Chabad - Today in Judaism - TODAY IS: Wednesday, 9 Tevet 5775 • 31 December 2014

Chabad - Today in Judaism - TODAY IS: Wednesday, 9 Tevet 5775 • 31 December 2014 
Today's Laws & Customs:

Today in Jewish History:
Passing of Ezra (313 BCE)
Ezra, who led the return of the Jewish people to the Land of Israel after the Babylonian exile (423-353 BCE), oversaw the building of the Second Temple, canonized the 24 books of the Holy Scriptures ("bible") and, as head of the "Great Assembly" legislated a series of laws and practices (including formalized prayer) which left a strong imprint on Judaism to this very day, passed away on the 9th of Tevet of the year 3448 from creation (313 BCE -- exactly 1000 years after the Giving of the Torah on Mount Sinai). The passing of Ezra marked the end of the "Era of Prophecy."
DAILY QUOTE:
For man is a tree of the field[Deuteronomy 20:19]
DAILY STUDY:

CHITAS AND RAMBAM FOR TODAY:
Chumash: Parshat Vayechi, 4th Portion (Genesis 49:1-49:18) with Rashi
• Chapter 49
1. Jacob called for his sons and said, "Gather and I will tell you what will happen to you at the end of days. א. וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו וַיֹּאמֶר הֵאָסְפוּ וְאַגִּידָה לָכֶם אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים:
and I will tell you, etc.: He attempted to reveal the End, but the Shechinah withdrew from him. So he began to say other things. — [from Pesachim 56a, Gen. Rabbah 89:5]
ואגידה לכם: בקש לגלות את הקץ ונסתלקה שכינה ממנו והתחיל אומר דברים אחרים:
2. Gather and listen, sons of Jacob, and listen to Israel, your father. ב. הִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב וְשִׁמְעוּ אֶל יִשְׂרָאֵל אֲבִיכֶם:
3. Reuben, you are my firstborn, my strength and the first of my might. [You should have been] superior in rank and superior in power. ג. רְאוּבֵן בְּכֹרִי אַתָּה כֹּחִי וְרֵאשִׁית אוֹנִי יֶתֶר שְׂאֵת וְיֶתֶר עָז:
and the first of my might: That is, his first drop [of semen], for he had never experienced a nocturnal emission. — [from Yeb. 76a]
וראשית אוני: היא טפה ראשונה שלו, שלא ראה קרי מימיו:
my might: Heb. אוֹנִי, my strength, similar to:“I have found power (אוֹן) for myself” (Hos. 12:9);“because of His great might (אוֹנִים)” (Isa. 40:26);“and to him who has no strength (אוֹנִים)” (ibid. 29). - [from Targum Onkelos]
אוני: כוחי, כמו (הושע יב ט) מצאתי און לי, (ישעיה מ כו) מרוב אונים, (שם כט) ולאין אונים:
superior in rank: Heb. שְׂאֵת יֶתֶר. You were fit to be superior over your brothers with the priesthood, an expression of raising up the hands (נְשִׂיאוּת כַּפַיִם) [to recite the priestly blessing]. — [from Gen. Rabbah 99:6]
יתר שאת: ראוי היית להיות יתר על אחיך בכהונה, לשון נשיאות כפים:
and superior in power: Heb. וְיֶתֶר עָז, [i.e. superior] with kingship, like“And He will grant strength (עֹז) to His king” (I Sam. 2:10). - [from Gen. Rabbah 99:6]
ויתר עז: במלכות, כמו (ש"א ב י) ויתן עז למלכו. ומי גרם לך להפסיד כל אלה:
4. [You have] the restlessness of water; [therefore,] you shall not have superiority, for you ascended upon your father's couch; then you profaned [Him Who] ascended upon my bed. ד. פַּחַז כַּמַּיִם אַל תּוֹתַר כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי עָלָה:
[You have] the restlessness of water: The restlessness and the haste with which you hastened to display your anger, similar to water which hastens on its course. Therefore-
פחז כמים: הפחז והבהלה אשר מהרת להראות כעסך, כמים הללו הממהרים למרוצתם, לכך
you shall not have superiority: You shall no longer receive all these superior positions that were fit for you. Now what was the restlessness that you exhibited?
אל תותר: .אל תתרבה ליטול כל היתרות הללו שהיו ראויות לך. ומהו הפחז אשר פחזת
the restlessness: that Name that ascended my couch. That is the Shechinah, which was accustomed to going up on my bed. — [from Shab. 55b]
כי עלית משכבי אביך אז חללת: - אותו שעלה על יצועי, שם שכינה שדרכו להיות עולה על יצועי:
for you ascended upon your father’s couch; then you profaned: Heb. פַּחַז. This is a noun; therefore, it is accented on the first syllable, and the entire word is vowelized with the “pattach.” [I.e., each syllable is vowelized with a“pattach.”] If it were a [verb in] past tense, [meaning: he was restless,] it would be vowelized פָּחַז, half with a “kamatz” and half with a“pattach,” and it would be accented on the latter syllable (פָּחַז).
פחז: שם דבר הוא לפיכך טעמו למעלה וכולו נקוד פת"ח, ואלו היה לשון עבר היה נקוד חציו קמ"ץ וחציו פת"ח וטעמו למטה:
my bed: Heb. יְצוּעִי, a term denoting a bed, because it is spread (מַצִּיעִים) with mattresses and sheets. There are many similar occurrences:“I shall not go up on the bed that was spread for me (יְצוּעָי)” (Ps. 132:3);“when I remember You on my couch (יְצוּעָי)” (ibid. 63:7). - [from Targum Onkelos]
יצועי: לשון משכב על שם שמציעים אותו על ידי לבדין וסדינין, והרבה דומים לו (תהלים קלב ג) אם אעלה על ערש יצועי, (תהלים סג ז) אם זכרתיך על יצועי:
5. Simeon and Levi are brothers; stolen instruments are their weapons. ה. שִׁמְעוֹן וְלֵוִי אַחִים כְּלֵי חָמָס מְכֵרֹתֵיהֶם:
Simeon and Levi are brothers: [They were] of one [accord in their] plot against Shechem and against Joseph: “So they said one to the other, ‘…So now, let us kill him…’ ” (Gen. 37:19f). Who were “they” ? If you say [that it was] Reuben or Judah, [that cannot be because] they did not agree to kill him. If you say [that it was] the sons of the maidservants, [that cannot be because] their hatred [toward him] was not [so] unmitigated [that they would want to kill him], for it is stated: “and he was a lad [and was] with the sons of Bilhah” (Gen. 37:2). [It could not have been] Issachar and Zebulun [because they] would not have spoken before their older brothers. [Thus,] by necessity [we must say that] they were Simeon and Levi, whom their father called “brothers.” - [from Gen. Rabbah, Shitah Chadashah]
שמעון ולוי אחים: בעצה אחת על שכם ועל יוסף. (לעיל לז יט - כ) ויאמרו איש אל אחיו ועתה לכו ונהרגהו, מי הם, אם תאמר ראובן או יהודה, הרי לא הסכימו בהריגתו, אם תאמר בני השפחות, הרי לא היתה שנאתן שלימה, שנאמר (שם ב) והוא נער את בני בלהה ואת בני זלפה וגו', יששכר וזבולן לא היו מדברים בפני אחיהם הגדולים מהם, על כרחך שמעון ולוי הם, שקראם אביהם אחים:
stolen instruments: This craft of murder is in their hands wrongfully, [for] it is [part] of Esau’s blessing. It is his craft, and you (Simeon and Levi) have stolen it from him. — [from Tanchuma Vayechi 9]
כלי חמס: אומנות זו של רציחה, חמס הוא בידיהם, מברכת עשו היא, זו אומנות שלו היא, ואתם חמסתם אותה הימנו:
their weapons: Heb. מְכֵרֹתֵיהֶם, a term denoting weapons. In Greek, the word for sword is“machir” (Tanchuma Vayechi 9). Another explanation: מְכֵרֹתֵיהֶם means: In the land of their dwelling (מְגוּרָתָם) they conducted themselves with implements of violence, like“Your dwelling place (מְכֹרֹתַי‏ִ) and your birthplace (וּמוֹלְדֹתַי‏ִ)” (Ezek. 16:3). This is Onkelos’s translation. — [from Tanchuma Vayechi 9]
מכרתיהם: לשון כלי זיין, הסייף בלשון יוני מכי"ר. דבר אחר מכרתיהם. בארץ מגורתם נהגו עצמן בכלי חמס, כמו (יחזקאל טז ג) מכורותיך ומולדתיך, וזה תרגום של אונקלוס בארע תותבותהון:
