses this prohibition is punished by lashes.
The details of this mitzvah — which images are permissible to create and which are forbidden,4 and in which manner5 — are explained in the third chapter of Avodah Zarah.
It is explained in Sanhedrin6 that this prohibition, "Do not make a representation of anything is with me. [Do not make for yourselves] silver gods [or gold gods]," includes other matters as well,7 but the literal meaning of the verse is as we have explained, from the Mechilta.
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.I.e. any three-dimensional material. If it is merely painting on a surface, however, it is permitted (Hilchos Avodah Zarah, 3:10).
2.Rather, even to make it for beauty or ornamentation is prohibited.
3.Exodus 20:20..
4.The Rambam rules (Hilchos Avodah Zarah, 3:10-11) that images of human beings, angels, the sun, moon, etc. are prohibited, but trees, birds, etc. are permitted.
5.I.e. three-dimensional or two-dimensional.
6.7b.
7.The Talmud explains why the verse singles out gods of silver and gold — aren't wooden gods also prohibited?! It answers that the expression," gods of silver," can also be explained, "judges of silver," i.e. judges who got their position through bribery.
________________________________________
Negative Commandment 15 (Digest)
Inciting a Group to Idol Worship
"Neither let [idolatry] be heard from your mouth"—Exodus 23:13.
It is forbidden to incite a populace to idolatry.
The 15th prohibition is that we are forbidden from leading people to idolatry by speaking to them and encouraging them to serve an idol — even if the person himself did not serve the idol or do anything other than leading [others] to it. If he misleads the many people1 he is called a madi'ach.
The source of this prohibition is G‑d's statement (exalted be He),2 "Wicked men among you have lead the city's inhabitants astray saying ['Let us go and serve false gods.']" If he leads an individual person astray, then he is termed a meisis,3 the source being G‑d's statement (exalted be He),4 "If your maternal brother tries to lead you astray […secretly, saying, 'Let us go and serve false gods…']."
But in this prohibition we are speaking exclusively about a madi'ach, and the source of this commandment is G‑d's statement (exalted be He),5 "[You may not mention the name of a false gods;]You must not let it be heard through your mouth."
Our Sages said in tractate Sanhedrin,6 "The verse, 'You must not let it be heard through your mouth,' is the prohibition of meisis.7 [The Talmud then challenges,] But the prohibition of meisis is already written explicitly: '[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 will no longer do [this wicked act in your midst]'! Rather, the verse ['You must not let it be heard through your mouth'] is the prohibition of madi'ach." The Mechilta of Rabbi Yishmael similarly says, "The verse, 'You must not let it be heard through your mouth,' is the prohibition of madi'ach."
One who transgresses this prohibition is punished to death by stoning. In the words of tractate Sanhedrin,8 "Those who lead a city to idolatry9 are punished by stoning.
The details of this mitzvah have been explained in the tenth 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.I.e. the majority of the city (Hilchos Avodah Zarah 5:2)
2.Deut. 13:14.
3.See N16.
4.Deut. 13:7.
5.Exodus 23:13.
6.63b.
7.Our text of the Talmud reads, "meisis and madi'ach."
8.Chapter 7, Mishnah 4.
9.The city is called an "ir ha'nidachas."
10.111a.
________________________________________
Positive Commandment 186 (Digest)
City of Idol Worshipers
"And burn the city with fire"—Deuteronomy 13:17.
If the citizenry of a city has been influenced to worship idols, we are commanded to destroy the city, kill its inhabitants, and burn all its property.
The 186th mitzvah is that we are commanded to execute every last inhabitant of a city which has been led to worship idols,1 and to burn the city and everything in it. This is the law of an "ir ha'nidachas."
The source of this commandment is G‑d's statement (exalted be He),2 "And you shall burn the city along with all its goods with fire."
The details of this mitzvah have been explained in tractate Sanhedrin.3
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.This applies when all of the inhabitants have served idolatry. If only the majority (not everyone) in the city worshipped idols, the city is still ruled to be an "ir ha'nidachas," but only those who transgressed and their families are executed (Hilchos Avodah Zarah 4:6).
2.Deut. 13:17.
3.111b.
________________________________________
Negative Commandment 23 (Digest)
Rebuilding the "Apostate City"
"It shall remain a ruin forever; it shall never be rebuilt"—Deuteronomy 13:17.
A city that has been destroyed because its citizens were persuaded to worship idols (see Positive Commandment 186) may never be rebuilt.
The 23rd prohibition is that we are forbidden from rebuilding an ir ha'nidachas.1
The source of this commandment is G‑d's statement (exalted be He),2 "[The city] shall then remain an eternal ruin; do not ever have it rebuilt."
Anyone who builds any part of it, i.e. [helps] make it into the same city it was before,3 is punished by lashes.
The details of this mitzvah have been explained in the tenth 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.See P186 above.
2.Deut. 13:17.
3.In Sanhedrin 111a, there is a disagreement regarding rebuilding this city. Rabbi Yossi Ha'Glili holds that you may not even build gardens and orchards there. Rabbi Akiva holds that it is only prohibited to bring the city back to its previous state. The Rambam (Hilchos Avodah Zarah 4:8) rules like Rabbi Akiva. There is some controversy, however, as to what the Rambam (and Rabbi Akiva) would say regarding one who builds a few houses (not just gardens and orchards), but does not bring the city back to its original state.
Kapach, 5731, (note 17) insists that one receives lashes only by completely rebuilding the city, and points out that the previous printing of his translation was faulty (see Translator's Introduction). According to this, the phrase, "Anyone who builds any part of it" (v'chol ha'boneh mimenah davar), must refer to anyone who participates in rebuilding it to its former state. If the city is only partially rebuilt, however, lashes are not given.
________________________________________
Negative Commandment 24 (Digest)
Benefiting from the "Apostate City"
"Let nothing that has been condemned to destruction remain in your hand"—Deuteronomy 13:18.
Everything contained within the "Apostate City" (see Positive Commandment 186) must be burned. It is forbidden to use, or derive any benefit from, any object from such a city.
The 24th prohibition is that we are forbidden from gaining benefit or having in our possession anything from an ir ha'nidachas.1
The source of this commandment is G‑d's statement (exalted be He),2 "Do not allow anything that has been declared taboo to remain in your hands."
Whoever takes3 even the tiniest amount is punished by lashes.
The details of this mitzvah have been explained in the tenth 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.See P186 above.
2.Ibid.
3.And gains benefit from (Hilchos Avodah Zarah 4:7).
4.111a.
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.
________________________________________
Studying Foreign Theologies
"Do not turn to the idols"—Leviticus 19:4.
We are forbidden to study or even dabble in idolatrous teachings. Such activity can lead an individual without sufficient intelligence or knowledge to stray after these false teachings. Furthermore, it is forbidden to even gaze at an idol or idolatrous icon.
The 10th prohibition is that we are forbidden from investigating idolatry and looking into its contest, i.e. researching and studying the fantasies and foolishness that its founders claim, [for example,] "This spiritual force can be brought down in this way, and then you must do this; this star you must offer incense to, stand before it in this way, and then do this," and so on. Thinking into these matters and investigating these fantasies can cause a foolish person to pursue them and worship them.
The verse which contains this prohibition is G‑d's statement,1 "Do not turn away to false gods." In the words of the Sifra, "If you turn after them, you are making them into gods." There it is written, "Rabbi Yehuda says, 'You must not turn to them [even] to look at them.'" This means that it is prohibited even to gaze at the image's external appearance or to think about how it was made, in order to not spend even a moment of time on them.
In the [Talmudic] chapter "Sho'el adam mei'chavero"2 it is written, "One who walks under an image or statue may not read [their caption] on Shabbat. One may not look at the statue itself even during the week, as the verse says,3 'Do not turn away to false gods.' What does this verse imply? Rabbi Yochanan says [the same words can be read to mean,] 'do not turn away G‑d from your minds.'"4
This same prohibition — to think about idolatry — is repeated in G‑d's statement,5 "Be careful that your heart not be lured away, and you turn astray and worship [them]." This means that if your heart is lured away to think about them, this will cause you to turn away from the straightforward path and become involved in worship. This same concept is repeated,6 "[Be very careful…] lest you raise your eyes to the sky, and see the sun, moon...[and worship them]."This does not prohibit one from lifting up one's head and looking at them with one's eye; rather, it prohibits from pondering in one's mind7 what powers are attributed to them by those who worship them. The same is found in G‑d's statement,8 "[Be careful] lest you try to find out about their gods saying, 'Now, how do these nations worship their gods?'" Even if one does not worship them, it is prohibited to inquire about the nature of their worship since it can cause one to err after them.
You should be aware that one who transgresses this prohibition is punished by lashes.9 It10 has already been explained at the end of the first chapter of Eruvin11 that one is punished by lashes for violating the Biblical prohibition of going beyond the Shabbat limit.12 The Sages prove this by quoting G‑d's statement,13 "A person may not ["al"] leave his place." The Talmud then asks how it is possible to punish with lashes when the prohibition is stated with the word, "al" instead of the word, "lo" ["do not"]. It then answers with the [rhetorical] question, if there are no lashes whenever the word, "al," is used, are there no lashes for the prohibition,14 "Do not ["al"] turn away to false gods?!" This discussion implies that one does receive lashes for this prohibition.
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.Lev. 19:4.
2.Shabbos 149a.
3.Lev. 19:4.
4.The word, "to,' in Hebrew ("el"), can also be read as one of G‑d's names. Accordingly the phrase, "Do not turn away to," (in Hebrew, "al tifnu el") can be read, "Do not turn away G‑d" ("al tifanu E‑l"). (Kapach, 5731, note 58 from Moreh N'vuchim 3:51.)
5.Deut. 11:16.
6.Deut. 4:15,19.
7.Literally, « gazing with your heart's eye. »
8.Deut. 12:30.
9.If an action is performed (Hilchos Avodah Zarah 2:2-3). It is apparent that even taking a book to read would also be considered to be an action according to the Rambam (see Kapach, 5731, note 65).
10.The regular way for the Torah to state a prohibition is to use the Hebrew word, "lo" (which means, "do not"). In some prohibitions, such as this one, the Torah uses the Hebrew word, "al" (which also means, "do not"). The Rambam now proves that even when the word, "al" is used, the prohibition is still punishable by lashes, and therefore is counted among the 613 commandments.
11.17b.
12.See N321.
13.Exodus 16:29.
14.Lev.19:4. Kapach, 5731 (note 64) points out that our version of the Talmud presents a different prohibition, namely Lev. 19:31 (N8, N9). See Zohar HaRakiah, Yad HaLevi.
________________________________________
Negative Commandment 47 (Digest)
Straying After Incorrect Beliefs and Illicit Pleasures
"And that you stray not after your heart and eyes"—Numbers 15:39.
We are to keep our eyes and hearts in check, never succumbing to the allure of beliefs and urges antithetical to Torah values. We are obligated to maintain control over our thoughts—not to allow our hearts to lead us to heretical beliefs, nor our eyes to lead us to indulge in thoughts about illicit pleasures.
The 47th prohibition is that we are forbidden from entertaining any thoughts1 which could lead one to accept ideas contrary to those of the Torah. Rather, we must control our thoughts and establish limits to what is acceptable, i.e. the commandments of the Torah and its prohibitions.2
The source of this commandment is G‑d's statement (exalted be He),3 "Do not turn after your heart and after your eyes."
In the words of the Sifri, "The phrase, 'do not turn after your heart,' refers to heresy, as in the verse,4 'I find more bitter than death [the woman5 whose heart is traps].' The phrase, 'and after your eyes,' refers to immoral behavior, as in the verse6 'And Shimshon said to his father [take her for me, for she is fitting in my eyes7].'" The word z'nus [translated above as, "immoral behavior"] includes pursuing physical pleasures and desires, and constantly thinking about them.
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 48)
2."Any thought that might cause one to reject one of the fundamental principles of the Torah — we are prohibited from allowing it to enter our mind. We may not direct our minds towards such thoughts, and not to think about them and be drawn after thoughts which enter our minds. For the human mind is limited, and not everyone is capable of grasping the truth clearly … the universe could be destroyed because of the limitations of human intellect." (Hilchos Avodah Zarah 2:3)
3.Num.15:39.
4.Eccles. 7 :26.
5.Rashi explains that the verse refers to the temptations of heresy.
6.Judges.14:3.
7.Shimshon had asked his parents to arrange for him to marry a certain Philistine girl. His parents objected, saying he should take a wife from among the Jewish people. Shimshon answered them in this verse. The Sifri finds the usage of the phrase, "in my eyes," as support that the "after your eyes," in our verse refers to immorality.
________________________________________
Negative Commandment 60 (Digest)
Cursing G‑d
"Do not curse G‑d"—Exodus 22:27.
We are forbidden to curse G‑d. This prohibition applies whether using one of G‑d's holy names, or even if referring to Him through other monikers.
The 60th prohibition is that we are forbidden from cursing G‑d's great Name (may He be exalted much, much higher than what the fools1 say). This prohibition is euphemistically called, "blessing the Name."
Scripture explicitly states that the punishment for transgressing this prohibition is death by stoning, in G‑d's statement,2 "Anyone who curses G‑d's Name shall be put to death. The entire community shall stone him." However, there is no verse which states this particular prohibition alone.3 The prohibition which includes this, as well as other acts,4 is G‑d's statement (exalted be He)5 "Do not curse Elokim."
In the words of the Mechilta, "The verse, 'Anyone who curses G‑d's Name shall be put to death,' prescribes the punishment, but not the prohibition itself. [This we learn from what] the Torah says,6 "Do not curse Elokim." The Sifra says, "[For cursing] the Unique Name7 of G‑d one is punished by death. [Cursing] other8 Names of G‑d is a regular prohibition." The Mechilta also says, "The verse, 'Do not curse Elokim,' serves as the prohibition for cursing G‑d's Name."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.
You9 must know that this type of prohibition — which consists of two or three different subjects10 — is not in the category of a "general prohibition." This is because Scripture explains the punishment for each one separately, thereby telling us absolutely that each one is a prohibition and counts as a separate Negative Commandment, as we explained in the Introduction.11 Since the rule is that whenever Scripture indicates a punishment, there must be another source indicating the actual prohibition, we must search for it. Sometimes it is derived from one of the rules of Torah derivation, and sometimes it is included in another prohibition, as we explained in the Introduction.12
A prohibition is considered to be "general" only when there is no previous indication whatsoever that this act is prohibited aside from that [general] prohibition, as we explained in the Ninth Introductory Principle. If, however, we know that this act is prohibited from G‑d's statement that, "One who does this particular action shall be punished in this particular way," it doesn't matter whether the actual prohibition is stated explicitly or [only] derived; or if it is stated separately or included.13 You must understand this well, because you will find its application in many commandments.
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.Or, "the heretics." (Kapach, 5731, note 8*)
2.Lev.24:16.
3.As the Rambam has mentioned many times, a prohibition normally has one verse which states that the act is prohibited, and another verse which states the punishment. In this case, there is a verse indicating the punishment; but there is no verse which serves as the actual prohibition for this commandment alone.
4.Namely, the prohibition of cursing a judge (N315). The Hebrew word Elokim is used both as one of the Names of G‑d, and to refer to judges.
5.Exodus 22:27.
6.Ibid.
7.I.e. the Tetragrammaton, the four-letter Name of G‑d. In his legal code (Hilchos Avodah Zarah 2:7), the Rambam rules that the same punishment applies if a person curses the Name spelled "alef-dalet-nun-yud."
8.In Hilchos Sanhedrin (26:3), the Rambam includes other Names of G‑d — whether in Hebrew or in other languages — as well as descriptive Names such as "the Merciful One."
9.The Rambam now deals with the fact that the same verse is being used for two separate prohibitions. This would seem to put it in the category of a "general prohibition" (lav she'bi'klalot), which is not counted among the 613 commandments, as set forth in the Ninth Introductory Principle.
10.In this case, G‑d's Name and judges.
11.After the Fourteenth Introductory Principle.
12.Ibid.
13.With another prohibition, by virtue of both prohibitions deriving from one verse, as in our case.
________________________________________
Negative Commandment 6 (Digest)
Unique Modes of Idol Worship
"Do not worship them"—Exodus 20:5.
We are forbidden to worship an idol employing any practice unique to that idol. For example, in ancient times there was an idol called Markulis. Its worship called for casting a rock in its direction. Throwing a rock at Markulis would be a violation of this prohibition—while throwing a rock at any other idol would not.
(This is in addition to specific modes of idol worship that are forbidden whether or not they are part of the protocol prescribed for that deity. See Negative Mitzvah 5 for more on this topic.)
The 6th prohibition is that we are forbidden from serving an idol even in a manner other than one of the four types of service which we have mentioned.1 This is upon condition that it is served k'darkah, i.e. in the way this idol is customarily served — such as excreting to [the idol] P'or,2 or throwing a stone at Merkulis.3
The source of this commandment is G‑d's statement (exalted be He),4 "[Do not bow down to them] or serve them."