6. Let my soul not enter their counsel; my honor, you shall not join their assembly, for in their wrath they killed a man, and with their will they hamstrung a bull. ו. בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר:
Let my soul not enter their counsel: This is the [future] incident of Zimri [that Jacob is referring to], when the tribe of Simeon gathered to bring the Midianitess before Moses, and they said to him, “Is this one forbidden or permitted? If you say she is forbidden, who permitted you to marry Jethro’s daughter?” Let my name not be mentioned in connection with that affair. [Therefore, the Torah depicts Zimri as] “Zimri the son of Salu, the prince of a father’s house of the Simeonites” (Num. 25:14), but [Scripture] did not write, “the son of Jacob.” - [from Sanh. 82a, Gen. Rabbah 99:6]
בסודם אל תבא נפשי: זה מעשה זמרי, כשנתקבצו שבטו של שמעון להביא את המדינית לפני משה, ואמרו לו זו אסורה או מותרת, אם תאמר אסורה, בת יתרו מי התירה לך, אל יזכר שמי בדבר, שנאמר (במדבר כה יד) זמרי בן סלוא נשיא בית אב לשמעוני, ולא כתב בן יעקב:
their assembly: When Korah, who is of the tribe of Levi, assembles the whole congregation against Moses and against Aaron. — [From Tanchuma Vayechi 10]
בקהלם: כשיקהיל קרח שהוא משבטו של לוי את כל העדה על משה ועל אהרן:
my honor, you shall not join: My name shall not join them there, as it is said: “Korah the son of Izhar the son of Kehath the son of Levi” (Num. 16:1), but it does not say, “the son of Jacob.” In (I) Chronicles (7:22f.), however, it says,“the son of Korah the son of Izhar the son of Kehath the son of Levi the son of Israel.” - [from Tanchuma Vayechi
אל תחד כבודי: שם, אל יתיחד עמהם שמי, שנאמר (במדבר טז א) קרח בן יצהר בן קהת בן לוי, ולא נאמר בן יעקב אבל בדברי הימים כשנתייחסו בני קרח על הדוכן, נאמר (דה"א ו כב) בן קרח בן יצהר בן קהת בן לוי בן ישראל:
my honor, you shall not join: כָּבוֹד, honor, is a masculine noun. [Therefore,] you must explain [this passage] as if he (Jacob) is speaking to the honor and saying, “You, my honor, shall not join them,” like“You shall not join (תֵחַד) them in burial” (Isa. 14:20). [Since the word (תֵּחַד) includes a prefixed“tav,” it can be either the second person masculine or the third person feminine. Since כָּבוֹד is a masculine noun, the verb must be second person.]
אל תחד כבודי: כבוד לשון זכר הוא, ועל כרחך אתה צריך לפרש כמדבר אל הכבוד ואומר אתה כבודי אל תתיחד עמם, כמו (ישעיה יד כ) לא תחד אתם בקבורה:
for in their wrath they killed a man: These are Hamor and the men of Shechem, and all of them are considered as no more than one man. And so [Scripture] says regarding Gideon, “And you shall smite Midian as one man” (Jud. 6:16), and similarly regarding the Egyptians, “a horse and its rider He cast into the sea” (Exod. 15:1). This is its midrashic interpretation (Gen. Rabbah 99:6), but its simple meaning is that many men are called “a man,” each one individually. In their wrath they (Simeon and Levi) killed every man with whom they were angry. Similarly,“and he learned to attack prey; he devoured men (אָדָם)” (Ezek. 19:3).
כי באפם הרגו איש: אלו חמור ואנשי שכם, ואינם חשובין כולם אלא כאיש אחד וכן הוא אומר בגדעון (שופטים ו טז) והכית את מדין כאיש אחד, וכן במצרים (שמות טו א) סוס ורוכבו רמה בים, זהו מדרשו. ופשוטו אנשים הרבה קורא איש, כל אחד לעצמו, באפם הרגו כל איש שכעסו עליו, וכן (יחזקאל יט ג) וילמד לטרוף טרף אדם אכל:
and with their will they hamstrung a bull: They wanted to “uproot” Joseph, who was called “bull,” as it is said:“The firstborn of his bull-he has majesty” (Deut. 33:17). עִקְרוּ means esjareter in Old French, to hamstring, an expression similar to “You shall hamstring their horses” (Josh. 11:6). - [From Targum Yerushalmi]
וברצונם עקרו שור: רצו לעקור את יוסף שנקרא שור, שנאמר (דברים לג יז) בכור שורו הדר לו. עקרו אישירוטו"ר בלע"ז [לכרות גידי השוק], לשון (יהושע יא ו) את סוסיהם תעקר:
7. Cursed be their wrath for it is mighty, and their anger because it is harsh. I will separate them throughout Jacob, and I will scatter them throughout Israel. ז. אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל:
Cursed be their wrath for it is mighty: Even at the time of castigation, he cursed only their wrath. This is [in agreement with the idea behind] what Balaam said, “What shall I curse, which God did not curse?” (Num. 23:8). - [From Gen. Rabbah 99:6]
ארור אפם כי עז: אפילו בשעת תוכחה לא קלל אלא אפם, וזהו שאמר בלעם (במדבר כג ח) מה אקוב לא קבה אל:
I will separate them throughout Jacob: I will separate them from one another so that Levi will not be numbered among the tribes; hence they are separated. Another explanation: There are no [itinerant] paupers, scribes, or teachers of children except from [the tribe of] Simeon, so that they should be scattered. The tribe of Levi was made to go around to the threshing floors for heave offerings and tithes; thus he caused him to be dispersed in a respectable way. — [From Gen. Rabbah 98:5, 99:6, Shitah Chadashah]
אחלקם ביעקב: אפרידם זה מזה שלא יהא לוי במנין השבטים, והרי הם חלוקים. דבר אחר אין לך עניים וסופרים ומלמדי תינוקות אלא משמעון, כדי שיהיו נפוצים, ושבטו של לוי עשאו מחזר על הגרנות לתרומות ולמעשרות, נתן לו תפוצתו דרך כבוד:
8. Judah, [as for] you, your brothers will acknowledge you. Your hand will be at the nape of your enemies, [and] your father's sons will prostrate themselves to you. ח. יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲווּ לְךָ בְּנֵי אָבִיךָ:
Judah, [as for] you, your brothers will acknowledge you: Since he reproved the first ones (Reuben, Simeon, and Levi) with reproach, Judah began retreating backwards [so that he (Jacob) would not reprove him for the deed involving Tamar (Gen. 38:16 ff). So Jacob called him with words of appeasement, “Judah, you are not like them.” - [From Shitah Chadashah]
יהודה אתה יודוך אחיך: לפי שהוכיח את הראשונים בקנטורים התחיל יהודה לסוג לאחוריו (שלא יוכיחנו על מעשה תמר) וקראו יעקב בדברי רצוי יהודה לא אתה כמותם:
Your hand will be at the nape of your enemies: In the time of David: “And of my enemies-you have given me the back of their necks” (II Sam. 22:41). - [From Gen. Rabbah 98:9] [
ידך בערף אויביך: בימי דוד, שנאמר (ש"ב כב מא) ואויבי תתה לי עורף:
your father’s sons: Since they were [born] from many wives, he did not say, “your mother’s sons,” after the manner that Isaac said (Gen. 27:29). - [From Gen. Rabbah 98:6]
בני אביך: על שם שהיו מנשים הרבה לא אמר בני אמך, כדרך שאמר יצחק (לעיל כז כט):
9. A cub [and] a grown lion is Judah. From the prey, my son, you withdrew. He crouched, rested like a lion, and like a lion, who will rouse him? ט. גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ:
A cub [and] a grown lion is Judah: He prophesied about David, who was at first like a cub:“When Saul was king over us, it was you who led Israel out and brought them in” (II Sam. 5:2), and at the end a lion, when they made him king over them. This is what Onkelos means in his translation by יְהֵא בְּשֵׁירוּיָא שִׁלְטוֹן, [he shall be a ruler] in his beginning.