In the words of the Mechilta, "[The two phrases,]5 'Do not bow down to them or serve them,' constitute two separate prohibitions: to serve is one and to bow down is another."6
Therefore, one who threw a stone at P'or or excreted to Merkulis does not transgress [this prohibition] since it is not the customary manner of service, and G‑d Al‑mighty (exalted be He) stated,7 "[Be careful lest you try to find out about their gods saying,] 'Now, how8 do these nations worship their gods? I would also like to try [such practices].'"
One who transgresses this prohibition intentionally is punished by death by stoning or kares,9 and if unintentionally, he must bring a sacrifice.10
The details of this mitzvah have also11 been explained in the seventh chapter of Sanhedrin.12
There it is it asked why the punishment of kares is mentioned three times in reference to idolatry, and the answer is given: one is for serving k'darkah [in the customary manner], one is for serving lo k'darkah [in an uncustomary way], and one is for serving the idol Molech.13 This means to say that anyone who serves any idol in any manner is punished by kares if it is served k'darkah, i.e. in the customary manner, such as excreting to P'or, throwing a stone at Merkulis, or cutting one's hair to K'mosh.14 Similarly, anyone who serves any idol in one of the four types of service [mentioned in N5] is punished by kares, even if the idol is not customarily served in that manner, such as bringing a sacrifice to P'or or bowing down to Merkulis. This is called lo k'darkah. The third case of kares is one who passes [some of his children] over the fire to Molech, as we will explain.15
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 N5, i.e. bowing down, slaughtering, burning incense and pouring a wine libation
2.The Moabite idol (see Numbers 25:3).
3.A Roman idol.
4.Exodus 20:5..
5.Ibid.
6.The wording of the Mechilta proves that N5 and N6 are counted as two separate commandments.
7.Deut. 12:30.
8.This verse shows the difference between serving an idol in the customary manner or not. See Hilchos Avodah Zarah 3:2, that in order to be able to recognize the distinction, the Jewish court had to know the manner in which the idol is customarily served.
9.If the court did not execute him.
10.I.e. a sin offering.
11.As with N5.
12.64b.
13.See N7.
14.The Ammonite idol (see Kings I 11:7).
15.In N7.
________________________________________
Negative Commandment 5 (Digest)
Idol Worship
"Do not bow down to them"—Exodus 20:5.
It is forbidden to worship any deity other than the One G‑d in any of the following manners: 1) Bowing. 2) Slaughtering a sacrifice. 3) Pouring a libation. 4) Burning a sacrifice on an altar. These prohibitions apply even if these acts are not the accepted way of worshipping that particular deity.
Aside for these four actions, it is also forbidden to verbally declare belief in a deity other than G‑d.
The 5th prohibition is that we are forbidden from bowing down to an idol. Our usage of the term, "idol," of course includes serving anything other than G‑d.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not bow down to them or serve them."2 [The phrase] "do not bow down to them," does not mean that only bowing down is prohibited, and nothing else. Rather, just one of the customary types of worship — namely, bowing down — is mentioned, and the same applies to bringing an offering or incense. One who transgresses any of these by bowing down, bringing a sacrifice, a wine libation, or incense is put to death by stoning.
In the words of the Mechilta, "The verse,3 'Whoever sacrifices to any deity [other than G‑d alone] must be condemned to death,' teaches us the punishment but not the prohibition itself. The Torah therefore says,4 'Do not bow down to their gods or serve them.' Sacrifices are already included [in the more general phrase, 'serve them.' Why is it singled out?] It is singled out to teach us that just as sacrificing is one of the ways of serving G‑d, and one is guilty whether this is the customary way of serving [the idol] or not; so too any similar type of service of G‑d, one is guilty whether it is a customary way or serving [the idol] or not."
The explanation of this is that there are four ways in which we are required to serve the exalted G‑d — i.e. bowing down, slaughtering, burning incense and pouring a wine libation. Anyone who serves an idol in one of [these four ways] is punished with death by stoning, even if that idol is not customarily served in one of these ways.5 This is called, lo k'darkah ["not in its way"], i.e. even though one did not serve the idol in a way in which it is customarily served, since one served in one of these [four] ways, he is punished by stoning if he did so intentionally, and kares if [the court6] was unaware or he wasn't punished.7 If he did so unintentionally, he must bring a sin offering. One who accepts anything as a god8 is also guilty.9
This prohibition — against performing one of these four types of service even if it is not the customary manner — has been repeated in G‑d's statement (exalted be He),10 "The Israelites shall no longer sacrifice to the s'irim." In the words of the Sifra, "The term s'irim refers to demons." Tractate Zevachim11 explains that this prohibition refers to one who slaughters [an animal] to an idol, even if the idol is not customarily served by slaughtering. Our Sages said, "What is the source of the law that one who slaughters an animal to Merkulis12 is guilty? From the verse,13 'The Israelites shall no longer sacrifice to the s'irim.' If this verse is not needed to teach us the prohibition of serving the idol in the customary fashion — [because we already know this] from the verse,14 'Now how did these nations worship their gods?' — it must teach us about serving it in a way which is not customary.15"
One who transgresses this prohibition intentionally is punished by kares or death by stoning, as we have explained; if he did so unintentionally, he must bring a sacrifice.16 In the words of Scripture,17"Whoever sacrifices to any deity [other than G‑d alone] must be condemned to death."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.18
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.Exodus 20:5.
2.This verse actually contains two commandments: "Do not bow down to them" is this commandment, and "[do not] worship them," is N6.
3.Exodus 22:19.
4.Exodus 23:24. As Kapach (note 16*) points out, our text of the Mechilta quotes Ex. 20:5, the same verse quoted earlier in this commandment.
5.The idol "Merkulis," for example, was customarily served by throwing rocks at it. If one slaughtered a sacrifice to serve Merkulis, he transgresses this prohibition. If he threw rocks at it, however, he would transgress N6.
6.Kapach, 5731, note 19.
7.Due to the testimony being unacceptable, for example.
8.Even if he lifts up a brick and says, "You are my god." (Hilchos Avodah Zarah, 3:4)
9.Kapach, 5731, (note 21) points out that the Rambam writes the case where the person verbally accepts a god after mentioning the sin offering, because although he is punished by stoning if he acted with intention, he does not bring a sin offering if he acted unintentionally. In Hilchos Avodah Zarah (3:4), the Rambam indeed mentions only stoning. Kapach suggests that the reason for this is because a sin offering is brought only when an action was done; speech is insufficient.
10.Lev.17:7.
11.106a.
12.Which is customarily served by throwing rocks at it.
13.Lev.17:7.
14.Deut. 12:30.
15.I.e. it was not customary to bring sacrifices to the 's'irim' referred to in the verse.
16.I.e. a sin offering, as mentioned above.
17.Exodus 22:19.
18.60b.
________________________________________
Negative Commandment 2 (Digest)
Manufacturing Idols
"Do not make any carved idols for yourself"—Exodus 20:4.
It is forbidden to make, or to commission the making of, a graven image for the sake of worshipping it.
The 2nd prohibition is that we are forbidden from making statues for worship, regardless of whether they are made by the person himself or he asks someone else to make them for him.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not make for yourselves any statue or image."
One who transgresses this prohibition, i.e. who makes an idol or asks someone else to make an idol for him is punished with lashes, even if he did not serve it.
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.Exodus 20:4. Deut. 5:8.
________________________________________
Negative Commandment 3 (Digest)
Making Idols for Others
"Do not make gods out of metal for yourselves"—Leviticus 19:4.
It is forbidden to create a graven image for another, even for a non-Jew.
The 3rd prohibition is that we are forbidden from making an idol, even for others to serve, and even at the request of a non-Jew.
The source of this commandment is G‑d's statement (exalted be He),1 "And do not make gods for yourselves."
In the words of the Sifra, "[The verse,2] 'And do not make gods,' means that you may not even make them for others." [In Sifra] our Sages said, "One who makes an idol for himself transgresses two prohibitions," i.e. the prohibition of making an idol with his own hand, even for others, as explained in this Third prohibition; and also the prohibition of acquiring an idol and having it made with his permission — even if someone else made it for him — as we explained previously in the Second prohibition. Therefore he is punished with two sets of lashes.3
The details of this mitzvah, as well as the previous one, have been explained in tractate Avodah Zarah.
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.Lev.19:4.
2.Ibid.
3.From this we see that the two prohibitions count separately.
________________________________________
Negative Commandment 4 (Digest)
Ornamental Statuettes
"Do not make with Me gods of silver or gold; you shall not make for yourselves"—Exodus 20:20.
We are not allowed to create the graven image of a human being, even if only for ornamental or decorative purposes.
The 4th prohibition is that we are forbidden from making an image of a human being from metal, stone, wood or anything similar,1 even though it was not made in order to be worshipped.2 The reason for this is to keep us from making any images whatsoever, so that we should not entertain the false belief held by the masses — i.e. the idol worshippers — that these images have supernatural powers.
The source of this commandment is G‑d's statement (exalted be He),3 "Do not make a representation of anything that is with me. Do not make for yourselves silver or gold gods."
The Mechilta explains the prohibition conveyed in the verse, "Do not make for yourselves silver or gold gods," as follows: "A person may not say, 'I will make them for ornamentation, as others do in their lands.' The Torah therefore says, 'Do not make for yourselves.'"
One who transgresses this prohibition is punished by lashes.
The details of this mitzvah — which images are permissible to create and which are forbidden,4 and in which manner5 — are explained in the third chapter of Avodah Zarah.
It is explained in Sanhedrin6 that this prohibition, "Do not make a representation of anything is with me. [Do not make for yourselves] silver gods [or gold gods]," includes other matters as well,7 but the literal meaning of the verse is as we have explained, from the Mechilta.
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.I.e. any three-dimensional material. If it is merely painting on a surface, however, it is permitted (Hilchos Avodah Zarah, 3:10).
2.Rather, even to make it for beauty or ornamentation is prohibited.
3.Exodus 20:20..
4.The Rambam rules (Hilchos Avodah Zarah, 3:10-11) that images of human beings, angels, the sun, moon, etc. are prohibited, but trees, birds, etc. are permitted.
5.I.e. three-dimensional or two-dimensional.
6.7b.
7.The Talmud explains why the verse singles out gods of silver and gold — aren't wooden gods also prohibited?! It answers that the expression," gods of silver," can also be explained, "judges of silver," i.e. judges who got their position through bribery.
________________________________________
Negative Commandment 15 (Digest)
Inciting a Group to Idol Worship
"Neither let [idolatry] be heard from your mouth"—Exodus 23:13.
It is forbidden to incite a populace to idolatry.
The 15th prohibition is that we are forbidden from leading people to idolatry by speaking to them and encouraging them to serve an idol — even if the person himself did not serve the idol or do anything other than leading [others] to it. If he misleads the many people1 he is called a madi'ach.
The source of this prohibition is G‑d's statement (exalted be He),2 "Wicked men among you have lead the city's inhabitants astray saying ['Let us go and serve false gods.']" If he leads an individual person astray, then he is termed a meisis,3 the source being G‑d's statement (exalted be He),4 "If your maternal brother tries to lead you astray […secretly, saying, 'Let us go and serve false gods…']."
But in this prohibition we are speaking exclusively about a madi'ach, and the source of this commandment is G‑d's statement (exalted be He),5 "[You may not mention the name of a false gods;]You must not let it be heard through your mouth."
Our Sages said in tractate Sanhedrin,6 "The verse, 'You must not let it be heard through your mouth,' is the prohibition of meisis.7 [The Talmud then challenges,] But the prohibition of meisis is already written explicitly: '[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 will no longer do [this wicked act in your midst]'! Rather, the verse ['You must not let it be heard through your mouth'] is the prohibition of madi'ach." The Mechilta of Rabbi Yishmael similarly says, "The verse, 'You must not let it be heard through your mouth,' is the prohibition of madi'ach."
One who transgresses this prohibition is punished to death by stoning. In the words of tractate Sanhedrin,8 "Those who lead a city to idolatry9 are punished by stoning.
The details of this mitzvah have been explained in the tenth 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.I.e. the majority of the city (Hilchos Avodah Zarah 5:2)
2.Deut. 13:14.
3.See N16.
4.Deut. 13:7.
5.Exodus 23:13.
6.63b.
7.Our text of the Talmud reads, "meisis and madi'ach."
8.Chapter 7, Mishnah 4.
9.The city is called an "ir ha'nidachas."
10.111a.
________________________________________
Positive Commandment 186 (Digest)
City of Idol Worshipers
"And burn the city with fire"—Deuteronomy 13:17.
If the citizenry of a city has been influenced to worship idols, we are commanded to destroy the city, kill its inhabitants, and burn all its property.
The 186th mitzvah is that we are commanded to execute every last inhabitant of a city which has been led to worship idols,1 and to burn the city and everything in it. This is the law of an "ir ha'nidachas."
The source of this commandment is G‑d's statement (exalted be He),2 "And you shall burn the city along with all its goods with fire."
The details of this mitzvah have been explained in tractate Sanhedrin.3
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.This applies when all of the inhabitants have served idolatry. If only the majority (not everyone) in the city worshipped idols, the city is still ruled to be an "ir ha'nidachas," but only those who transgressed and their families are executed (Hilchos Avodah Zarah 4:6).
2.Deut. 13:17.
3.111b.
________________________________________
Negative Commandment 23 (Digest)
Rebuilding the "Apostate City"
"It shall remain a ruin forever; it shall never be rebuilt"—Deuteronomy 13:17.
A city that has been destroyed because its citizens were persuaded to worship idols (see Positive Commandment 186) may never be rebuilt.
The 23rd prohibition is that we are forbidden from rebuilding an ir ha'nidachas.1
The source of this commandment is G‑d's statement (exalted be He),2 "[The city] shall then remain an eternal ruin; do not ever have it rebuilt."
Anyone who builds any part of it, i.e. [helps] make it into the same city it was before,3 is punished by lashes.
The details of this mitzvah have been explained in the tenth 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.See P186 above.
2.Deut. 13:17.
3.In Sanhedrin 111a, there is a disagreement regarding rebuilding this city. Rabbi Yossi Ha'Glili holds that you may not even build gardens and orchards there. Rabbi Akiva holds that it is only prohibited to bring the city back to its previous state. The Rambam (Hilchos Avodah Zarah 4:8) rules like Rabbi Akiva. There is some controversy, however, as to what the Rambam (and Rabbi Akiva) would say regarding one who builds a few houses (not just gardens and orchards), but does not bring the city back to its original state.
Kapach, 5731, (note 17) insists that one receives lashes only by completely rebuilding the city, and points out that the previous printing of his translation was faulty (see Translator's Introduction). According to this, the phrase, "Anyone who builds any part of it" (v'chol ha'boneh mimenah davar), must refer to anyone who participates in rebuilding it to its former state. If the city is only partially rebuilt, however, lashes are not given.
________________________________________
Negative Commandment 24 (Digest)
Benefiting from the "Apostate City"
"Let nothing that has been condemned to destruction remain in your hand"—Deuteronomy 13:18.
Everything contained within the "Apostate City" (see Positive Commandment 186) must be burned. It is forbidden to use, or derive any benefit from, any object from such a city.
The 24th prohibition is that we are forbidden from gaining benefit or having in our possession anything from an ir ha'nidachas.1
The source of this commandment is G‑d's statement (exalted be He),2 "Do not allow anything that has been declared taboo to remain in your hands."
Whoever takes3 even the tiniest amount is punished by lashes.
The details of this mitzvah have been explained in the tenth 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.See P186 above.
2.Ibid.
3.And gains benefit from (Hilchos Avodah Zarah 4:7).
4.111a.
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.
________________________________________
Rambam:
• 1 Chapter a Day: Yesodei haTorah - Chapter OneYesodei haTorah - Chapter One
"Extend Your kindness to those who know You and Your righteousness to the upright of heart” (Psalms 36:11) 1
The first book
Sefer HaMada
The Book of Knowledge
It contains five halachot. They are, in order:
Hilchot Yesodei HaTorah - The Laws [which are] the
Foundations of the Torah
Hilchot De'ot - The Laws of Personal Development
Hilchot Talmud Torah - The Laws of Torah Study
Hilchot Avodat Kochavim UMazalot V'Chukkot
HaAkum - The Laws [Governing the Prohibition against] the Worship of Stars and Spiritual Forces,and the Statutes of the Idolaters
Hilchot Teshuvah - The Laws of Teshuvah
FOOTNOTES
1.The Rambam begins every one of the fourteen books of the Mishneh Torah within a relevant verse from the Prophets or the Holy Scriptures.
Halacha 1
The foundation of all foundations and the pillar of wisdom is to know that there is a Primary Being who brought into being all existence. All the beings of the heavens, the earth, and what is between them came into existence only from the truth of His being.
Halacha 2
If one would imagine that He does not exist, no other being could possibly exist.
Halacha 3
If one would imagine that none of the entities aside from Him exist, He alone would continue to exist, and the nullification of their [existence] would not nullify His existence, because all the [other] entities require Him and He, blessed be He, does not require them nor any one of them. Therefore, the truth of His [being] does not resemble the truth of any of their [beings].