גור אריה: על דוד נתנבא, בתחלה גור (שמואל ב' ה ב) בהיות שאול מלך עלינו אתה הייתה המוציא והמביא את ישראל, ולבסוף אריה כשהמליכוהו עליהם, וזהו שתרגם אונקלוס שלטון יהא בשרויא, בתחלתו:
from the prey: From what I suspected of you, (namely) that“Jospeh has surely been torn up; a wild beast has devoured him” (Gen. 37: 33). This referred to Judah, who was likened to a lion. - [from Tanchuma Vayigash 9]
מטרף: ממה שחשדתיך (לעיל לז לג) בטרף טרף יוסף חיה רעה אכלתהו, וזהו יהודה שנמשל לאריה:
my son, you withdrew: Heb. עָלִיתָ, you withdrew yourself and said, “What is the gain [if we slay our brother and cover up his blood]?” (Gen. 37:26) (Gen. Rabbah 99:8). Similarly, [Judah withdrew] from killing Tamar, when he confessed, “She is right, [it is] from me…” (Gen. 38: 26) (Aggadath Bereshith 83). Therefore, “he crouched, lay down, etc.” [This was fulfilled] in the time of Solomon,“every man under his vine, etc.” (I Kings 5:5) (Gen. Rabbah 98:7).
בני עלית: סלקת את עצמך, ואמרת (שם כו) מה בצע וגו'. וכן מהריגת תמר שהודה (לעיל לח כו) צדקה ממני, לפיכך כרע רבץ וגו' בימי שלמה (מ"א ה ה) איש תחת גפנו וגו':
10. The scepter shall not depart from Judah, nor the student of the law from between his feet, until Shiloh comes, and to him will be a gathering of peoples. י. לֹא יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי יָבֹא שִׁילֹה וְלוֹ יִקְּהַת עַמִּים:
The scepter shall not depart from Judah: from David and thereafter. These (who bear the scepter after the termination of the kingdom) are the exilarchs (princes) in Babylon, who ruled over the people with a scepter, [and] who were appointed by royal mandate. — [From Sanh. 5a]
לא יסור שבט מיהודה: מדוד ואילך, אלו ראשי גליות שבבבל שרודים את העם בשבט שממונים על פי המלכות:
nor the student of the law from between his feet: Students. These are the princes of the land of Israel. — [From Sanh. 5a]
ומחקק מבין רגליו: תלמידים, אלו נשיאי ארץ ישראל:
until Shiloh comes: [This refers to] the King Messiah, to whom the kingdom belongs (שֶׁלוֹ) , and so did Onkelos render it: [until the Messiah comes, to whom the kingdom belongs]. According to the Midrash Aggadah, [“Shiloh” is a combination of] שַׁי לוֹ, a gift to him, as it is said:“they will bring a gift to him who is to be feared” (Ps. 76:12). - [From Gen. Rabbah ed. Theodore-Albeck p. 1210 ]
עד כי יבא שילה: מלך המשיח שהמלוכה שלו, וכן תרגם אנקלוס. ומדרש אגדה שילו, שי לו, שנאמר (תהלים עו יב) יובילו שי למורא:
and to him will be a gathering of peoples: Heb. יִקְּהַת עַמִּים denoting a gathering of peoples, for the“yud” of (יִקְּהַת) is part of the root [and not a prefix], like“with your brightness (יִפְעָת‏ֶ)” (Ezek. 28: 17), and sometimes [the “yud” is] omitted. Many letters are subject to this rule, and they are called defective roots, like the“nun” of נוֹגֵף (smite), נוֹשׁ‏ֵ (bite), and the “aleph” of“and my speech (אַחְוָתִי) in your ears” (Job 13:17); and [the “aleph”] of“the scream of (אִבְחַת) the sword” (Ezek. 21:20); and [the “aleph”] of“a jug (אָסוּ‏) of oil” (II Kings 4:2). This too, is [a noun meaning] a gathering of peoples, [meaning: a number of nations who unite to serve God and join under the banner of the King Messiah] as it is said: “to him shall the nations inquire” (Isa. 11:10). Similar to this is“The eye that mocks the father and despises the mother’s wrinkles (לְיִקְּהַת אֵם)” (Prov. 30:17), [i.e., meaning] the gathering of wrinkles in her face, due to her old age. And in the Talmud [we find]:“were sitting and gathering assemblies וּמַקְהו ֹאַקְהָתָא in the streets of Nehardea” [Pumbeditha] in Tractate Yebamtoh (110b). He (Jacob) could also have said: קְהִיּת עַמִּים [Since the“yud” of יִקְהַת is not a prefix denoting the third person masculine singular, but is a defective root, the form קְהִיּת עַמִּים would be just as appropriate.]- [From Gen. Rabbah 98:9]
ולו יקהת עמים: אסיפת עמים, שהיו"ד עיקר היא ביסוד, כמו (יחזקאל כח יז) יפעתך, ופעמים שנופלת ממנו, וכמה אותיות משמשות בלשון זה והם נקראים עיקר נופל, כגון נו"ן של נוגף ושל נושך ואל"ף (איוב יג יז) שבאחותי באזניכם, (יחזקאל כא כ) ושבאבחת חרב (מ"ב ד ב) ואסוך שמן. אף זה יקהת עמים, אסיפת עמים, שנאמר (ישעיהו יא י) אליו גוים ידרושו, ודומה לו (משלי ל יז) עין תלעג לאב ותבוז ליקהת אם, לקבוץ קמטים שבפנים מפני זקנתה. ובתלמוד (יבמות קו ב) דיתבי ומקהו אקהתא בשוקי דנהרדעא, ויכול היה לומר קהיית עמים:
11. He binds his foal to a vine, and to a tendril [he binds] his young donkey. [He launders] his garment with wine, and with the blood of grapes binds his raiment. יא. אֹסְרִי לַגֶּפֶן עִירוֹ וְלַשּׂרֵקָה בְּנִי אֲתֹנוֹ כִּבֵּס בַּיַּיִן לְבֻשׁוֹ וּבְדַם עֲנָבִים סוּתוֹ:
He binds his foal to a vine: He prophesied concerning the land of Judah [namely] that wine will flow like a fountain from it. One Judahite man will bind one foal to a vine and load it from one vine, and from one tendril [he will load] one young donkey. — [From Gen. Rabbah 98:9]
אסרי לגפן עירה: נתנבא על ארץ יהודה שתהא מושכת יין כמעיין, איש יהודה יאסור לגפן עיר אחד ויטעננו מגפן אחת, ומשורק אחד בן אתון אחד:
a tendril: A long branch, corjede in Old French, a vine-branch. [
שרקה: זמורה ארוכה, קורייד"א בלע"ז [עריס]:
He launders]…with wine: All this is an expression of an abundance of wine. — [From Gen. Rabbah 99:8]
כבס ביין: כל זה לשון רבוי יין:
his raiment: Heb. סוּתֹה. It is a word denoting a type of garment, and there is none like it in Scripture.