Halacha 4
This is implied by the prophet's statement [Jeremiah 10:10]: "And God, your Lord, is true" - i.e., He alone is true and no other entity possesses truth that compares to His truth. This is what [is meant by] the Torah's statement [Deuteronomy 4:35]: "There is nothing else aside from Him" - i.e., aside from Him, there is no true existence like His.
Halacha 5
This entity is the God of the world and the Lord of the entire earth. He controls the sphere with infinite and unbounded power. This power [continues] without interruption, because the sphere is constantly revolving, and it is impossible for it to revolve without someone causing it to revolve. [That one is] He, blessed be He, who causes it to revolve without a hand or any [other] corporeal dimension.
Halacha 6
The knowledge of this concept is a positive commandment, as [implied by Exodus 20:2]: "I am God, your Lord...."
Anyone who presumes that there is another god transgresses a negative commandment, as [Exodus 20:3] states: "You shall have no other gods before Me" and denies a fundamental principle [of faith], because this is the great principle [of faith] upon which all depends.
Halacha 7
This God is one. He is not two or more, but one, unified in a manner which [surpasses] any unity that is found in the world; i.e., He is not one in the manner of a general category which includes many individual entities, nor one in the way that the body is divided into different portions and dimensions. Rather, He is unified, and there exists no unity similar to His in this world.
If there were many gods, they would have body and form, because like entities are separated from each other only through the circumstances associated with body and form.
Were the Creator to have body and form, He would have limitation and definition, because it is impossible for a body not to be limited. And any entity which itself is limited and defined [possesses] only limited and defined power. Since our God, blessed be His name, possesses unlimited power, as evidenced by the continuous revolution of the sphere, we see that His power is not the power of a body. Since He is not a body, the circumstances associated with bodies that produce division and separation are not relevant to Him. Therefore, it is impossible for Him to be anything other than one.
The knowledge of this concept fulfills a positive commandment, as [implied by Deuteronomy 6:4]: "[Hear, Israel,] God is our Lord, God is one."
Halacha 8
Behold, it is explicitly stated in the Torah and [the works of] the prophets that the Holy One, blessed be He, is not [confined to] a body or physical form, as [Deuteronomy 4:39] states: "Because God, your Lord, is the Lord in the heavens above and the earth below," and a body cannot exist in two places [simultaneously].
Also, [Deuteronomy 4:15] states: "For you did not see any image," and [Isaiah 40:25] states: "To whom can you liken Me, with whom I will be equal." Were He [confined to] a body, He would resemble other bodies.
Halacha 9
If so, what is the meaning of the expressions employed by the Torah: "Below His feet" [Exodus 24:10], "Written by the finger of God" [ibid. 31:18], "God's hand" [ibid. 9:3], "God's eyes" [Genesis 38:7], "God's ears" [Numbers 11:1], and the like?
All these [expressions were used] to relate to human thought processes which know only corporeal imagery, for the Torah speaks in the language of man. They are only descriptive terms, as [apparent from Deuteronomy 32:41]: "I will whet My lightning sword." Does He have a sword? Does He need a sword to kill? Rather, this is metaphoric imagery. [Similarly,] all [such expressions] are metaphoric imagery.
A proof of this concept: One prophet says that he saw the Holy One, blessed be He, "clothed in snow white" [Daniel 7:9], and another envisioned Him [coming] "with crimson garments from Batzra" [Isaiah 63:1]. Moses, our teacher, himself envisioned Him at the [Red] Sea as a mighty man, waging war, and, at Mount Sinai, [saw Him] as the leader of a congregation, wrapped [in a tallit].
This shows that He has no image or form. All these are merely expressions of prophetic vision and imagery and the truth of this concept cannot be grasped or comprehended by human thought. This is what the verse [Job 11:7] states: "Can you find the comprehension of God? Can you find the ultimate bounds of the Almighty?"
Halacha 10
[If so,] what did Moses, our teacher, want to comprehend when he requested: "Please show me Your glory" [Exodus 33:18]?
He asked to know the truth of the existence of the Holy One, blessed be He, to the extent that it could be internalized within his mind, as one knows a particular person whose face he saw and whose image has been engraved within one's heart. Thus, this person's [identity] is distinguished within one's mind from [that of] other men. Similarly, Moses, our teacher, asked that the existence of the Holy One, blessed be He, be distinguished in his mind from the existence of other entities, to the extent that he would know the truth of His existence as it is [in its own right].
He, blessed be He, replied to him that it is not within the potential of a living man, [a creature of] body and soul, to comprehend this matter in its entirety. [Nevertheless,] He, blessed be He, revealed to [Moses] matters which no other man had known before him - nor would ever know afterward - until he was able to comprehend [enough] from the truth of His existence, for the Holy One, blessed be He, to be distinguished in his mind from other entities, as a person is distinguished from other men when one sees his back and knows the structure of his body and [the manner in which] he is clothed.
This is alluded to by the verse [Exodus 33:23]: "You shall see My back, but you shall not see My face."
Halacha 11
Since it has been clarified that He does not have a body or corporeal form, it is also clear that none of the functions of the body are appropriate to Him: neither connection nor separation, neither place nor measure, neither ascent nor descent, neither right nor left, neither front nor back, neither standing nor sitting.
He is not found within time, so that He would possess a beginning, an end, or age. He does not change, for there is nothing that can cause Him to change.
[The concept of] death is not applicable to Him, nor is [that of] life within the context of physical life. [The concept of] foolishness is not applicable to Him, nor is [that of] wisdom in terms of human wisdom.
Neither sleep nor waking, neither anger nor laughter, neither joy nor sadness, neither silence nor speech in the human understanding of speech [are appropriate terms with which to describe Him]. Our Sages declared: "Above, there is no sitting or standing, separation or connection."
Halacha 12
Since this is so, all such [descriptions] and the like which are related in the Torah and the words of the Prophets - all these are metaphors and imagery. [For example,] "He who sits in the heavens shall laugh" [Psalms 2:4], "They angered Me with their emptiness" [Deuteronomy 32:21], and "As God rejoiced" [ibid. 28:63]. With regard to all such statements, our Sages said: "The Torah speaks in the language of man."
This is [borne out by the rhetorical question (Jeremiah 7:19):] "Are they enraging Me?" Behold, [Malachi 3:6] states: "I, God, have not changed." Now were He to at times be enraged and at times be happy, He would change. Rather, all these matters are found only with regard to the dark and low bodies, those who dwell in houses of clay, whose foundation is dust. In contrast, He, blessed be He, is elevated and exalted above all this.
____________________________
Rambam:
• 3 Chapters a Day: Avodah Kochavim - Chapter One, Avodah Kochavim - Chapter Two, Avodah Kochavim - Chapter Three
Avodah Kochavim - Chapter One
Hilchot Avodas Kochavim ViChukoseihem
The Laws of The Worship Of Stars And Their Statutes
They contain 51 mitzvot: two positive commandments and 49 negative commandments. They are:
1. Not to show interest in the worship of false gods;
2. Not to stray after the thoughts of one's heart or the sights one's eyes behold;
3. Not to curse [God];
4. Not to worship [false gods] with the types of service with which they are customarily served;
5. Not to bow down to [false gods];
6. Not to make an idol for oneself;
7. Not to make an idol even for others;
8. Not to make images even for decoration;
9. Not to persuade others to [worship false gods];
10. To burn an apostate city;
11. Never to rebuild it;
12. Not to derive benefit from any of its property;
13. Not to persuade a single individual to worship [false gods];
14. Not to love a mesit
15. Not to reduce one's hatred for him;
16. Not to save his life;
17. Not to advance any arguments on his behalf;
18. Not to withhold information that will lead to his conviction;
19. Not to prophesy in the name of [false gods];
20. Not to listen to anyone who prophesies in the name of [false gods];
21. Not to give false prophecy even in the name of God;
22. Not to fear executing a false prophet;
23. Not to swear in the name of a false god;
24. Not to perform the deeds associated with an ov
25. Not to perform the deeds associated with a yid'oni
26. Not to offer to Molech
27. Not to erect a pillar [for purposes of worship];
28. Not to prostrate oneself on hewn stones;
29. Not to plant an asherah
30. To destroy false gods and all their objects of worship;
31. Not to benefit from false gods and all their objects of worship;
32. Not to benefit from ornaments that have adorned false gods;
33. Not to establish a covenant with nations who worship false gods;
34. Not to show them favor;
35. Not to allow them to settle in our land;
36. Not to follow their customs or manner of dress;
37. Not to act as a soothsayer;
38. Not to practice black magic;
39. Not to practice divination;
40. Not to cast spells;
41. Not to seek information from the dead;
42. Not to consult an ov;
43. Not to consult a yid'oni
44. Not to practice sorcery;
45. Not to shave the temples of our heads;
46. Not to shave off the corners of our beards;
47. For a man not to wear a woman's apparel;
48. For a woman not to wear armament or a man's apparel;
49. Not to tattoo [one's body];
50. Not to make cuts in one's flesh;
51. Not to tear out hair [in mourning] for the dead.
The explanation of all these mitzvot is contained within the chapters which follow.
Halacha 1
During the times of Enosh, mankind made a great mistake, and the wise men of that generation gave thoughtless counsel. Enosh himself was one of those who erred.
Their mistake was as follows: They said God created stars and spheres with which to control the world. He placed them on high and treated them with honor, making them servants who minister before Him. Accordingly, it is fitting to praise and glorify them and to treat them with honor. [They perceived] this to be the will of God, blessed be He, that they magnify and honor those whom He magnified and honored, just as a king desires that the servants who stand before him be honored. Indeed, doing so is an expression of honor to the king.
After conceiving of this notion, they began to construct temples to the stars and offer sacrifices to them. They would praise and glorify them with words, and prostrate themselves before them, because by doing so, they would - according to their false conception - be fulfilling the will of God.
This was the essence of the worship of false gods, and this was the rationale of those who worshiped them. They would not say that there is no other god except for this star.
This message was conveyed by Jeremiah, who declared (10:7-8): "Who will not fear You, King of the nations, for to You it is fitting. Among all the wise men of the nations and in all their kingdoms, there is none like You. They have one foolish and senseless [notion. They conceive of their] empty teachings as wood;" i.e., all know that You alone are God. Their foolish error consists of conceiving of this emptiness as Your will.
Halacha 2
After many years passed, there arose people - false prophets - who told [their nations] that God had commanded them to say: Serve this star - or all the stars - sacrifice to it, offer libations to it, build a temple for it and make an image of it so that all people - including the women, the children, and the common people - could bow to it.
He would inform them of a form that he had conceived, and tell them that this is the image of the particular star, claiming that this was revealed to him in a prophetic vision. In this manner, the people began to make images in temples, under trees, and on the tops of mountains and hills.
People would gather together and bow down to them and the [false prophets] would say: This image is the source of benefit or harm. It is appropriate to serve it and fear it. Their priests would tell them: This service will enable you to multiply and be successful. Do this and this, or do not do this or this.
Subsequently, other deceivers arose and declared that a specific star, sphere, or angel had spoken to them and commanded them: Serve me in this manner. He would then relate a mode of service [telling them:] Do this, do not do this.
Thus, these practices spread throughout the world. People would serve images with strange practices - one more distorted than the other - offer sacrifices to them, and bow down to them. As the years passed, [God's] glorious and awesome name was forgotten by the entire population. [It was no longer part of] their speech or thought, and they no longer knew Him. Thus, all the common people, the women, and the children would know only the image of wood or stone and the temples of stone to which they were trained from their childhood to bow down and serve, and in whose name they swore.
The wise men among them would think that there is no God other than the stars and spheres for whose sake, and in resemblance of which, they had made these images. The Eternal Rock was not recognized or known by anyone in the world, with the exception of a [few] individuals: for example, Chanoch, Metushelach, Noach, Shem, and Ever. The world continued in this fashion until the pillar of the world - the Patriarch Abraham - was born.
Halacha 3
After this mighty man was weaned, he began to explore and think. Though he was a child, he began to think [incessantly] throughout the day and night, wondering: How is it possible for the sphere to continue to revolve without having anyone controlling it? Who is causing it to revolve? Surely, it does not cause itself to revolve.
He had no teacher, nor was there anyone to inform him. Rather, he was mired in Ur Kasdim among the foolish idolaters. His father, mother, and all the people [around him] were idol worshipers, and he would worship with them. [However,] his heart was exploring and [gaining] understanding.
Ultimately, he appreciated the way of truth and understood the path of righteousness through his accurate comprehension. He realized that there was one God who controlled the sphere, that He created everything, and that there is no other God among all the other entities. He knew that the entire world was making a mistake. What caused them to err was their service of the stars and images, which made them lose awareness of the truth.
Abraham was forty years old when he became aware of his Creator. When he recognized and knew Him, he began to formulate replies to the inhabitants of Ur Kasdim and debate with them, telling them that they were not following a proper path.
He broke their idols and began to teach the people that it is fitting to serve only the God of the world. To Him [alone] is it fitting to bow down, sacrifice, and offer libations, so that the people of future [generations] would recognize Him. [Conversely,] it is fitting to destroy and break all the images, lest all the people err concerning them, like those people who thought that there are no other gods besides these [images].
When he overcame them through the strength of his arguments, the king desired to kill him. He was [saved through] a miracle and left for Charan. [There,] he began to call in a loud voice to all people and inform them that there is one God in the entire world and it is proper to serve Him. He would go out and call to the people, gathering them in city after city and country after country, until he came to the land of Canaan - proclaiming [God's existence the entire time] - as [Genesis 21:33] states: "And He called there in the name of the Lord, the eternal God."
When the people would gather around him and ask him about his statements, he would explain [them] to each one of them according to their understanding, until they turned to the path of truth. Ultimately, thousands and myriads gathered around him. These are the men of the house of Abraham.
He planted in their hearts this great fundamental principle, composed texts about it, and taught it to Isaac, his son. Isaac also taught others and turned [their hearts to God]. He also taught Jacob and appointed him as a teacher.
[Jacob] taught others and turned [the hearts] of all those who gathered around him [to God]. He also taught all of his children. He selected Levi and appointed him as the leader. He established him [as the head of] the academy to teach them the way of God and observe the mitzvot of Abraham.
[Jacob] commanded his sons that the leadership should not depart from the descendants of Levi, so that the teachings would not be forgotten. This concept proceeded and gathered strength among the descendants of Jacob and those who collected around them, until there became a nation within the world which knew God.
When the Jews extended their stay in Egypt, however, they learned from the [Egyptians'] deeds and began worshiping the stars as they did, with the exception of the tribe of Levi, who clung to the mitzvot of the patriarchs - the tribe of Levi never served false gods.
Within a short time, the fundamental principle that Abraham had planted would have been uprooted, and the descendants of Jacob would have returned to the errors of the world and their crookedness. Because of God's love for us, and to uphold the oath He made to Abraham, our patriarch, He brought forth Moses, our teacher, the master of all prophets, and sent him [to redeem the Jews]. After Moses, our teacher, prophesied, and God chose Israel as His inheritance, He crowned them with mitzvot and informed them of the path to serve Him, [teaching them] the judgement prescribed for idol worshiper and all those who stray after it.
Commentary Halacha 1
During the times of Enosh - the grandson of Adam. See Genesis 4:26, 5:6-11. Enosh lived from the year 235 after creation to the year 1140 (3525 to 2620 B.C.E.).
mankind made a great mistake and the wise men of that generation gave thoughtless counsel. - Interestingly, the Rambam does not attribute the rise of paganism to simple commoners, but to the "wise" of the generation.
Enosh, himself, was one of those who erred. - Our text of Shabbat 118b mentions that "the generation of Enosh" were idol worshipers. However, certain versions of that text omit the words "generation of." (See She'iltot D'Rabbi Achai Gaon, Bereshit.)
Their mistake was as follows: They said God created stars and spheres - See Hilchot Yesodei HaTorah, Chapter 3, for a description of the stars and the spheres, and their place within the Rambam's conception of the cosmos.
with which to control the world. He placed them on high and treated them with honor, making them servants who minister before Him. - i.e., mediums of Divine influence
Accordingly, it is fitting to praise and glorify them and to treat them with honor. - Rashi finds an allusion to the worship of false gods in Enosh's times in Genesis 4:26: which he renders, "It was then that they called profanely upon the name of God."
[They perceived] this to be the will of God, blessed be He, that they magnify and honor those whom He magnified and honored, just as a king desires that the servants who stand before him be honored. Indeed, doing so is an expression of honor to the king. - In Hilchot Yesodei Torah, ibid., and in several places in the Guide for the Perplexed, the Rambam explains that the stars and the spheres are on a higher plane than the creations of our world. Though they influence our world, they are also God's creations and have no free will of their own. Thus, they are no more than an axe in the hands of a wood-chopper, and should not worshiped or served.
After conceiving of this notion, they began to construct temples to the stars - Note the Rambam's comments on astrology in his Commentary on the Mishnah (Avodah Zarah 4:7), which are quoted in the commentary on Chapter 11, Halachah 16.
and offer sacrifices to them. They would praise and glorify them with words, and prostrate themselves before them, because by doing so, they would - according to their false conception - It is questionable if such worship is forbidden to gentiles or not. Based on Deuteronomy 4:19, certain authorities maintain that the gentiles may worship other gods, provided they have the awareness that God is the ultimate power (שיתוף).
The Rambam, however, does not mention this perspective in these halachot, nor in Hilchot Melachim, Chapter 9, where he discusses the prohibition against the worship of false gods as it affects gentiles. [In Sefer HaMitzvot (positive commandment 2), however, he states "Israel is commanded regarding the unification of God"; from which it could be inferred that gentiles need not believe in this concept and can combine their worship of God with other powers.] All authorities agree that such worship is forbidden for Jews.
be fulfilling the will of God. - It is unclear from the Rambam's statements here whether, originally, they would worship the stars without any self-interest - merely with the intent of honoring those whom God honors - or whether their service was self-oriented - i.e., they worshiped the stars because they considered them as mediums of Divine influence and hoped to derive benefit from of their service. In the following halachah and in his Commentary on the Mishnah (Avodah Zarah 4:7), the Rambam mentions the second view. It is, however, unclear if this was the original intent of the star-worshipers or whether this was a later development.
This was the essence of the worship of false gods - See Chapter 2, Halachah 1.
and this was the rationale of those who worshiped them - at the outset.
They would never say that there is no other god except for this star - as the pagans mentioned in Halachah 2 later did. The first generations of star worshipers were aware of God's existence and conceived of the stars as no more than intermediaries between ourselves and Him.
This message was conveyed by Jeremiah, who declared (10:7-8): - See also the Guide for the Perplexed (Vol. I, Chapter 36) where the Rambam explains a similar idea using the same Biblical proof-text.
"Who will not fear You, King of the nations, for to You it is fitting. Among all the wise men of the nations and in all their kingdoms, there is none like You. They have one foolish and senseless [notion. They conceive of their] empty teachings as wood;" - i.e., as an entity of substance
i.e., all know that You alone are God. Their foolish error consists of conceiving of this emptiness - the worship of the stars
as Your will. - This and the following two halachot are somewhat problematic. The Rambam conceived of the Mishneh Torah as a book of law. He included philosophical and historical points only when they are halachot, directives for our behavior. In this light, this entire chapter seems unnecessary.
This difficulty can be resolved based on Chapter 2, Halachah 3, which states that it is forbidden to entertain thoughts of idol worship. Hence, in order to know which thoughts are forbidden, the Rambam feels it necessary to describe the entire thought process which led people to worship idols (Likkutei Sichot, Vol. 20).
The phenomenon described by the Rambam does not belong entirely to the past. Although, at present, bowing down to the "stars and spheres" is not very common - although it has been renewed by some cultists - the theoretical premise that motivated the ancients to serve the stars is still followed by many. Is it all that uncommon to find people who compromise their service of God in expectation of receiving benefits by following what they perceive as the natural order?
Commentary Halacha 2
After many years passed, there arose people - false prophets - Note Hilchot Yesodei Torah 9:5, which states that anyone who states that God told him in a prophetic vision to worship idols should automatically be considered a false prophet.
See also the Guide for the Perplexed (Vol. II, Chapter 36) where the Rambam describes how people can be overcome by their powers of imagination to the extent that they - as do others who see them in such a trance - think of themselves as prophets, although, in fact, they received no Divine influence.
who told [the people] that God had commanded them to say: - Thus, this represents a second stage in the spread of idol worship. At first - as explained in Halachah 1 - star worship was not institutionalized, but was practiced by individuals because of their mistaken conceptions.
The second phase involved the development of religious institutions and set modes of worship. The leaders, however, still recognized God and attributed the instructions to worship the stars to Him. In the third stage - as the latter portion of this halachah states - people would worship the stars and idols without any awareness of God.
Serve this star - or all the stars - sacrifice to it, offer libations to it, build a temple for it and make an image of it so that all people - including the women, the children, and the common people - could bow to it. - See the Rambam's Commentary on the Mishnah (Avodah Zarah 4:7) and his statements in Chapter 11, Halachah 16, where he explains that idol worship was instituted by the leaders of the nations to unite the people of a particular land, give them a sense of national identity, and establish a hierarchy of leaders.
He would inform them of a form that he had conceived, and tell them that this is the image of the particular star, claiming that this was revealed to him in a prophetic vision. - With these statements, the Rambam explains how people began to worship statues and idols. Since the star was far away and could not be perceived as more than a twinkling dot in the sky, the people wanted a more tangible image which they could relate to. The "prophets" obliged and devised forms for statues to serve as talismans to bring down influence from these stars.
In this manner, the people began to make images in temples, under trees, and on the tops of mountains and hills. - Note Deuteronomy 12:2, which commands the Jews to destroy "all the places where the nations... would worship their gods, on the high mountains, on the hills, or under any luxuriant tree." Note the Guide for the Perplexed, Vol. III, Chapter 45, where the Rambam mentions the gentile practice of building temples on hills and mountaintops.
People would gather together and bow down to them - the images
and the [false prophets] would say: This image is the source of benefit or harm. It is appropriate to serve it and fear it. Their priests would tell them: This service will enable you to multiply and be successful. Do this and this, or do not do this or this. - At this stage, their service was clearly self-oriented. They wanted to derive benefit or prevent harm to themselves through this service.
Subsequently, other deceivers arose and declared that a specific star, sphere, or angel - See Hilchot Yesodei HaTorah, Chapter 2, for a description of the angels.
had spoken to them and commanded them: Serve me in this manner. He would then relate a mode of service [telling them:] Do this, do not do this. - This represented a further descent. Rather than prophesy in the name of God, these imposters would speak in the names of the idols themselves. (See also Chapter 5, Halachot 6-7.)
Thus, these practices spread throughout the world. People would serve images with strange practices - one more distorted than the other - Note Chapter 3, Halachah 2, which describes the service of Ba'al Pe'or. The people would defecate before the idol as an act of worship.
offer sacrifices to them, and bow down to them. As the years passed, [God's] glorious and awesome name was forgotten by the entire population. [It was no longer part of] their speech or thought, and they no longer knew Him. - It is not clear at which point in the history of the world this change took place. The period between Enosh's birth and Abraham's lasted slightly more than one thousand years, with the flood taking place approximately 750 years after Enosh's birth.
Thus, all the common people, the women, and the children would know - Note the Rambam's Commentary on the Mishnah (Chulin 1:1), where he also differentiates between the people who believe in the spiritual service intended to draw down spiritual energy from these celestial bodies and practice it, and the common people who worship the idols blindly, on faith.
only the image of wood or stone and the temples of stone to which they were trained from their childhood to bow down and serve, and in whose name they swore - i.e., they conceived of the images as gods. Such worship represented more than a mere conceptual error. Six of the seven mitzvot commanded to Noach and his descendants were also given to Adam, the first man. Among them was the prohibition against serving other gods (Hilchot Melachim 9:1). Thus, by worshiping these images, they were breaking an explicit Divine commandment.
The wise men among them would - not worship the images as gods in their own right, but they would
think that there is no God other than the stars and spheres for whose sake, and in resemblance of which, they had made these images. The Eternal Rock - the true God
was not recognized or known by anyone in the world, with the exception of a [few] individuals - Our Sages speak critically of these individuals, who were themselves righteous, but did nothing to influence the people around them.
for example - See also the Guide for the Perplexed, Vol. II, Chapter 39, where the Rambam cites these individuals as prophets.
Chanoch - Note Genesis 5:22: "And Chanoch walked with God."
Metushelach - Though his righteousness is not mentioned explicitly in the Torah, it is mentioned by our Sages in a number of places - e.g., Yalkut Shimeoni, Bereshit 42, which states: "Metushelach was a completely righteous man."
Noach - See Genesis 6:9: "And Noach was a righteous man, perfect in his generation."
Shem - Noach's second son.
and Ever. - Shem and Ever are frequently mentioned by our Rabbis as righteous sages. See Bereishit Rabbah 63:6, which explains that when Rivkah went "to seek out God" (Genesis 25:22), she went to the house of study of Shem and Ever.
The world continued in this fashion until the pillar of the world - the Patriarch Abraham - was born. - Abraham was born in the year 1948 (1812 B.C.E.).
Commentary Halacha 3
After this mighty man - In several places - e.g., Bava Batra 15a and Rosh HaShanah 11a - our Sages referred to Abraham with this expression.
was weaned - Nedarim 32a states: "Abraham was three when he recognized his Creator." Although the Rambam states that it was not until Abraham was forty that he gained true awareness of God, his process of search began at age three.
he began to explore and think. Though he was a child, he began to think [incessantly] throughout the day and night, wondering: How is it possible for the sphere to continue to revolve without having anyone controlling it? - Note the Midrash HaGadol (Parashat Lech Lecha), which explains that Abraham questioned: Why should we bow down to idols, gods that we ourselves make? We should bow to the earth, for it produces crops that sustain us.
Therefore, he began to worship the earth. Then he saw that the earth needs rain, and began to worship the sky. Later, he saw that the most brilliant creation in the sky was the sun, and began to worship it. Afterwards, when the sun set and the moon rose, he began to worship the moon. When the sun rose the next morning, he did not know what to do. He did not see which was stronger: the sun or the moon. So Abraham continued in a quandary, questioning who was the true God.
Who is causing it to revolve? Surely, it does not cause itself to revolve. - Interestingly, in Hilchot Yesodei HaTorah 1:5, the Rambam uses the same concept as a proof for the existence of God.
He had no teacher, nor was there anyone to inform him. -Bereshit Rabbah 61:1 elaborates on the lack of instruction that was available to Abraham.
Note the Ra'avad and the Kessef Mishneh, who question why Noach, Shem, and Ever (all of whom were alive at this time) did not try to nullify the worship of idols and why they did not instruct Abraham. They offer two explanations. The first is that they were afraid and hid from the idolaters. (See Midrash Tehillim 118. Note, however, teachings which state that these righteous men also protested the worship of false gods, Tanna Devei Eliyahu Rabba, Chapters 20 and 25.)
Alternatively, Shem and Ever lived in the land of Canaan, while Abraham lived in Babylon. The question remains, however, why did Abraham not seek out these righteous men (Kinat Eliyahu).
Rather, he was mired in Ur Kasdim among the foolish idolaters. His father, mother, and all the people [around him] were idol worshipers - Indeed, our Sages relate that his father had a shop where idols were sold.
and he would worship with them. - See Bereshit Rabbah 39:8, which states that Abraham was always worried that God would not absolve him from his sin of worshiping idols.
[However,] his heart was exploring and [gaining] understanding. Ultimately, he appreciated the way of truth - an awareness of God
and understood the path of righteousness - an ethical approach to behavior, which reflected his spiritual awareness
through his accurate comprehension. He realized that there was one God who controlled the sphere, that He created everything, and that there is no other God among all the other entities. - These are the fundamental principles of the Jewish faith, as explained in Hilchot Yesodei HaTorah 1:1-6.
He knew that the entire world was making a mistake. What caused them to err was their service of the stars and images, which made them lose awareness of the truth. - Their worship of idols dulled their sensitivity to spirituality to the point where they lost all awareness of God.
Abraham was forty years old when he became aware of his Creator. - Note Bereshit Rabbah 64:4, which mentions two opinions regarding when Abraham became aware of God: one when he was three and one when he was forty eight. It is possible that the Rambam's text of the Midrash read "forty" instead of "forty eight."
As explained above, the opinions are not necessarily contradictory. Abraham's process of inquiry could have begun at age three, while at forty he gained greater understanding, and at forty eight, he achieved an even higher level of awareness.
Avot 5:21 states: "At forty, one achieves understanding." By associating Abraham's apreciation of the Creator with this age, the Rambam implies that this awareness can come as a product of our own thought and meditation.
When he recognized and knew Him - Bereshit Rabbah 39:1 explains Abraham's process of thought with a parable. A person saw a brightly lit palace. He wondered: Could this palace exist without an owner? Immediately, the owner revealed himself to him. Similarly, Abraham wondered: Is it possible for the world to exist without one who controls? Immediately, God revealed himself to him.
he began to formulate replies to the inhabitants of Ur Kasdim and debate with them, telling them that they were not following a proper path - by serving the stars and idols.
He broke their idols and began to teach the people that it is fitting to serve only the God of the world. - Our Sages relate that after breaking his father's idols, he put a stick in the hands of the largest idol. When his father asked him why he destroyed the idols, he replied that he didn't do it; the idol holding the stick did.
His father curtly dismissed his reply: "That idol is only metal. It cannot do anything," he roared at his son.
"If so, why do you worship it?" Abraham replied.
To Him [alone] is it fitting to bow down, sacrifice, and offer libations, so that the people of future [generations] would recognize Him. - The Rambam's words imply that the value of offering sacrifices at this time (before the Torah commanded that they be offered) was not as the acts of service of God, but in the educational effect they had on the people and the awareness of God they inspired.
[Conversely,] it is fitting to destroy and break all the images, lest all the people err concerning them, like those people who thought that there are no other gods besides these [images]. When he overcame them through the strength of his arguments, the king - Nimrod (Pesachim 118a)
desired to kill him - by tossing him into a burning furnace.
He was [saved through] a miracle - Interestingly, when the Rambam lists the ten trials that Abraham endured in his Commentary on the Mishnah, Avot 5:3, he does not mention this episode at all.
and left for Charan. - See Genesis 11:31. In his Commentary on the Mishnah (ibid.), the Rambam mentions Abraham's exile from his native land as the first of his ten trials.
[There,] - he did not encounter any of the formal opposition he had faced in Babylonia and
he began to call in a loud voice to all people and inform them that there is one God in the entire world. He would go out and call to the people, gathering them in city after city and country after country - On the phrase, Genesis 12:5, "the people they had gathered in Charan," Bereshit Rabbah 39:21 comments, "These are the converts they made. Abraham would convert the men and Sarah would convert the women."
until he came to the land of Canaan - See Genesis, Chapter 12, which describes Abraham's journeys within the land of Canaan.
proclaiming [God's existence the entire time] - as [Genesis 21:33] states: "And He called there in the name of the Lord, the eternal God." - Sotah 10a states: "Do not read 'And he called.' Read 'And he had others call' - i.e., Abraham motivated others to become aware of God and call out to Him.
When the people would gather around him and ask him about his statements, he would explain [them] to each one of them according to their understanding, until they turned to the path of truth. Ultimately, thousands and myriads gathered around him. These are the men of the house of Abraham. - The Rabbis question the fate of all these people. We do not find any mention of the perpetuation of their faith in God. Perhaps the cultural influences of the surrounding environment were too powerful. If the children of Israel themselves turned to idol worship after two generations in Egypt, could any more be expected from these individuals?
He planted in their hearts this great fundamental principle, composed texts about it - Most commentaries point to Avodah Zarah 14b, which relates that Abraham composed a four-hundred-chapter text against the worship of false gods. Kinat Eliyahu notes that here, the Rambam is not referring to the negation of idol worship, but to the propagation of the faith in one God. Therefore, he suggests that the reference is to the Kabbalistic tradition (Zohar, Vol. II, 275b) that Sefer Yetzirah was composed by Abraham. (See also Kiryat Melech.)
and taught it to Isaac, his son. - Note Genesis 18:19: "I have known him that he will command his children and household after him, and they will keep the way of God...."
Isaac also taught others and turned [their hearts to God]. He also taught Jacob - Jacob also studied under Shem and Ever (See Rashi, Genesis 25:27, Bereishit Rabbah 25:16).
and appointed him as a teacher - i.e., he and not Esau would convey the spiritual heritage of Abraham.
[Jacob] taught others and turned [the hearts] of all those who gathered around him [to God]. He also taught all of his children. - In contrast to Abraham and Isaac, all of Jacob's children were righteous. (See Hilchot Kri'at Shema 1:4.)
He selected Levi and appointed him as the leader. - The Torah itself does not mention Jacob's selection of Levi as a leader. A number of sources in the oral tradition (Pirkei D'Rabbi Eliezer, Chapter 39; Shemot Rabbah 15:27), however, reveal this concept.
He established him [as the head of] the academy - The Midrash Tanchuma (Vayigash) interprets Genesis 46:28: "And Jacob sent Judah before him," to mean that he charged him with founding a yeshiva. Similarly, Yoma 28b states that this Talmudic academy continued throughout the Egyptian exile.
to teach them the way of God - Note Hilchot De'ot 1:7, which explains that the expression, "the way of God," refers to ethics, emulating the qualities of spirit which God has revealed.
and observe the mitzvot of Abraham. - In this context, note the Rambam's statements in Hilchot Melachim 9:1. After relating the seven universal laws given to Noach and his descendants, the Rambam states:
In addition to these, Abraham was commanded regarding circumcision. He instituted the morning prayer. Isaac separated tithes and added another prayer service towards evening. Jacob added the prohibition against eating the gid hanasheh, the "displaced nerve," and instituted the evening prayers.