סותה: לשון מין בגד הוא, ואין לו דמיון במקרא:
binds: Heb. אֹסְרִי, equivalent to אוֹסֵר, as in the example:“He lifts (מְקִימִי) the pauper up from the dust” (Ps. 113:7) [instead of מֵקִים];“You, Who dwell (הַישְׁבִי) in heaven” (ibid. 123:1) [instead of הַישֵׁב]. Likewise,“his young donkey” (בְּנִי אִתֹנוֹ) [instead of בֶּן אִתֹנוֹ] follows this pattern. Onkelos, however, translated it [the verse] as referring to the King Messiah [i.e., the King Messiah will bind, etc.]. The vine represents Israel; עִירֹה means Jerusalem [interpreting עִירֹה as“his city,” from עִיר]. The tendril represents Israel, [referred to as such by the prophet:]“Yet I planted you a noble vine stock (שׁוֹרֵק)” (Jer. 2:21). בְּנִי אִתֹנוֹ [is translated by Onkelos as] They shall build his Temple [בְּנִי is derived from בנה, to build. אִתֹנוֹ is] an expression similar to“the entrance gate (שַׁעַר הָאִיתוֹן)” in the Book of Ezekiel (40:15). [The complete Targum reads as follows: He (the Messiah) shall bring Israel around to his city, the people shall build his Temple.] He (Onkelos) further translates it in another manner: the vine refers to the righteous, בְּנִי אִתֹנוֹ refers to those who uphold the Torah by teaching [others], from the idea [expressed by the verse]:“the riders of white donkeys (אֲתֹנֹת)” (Jud. 5:10).
אסרי: כמו אוסר, דוגמתו (תהלים קיג ז) מקימי מעפר דל, (שם קכג א) היושבי בשמים, וכן בני אתונו כענין זה. ואונקלוס תרגם במלך המשיח. גפן הם ישראל, עירה זו ירושלים. שורקה אלו ישראל (ירמיה ב כא) ואנכי נטעתיך שורק:
[He launders]…with wine: [Onkelos renders:] “Fine purple shall be his (the Messiah’s) garment,” whose color resembles wine. [The complete Targum reads: Fine purple shall be his garment, his raiment fine wool, crimson and colorful clothing.]“And colorful clothing” is expressed by the word סוּתֹה, [a garment] a woman wears to entice [מְסִיתָה] a male to cast his eyes on her. Our Rabbis also explained it in the Talmud as a term denoting the enticement of drunkenness, in Tractate Kethuboth (11b): And if you say about the wine, that it does not intoxicate, the Torah states: סוּתֹה [which means enticement to drunkenness. The Rabbis, however, render the passage as follows: and with the blood of grapes that entices.].
בני אתונו: יבנון היכליה, לשון שער האיתון בספר יחזקאל (מ טו). ועוד תרגמו בפנים אחרים גפן אלו צדיקים. בני אתונו עבדי אורייתא באולפן, על שם (שופטים ה י) רוכבי אתונות צחורות. [כבס ביין יהא] ארגוון טב לבושוהי, דומה ליין, וצבעונין הוא לשון סותה שהאשה לובשתן ומסיתה בהן את הזכר ליתן עיניו בה. ואף רבותינו פירשו בתלמוד לשון הסתת שכרות במסכת כתובות (דף קיא ב) ועל היין, שמא תאמר אינו מרוה, תלמוד לומר סותה:
12. [He is] red eyed from wine and white toothed from milk. יב. חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן שִׁנַּיִם מֵחָלָב:
red-eyed from wine: Heb. חַכְלִילִי, an expression of redness, as the Targum renders, and similarly (Prov. 23:29),“Who has bloodshot eyes (עֵינַים חַכְלִלוֹת) ?” For it is common for those who drink wine to have red eyes.
חכלילי: לשון אודם כתרגומו וכן (משלי כג כט) למי חכלילות עינים, שכן דרך שותי יין עיניהם מאדימין:
from milk: Due to the abundance of milk, for in his (Judah’s) land there will be good pasture for flocks of sheep. This is the meaning of the verse: He shall be red-eyed from an abundance of wine, and he shall be white-toothed from an abundance of milk. According to the Targum, however, עֵינַיִם denotes mountains because from there one can see far away. [According to the Targum : His mountains shall be red with his vineyards.] The Targum renders it also in another manner, as an expression of fountains (as in Gen. 16:7, 24:16, 29, 30, 42, 43, 45) and the flow of the vats. [The Targum reads further: His vats (נַעִווֹהִי) shall flow with wine.] נַעִווֹהִי means “his vats.” This is Aramaic, [and] in Tractate A.Z. (74b):“Vats (נַעִוָא) are to be purged with boiling water.” [וּלְבֶן שִׁנַּיִם he renders:] יְחַוְרָן בָּקְעָתֵיהּ. He renders שִׁנַּיִם as a term denoting rocky crags. [According to this translation then, Onkelos renders: his rocky crags shall be white.]