[Jacob] commanded his sons that the leadership should not depart from the descendants of Levi - Thus, the mantle of leadership passed to Kehat and then to Amram, Moses' father.
so that the teachings would not be forgotten. This concept proceeded and gathered strength among the descendants of Jacob and those who collected around them, until there became a nation within the world which knew God. - This describes the initial period of the Jews' stay in Egypt, when they prospered both spiritually and materially.
When the Jews extended their stay in Egypt - The entire period of the Egyptian exile lasted 210 years. As long as Jacob's sons were living, the Jews preserved the heritage of their fathers and were treated with honor by the Egyptians.
The last of Jacob's sons to die was Levi. After his death, the spiritual level of the Jews descended. Levi lived 127 years. He was 44 when he entered Egypt. Thus, this spiritual descent occurred 83 years after the Jews entered Egypt.
however, they learned from the [Egyptians'] deeds and began worshiping the stars as they did - When the Jews adopted Egyptian values - as a reflection of their spiritual state - they were enslaved by the Egyptians.
with the exception of the tribe of Levi, who clung to the mitzvot of the patriarchs - the tribe of Levi never served false gods. - The tribe of Levi was also the only tribe which perpetuated the mitzvah of circumcision (Sifre, Berachah). As a result of their spiritual fortitude, the tribe of Levi was never enslaved.
Within a short time, the fundamental principle that Abraham had planted would have been uprooted and the descendants of Jacob would have returned to the errors of the world and their crookedness. - Our Sages relate that, in the Egyptian exile, the Jews had descended to the forty-ninth degree of impurity. Had they descended another level, it would have been impossible for us ever to be redeemed.
Because of God's love for us, and to uphold the oath He made to Abraham, our patriarch - This is a reference to Deuteronomy 7:7-8: "It is not because of your greatness over all the other nations that God desired you and chose you..., but it was because of God's love for you and because He kept the oath He swore to your fathers."
He brought forth Moses, our teacher - Rav David Arameah notes that the word עשה, rendered as "brought forth," literally means "made." He explains that from Moses' birth, God granted him the potential to develop unique spiritual awareness. Although the Rambam also accepts this concept (see the Guide for the Perplexed, Vol. II, Chapter 32), it is more likely that he chose this expression as a reference to I Samuel 12:6 (Rav Kapach).
the master of all prophets - See Hilchot Yesodei HaTorah 7:6, where the Rambam elaborates on the advantages Moses had over all the other prophets. Indeed, in his Commentary on the Mishnah (Introduction to Chapter 10 of Sanhedrin), he includes belief in the supremacy of Moses' prophecy as the seventh of his Thirteen Principles of Faith.
and sent him [to redeem the Jews] - after 117 years of idol worship and slavery.
After Moses, our teacher, prophesied, and God chose Israel as His inheritance, He crowned them with mitzvot and informed them of the path to serve Him - by
[teaching them] - the Torah which reveals
the judgement prescribed for idol-worship and all those who stray after it - as will be explained in the subsequent chapters. The Rambam's elaboration on the negative experience of our people in Egypt and the giving of the Torah has the following implication. Although man can appreciate the futile nature of idol worship and the greatness of God with his own intellect, because man is fallable, it is necessary to have these principles institutionalized in an objective, unchanging religious code (Likkutei Sichot, Vol. 20).
Avodah Kochavim - Chapter Two
Halacha 1
The essence of the commandment [forbidding] the worship of false gods is not to serve any of the creations, not an angel, a sphere, or a star, none of the four fundamental elements, nor any entity created from them. Even if the person worshiping knows that ‘ה is the [true] God and serves the creation in the manner in which Enosh and the people of his generation worshiped [the stars] originally, he is considered to be an idol worshiper.
The Torah warns us about this, saying [Deuteronomy 4:19]: "Lest you lift your eyes heavenward and see the sun, the moon, and the stars... [and bow down and worship them], the entities which God apportioned to all the nations." This implies that you might inquire with "the eye of the heart" and it might appear to you that these entities control the world, having been apportioned by God to all the nations to be alive, to exist, and not to cease existence, as is the pattern of [the other creations with] the world. Therefore, you might say that it is worthy to bow down to them and worship them.
For this reason, [Deuteronomy 11:16] commands: "Be very careful that your heart not be tempted [to go astray and worship other gods]." This implies that the thoughts of your heart should not lead you astray to worship these and make them an intermediary between you and the Creator.
Halacha 2
The worshipers of false gods have composed many texts concerning their service, [describing] what is the essence of their service, what practices are involved, and what are its statutes. The Holy One, blessed be He, has commanded us not to read those books at all, nor to think about them or any matters involved with them.
It is even forbidden to look at the image of an idol, as [Leviticus 19:4] states: "Do not turn to the idols." In this regard, [Deuteronomy 12:30] states: "[Be careful]... lest you seek to find out about their gods, saying, 'How did they serve them.' This prohibits inquiring about the nature of their service even if you, yourself, do not serve them. This matter will ultimately cause you to turn to [the false god] and worship it as they do, as [the above verse continues]: "so that I will do the same."
Halacha 3
All these prohibitions have one common thrust: that one should not pay attention to idol worship. Whoever performs a deed that reflects his concern with [idol worship] receives lashes [as punishment].
The worship of false gods is not the only subject to which we are forbidden to pay attention; rather, we are warned not to consider any thought which will cause us to uproot one of the fundamentals of the Torah. We should not turn our minds to these matters, think about them, or be drawn after the thoughts of our hearts.
In general, people have limited powers of understanding, and not all minds are capable of appreciating the truth in its fullness. [Accordingly,] were a person to follow the thoughts of his heart, it is possible that he would destroy the world because of his limited understanding.
What is implied? There are times when a person will stray after star worship, and times when he will wonder about God's oneness: Perhaps He is one, perhaps He is not? [He might also wonder:] What exists above, [in the heavenly realms]? What exists below [them]? What was before time? What will be after time? Similarly, [one might wonder about] prophecy: Perhaps it is true, perhaps it is not? And [one may also wonder] about the Torah: Perhaps it emanates from God, perhaps it does not?
Since he may not know the guidelines with which to evaluate [ideas that will lead him] to the truth in its fullness, he may come to heresy. The Torah has warned about this matter, saying [Numbers 15:39]: "Do not stray after your hearts and eyes, which have led you to immorality" - i.e., each one of you should not follow his limited powers of understanding and think that he has comprehended the truth.
Our Sages [interpreted this warning]: "After your hearts," this refers to heresy; "after your eyes," this refers to immorality. This prohibition - though [severe,] causing a person to be prevented [from attaining a portion] in the world to come - is not punishable by lashes.
Halacha 4
The commandment [forbidding] the worship of false gods is equivalent to all the mitzvot, as [implied by Numbers 15:22]: "Lest you err and not perform all the mitzvot...." The oral tradition teaches that the verse refers to the worship of false gods. Thus, we learn that anyone who acknowledges a false god denies the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity, as [Numbers 15:23] continues: "...from the day God issued His commandments and afterwards, for your future generations."
[Conversely,] anyone who denies the worship of false gods acknowledges the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity. [This acknowledgement] is fundamental to all of the mitzvot.
Halacha 5
A Jew who serves false gods is considered like a gentile in all regards and is not comparable to a Jew who violated another transgression punishable by being stoned to death. An apostate who worships false gods is considered to be an apostate with regard to the entire Torah.
Similarly, Jewish minnim are not considered to be Jews with regard to any matter. Their repentance should never be accepted, as [implied by Proverbs 2:19]: "None that go to her repent, nor will they regain the paths of life."
The minnim are those who stray after the thoughts of their hearts, concerning themselves with the foolish matters mentioned above, until they ultimately transgress against the body of Torah [law] arrogantly, with scorn, with the intent of provoking God's anger, and yet say that there is no sin involved.
It is forbidden to talk to them or to reply to them at all, as [Proverbs 5:8] states: "Do not come close to her door." [It can be assumed that] a min's thoughts are concerned with false gods.
Halacha 6
Whoever accepts a false god as true, even when he does not actually worship it, disgraces and blasphemes [God's] glorious and awesome name. This applies both to one who worships false gods and to one who curses God's name [as is obvious from Numbers 15:30]: "If a person commits [an act of idolatry] highhandedly, whether he be a native born [Jew] or a convert, he is blaspheming God."
Therefore, a person who worships false gods is to be hanged, just as one who blasphemes against God is hanged. Both are executed by being stoned to death. Therefore, I have included the laws applying to a blasphemer in Hilchot Avodat Kochavim. Both deny the fundamental principle [of Jewish faith].
Halacha 7
These are the laws which govern a blasphemer: A blasphemer is not liable to be stoned to death until he states God's unique name, which possesses four letters: א-ד-נ-י, and curses that name with one of the names of God which are forbidden to be erased, as [Leviticus 24:16] states: "One who blasphemes God's name...."
One is obligated to be stoned to death for blaspheming God's unique name. [Should he blaspheme] the other names for God, he [transgresses] a prohibition.
There are those who state that one is liable [for execution] only when one blasphemes the name י-ה-ו-ה. I, however, maintain that one should be stoned to death in both instances.
Halacha 8
Which verse serves as the warning prohibiting blasphemy? [Exodus 22:27]: "Do not curse God."
[The procedure for the trial of a blasphemer is as follows:] Each day [when] the witnesses are questioned, [they use] other terms for God's name, [stating,] "May Yosse strike Yosse." At the conclusion of the judgment, all bystanders are removed [from the courtroom]. The judges question the witness of greatest stature and tell him, "Tell us what you heard explicitly." He relates [the curse]. The judges stand upright and rend their garments. They may not mend them [afterwards].
The second witness states: "I also heard as he did." If there are many witnesses, they must all say, "I heard the same."
Halacha 9
[The fact that] a blasphemer retracts his statements in the midst of speaking is of no consequence. Rather, once he utters blasphemy in the presence of witnesses, he is [liable for execution by] stoning.
Should a person curse God's name with the name of a false god, the zealous may strike him and slay him. If the zealous do not slay him and he is brought to court, he is not [condemned to] be stoned. [That punishment is administered] only when one curses God's name with another one of His unique names.
Halacha 10
Whoever hears the blasphemy of God's name is obligated to rend his garments. Even [when one hears] the blasphemy of other terms used to describe God, one is obligated to rend his garments.
The above applies when one hears [the blasphemy] from a fellow Jew. [In that instance,] both one who hears the actual blasphemy and one who hears it from the witnesses is obligated to rend his garments. In contrast, one who hears a gentile [blaspheme God's name] is not obligated to rend his garments. Elyakim and Shevna rent their garments [as described in Isaiah 36:22] only because Ravshakeh was an apostate Jew.
[Before his execution,] all the witnesses and the judges place their hands on the head of the blasphemer and tell him: "You are responsible for your death. You brought it upon yourself." Only a blasphemer - and none of the other offenders executed by the court - has [the judges and witnesses] place their hands upon his head, as [Leviticus 24:14] states: "And all those who hear shall place their hands on his head."
Commentary Halacha 1
The essence of the commandment [forbidding] the worship of false gods is not to serve any of the creations - The Rambam counts the prohibition against worshiping false gods as the first of the 365 negative commandments. In these halachot, he does not mention this prohibition in the manner in which he usually introduces one of the 613 mitzvot in this text, because he introduced this prohibition previously in the Mishneh Torah, mentioning it in Hilchot Yesodei HaTorah 1:6. The inclusion of this mitzvah in those halachot is appropriate, because it is one of the foundations of our faith.
not an angel, a sphere, or a star - See Hilchot Yesodei HaTorah, Chapters 2 and 3, for a description of these creations.
none of the four fundamental elements - fire, wind, water, and earth. The Rambam describes the existence and function of these four fundamental elements in Hilchot Yesodei HaTorah, Chapters 3 and 4.
nor any entity created from them. - All the creations of our physical world are created from a combination of these four elements.
Even if the person worshiping knows that ‘ה is the [true] God and serves the creation in the manner in which Enosh and the people of his generation worshiped [the stars] originally - as the Rambam mentioned in Chapter 1, Halachah 1.
he is considered to be an idol worshiper - and is subject to the punishments mentioned in Chapter 3, Halachah 1.
The Torah warns us about this, saying [Deuteronomy 4:19]: "Lest you lift your eyes heavenward and see the sun, the moon, and the stars... [and bow down and worship them], the entities which God apportioned to all the nations." - As mentioned in the previous chapter, there are some authorities who, using this verse as a proof-text, do not prohibit gentiles from worshiping false gods with this intent. However, all authorities agree that Jews may not worship in this manner.
This - should not be interpreted simply as forbidding us to gaze at the celestial beings (Sefer HaMitzvot, Negative Commandment 10), but rather
implies that you might inquire with "the eye of the heart" and it might appear to you that these entities control the world - because they do perform essential functions within the natural order
having been apportioned by God to all the nations to be alive - See Hilchot Yesodei HaTorah 3:9, which states that the stars and the spheres are alive and are conscious of God's existence.
to exist, and not to cease existence as is the pattern of [the other creations with] the world. - In the first chapters of the Guide for the Perplexed, Vol. II, and briefly in Hilchot Yesodei HaTorah 4:3, the Rambam explains that all the creations of this world are combinations of different elements and will therefore ultimately return to their initial elemental state. In contrast, the existence of the stars and the spheres remains constant.
Therefore, you might say that it is worthy to bow down to them and worship them - to "honor those who God honors," as mentioned in Chapter 1, Halachah 1, or to derive benefit from serving them, as mentioned in Halachah 2 of that chapter.
For this reason, [Deuteronomy 11:16] commands: "Be very careful - The words "Be very careful" imply a prohibition stemming from the Torah. In Halachah 3, the Rambam describes the prohibition involved in harboring such thoughts.
that your heart not be tempted [to go astray and worship other gods]." This implies that the thoughts of your heart should not lead you astray to worship these and make them an intermediary between you and the Creator. - Note the fifth of the Rambam's Thirteen Principles of Faith (Commentary on the Mishnah, Sanhedrin, Chapter 10):
The fifth fundamental principle is that it is fit to serve God alone... and not the entities who are below Him: the angels, the stars, the spheres, or the fundamental elements.
This is because they all perform their functions because of their inherent nature. They have no control or choice, but merely [fulfill] God's will.
We should not make them intermediaries to reach Him through them, but rather direct all our thoughts to Him, paying no attention to anything else. This is the... prohibition against worshiping false gods.
Commentary Halacha 2
This halachah continues the description of the prohibition begun in the previous halachah and completed in the following halachah.
The worshipers of false gods have composed many texts concerning their service, [describing] what is the essence of their service, what practices are involved, and what are its statutes. - The commentaries have also included studying other books by pagans and nonbelievers in this prohibition.
The Holy One, blessed be He, has commanded us not to read those books at all - See the Rambam's Commentary on the Mishnah (Avot 2:17), which states that one may study "the ideas of the gentiles in order to reply to them." Indeed, from the Guide for the Perplexed, Vol. III, Chapters 29 and 30, it appears that the Rambam himself undertook such study. (The Rabbis have, nevertheless, suggested that such study be limited only to certain individuals who have received permission from a rabbinic authority to concern themselves with these issues.)
Note also Chapter 3, Halachah 2, and Hilchot Sanhedrin 2:1, which state that judges must be somewhat familiar with the rites of the pagans in order to judge cases dealing with such questions. There is no source, however, where the Rambam explicitly mentions that one may study about idol worship for this reason. (See Shabbat 75a and Siftei Cohen, Yoreh De'ah 179:29.)
nor to think about them or any matters involved with them. - The Zohar, Vol. I, 100a, mentions this prohibition together with its rationale, "lest your heart be tempted to this service."
It is even forbidden to look at the image of an idol - Note Sefer HaMitzvot (Negative Commandment 10) and Tosafot (Shabbat 149a), which explain that this prohibition applies only to statues worshiped as idols, in contrast to Rashi (Shabbat, ibid.), who explains that it refers even to statues erected for decorative purposes.
as [Leviticus 19:4] states: "Do not turn to the idols." - Note the comments of the Sifra on this verse, "If you turn to them, you will make them gods."
In this regard, [Deuteronomy 12:30] states - speaking to the Jews as they prepare to enter Eretz Yisrael:
"[Be careful]... lest you seek to find out about their gods, saying, 'How did they serve them.' - See Sefer HaMitzvot (Negative Commandment 10), which defines this prohibition as "analytical thought and study concerning the fantasies and empty thoughts of the founders [of idol worship] - i.e., that spiritual nurture can be drawn down from this star in this manner, it is proper to burn incense to this star in this manner...."
This prohibits inquiring about the nature of their service even if you, yourself, do not - have an intent to
serve them. - These enquiries are prohibited because
This matter will ultimately cause you to turn to [the false god] and worship it as they do, as [the above verse continues]: "so that I will do the same." - Here, abstract intellectual curiosity is forbidden. The Rambam operates under the premise that there is nothing positive that can be learned from idol worshipers, and there is a danger that one will be attracted to their lifestyle. Therefore, since there is "nothing to gain and everything to lose," inquiry about such subjects is forbidden.