מחלב: מרוב חלב [שיהא בארצו מרעה טוב לעדרי צאן, וכן פירוש המקרא אדום עינים יהא מרוב יין, ולבן שנים יהא מרוב חלב]. ולפי תרגומו עינים לשון הרים, שמשם צופים למרחוק. ועוד תרגמו בפנים אחרות לשון מעינות וקילוח היקבים. נעווהי, יקבים שלו, ולשון ארמי הוא במסכת עבודה זרה (דף עד ב) נעוא ארתחו. יחוורן בקעתיה, תרגם שנים לשון (ש"א יד ד) שני הסלעים:
13. Zebulun will dwell on the coast of the seas; he [will be] at the harbor of the ships, and his boundary will be at Zidon. יג. זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן וְהוּא לְחוֹף אֳנִיֹּת וְיַרְכָתוֹ עַל צִידֹן:
Zebulun will dwell on the coast of the seas: Heb. חוֹף. His land will be on the seacoast. חוֹף is as the Targum renders: סְפַר, marche in Old French, borderland. He will constantly frequent the harbor of the ships, in the place of the port, where the ships bring merchandise, for Zebulun would engage in commerce and provide food for the tribe of Issachar, and they (the tribe of Issachar) would engage in [the study of] Torah. That is [the meaning of] what Moses said,“Rejoice, O Zebulun, in your going forth, and Issachar, in your tents” (Deut. 33:18) Zebulun would go forth [to engage] in commerce, and Issachar would engage in [the study of] Torah in tents. — [From Tanchuma Vayechi 11]
לחוף ימים: על חוף ימים תהיה ארצו. חוף כתרגומו ספר, מרק"א בלע"ז [גבול], והוא יהיה מצוי תדיר על חוף אניות, במקום הנמל, שאניות מביאות שם פרקמטיא, שהיה זבולן עוסק בפרקמטיא, וממציא מזון לשבט יששכר והם עוסקים בתורה, הוא שאמר משה (דברים לג יח) שמח זבולן בצאתך ויששכר באהליך, זבולן יוצא בפרקמטיא ויששכר עוסק בתורה באהלים:
and his boundary will be at Zidon: The end of his boundary will be near Zidon. יַרְכָתוֹ means: his end, similar to“and to the end of (וּלְיַרְכְּתֵי) the Tabernacle” (Exod. 26:22). - [From Targum Onkelos]
וירכתו על צידון: סוף גבולו יהיה סמוך לצידון. ירכתו, סופו, כמו (שמות כו כב) ולירכתי המשכן:
14. Issachar is a bony donkey, lying between the boundaries. יד. יִשָּׂשכָר חֲמֹר גָּרֶם רֹבֵץ בֵּין הַמִּשְׁפְּתָיִם:
Issachar is a bony donkey: Heb. חִמֹר גָרֶם, a bony donkey. He bears the yoke of the Torah, like a strong donkey which is laden with a heavy burden. — [From Gen. Rabbah 99: 9]
יששכר חמור גרם: חמור בעל עצמות, סובל עול תורה כחמור חזק שמטעינין אותו משאוי כבד:
lying between the boundaries: like a donkey, which travels day and night and does not lodge in a house, but when it lies down to rest, it lies between the boundaries, in the boundaries of the towns where it transports merchandise. — [From Zohar vol. 1, 242a]
רבץ בין המשפתים: כחמור המהלך ביום ובלילה ואין לו לינה בבית וכשהוא רוצה לנוח רובץ לו בין התחומין בתחומי העיירות שמוליך שם פרקמטיא:
15. He saw a resting place, that it was good, and the land, that it was pleasant, and he bent his shoulder to bear [burdens], and he became an indentured laborer. טו. וַיַּרְא מְנֻחָה כִּי טוֹב וְאֶת הָאָרֶץ כִּי נָעֵמָה וַיֵּט שִׁכְמוֹ לִסְבֹּל וַיְהִי לְמַס עֹבֵד:
He saw a resting place, that it was good: He saw that his territory was a blessed and good land for producing fruits. — [From Targum Onkelos , Bereshith Rabbathi]
וירא מנוחה כי טוב: ראה לחלקו ארץ מבורכת וטובה להוציא פירות:
and he bent his shoulder to bear [burdens]: [I.e., the yoke of Torah.]- [From Gen. Rabbah 98:12]
ויט שכמו לסבול: עול תורה:
and he became: for all his brothers, the Israelites-
ויהי: לכל אחיו ישראל:
an indentured laborer: to decide for them instructions of Torah [law] and the sequence of leap years, as it is said: “And of the sons of Issachar, those who had an understanding of the times, to know what Israel should do: their chiefs were two hundred” (I Chron 12:33). He (Issachar) provided two hundred heads of Sanhedrin.“And all their brethren obeyed their word” (ibid. 12:32). - [From Gen. Rabbah 98: 12]
למס עובד: לפסוק להם הוראות של תורה וסדרי עבורין, שנאמר (דה"א יב לג) ומבני יששכר יודעי בינה לעתים לדעת מה יעשה ישראל ראשיהם מאתים, מאתים ראשי סנהדראות העמיד, וכל אחיהם על פיהם:
and he bent his shoulder: Heb. וַיֵּט, he lowered his shoulder, similar to“And He bent (וַיֵּט) the heavens” (II Sam. 22:10, Ps. 18:10),“Incline your ear (הַטּוּ)” (Ps. 78:1). Onkelos, however, rendered it in a different manner: and he bent his shoulder to bear wars and to conquer regions, for they dwelled on the border; the enemy will be vanquished under him as an indentured laborer.
ויט שכמו: השפיל שכמו כמו (שמואל ב' כב י) ויט שמים (תהלים עח א) הטו אזניכם. ואונקלוס תרגמו בפנים אחרים ויט שכמו לסבול מלחמות ולכבוש מחוזות שהם יושבים על הספר, ויהי האויב כבוש תחתיו למס עובד:
16. Dan will avenge his people, like one, the tribes of Israel. טז. דָּן יָדִין עַמּוֹ כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל:
Dan will avenge his people: Heb. יָדִין, will avenge his people from the Philistines, like“When the Lord avenges (יָדִין) His people” (Deut. 32:36). - [From Targum Onkelos]
דן ידין עמו: ינקום נקמת עמו מפלשתים, כמו (דברים לב לו) כי ידין ה' עמו:
like one, the tribes of Israel: All Israel will be like one with him, and he will avenge them all. Concerning Samson he uttered this prophecy. We can also explain שִׁבְטֵי יִשְׂרָאֵל כְּאַחַד [as follows]: like the special one of the tribes, namely David, who came from Judah. — [From Targum Onkelos, Sotah 10a, Gen. Rabbah 99:11]
כאחד שבטי ישראל: כל ישראל יהיו כאחד עמו ואת כולם ידין, ועל שמשון נבא נבואה זו. ועוד יש לפרש כאחד שבטי ישראל כמיוחד שבשבטים הוא דוד שבא מיהודה:
17. Dan will be a serpent on the road, a viper on the path, which bites the horse's heels, so its rider falls backwards. יז. יְהִי דָן נָחָשׁ עֲלֵי דֶרֶךְ שְׁפִיפֹן עֲלֵי אֹרַח הַנּשֵׁךְ עִקְּבֵי סוּס וַיִּפֹּל רֹכְבוֹ אָחוֹר:
a viper: Heb. שְׁפִיפֹן. This is a snake, and I say it is given this appellation because it bites,“and you will bite (תְּשׁוּפֶנוּ) his heel” (Gen. 3:15).
שפיפן: הוא נחש. ואומר אני שקרוי כן על שם שהוא נושף, כמו (בראשית ג טו) ואתה תשופנו עקב:
which bites the horse’s heels: So is the habit of a snake. He (Jacob) compares him (Dan) to a snake, which bites a horse’s heels, and [causes] its rider to fall backwards, although it does not touch him. We find something similar in [the story of] Samson:“And Samson grasped the two pillars of the center, etc.” (Jud. 16:29), and those on the roof died. Onkelos renders [נָחָשׁ] as כְּחִיוֵי חוּרְמָן, the name of a species of snake whose bite has no antidote, and that is the צִפְעֹנִי (adder). It is called חוּרְמָן because it destroys (חֵרֶם) everything. [Onkelos renders] וּכְפִתְנָא, and like a viper, like פֶּתֶן (Isa. 11:8, Ps. 58:5) [and he renders] יִכְמוֹן, [as] he will lie in wait.
הנשך עקבי סוס: כך דרכו של נחש, ודמהו לנחש הנושך עקבי סוס, ונופל רכבו אחור שלא נגע בו. ודוגמתו מצינו בשמשון (שופטים טז כט) וילפת שמשון את שני עמודי התוך וגו' ושעל הגג מתו. ואונקלוס תרגם כחיוי חורמן, שם מין נחש, שאין רפואה לנשיכתו, והוא צפעוני, וקרוי חורמן על שם שעושה הכל חרם. וכפתנא, כמו פתן. יכמון, יארוב:
18. For Your salvation, I hope, O Lord! יח. לִישׁוּעָתְךָ קִוִּיתִי יְהֹוָה:
For Your salvation, I hope, O Lord!: He (Jacob) prophesied that the Philistines would gouge out his (Samson’s) eyes, and he (Samson) would ultimately say,“O Lord God, remember me now and strengthen me now only this once, etc.” (Jud. 16:28). - [From Num. Rabbah 14:9]
לישועתך קויתי ה': נתנבא שינקרו פלשתים את עיניו, וסופו לומר (שופטים טז כח) זכרני נא וחזקני נא אך הפעם וגו':
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Daily Tehillim: Psalms Chapters 49-54
• Chapter 49
This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth.
1. For the Conductor, by the sons of Korach, a psalm.
2. Hear this, all you peoples; listen, all you inhabitants of the world;
3. sons of common folk and sons of nobility, rich and poor alike.
4. My mouth speaks wisdom, and the thoughts of my heart are understanding.
5. I incline my ear to the parable; I will unravel my riddle upon the harp.
6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me.
7. There are those who rely on their wealth, who boast of their great riches.
8. Yet a man cannot redeem his brother, nor pay his ransom to God.
9. The redemption of their soul is too costly, and forever unattainable.
10. Can one live forever, never to see the grave?
11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others-
12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands.
13. But man will not repose in glory; he is likened to the silenced animals.
14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah.
15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode.
16. But God will redeem my soul from the hands of the grave, for He will take me, Selah.
17. Do not fear when a man grows rich, when the glory of his house is increased;
18. for when he dies he will take nothing, his glory will not descend after him.
19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself.
20. He will come to the generation of his forefathers; they shall not see light for all eternity.
21. Man [can live] in glory but does not understand; he is likened to the silenced animals.
Chapter 50
This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin.
1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting.
2. Out of Zion, the place of perfect beauty, God appeared.
3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent.
4. He will call to the heavens above, and to the earth, to avenge His people:
5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.”
6. Then the heavens declared His righteousness, for God is Judge forever.
7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God.
8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me.
9. I do not take oxen from your house, nor goats from your pens;
10. for every beast of the forest is Mine, the cattle of a thousand mountains.
11. I know every bird of the mountains, and the crawling creatures of the field are in My possession.
12. Were I hungry, I would not tell you, for the world and everything in it is mine.
13. Do I eat the flesh of bulls, or drink the blood of goats?
14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High,
15. and call to Me on the day of distress; I will free you, and you will honor Me.
16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips?
17. For you hate discipline, and throw My words behind you.
18. When you see a thief you run with him, and your lot is with adulterers.
19. You sent forth your mouth for evil, and attach your tongue to deceit.
20. You sit down to talk against your brother; your mother's son you defame.
21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes.
22. Understand this now, you who forget God, lest I tear you apart and there be none to save you.
23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God."
Chapter 51
This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions.
1. For the Conductor, a psalm by David,
2. when Nathan the prophet came to him after he had gone to Bathsheba.
3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions.
4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin.
5. For I acknowledge my transgressions, and my sin is always before me.
6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment.
7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me.
8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things.
9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow.
10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice.
11. Hide Your face from my sins, and erase all my trespasses.
12. Create in me a pure heart, O God, and renew within me an upright spirit.
13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me.
14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.
15. I will teach transgressors Your ways, and sinners will return to You.
16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness.
17. My Lord, open my lips, and my mouth shall declare Your praise.
18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings.
19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain.
20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem.
21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat,1 a mas-kil2 by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
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Tanya: Likutei Amarim, beginning of Chapter 9
• Lessons in Tanya
• Today's Tanya Lesson
Wednesday, 9 Tevet 5775 • 31 December 2014
Likutei Amarim, beginning of Chapter 9
In the previous chapters the Alter Rebbe elaborated on the composition of the Jew’s divine soul with its ten holy soul-powers and three soul-garments, and his animal soul, with its corresponding ten powers and three garments originating in kelipah. In the present chapter the Alter Rebbe will discuss the battle fought within the Jew between these two souls.
והנה מקום משכן נפש הבהמית שמקליפת נוגה בכל איש ישראל הוא בלב
The abode of the animal soul derived from kelipat nogah in every Jew, i.e., the place where the animal soul (nefesh habahamit) resides and is most manifest, is in the heart; for, as mentioned in previous chapters, the animal soul is predominantly emotional, and the heart is the seat of emotion.
בחלל שמאלי, שהוא מלא דם — וכתיב: כי הדם הוא הנפש
More specifically, the abode of the animal soul is in the left ventricle, as it is filled with blood, and it is written,1 “For the blood is the soul” (nefesh) — indicating that the soul resides in that ventricle filled with blood, the left ventricle.
ולכן כל התאות והתפארות וכעס ודומיהן הן בלב
Because the animal soul resides in the heart, therefore all lusts and boasting and anger and similar passions are in the heart,
ומהלב הן מתפשטות בכל הגוף
and from the heart they spread throughout the entire body,
וגם עולה למוח שבראש, לחשב ולהרהר בהן ולהתחכם בהן
rising also to the brain in the head,2 to think and meditate about them and to become cunning in them —
כמו שהדם מקורו בלב, ומהלב מתפשט לכל האברים, וגם עולה להמוח שבראש
just as the blood has its source in the heart, and from the heart it circulates into every organ, rising also to the brain in the head.3
Similarly the soul (nefesh) clothed in the blood abides in the heart and spreads out from there to pervade one’s entire body. Thus, in the case of the animal soul, the “brain” (the intellectual faculties) too, instead of motivating the heart and guiding it, merely reacts to it, and serves only as a clever tool for realizing the passions of the heart.
אך מקום משכן נפש האלקית הוא במוחין שבראש, ומשם מתפשטת לכל האברים
But the abode of the divine soul is in the brains that are in the head, and from there it extends to all the limbs.
The divine soul is essentially intellective, and the brain is the seat of intellect.
וגם בלב, בחלל הימני שאין בו דם
[The divine soul resides] also in the heart, in the right ventricle where there is no blood,
וכמו שכתוב: לב חכם לימינו
As it is written,4 “The heart of the wise man — i.e., the divine soul (in contrast with the animal soul; specifically: the evil inclination, the yetzer hara, which is described5 as ”an old fool“) — is on his right.”
We thus see that the divine soul resides not only in the brain but in the right ventricle of the heart as well.
As he did when speaking of the animal soul, the Alter Rebbe again singles out the heart from among all the other organs; having said that the divine soul extends to all the organs, he mentions the heart specifically: “and also in the heart.” For unlike the other organs in which merely the extension of the divine soul is manifest, in the heart the divine soul itself (i.e., its emotional faculties) is revealed. The Alter Rebbe now goes on to explain this point.
והיא אהבת ה׳ כרשפי שלהבת
This revelation in the heart of the divine soul residing in the brain is man’s fiery love towards G‑d,
מתלהבת בלב משכילים
which flares up in the heart of discerning men who utilize their power of Chochmah,
המבינים ומתבוננים
who understand and reflect with their faculty of Binah (“understanding”), by which they understand the matter in all its details and ramifications,
בדעתם אשר במוחם
with the knowledge of their brain, i.e., with their faculty of Daat (“knowledge”), by which they immerse themselves and sensitize themselves in that which they understand; thus, the love flares up in the hearts of those who utilize all three faculties of Chochmah, Binah and Daat —
בדברים המעוררים את האהבה
on matters that arouse this love, i.e., in contemplation of G‑d’s greatness (as the Alter Rebbe will soon conclude).
For, as explained in the third chapter, understanding the greatness of G‑d leads one to love Him. This love, then, is one example of the divine soul’s reaching from the brain into the heart.