Commentary Halacha 3
All these prohibitions - mentioned in this and the above two halachot.
have one common thrust: that one should not pay attention to idol worship. - Sefer HaMitzvot (Negative Commandment 10) andSefer HaChinuch (Mitzvah 213) count this as one of the 613 mitzvot of the Torah.
Whoever performs a deed - e.g., in his curiosity, uncovers an image to see what it looks like (Maharshal) or performs a ceremonial act of idol worship merely as practice (Mishneh Kessef).
The Rambam's statements here are used as support to negate the opinion of the Sefer HaChinuch (Mitzvah 345), which states that lashes are never given for the violation of a prohibition that can be transgressed without performing a deed, even when one violates it by committing a deed.
that reflects his concern with [idol worship] receives lashes [as punishment]. - Punishment is administered only for the violation of prohibitions by actual deeds. In this instance, the prohibition can be violated by thought alone - in which case no punishment is administered. There are, however, also instances when deed - and thus punishment - is also involved.
Eruvin 17b notes that even though the proof-text for this prohibition mentions the word אל rather than לא, it is no different from other Torah prohibitions, and its violation is also punished by lashes.
The worship of false gods is not the only subject to which we are forbidden to pay attention - Note the Introduction to Sefer HaMitzvot (Shoresh 9), which states that there are mitzvot of thought, of feeling, of speech, and of deed.
rather, we are warned not to consider any thought which will cause us to uproot one of the fundamentals of the Torah. We should not turn our minds to these matters, think about them, or be drawn after the thoughts of our hearts. - Sefer HaMitzvot (Negative Commandment 47) defines this mitzvah as follows:
We are forbidden to be freethinking [to the extent that] we accept principles which run contrary to those of the Torah. Rather, we should structure our thoughts, setting for them guidelines, those being the mitzvot of the Torah.
The Rambam explains the reason for these prohibitions:
In general, people have limited powers of understanding, and not all minds are capable of appreciating the truth in its fullness. - See also Hilchot Yesodei HaTorah 2:12, 4:11,13, where the Rambam mentions the restrictions placed on the study of deeper spiritual concepts lest one err in his conception.
[Accordingly,] were a person to follow the thoughts of his heart, it is possible that he would destroy the world because of his limited understanding. - There are several ways to understand the expression used by the Rambam: "destroy the world." On the most obvious level, it is a figurative expression, not to be interpreted literally. On a deeper level, it can be seen as a reference to his statements in Hilchot Teshuvah 3:4 that a person should always "see himself and the entire world as equally balanced between merit and sin. If he commits one sin, he tips his balance and that of the entire world to guilt and brings on destruction."
Today, we can appreciate the Rambam's words in a very literal sense. Society as a whole is plagued by irrational acts of violence. and on a global level it is possible for utter destruction to be brought about if a few individuals act irresponsibly.
What is implied? There are times when a person will stray after star worship - and consider it beneficial
and - there are
times when he will wonder about God's oneness: Perhaps He is one, perhaps He is not? - In his Commentary on the Mishnah (Introduction to the Tenth Chapter of Sanhedrin), the Rambam lists the oneness of God as the second of his Thirteen Principles of Faith. See also Hilchot Yesodei HaTorah 1:7, 2:10.
[He may also wonder:] - Chaggigah 11b states: "It would have been better for someone who considers the [following] four matters never to have been created." The passage continues by mentioning the four questions quoted by the Rambam here.
What exists above the heavenly realms? What exists below them? What was before time? What will be after time? - Our translation is based on Rashi's interpretation of Chaggigah, ibid.
Similarly, [one may wonder about] prophecy: Perhaps it is true, perhaps it is not? - In Hilchot Yesodei HaTorah 7:1, the Rambam states: "It is [one] of the foundations of [our] faith that God communicates by prophecy with man." Similarly, the Rambam lists the concept of prophecy as the sixth of his Thirteen Principles of Faith.
And [one may also wonder] about the Torah: Perhaps it emanates from God, perhaps it does not? - As the eighth of his Thirteen Principles of Faith, the Rambam states: "The Torah which we have was given by Moses our teacher... and emanates - in its entirety - from the Almighty." He explains that this also applies to the oral law. He reiterates this concept in his introduction to the Mishneh Torah.
Since he might not know the guidelines with which to evaluate [ideas that will lead him] to the truth in its fullness, he might come to heresy. - The Rambam's statements should be interpreted, not as a restriction of one's thinking processes, but rather a call to structure our thoughts according to the guidelines provided for us by the Torah.
In this context, it is worthy to refer to Hilchot Yesodei HaTorah 4:13:
I maintain that it is not proper for a person to stroll in the Pardes (study Torah's mystic secrets) unless he has filled his belly with bread and meat. "Bread and meat" refer to the knowledge of what is permitted and what is forbidden, and similar matters concerning other mitzvot. Even though the Sages referred to these as "a small matter" - since our Sages said: "'A great matter,' this is Ma'aseh Merkavah. 'A small matter,' this is the debates of Abbaye and Ravva" - nevertheless, it is fitting for them to be given precedence, because they settle a person's mind.
Thus, the Rambam teaches that a person should not embark on the study of deep spiritual questions until he has gained the intellectual maturity which comes from Torah study. Even after a person gains such maturity, there is no need for him to concern himself with the study of idol worship because there is no value which he can derive from such study.
The Torah has warned about this matter, saying [Numbers 15:39]: "Do not stray after your hearts and eyes, which have led you to immorality" - Sefer HaMitzvot (Negative Commandment 47) and Sefer HaChinuch (Mitzvah 387) counts this as one of the 613 mitzvot of the Torah.
i.e., each one of you should not follow his limited powers of understanding and think that he has comprehended the truth. - Instead, he should follow a structured pattern for intellectual growth and development prescribed by a Torah master.
Our Sages - Sifre, Sh'lach. (See also Berachot 12b.)
[interpreted this warning]: "After your hearts," this refers to heresy - For a more precise definition of the term minut, see Halachah 5 and the commentary.
"after your eyes," this refers to immorality. - In Sefer HaMitzvot (ibid.), the Rambam explains:
Their intent in mentioning "immorality" was the pursuit of pleasure and physical desire, [to the extent that] one's mind is constantly preoccupied with such thoughts.
This prohibition - though [severe,] causing a person to be prevented [from attaining a portion] in the world to come - In Hilchot Teshuvah 3:8, the Rambam includes among the categories of those who have no portion in the world to come: "nonbelievers, heretics, those who deny the Torah,... those who cause the many to sin, and those who depart from the ways of the community." Following the whims of one's heart can lead to the transgression of these prohibitions.
is not punishable by lashes - because it does not involve a deed.
There is some difficulty with the Rambam's statements. The transgression of both of the prohibitions mentioned in this halachah involves thought and can also involve deed. Just as the commentaries suggested several deeds which violate the first prohibition, similar acts could be performed which violate the latter prohibition. The Rambam, however, appears to imply that there is no way that the latter prohibition could be transgressed in a manner warranting punishment.
Commentary Halacha 4
The commandment [forbidding] the worship of false gods is equivalent to all the mitzvot, as [implied by Numbers 15:22]: "Lest you err and not perform all the mitzvot...." - The passage implies that it is speaking about a single sin; nevertheless, the verse specifically mentions "all the mitzvot."
The oral tradition - Sifre, Sh'lach and Horayot 8a, resolves this seeming contradiction and
teaches that the verse refers to - a single prohibition which is equivalent to the violation of the entire Torah. Which prohibition is that?
the worship of false gods.
Thus, we learn that anyone who acknowledges a false god denies the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets - Note the Rambam's statements in Hilchot Yesodei HaTorah 8:1-2, which explain that the essence of the prophetic tradition is linked to the revelation of God on Mount Sinai.
from Adam, [the first man,] - Note Hilchot Melachim 9:1, which states that God commanded Adam concerning the worship of false gods. This statement is based on Bereshit Rabbah 16:6.
until eternity, as [Numbers 15:23] continues - The verse states that performance of such an act is a denial of "all that God commanded you through Moses..."
"...from the day God issued His commandments and afterwards, for your future generations" - for the Torah is unchanging spiritual truth.
[Conversely,] anyone who denies the worship of false gods acknowledges the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity. - Just as the acceptance of false gods removes one from the entire sphere of Torah practice, denying their existence gives one a point of connection to the revelation of God's truth.
[This acknowledgement] is fundamental to all of the mitzvot - because the foundation for all the mitzvot is that they were commanded by the One God who desires that we serve Him alone.
Note the Tanya, Chapter 20, which explains that the two mitzvot, the acknowledgement of God and the negation of idol worship, are the foundation of all Torah practice. Therefore, the entire Jewish people heard God proclaim these two mitzvot on Mount Sinai. Every act a person performs can be seen as either the acknowledgement of God or the acknowledgement of a set of values aside from His, equivalent figuratively to the acceptance of another god.
Avodah Kochavim - Chapter Three
Halacha 1
Whoever serves false gods willingly, as a conscious act of defiance, is liable for כרת. If witnesses who warned him were present, he is [punished by being] stoned to death. If he served [such gods] inadvertently, he must bring a fixed sin offering.
Halacha 2
The gentiles established various different services for each particular idol and image. These services do not [necessarily] resemble each other. For example, Pe'or is served by defecating before it. Marculis is served by throwing stones at it or clearing stones away from it. Similarly, other services were instituted for other idols.
One who defecates before Marculis or throws a stone at Pe'or is free of liability until he serves it according to the accepted modes of service, as [implied by Deuteronomy 12:30]: "[Lest one inquire about their gods, saying,] 'How did these nations serve their gods? I will do the same.'"
For this reason, a court must know the types of worship [practiced by gentiles], because an idolater is stoned to death only when we know that [he has worshiped a false god] in the mode in which it is traditionally worshiped.
Halacha 3
The warning [forbidding] such worship and the like is the verse [Exodus 20:5] which states: "Do not serve them."
When does the above apply? with regard to services other than bowing, slaughtering [an animal], bringing a burnt offering, and offering a libation. A person who performs one of these four services to any one of the types of false gods is liable, even though this is not its accepted mode of service.
How is this exemplified? A person who offers a libation to Pe'or or slaughters [an animal] to Marculis is liable, as [implied by Exodus 22:19]: "Whoever slaughters [an animal] to any deity other than God alone must be condemned to death."
[Liability for performing the other services can be derived as follows:] Slaughter was included in the general category of services [forbidden to be performed to false gods]. Why was it mentioned explicitly? To teach [the following]: Slaughter is distinct as one of the services of God, and one who slaughters to false gods is liable to be executed by stoning. Similarly, with regard to any service which is distinct as one of the services of God, if a person performs it in worship of other gods, he is liable.
For [a similar reason, Exodus 34:14] states: "Do not bow down to another god," to teach that one is liable for bowing down [to another god] even when this is not its accepted mode of service. The same applies to one who brings a burnt offering or pours a libation. Sprinkling [blood] is considered the same as pouring a libation.
Halacha 4
[Even if] one pours feces before it or pours a libation of urine from a chamber pot before it, one is liable. If one slaughters a locust before it, one is not liable, unless this is the mode of service of that deity. Similarly, if one slaughters an animal lacking a limb for it, one is not liable, unless this is the manner of service of this deity.
[The following rules apply when] a false god is worshiped by [beating with] a staff [before it]: If one breaks a staff before it, one is liable [for the worship of false gods], and [the deity] is forbidden. If one threw a staff before it, one is held liable, but [the deity] is not forbidden, because throwing a staff is not considered equivalent to sprinkling blood. The staff remains as it was, while the blood spatters [in different directions].
A person who accepts any one of the various false gods as a deity is liable for [execution by] stoning. Even one who lifted up a brick and said, "You are my god," or the like, is liable. Even if he retracted his statements in the midst of speaking and said, "This is not my God," his retraction is not significant and he should be stoned [to death].
Halacha 5
Anyone who serves a false god through its accepted mode of service - even if he does so in a derisive manner - is liable. What is implied? When a person defecates before Pe'or to repudiate it, or throws a stone at Marculis to repudiate it - since this is the manner of serving them - the person is liable and must bring a sacrifice [to atone for] his inadvertent transgression.
Halacha 6
[The following rules apply when] a person serves a false deity out of love - i.e., he desires an image because its service is very attractive - or when one serves it out of his fear of it - i.e., he fears that it will harm him - as the [idol] worshipers fear [their deities as sources of] benefit and harm: If he accepts it as a god, he is liable to be stoned to death. If he serves it out of love or fear through its accepted mode of service or through one of the four services [mentioned above], he is not held liable.
One who embraces a false deity, kisses it, sweeps before it, mops before it, washes it, anoints it, dresses it, places shoes upon it, or performs any similar act of deference violates a negative commandment, as [implied by Exodus 20:5]: "Do not serve them." Such acts are also "service." The offender is, nevertheless, not liable for lashes, because [these services] are not [mentioned] explicitly [by the Torah].
If one of the above services was the accepted mode of worship [of a particular deity] and a person performed this service as an act of worship, he is liable [for execution].
Halacha 7
If a splinter becomes stuck in a person's foot before an idol, he should not bend down to remove it, because it appears that he is bowing down to the idol.
If money belonging to a person becomes scattered before an idol, he should not bow down and pick it up, because it appears that he is bowing down to the idol. Instead, he should sit down, and then pick it up.
Halacha 8
A person should not place his mouth over the mouths of statues which serve as fountains that are located before false deities in order to drink, because it appears that he is kissing the false deity.
Halacha 9
A person who has a false god made for himself - even though he, himself, did not actually fashion it, nor worship it - is [punished by] lashing, as [Exodus 20:5] states: "Do not make for yourself an idol or any representation."
Similarly, a person who actually fashions a false god for others, even for idolaters, is [punished by] lashing, as [Leviticus 19:4] states: "Do not make molten gods for yourselves." Accordingly, a person who actually fashions a false god1for himself receives two measures of lashes.
Halacha 10
It is prohibited to make images for decorative purposes, even though they do not represent false deities, as [implied by Exodus 20:23]: "Do not make with Me [gods of silver and gods of gold]." This refers even to images of gold and silver which are intended only for decorative purposes, lest others err and view them as deities.
It is forbidden to make decorative images of the human form alone. Therefore, it is forbidden to make human images with wood, cement, or stone. This [prohibition] applies when the image is protruding - for example, images and sculptures made in a hallway and the like. A person who makes such an image is [liable for] lashes.
In contrast, it is permitted to make human images that are engraved or painted - e.g., portraits, whether on wood or on stone - or that are part of a tapestry.
Halacha 11
[The following rules apply regarding] a signet ring which bears a human image: If the image is protruding, it is forbidden to wear it, but it is permitted to use it as a seal. If the image is an impression, it is permitted to wear it, but it is forbidden to use it as a seal, because it will create an image which protrudes.
Similarly, it is forbidden to make an image of the sun, the moon, the stars, the constellations, or the angels, as [implied by Exodus, ibid.]: "Do not make with Me [gods of silver...]" - i.e., do not make images of My servants, those who serve before Me on high. This [prohibition] applies even [to pictures] on tablets.
The images of animals and other living beings - with the exception of men - and similarly, the images of trees, grasses, and the like may be fashioned. This applies even to images which protrude.
Commentary Halacha 1
Whoever serves false gods willingly - i.e., if he is forced to worship false gods by another person, he is not held responsible for his act. It is nevertheless forbidden to consent to such pressure. One is obligated to sacrifice one's life rather than consent to such worship (Hilchot Yesodei HaTorah 5:2,4).
as a conscious act of defiance - as opposed to someone who worships inadvertently.
[The Radbaz (Vol. V, Responsum 1510) notes that the Rambam uses the expression "willingly, as a conscious act of defiance" with regard to the violation of the prohibitions against idolatry, the Sabbath laws (Hilchot Shabbat 1:1), and the laws of Yom Kippur (Hilchot Sh'vitat Asor 1:1). With regard to all other transgressions punishable by כרת, he states merely: "as a conscious act of defiance."
The Radbaz explains that it is possible that the Rambam mentioned the concept of "willingly" with regard to these three transgressions because they are the first cases of כרת mentioned in the Mishneh Torah. Furthermre, they are transgressions which people at large would consider most severe. After mentioning the concept on these three occasions, the Rambam does not think further repetition is necessary.]
is liable for כרת. - Mo'ed Katan 28a relates that a person liable for כרת would die before reaching the age of fifty. The Rambam (Hilchot Teshuvah 8:1) emphasizes that being "cut off in this world" is not the sum total of Divine retribution for such a transgression. Rather, the person's soul is also cut off and prevented from reaching the world to come.
If witnesses who warned him - See Hilchot Sanhedrin 12:1-2.
were present - when he committed the offense and later testified in court,
he is [punished by being] stoned to death - as mentioned above, Chapter 2, Halachah 6.