וכן שמחת לבב בתפארת ה׳ והדר גאונו
Similarly: Another, deeper way in which the heart’s emotion gives expression to the presence of the divine soul in the brain: the gladness of the heart at [apprehending] the beauty of G‑d and the majesty of His glory;
כאשר עיני החכם אשר בראשו, במוח חכמתו ובינתו
the gladness that is aroused when [the divine soul’s intellect, which the Alter Rebbe, borrowing a phrase from Kohelet,6 describes as] the wise man’s eyes, which are “in his head,” meaning in the brain harboring his wisdom and understanding —
מסתכלים ביקרא דמלכא ותפארת גדולתו עד אין חקר ואין סוף ותכלית, כמבואר במקום אחר
when these “eyes” i.e., intellectual faculties gaze intently at the glory of the King and the beauty of His unfathomable, infinite and boundless greatness, then the heart rejoices and is glad, as is explained elsewhere.
Gazing with the mind’s “eye” means that one not only understands the greatness of G‑d, but also perceives it — as though seeing it with his very eyes. Such perception arouses great joy in one’s heart, and this joy, like the love spoken of earlier, is a direct result and a manifestation of the intellect of the divine soul residing in the brain.
וכן שאר מדות קדושות שבלב הן מחב״ד שבמוחין
Similarly the other holy emotions in the heart too, such as fear of G‑d, and the like, originate from the ChaBaD (wisdom, understanding, knowledge) in the brains.
The Alter Rebbe has thus established7 that each of these two souls has its own, separate abode and way of functioning. Lest we erroneously conclude that each soul goes about its own affairs, not interfering or concerning itself with those of the other, the Alter Rebbe continues:
FOOTNOTES
1. Devarim 12:23.
2. Note the difference in expression: The emotions merely “spread” to all the other organs, but “rise” to the brain. When emotion is assimilated into the intellect it indeed “rises”, and is elevated (— even in the case of the animal soul, where the intellect is merely the tool of emotion), for the essential nature of intellect is more refined than that of emotion. With regard to the blood (mentioned presently), the expression “rises” is again used specifically in connection with the brain: the blood, too, is elevated and refined upon ascending to the brain.
3. The Rebbe explains that the specific mention of the brain (aside from its inclusion with the other organs) parallels the statement further that the divine soul’s abode is in the brain and the heart.
4. Kohelet 10:2.
5. Ibid. 4:13.
6. Ibid. 2:14.

7. This paragraph is based on a comment of the Rebbe.
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Rambam: 
Daily Mitzvah P73 Sefer Hamitzvot
Today's Mitzvah
Wednesday, 9 Tevet, 5775 • 31 December 2014

Positive Commandment 73 (Digest)
Confessing Sins
"And he shall confess that he has sinned"—Leviticus 5:5.
One who has sinned is obligated to verbally confess and say, "Please, G‑d, I have sinned by doing..." The individual should then elaborate to the best of his ability and ask G‑d for atonement. This mitzvah applies whether the sin was against G‑d or against a fellow man.
Even in the times of the Holy Temple when a person would bring a sin-offering to attain forgiveness, he was still required to orally confess his sin. The same for those who were guilty of capital offenses, they were asked to confess their sin prior to their execution.
The 73rd mitzvah is that we are commanded to verbally acknowledge the sins we have committed before G‑d (exalted be He), when we come to doteshuvah (to repent).1 This is vidui (verbal confession), the idea2 of which is to say, " 'O G‑d, I have sinned, I have committed iniquity, I have transgressed and done ..." One should elaborate verbally and ask for atonement on this transgression with all the eloquence at his command.
You must understand that even for those sins which require one to bring certain sacrifices, as described above,3 (and regarding which G‑d (exalted be He) has said that the one who offers them thereby receives atonement) one must recite vidui at the time of the sacrifice.
The source of this commandment is G‑d's statement (exalted be He),4 "Speak to the Israelites: A man or woman who does any sin against his fellow man, ... must recite vidui on their sins that they have committed."
The Mechilta5 explains the meaning of this verse: "Since it is written,6 'he must recite vidui [on it] for the sin that he has committed,' we learn that one must recite vidui for a sin. Since the verse adds ['he must recite vidui] on it,' we learn that the vidui must be said when the animal is still alive, rather than after it has been slaughtered. However, from this we may derive the necessity of reciting vidui only for the transgression of an impure person entering the Temple."
G‑d's7 statement (exalted be He) This verse — "he must recite vidui on it for the sin that he has committed" — is written in parshas Vayikra regarding an impure person entering the Temple or eating sanctified food, and the other related cases we mentioned previously.8 Therefore, the Mechilta says that the only obligation of vidui to be derived from this verse is for an impure person who has entered the Temple [or the related cases].
"How9 do we derive [the obligation of vidui] for all other mitzvos? From the verse, 'Speak to the Israelites: ... they must recite vidui...' How do we know that even those punishable by death and by kares must recite vidui? From the expression, 'their sins.' The expression, 'any of their sins,'10 comes to include [the necessity of vidui] for any prohibition. The expression, 'who does,' comes to include the positive mitzvos."
There it continues [to interpret this verse]: "'Any sin against his fellow man,' comes to include any interpersonal transgression, such as theft, robbery, or lashon hara. The expression, 'Being untrue [to G‑d],' comes to include one who swore falsely using G‑d's Name, and one who curses Him. The expression, 'Becomes guilty of a crime,' comes to include those who are punishable by death — that all the above are obligated to recite vidui. One might think that one who is executed due to false testimony [must also recite vidui] — however, the verse only says, 'And he becomes guilty of a crime.' " This means that the individual must recite vidui only if he knows that he sinned, not if he was convicted by false testimony.11
It has therefore been explained to you that one must recite vidui for all categories of sin — more severe and less severe, and even positive mitzvos.
However, since this commandment, "They must recite vidui," is mentioned together with the obligation to bring the appropriate sacrifice, one might think that vidui is secondary to the sacrifice, rather than a distinct mitzvah on its own. Therefore the Mechilta must continue:
"One might think that the obligation to recite vidui applies only when bringing a sacrifice. How do we know that it applies even when no sacrifice is brought? This we learn from the statement, 'Speak to the Israelites ... they must recite vidui.'12 We still only know of the obligation of vidui in Israel. How do we know it applies even in exile? This we learn from what Daniel said, 'They will then recite vidui for their sins and the sins of their fathers,'13 and from the verse, 'To You, G‑d, there is charity, and to us there is shame.' "14
From all of this it is understood that vidui is a distinct mitzvah for itself; and that it is obligatory for anyone who commits any type of sin, whether in Israel or outside of Israel, whether or not accompanied by a sacrifice. [In all cases,] he is required to recite vidui, G‑d (exalted be He) stated, "They must recite vidui for their sins that they have committed."
The Sifri also explains the verse in this way: " 'And he must recite vidui' — this refers to verbal confession."
The details of this mitzvah have been explained in the last chapter of tractate Kippurim [Yoma].
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 statement seems to imply that technically there is no mitzvah to do teshuvah, but rather when one does decide to do teshuvah, there is the mitzvah of vidui. However, in Hilchos Teshuvah, the Rambam begins, "There is one positive mitzvah: for the sinner to do teshuvah before G‑d and recite vidui." This indicates that teshuvah itself is part of the mitzvah. See Chidushim U'Biurim L'Shas, Kehot, Vol. I, Ch. 18.
2.See Kapach edition, 5731, note 10, who explains that there is no obligation to say any specific words (e.g., "I have sinned," etc.).
3.Previously in Sefer Hamitzvos. See numerical list in Introduction.