If he served [such gods] inadvertently - He performed an act of idol worship without realizing that it was forbidden, or was not aware of the punishment involved (Hilchot Shegagot 2:2).
he must bring a fixed sin offering. - Though the sin offering brought to atone for idol worship differs from that brought to atone for other sins - see Numbers 15:27-31; Hilchot Shegagot 1:4 - the Rambam uses this term to differentiate it from a 18הלועáןברק דרויו - a guilt offering which differs depending on the financial status of the person bringing it.
Commentary Halacha 2
The gentiles established various different services for each particular idol and image. These services do not [necessarily] resemble each other. For example, Pe'or - See Numbers, Chapter 25, which describes the Jews' worship of this image. See also Sanhedrin 61a.
is served by defecating before it. Marculis - The Aruch identifies the Hebrew Marculis with the Greek god, Mercury. He notes that the form used to represent the deity and its manner of service resemble that found in Roman and Greek sources. See Tosafot, Sanhedrin 64a for a different interpretation.
is served by throwing stones at it - Note Halachah 5.
or clearing stones away from it. - Clearing away these stones leaves more room for others to throw. Hence, such an act is also considered to be service of the deity (Sanhedrin 64a).
Similarly, other services were instituted for other idols. One who defecates before Marculis or throws a stone at Pe'or is free of liability - for he did not serve the god in the service required for it, or through one of the four services which were accepted as modes of worship for all gods, as explained in the following halachah. One might think that a person would be held liable for serving one of these gods in the manner used to serve the other, since they are both served in an unbecoming manner. Sanhedrin 61a teaches us that, nevertheless, one is not liable.
until he serves it according to the accepted mode of service, as [implied by Deuteronomy 12:30]: "[Lest one inquire about their gods, saying,] 'How did these nations serve their gods? I will do the same.' - The Torah's inclusion of such a question implies that this knowledge is significant. A person who does not worship an idol in the accepted mode of service is not liable (Sanhedrin, ibid.).
For this reason, a court must know the types of worship [practiced by gentiles] - Note Chapter 2, Halachah 2, which forbids the study of idolatrous practices. Apparently, license to do so is granted the sages to allow them to gain the knowledge mentioned in this halachah. (See Sanhedrin 68a.)
because an idolater is stoned to death only when we know that [he has worshiped a false god] in the mode in which it is traditionally worshiped. - Thus, were the court not cognizant of the different modes of idol worship, they could not administer the appropriate punishment.
Commentary Halacha 3
The warning [forbidding] such worship and the like is the verse [Exodus 20:5] which states: "Do not serve them." - Sefer HaMitzvot (Negative Commandment 6) and Sefer HaChinuch (Mitzvah 29) consider this to be one of the 613 mitzvot of the Torah. It, to be distinguished from the prohibition against the belief in false gods (Sefer HaMitzvot, Negative Commandment 1), involves the performance of deeds of worship in service of false gods.
The Ramban (Hasagot L'Sefer HaMitzvot) considers the two prohibitions as one negative mitzvah. The Rambam's view, however, is justified by other authorities.
When does the above - that one is liable only when performing services with which a deity is worshiped
apply? with regard to services other than bowing - See Chapter 6, Halachah 8, which states that this means bowing one's face to the ground, whether bending, kneeling, or totally prostrate on the ground.
slaughtering [an animal], bringing a burnt offering, and offering a libation. - Since these four modes of worship are accepted services of the true God, using them to serve false gods is absolutely forbidden (Sefer HaMitzvot, Negative Commandment 6). Therefore,
A person who performs one of these four services to any one of the types of false gods is liable, even though this is not its accepted mode of service. - In Halachah 6, the Rambam discusses paying reverence or showing affection to false gods through services with which the true God is not worshiped.
How is this exemplified? A person who offers a libation to Pe'or or slaughters [an animal] to Marculis - despite the fact that they are served in other ways, as explained in the previous halachah
is liable, as [implied by Exodus 22:19]: "Whoever slaughters [an animal] to any deity - Note Rashi, Sanhedrin 60b, who explains that since the verse does not state, "Whoever worships a deity through sacrifice," we can conclude that the sacrifice of an animal is sufficient for one to be held liable, even when this is not the accepted mode of service.
other than God alone must be condemned to death." - He is stoned to death.
[Liability for performing the other services - pouring a libation and bringing a burnt offering, which are not explicitly forbidden by the Torah.
can be derived as follows:] Slaughter was included in the general category of services [forbidden to be performed to false gods]. Why was it mentioned explicitly? To teach [the following]: - This represents an example of the eighth of Rabbi Yishmael's thirteen principles of Biblical exegesis:
When a specific case is first included in a general category and then, singled out to instruct us regarding a new concept, we assume that it has been singled out not only to teach us concerning its own case, but rather for that new idea to be applied with regard to the totality of the general category.
Slaughter is distinct as one of the services of God - i.e., it is a particular case included in a general category
and one who slaughters to false gods is liable to be executed by stoning. - This is the new concept for which the Torah singled out this service to teach us. Following the above rule, we conclude
Similarly, with regard to any service which is distinct as one of the services of God, if a person performs it in worship of other gods, he is liable - for execution.
For [a similar reason, Exodus 34:14] states: "Do not bow down to another god" - Sefer HaMitzvot (Negative Commandment 5) and Sefer HaChinuch (Mitzvah 28) consider this to be one of the 613 mitzvot of the Torah. This prohibition also includes performing the other three services mentioned above.
In this instance as well, the Ramban (Hasagot L'Sefer HaMitzvot) considers this prohibition to be included within the first negative mitzvah, the prohibition against believing in false gods. The Rambam's view, however, is justified by other authorities.
to teach that one is liable for bowing down [to another god] even when this is not its accepted mode of service. - Bowing down is not considered to be one of the Temple services. Hence, it - as opposed to bringing a burnt offering or pouring a libation - cannot be derived from the prohibition against sacrificing, and requires a unique verse of its own.
The same applies to one who brings a burnt offering - be it an animal, incense, or any other substance
or pours a libation. Sprinkling [blood] - before an idol or on its altar
is considered the same as pouring a libation - and is forbidden even if this is not the accepted mode of service.Sanhedrin (ibid.) equates sprinkling blood with offering a libation, based on Psalms 16:4: "Do not pour their libations of blood."
Commentary Halacha 4
[Even if] one pours feces before it or pours a libation of urine from a chamber pot before it, one is liable. - These are considered as libations (Avodah Zarah 50b), for which one is held liable even if this is not the mode in which the deity is worshiped.
If one slaughters a locust before it, one is not liable - for there is no concept of ritual slaughter with regard to locusts. TheOr Sameach holds one liable when one sacrifices a locust on an altar before a false deity.
unless this is the mode of service of that deity - in which instance one would be held liable, based on the principles stated in Halachah 2.
Similarly, if one slaughters an animal lacking a limb for it - Note Avodah Zarah 51a which states that this leniency only applies to the slaughter of any animal lacking a limb. In contrast, one is held liable for the slaughter of an animal with a disqualifying physical blemish.
one is not liable - because even the gentiles do not offer sacrifices of such animals
The Ra'avad holds one liable even for the slaughter of such an animal or of a locust, explaining that although the Rambam's decision reflects certain opinions mentioned in the Talmud, the final decision is that one is held liable. He explains that such forms of slaughter are much closer to the concept of the slaughter for sacrifice than the offering of feces or urine are to the service of libation.
unless this is the manner of service of this deity - as explained above.
[The following rules apply when] a false god is worshiped by [beating with] a staff - Note the Ra'avad, who emphasizes that the following rules apply although the service of this deity does not involve breaking or throwing a staff
[before it]: - This interpretation is also followed by theShulchan Aruch, Yoreh De'ah 139:3.
If one breaks a staff before it - since this activity resembles the slaughter of an animal
one is liable [for the worship of false gods] - To justify the seeming difficulty in the Rambam's decisions mentioned by the Ra'avad (see above), the Lechem Mishneh explains that since staffs figure in the worship of this deity, an act that resembles slaughter that is performed with a staff is significant. In contrast, animals lacking limbs and locusts are never used in the service of such deities; hence, their slaughter is of no consequence.
[Note, however, the Ramah, who explains that one is liable only when the deity is worshiped by breaking the stick.]
and [the deity] is forbidden. - to be used, as stated in Chapter 7, Halachah 4. This interpretation depends on the female construction of the word נאסרת. Other authorities quote the word in a masculine form and interpret it as a reference to the staff. Since it was used in the worship of a false god, it is forbidden, as stated in Chapter 7, Halachah 2.
If one threw a staff before it - since this activity resembles pouring a libation before an idol
one is held liable, but [the deity] - or the staff
is not forbidden - This decision makes the Rambam's line of reasoning difficult to follow. If throwing the staff is not comparable to sprinkling blood, why is one held liable for it? Accordingly, some commentaries have explained that this decision applies only when the deity is worshiped by throwing staffs. The Pri Chadash, however, differentiates between the liability of the worshiper (for which a sprinkling that spatters is not required) and the prohibition of the worship of the deity (for which it is).
because throwing a staff is not considered equivalent to sprinkling blood. The staff remains as it was - a single whole entity
while the blood spatters [in different directions]. - Since the reason that these services are considered significant even though the deity is not normally worshiped in this manner is that these services were performed in the Temple, the analogy must be complete. Thus, the entity poured or thrown before the deity must spatter, as blood spatters when sprinkled on the altar (Avodah Zarah, ibid.).
A person who accepts any one of the various false gods - which already exist
as a deity - even though he does not perform a deed of worship
is liable for [execution by] stoning. - The Rambam mentions that one is liable for stoning specifically. Generally, the term "liable" means "liable to bring a sacrifice." In this instance, however, a person who makes such a statement inadvertently is not obligated to bring a sacrifice. A sacrifice is only brought when one performs a deed in violation of the Torah's command (Hilchot Shegagot 1:2).
Even one who - creates a new false god for himself (Lechem Mishneh)
lifted up a brick - The Lechem Mishneh explains that this expression is merely a figure of speech. There is no need to perform a deed - lifting up the brick - for one to be held liable.
and said, "You are my god," or the like, is liable. - When two people do not witness this declaration, the death penalty may not be administered by the court. The person is, however, liable for karet (premature death at the hand of God) if he made his statements intentionally.
Even if he retracted his statements in the midst of speaking - As explained above (Chapter 2, Halachah 9), this term has a specific meaning, the amount of time it takes to say 18ךילעáםולש יבר.
and said, "This is not my God," his retraction is not significant - Although a retraction made in this amount of time is normally considered significant, different rules apply with regard to the acceptance of false gods. It is assumed that a person would never make such a statement unless he were fully aware of its ramifications.
and he should be stoned [to death].
Commentary Halacha 5
Anyone who serves a false god through its accepted mode of service - Regardless of the nature of that service
even if he does so in a derisive manner - i.e., both the act he performs and his intent in performing it is to abuse the false deity
is liable - for a sacrifice, as will be explained. This is an extension of the principle stated in Halachah 2.
What is implied? When a person defecates before Pe'or to repudiate it, or throws a stone at Marculis to repudiate it -Sanhedrin 64a relates that one of the Sages of the Talmud actually made such an error and threw a rock at a shrine of Marculis, with the intent of destroying it. When the matter was brought before his colleagues, they informed him of his mistake.
since this is the manner of serving them - the person is liable and must bring a sacrifice [to atone for] his inadvertent transgression. - Although he consciously performed an act which is considered to be worship of these gods, since his intent was not to serve them, he is not considered to be one who willfully serves idols. Hence, he is not punished by the court for his deed, nor is he obligated for karet by God. Since he, nevertheless, did perform an act of worship to these gods, he must bring a sacrifice for atonement.
The above represents the Kessef Mishneh's interpretation of this halachah. Many other authorities (see Tosafot, Sanhedrin 64a) disagree, and maintain that even in such circumstances, one could be held liable for capital punishment. For example, two witnesses who knew the law were present and warned the person against repudiating the idol in this fashion. He ignored their warning and performed the derisive act of worship. Although his intent was not to serve the deity, since he performed an act of worship despite the warning he was given, he is liable for execution.
Rav Kapach brings support for the Kessef Mishneh's view from the Rambam's Commentary on the Mishnah, Sanhedrin 7:6. There, the Rambam discusses a similar situation and states that a person who performs such service "is liable for a sin offering." In the original texts of that commentary, the Rambam stated that the person "is liable." The addition of the words "for a sin offering" appear to indicate that he is liable only for an offering, but not for punishment by the court. Note also Hilchot Yesodei HaTorah 5:4, where the Rambam states that a person who unknowingly worships a false god is not liable for his deeds.
Commentary Halacha 6
[The following rules apply when] a person serves a false deity out of love - i.e., he desires an image because its service is very attractive - The commentaries note that the Rambam interprets "out of love" differently from "out of fear." "Out of love" refers to a love for the image and its service, while "out of fear" means fear of what the deity can do to the person.
Rav Kapach explains the Rambam's position, justifying the need for such a difference in interpretation. Most idolaters do not worship their images out of a genuine conviction that they are the true god, but rather for the benefit they feel this service will bring them. Therefore, were a person to serve an idol with this intent in mind, the Rambam would hold him liable. In contrast, were he to serve out of fear, he is not considered to be acting on his own volition, and hence is not held responsible.
or when one serves it out of his fear of it - i.e., he fears that it will harm him - as the [idol] worshipers fear [their deities as sources of] benefit and harm: - See Chapter 1, Halachot 1-2.
If he accepts it as a god - and serves it as an act of worship
he is liable to be stoned to death - as stated in Halachah 1.
If he serves it out of love or fear - without accepting it as a god - even though he served it
through its accepted mode of service - as mentioned in Halachah 2
or through one of the four services [mentioned above] - in Halachah 3,
he is not held liable - since he did not accept the deity as a god.
Although the Rambam's opinion is questioned by many other authorities, it is based on an established tradition of Talmudic interpretation. This halachah is based on Sanhedrin 61b. That passage is also quoted in Shabbat 72b. Rabbenu Chanan'el, one of the foremost commentators in the generations between the Geonim and the Rambam, interprets the latter passage using the same concepts _ and almost the same phraseology _ as employed by the Rambam here.
The Ra'avad and others challenge the Rambam's interpretation and explain that "out of love" and "out of fear" mean: motivated by the love or fear of the person who tries to influence one to worship the false deity. The Rambam cannot accept this interpretation, because in Hilchot Yesodei Torah 5:4, he states that a person who is forced to serve false gods is not held liable for his deeds (Kessef Mishneh).
The fact that a person is not held liable for such service does not at all minimize the seriousness of the prohibition involved. In no way is one allowed to serve false gods for such reasons. Even with regard to the Ra'avad's interpretation "out of fear" - i.e., out of fear of a person - the Ramah (Yoreh De'ah 150:3) prohibits performing any act that might be interpreted as idol worship - e.g., bowing to a ruler who is wearing an image.
One who embraces a false deity, kisses it, sweeps before it, mops before it, washes it, anoints it, dresses it, places shoes upon it, or performs any similar act of deference violates a negative commandment, as [implied by Exodus 20:5]: "Do not serve them." - This commandment is described in Halachot 2 and 3.
Such acts are also "service." The offender is, nevertheless, not - executed, as is one who worships a false deity, nor is he
punished by lashes, because [these services] are not [mentioned] explicitly [by the Torah]. - The Kessef Mishneh explains that punishment is not given because this prohibition is a 18ואל תוללכבש - i.e., it includes many different forbidden acts. Lashes are not given for the violation of such a prohibition, as stated in Hilchot Sanhedrin 18:2-3.
To explain: The prohibition, "Do not serve them," is twofold in nature. It prohibits the worship of a false deity through its accepted modes of service, as stated in Halachah 2. This is a sin punishable by death. The same prohibition also forbids these expressions of affection or reverence. These deeds are not, however, punishable by death because they are not acts of worship.
Since violation of this prohibition incurs a penalty of execution, it is not associated with the punishment of lashes. Since, in essence, this prohibition is not associated with lashes, even the many transgressions of a lesser nature which are also included within this prohibition are also not punishable in this manner (Rav Kapach).
If one of the above services - kissing, and the like
was the accepted mode of worship [of a particular deity] and a person performed this service as an act of worship - and not merely as an expression of emotion. The Lechem Mishneh questions the addition of the words "as an act of worship," noting that in Halachah 5, the Rambam holds one liable for performing the service with which Pe'or or Marculis was worshiped, even though one's intent was to repudiate the idols. Thus, it appears that once a person performs a service which is the accepted mode of worship, his intent is no longer significant.
The Pri Chadash resolves this difficulty, explaining that the extent of liability is different. In the previous halachah, the offender was liable for a sin offering alone, while here,
he is liable [for execution] - as stated in Halachah 2.
Commentary Halacha 7
If a splinter becomes stuck in a person's foot before an idol, he should not bend down to remove it, because it appears that he is bowing down to the idol. - Avodah Zarah 12a states that if the person turns his back or side to the idol, his bowing would not be considered to be an act of deference, and no prohibition is involved.
Even if no other people are present, this and the following prohibitions apply. Any prohibition that was instituted because of the impression which might be created (18ןיעáתיארמ) is forbidden even in a person's most private chambers.
If money belonging to a person becomes scattered before an idol, he should not bow down and pick it up, because it appears that he is bowing down to the idol. - From the commentaries' discussion of this law, it appears that if the person does bow down, he is not held liable for his actions. Kin'at Eliyahu questions the difference between this decision and Halachah 5, which holds a person who throws a stone to Marculis with the intent to repudiate it liable for a sin offering. He resolves that difficulty, explaining that in Halachah 5, the person intended to throw the stone at the idol. Since that act constitutes worship of this deity, he is held liable. In contrast, in our halachah the person did not bow down to the idol at all. The only reason the bowing is prohibited is that a mistaken impression might be created.
Instead, he should sit down, and then pick it up. - Avodah Zarah (ibid.) mentions a third prohibition, that a person should not bow down to drink from a spring that flows in front of an idol. The Kessef Mishneh notes that Rav Yitzchak Alfasi also omits this law, and explains that it was not contained in their text of the Talmud. (This is somewhat unlikely, since it is found in Rabbenu Chanan'el's text of Avodah Zarah.)
The Radbaz (Vol. V, Responsum 1389) states that this law is included in the law mentioned in the following halachah. Hence, it is not mentioned explicitly by the Rambam.
Commentary Halacha 8
A person should not place his mouth over the mouths of statues which serve as fountains that are located before false deities in order to drink, because it appears - In the context of the discussion of this law, the Ramah (Yoreh De'ah 150:3) states an important general principle. Prohibitions which were instituted because of the impression which might be created (מראית עין) need not be upheld whenever there is a threat to human life.
that he is kissing the false deity. - This prohibition is also mentioned in Avodah Zarah (ibid.).
The commentaries have noted a slight difficulty in the Talmud's (and thus, the Rambam's) phraseology. The opening clause describes the statues as merely "located before false deities," while from the latter clause it appears that the statue itself is the false deity.
Commentary Halacha 9
A person who has a false god made for himself - even though he, himself, did not actually fashion it - i.e., he commissioned another person to make the idol for him.
nor worship it - i.e., although he commissioned the fashioning of the idol, he did not worship it or explicitly accept it as a god. Accordingly, he is not punished by execution as above. He is, nevertheless, considered to have violated a prohibition, and
is [liable for] lashes - The Lechem Mishneh questions this statement, noting that lashes are not given for a transgression which does not involve a deed, and that speech is not ordinarily considered to be a deed. He explains that since the craftsman fashions the idol on behalf of the person who commissioned him, he is considered to be the latter's agent. Therefore, the one who commissioned him is held responsible for his deed.
The commentaries question this explanation, noting that - with the exception of a few specific instances - the Torah never holds a person who commissions another individual to commit a sin liable, since the person who actually committed the sin is responsible for his actions. Also, the Rambam's phraseology here implies that one is held liable regardless whether the craftsman is a Jew or gentile, and a gentile is never given the halachic status of an agent.
The following are among the resolutions offered to this difficulty:
a) A hired worker's actions - whether positive or negative - are always attributed to his employer (Machaneh Efrayim, Hilchot Shutafim 8).
b) The verse prohibiting this act reveals that this is one of the few exceptions to the general rule mentioned above, and in this case, the person who commissioned the agent is held liable (Darchei HaMelech).
c) Commenting on Hilchot Sechirut 13:2, the Mishneh LaMelech explains that if it is possible to violate a particular prohibition by committing a deed, one is punished by lashes even when one violates it without committing a deed. The same concept can be applied here (S'deh Chemed).
d) The deed for which one is punished is not the command to make the idol, but rather its purchase or acquisition (Merchevat HaMishneh, Alfandari).
as [Exodus 20:5] states: "Do not make for yourself an idol or any representation." - The grammatical structure of this verse allows it to be interpreted, "Do not have an idol... made for you." Sefer HaMitzvot (Negative Commandment 2) and Sefer HaChinuch (Mitzvah 27) consider this to be one of the 613 mitzvot of the Torah.
Similarly, a person who actually fashions a false god for others, even for - gentile
idolaters - even when he merely acts as a craftsman and does not worship or believe in the idol himself.
is [liable for] lashes, as [Leviticus 19:4] states: "Do not make molten gods for yourselves." - Sefer HaMitzvot (Negative Commandment 3) and Sefer HaChinuch (Mitzvah 214) consider this to be one of the 613 mitzvot of the Torah.
Accordingly, a person who actually fashions a false god for himself - violates both of the above prohibitions. Therefore, he
receives two measures of lashes. - See Hilchot Sanhedrin 17:4 for a description of how punishment is administered when a person is liable for more than one measure of lashes.
Commentary Halacha 10
It is prohibited to make images for decorative purposes, even though they do not represent false deities - i.e., they were made as decorations and works of art, without any intent that they be worshiped.
as [implied by Exodus 20:23]: "Do not make with Me [gods of silver and gods of gold]." - Sefer HaMitzvot (Negative Commandment 4) and Sefer HaChinuch (Mitzvah 39) consider this to be one of the 613 mitzvot of the Torah.
This refers even to images of gold and silver which are intended only for decorative purposes, lest others err and view them as deities. - The Rambam's statement sheds light on an interesting Rabbinic debate. The Sages of the Talmud often established "fences around the Torah" - i.e., safeguards to prevent the violation of Torah law. (See Avot 1:1.) There is a question whether the Torah itself instituted prohibitions for such a purpose - i.e., are there mitzvot that are instituted without a self-contained goal of their own, but merely to prevent the violation of other prohibitions? (See Lekach Tov 8.)
From the Rambam's statements here (see also Hilchot De'ot 7:8), it appears that he accepts such a premise. It appears that there is nothing intrinsically wrong in making statues per se. Nevertheless, since if such statues are made, the possibility exists that they may be worshiped, the Torah forbids us to make them.
It is forbidden to make decorative images of the human form alone. - As explained in the following halachah, this prohibition also applies to the sun, the moon, and other celestial beings. It is permitted to make an image of all creations of our world aside from man.
Avodah Zarah 43b derives this from the above verse. The Hebrew words translated as "Do not make with Me..." can also be rendered, "Do not make Me..." - i.e., do not make images in the human form, the form in which God has revealed himself (Siftei Cohen, Yoreh De'ah 141:21).
Therefore, it is forbidden to make human images with wood, cement, or stone - or any other material. The Rambam mentioned these materials because they were commonly used in his time.
This [prohibition] applies when the image is protruding - for example, images and sculptures made in a hallway and the like. - The Tur (Yoreh De'ah 141) states that we are forbidden to make only a complete human statue. A bust of a head alone or a statue which is lacking any one of the body's limbs is not forbidden. Though the Shulchan Aruch (141:7) does not accept this view, it is shared by the Ramah.
A person who makes such an image is [liable for] lashes - but not by execution, since these statues were not worshiped as idols.
In contrast, it is permitted to make human images that are engraved or painted - e.g., portraits, whether on wood or on stone - or that are part of a tapestry. - Though the images on a tapestry protrude slightly, since they are not are a fully formed statue, there is no prohibition involved in making them. Note the contrast to the prohibition against making images of the celestial beings mentioned in the following halachah and commentary.
Commentary Halacha 11
[The following rules apply regarding] a signet ring - In ancient times, it was customary for rulers to seal their documents with a signet ring. (See Esther 8:8.) Wax would be poured on the document and the ring pressed into the wax, producing an imprint which is a reverse image of that on the ring.
which bears a human image: If the image is protruding, it is forbidden to wear it - on one's finger, because a protruding image is forbidden, as stated in the previous halachah.
but it is permitted to use it as a seal - for the human image it produces is sunken into the wax.
If the image is an impression, it is permitted to wear it - because there is not prohibition against such a human image
but it is forbidden to use it as a seal, because it will create an image which protrudes - which is forbidden.
Similarly, it is forbidden to make an image of the sun, the moon, the stars, the constellations - Our understanding of the Rambam's statements here can be enhanced by referring to his Commentary on the Mishnah, Avodah Zarah 3:3:
This does not mean a sphere which represents the sun or a hemisphere which represents the moon, but rather the images which the astrologers [i.e., those following Greek mythology] attribute to the stars,... e.g., Saturn is represented as an old dark man of venerable age, Venus is represented as a a beautiful maiden adorned with gold, and the sun is represented as a king with a diadem sitting in a chariot.
[These are forbidden because] they are falsehoods and the nature of falsehood is that it will surely spread.
Rav Kapach supports this interpretation by quoting BeMidbar Rabbah 2:6, which describes the pennant of the tribe of Issachar as having a picture of the sun and the moon. Were these images forbidden, it would be unlikely that Moshe would have told the tribe to depict them. Even if the decree was instituted in the later generations, it is not probable that the Rabbis would forbid images that had previously been used for a Torah purpose.
The Ramah (Yoreh De'ah 141:3) quotes the Rambam's opinion. The Turei Zahav 141:13 and the Siftei Cohen 141:8, however, note that the Rambam's statements which were quoted above (and the Ramah's statements) refer to a question whether one is allowed to keep images of the sun or moon that he finds. Here, the question is whether one is allowed to make such images oneself. From the discussion of the question in Avodah Zarah 43b, where the Sages question how Rabban Gamliel possessed forms of the moon, it would appear that there is a prohibition against making images of the sun and the moon themselves.
This interpretation, however, is also somewhat problematic, because the Rambam writes that there is no prohibition against making images of animals, and some of the constellations of the Zodiac are represented and referred to as animals. For example, one of the Zodiac constellations is a fish and Gittin 36a describes Rav as making a drawing of a fish. Another is a lion, which is one of the most popular images found in Jewish art.
or the angels - As the Rambam writes in Hilchot Yesodei HaTorah 2:3-5, the angels have no body or form. Hence, here, he is obviously referring to a form which a man has conceived of as appropriate for a particular angel. Alternatively, it could refer to the metaphoric imagery used by the prophets.
as [implied by Exodus, ibid.]: "Do not make with Me [gods of silver...]" - The Rambam (quoting Avodah Zarah, ibid.) mentions the above Biblical proof-text in connection with this prohibition. It would appear, however, from the fact that making such images is not punishable by lashes, that the prohibition is only Rabbinic in nature. The reference to the verse must be understood as an asmachta (use of the Biblical verse as a support for a Rabbinic decree).
i.e., do not make images of - those who are "with Me" - i.e.,
My servants, those who serve before Me on high. _ This refers to the celestial beings and the angels. (See Chapter 1, Halachah 1, and Hilchot Yesodei HaTorah 2:3.)
This [prohibition] - is more severe than the prohibition against making human images, and
applies even [to pictures] on tablets. - According to the Rambam's statements in his Commentary on the Mishnah, the difference between the prohibition against making these images and those of humans can be explained as follows: The prohibition against making human statues is Biblical in origin and is defined by the Torah itself. In contrast, the prohibition of making images of the celestial beings was a safeguard instituted by the Rabbis against Greek and Roman culture. It, therefore, applies to all images, whether pictures or statues, because both could influence people to stray from the Torah's ways.
According to the simple interpretation of the terms "sun" and "moon," the difference can be explained as follows: The sun and the moon, as we perceive them, appear against the background of the sky. Therefore, for a representation of them to be forbidden, it also need not protrude (Tosafot, 14Avodah Zarah, ibid.).
The images of animals and other living beings - with the exception of men - Avodah Zarah 42b also mentions a prohibition against making the image of a d'rakon which Rashi and others interpret as an animal similar to a serpent.
In his Commentary on the Mishnah (ibid.), the Rambam describes this image as a fishlike man with fins and many scales, probably referring to the Greek god Neptune.
and similarly, the images of trees, grasses, and the like may be fashioned. This - leniency
applies even to images which protrude. - From these two halachot, particularly according to the Rambam's understanding as reflected in his Commentary on the Mishnah, we see that there is no conflict between Torah law and aesthetics. There are only two restrictions: realistic human statues (and according to some authorities, these must be complete, full-bodied statues) and depictions of pagan gods. Even according to the other opinions which forbid depictions of the sun, the moon, and the like, there is no prohibition against abstract portrayals of these entities. No other restrictions apply at all.
There is definitely a divergence between the approach to life that spawned much of the art forms of Western culture and a Torah lifestyle. Perhaps for that reason, many religious Jews have traditionally shunned participation in and patronage of the arts. In the present generation, however, a number of our Torah leaders have urged religious artists to dedicate themselves to expressing Torah ideas and values in a variety of art forms, explaining that:
a) Through these media, it is possible to reach many Jews who might never enter a synagogue or Torah center;
b) Everything in the world was created to be used by the Jews for a Torah purpose (Rashi, Genesis 1:1). This also applies to art. Using these art forms for Torah purposes expresses the true intent for their creation and endows them with a depth of meaning and inspiration - and in its deepest sense, a new wellspring of creativity.
According to Kabbalah, God's presence is more manifest in the sefirah of Tiferet ("Beauty") than in any other sefirah. Thus, the challenge confronting a Torah artist today is to use beauty as a medium to express Godly truth.
____________________________
Hayom Yom:
Shabbat, 5 Tevet 5775 • 27 December 2014
"Today's Day"
Torah lessons: Chumash: Vayigash, first parsha with Rashi.
Tehillim: 29-34.
Tanya: Ch. 6. "The A-lmighty (p. 21)..."ruination of the spirit..." (p. 23).
When Mashiach comes we will realize the greatness of hoda'a (acknowledgement, or belief) and t'mimut (earnestness), everyone's pure faith in G-d and His Torah and mitzvot. Talmud - namely, human comprehension, even on its highest level - is limited. But hoda'a, faith, is a feeling that is boundless. Mashiach will explain the magnificent achievement of t'mimut - earnest avoda flowing from the heart.
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
*. This day is the chassidic festival of didan natzach ("our side is victorious," viz. Vayikra Raba 24:3) marking the issuance, in 5747 (1987), of a US Federal Court ruling which placed the legal imprimatur of the USA upon the total exclusive ownership by Agudas Chassidei Chabad of the great library and collection of s'farim (Torah-books) and k'tavim (manuscripts) of the Chabad Rebbe'im. "The day on which 'our side was victorious' (didan natzach) openly, in sight of all the nations (in Federal Court) with regard to the s'farim and k'tavim of our Rebbe'im - leaders, in the library of Lubavitch." (Note by the Rebbe of righteous memory to sicha of Tuesday, Tevet 5, 5747).
____________________________
Daily Thought:
Faith, Intellect, Wisdom
Faith believes that which it is told, because it wants to believe.
Intellect believes that which it understands, because it wants to attain understanding.
Wisdom believes that which is true, because it is true.
Wisdom doesn’t have to fit that which faith wishes to believe. Neither does it await the approval of intellect to say, “This can be understood.”
Wisdom is a power of vision, the power to see “that which is” without attempting to fit it into any mold. Wisdom, therefore, is the only channel by which an Infinite G‑d may enter.[Tanya, chapter 35.]
____________________________
Torah lessons: Chumash: Vayigash, first parsha with Rashi.
Tehillim: 29-34.
Tanya: Ch. 6. "The A-lmighty (p. 21)..."ruination of the spirit..." (p. 23).
When Mashiach comes we will realize the greatness of hoda'a (acknowledgement, or belief) and t'mimut (earnestness), everyone's pure faith in G-d and His Torah and mitzvot. Talmud - namely, human comprehension, even on its highest level - is limited. But hoda'a, faith, is a feeling that is boundless. Mashiach will explain the magnificent achievement of t'mimut - earnest avoda flowing from the heart.
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
*. This day is the chassidic festival of didan natzach ("our side is victorious," viz. Vayikra Raba 24:3) marking the issuance, in 5747 (1987), of a US Federal Court ruling which placed the legal imprimatur of the USA upon the total exclusive ownership by Agudas Chassidei Chabad of the great library and collection of s'farim (Torah-books) and k'tavim (manuscripts) of the Chabad Rebbe'im. "The day on which 'our side was victorious' (didan natzach) openly, in sight of all the nations (in Federal Court) with regard to the s'farim and k'tavim of our Rebbe'im - leaders, in the library of Lubavitch." (Note by the Rebbe of righteous memory to sicha of Tuesday, Tevet 5, 5747).
____________________________
Daily Thought:
Faith, Intellect, Wisdom
Faith believes that which it is told, because it wants to believe.
Intellect believes that which it understands, because it wants to attain understanding.
Wisdom believes that which is true, because it is true.
Wisdom doesn’t have to fit that which faith wishes to believe. Neither does it await the approval of intellect to say, “This can be understood.”
Wisdom is a power of vision, the power to see “that which is” without attempting to fit it into any mold. Wisdom, therefore, is the only channel by which an Infinite G‑d may enter.[Tanya, chapter 35.]
____________________________
No comments:
Post a Comment