4.Num. 5:6-7.
5.The commentaries comment that our version of the Mechilta does not have this passage; rather it is found in Sifri Zuta.
6.Lev. 5:5.
7.The Rambam interrupts his quoting of the Mechilta in order to explain.
8.P72. The other transgressions which require the same type of sacrifice are 1) uttering a false oath to perform (or to refrain from) a certain action, and 2) uttering a false oath that one has no testimony to offer for a judicial proceeding.
9.The Rambam continues by quoting the rest of the Mechilta.
10.Although this exact expression does not appear in the verse, evidently it refers to the similar expression used in the previous verse, Bamidbar 5:6. See Kapach, 5731 ed. note 18. However, see Chinuch, Mitzvah 364.
11.This is the opinion of the Mechilta. However, in Hilchos Sanhedrin, 13:1, the Rambam rules that even such a person must recite vidui. The Mishnah (Sanhedrin 43b) explains that otherwise, every convict will refuse to recite vidui in order to prove his innocence.
12.Perhaps the meaning of this proof is that in this passage, the sacrifice is mentioned only in passing ("in addition to the atonement ram," Num. 5:8), unlike the passage in Lev. 5.
13.Lev. 26:40. This speaks of a time when the Jewish people will be outside Israel, as stated in verse 33, "I will scatter you among the nations," and verse 39, "Those of you who survive in the land of your enemies ... they will then say vidui ..."
14.Daniel 9:7. This vidui was uttered outside of Israel.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
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Rambam:

• 1 Chapter a Day: Yesodei haTorah - Chapter Five
Yesodei haTorah - Chapter Five
Halacha 1
The entire house of Israel are commanded regarding the sanctification of [God's] great name, as [Leviticus 22:32] states: "And I shall be sanctified amidst the children of Israel." Also, they are warned against desecrating [His holy name], as [the above verse] states: "And they shall not desecrate My holy name."
What is implied? Should a gentile arise and force a Jew to violate one of the Torah's commandments at the pain of death, he should violate the commandment rather than be killed, because [Leviticus 18:5] states concerning the mitzvot: "which a man will perform and live by them." [They were given so that] one may live by them and not die because of them. If a person dies rather than transgress, he is held accountable for his life.
Halacha 2
When does the above apply? With regard to other mitzvot, with the exception of the worship of other gods, forbidden sexual relations, and murder. However, with regard to these three sins, if one is ordered: "Transgress one of them or be killed," one should sacrifice his life rather than transgress.
When does the above apply? When the gentile desires his own personal benefit - for example, he forces a person to build a house or cook food for him on the Sabbath, he rapes a woman, or the like. However, if his intention is solely to have him violate the mitzvot, [the following rules apply:] If he is alone and there are not ten other Jews present, he should transgress and not sacrifice his life. However, if he forces him [to transgress] with the intention that he violate [a mitzvah] in the presence of ten Jews, he should sacrifice his life and not transgress. [This applies] even if [the gentile] intended merely that he violate only one of the [Torah's] mitzvot.
Halacha 3
All the above [distinctions] apply [only in times] other than times of a decree. However, in times of a decree - i.e., when a wicked king like Nebuchadnezzar or his like will arise and issue a decree against the Jews to nullify their faith or one of the mitzvot - one should sacrifice one's life rather than transgress any of the other mitzvot, whether one is compelled [to transgress] amidst ten [Jews] or one is compelled [to transgress merely] amidst gentiles.
Halacha 4
If anyone about whom it is said: "Transgress and do not sacrifice your life," sacrifices his life and does not transgress, he is held accountable for his life.
When anyone about whom it is said: "Sacrifice your life and do not transgress," sacrifices his life and does not transgress, he sanctifies [God's] name. If he does so in the presence of ten Jews, he sanctifies [God's] name in public, like Daniel, Chananiah, Mishael, Azariah, and Rabbi Akiva and his colleagues. These are those slain by [the wicked] kingdom, above whom there is no higher level. Concerning them, [Psalms 44:23] states: "For Your sake, we have been slain all day, we are viewed as sheep for the slaughter," and [Psalms 50:5] states: "Gather unto Me, My pious ones, those who have made a covenant with Me by slaughter."
When anyone about whom it is said: "Sacrifice your life and do not transgress," transgresses instead of sacrificing his life, he desecrates [God's] name. If he does so in the presence of ten Jews, he desecrates [God's] name in public, nullifies [the fulfillment of] the positive commandment of the sanctification of [God's] name, and violates the negative commandment against the desecration of God's name.
Nevertheless, since he was forced to transgress, he is not [punished by] lashing, and, needless to say, is not executed by the court even if he was forced to slay [a person]. The [punishments of] lashes and execution are administered only to one who transgresses voluntarily, [when the transgression is observed by] witnesses, and [when] a warning [was given], as [Leviticus 20:5] states concerning one who gives his children to [the worship of] Molech: "I will turn My face against that person."
The oral tradition teaches [that we can infer]: "that person" and not one who is forced [to transgress, who transgresses] inadvertently, or [who transgresses] because of an error. If, concerning the worship of false gods, which is the most serious [of sins], a person who is forced to worship is not liable for karet, nor, needless to say, execution by a court, how much more so [does this principle apply] regarding the other mitzvot of the Torah? [Similarly,] regarding forbidden sexual relations, [Deuteronomy 22:26] states: "Do not do anything to the maiden."
One who could, however, escape and flee from under the power of a wicked king and fails to do so is like a dog who returns [to lick] his vomit. He is considered as one who worships false gods willingly. He will be prevented from reaching the world to come and will descend to the lowest levels of Gehinnom.
Halacha 5
If gentiles tell [a group of] women: "Give us one of you to defile. If not, we will defile all of you," they should allow themselves all to be defiled rather than give over a single Jewish soul to [the gentiles].
Similarly, if gentiles told [a group of Jews]: "Give us one of you to kill. If not, we will kill all of you," they should allow themselves all to be killed rather than give over a single soul to [the gentiles].
However, if [the gentiles] single out [a specific individual] and say: "Give us so and so or we will kill all of you," [different rules apply]: If the person is obligated to die like Sheva ben Bichri, they may give him over to them. Initially, however, this instruction is not conveyed to them. If he is not obligated to die, they should allow themselves all to be killed rather than give over a single soul to [the gentiles].
Halacha 6
Just as these principles apply regarding being forced [to transgress], they also apply regarding sicknesses. What is implied?
When a person becomes sick and is in danger of dying, if the physicians say that his cure involves transgressing a given Torah prohibition, [the physicians' advice] should be followed. When there is a danger [to life], one may use any of the Torah prohibitions as a remedy, with the exception of the worship of false gods, forbidden sexual relations, and murder. Even when there is a danger [to life], one may not use them as a remedy. If one transgresses and uses them as a remedy, the court may impose the appropriate punishment upon him.
Halacha 7
What is the source [which teaches] that even when there is a danger to life, these three sins should not be violated? [Deuteronomy 6:5] states: "And you shall love God, your Lord, with all your heart, with all your soul, and with all your might." [The words "with all your soul" imply] even if one takes your soul.
With regard to the killing of a Jewish person to heal another person or to save a person from one who is compelling him, it is logical that one person's life should not be sacrificed for another. [The Torah has] established an equation between forbidden sexual relations and murder, as [Deuteronomy 22:26] states: "This matter is just like a case where a person rises up against his colleague and slays him."
Halacha 8
When does the above - that one may be healed using other prohibitions only when [one's life] is in danger - apply? When one uses them in a way which affords satisfaction - e.g., when one feeds a sick person insects or creeping animals, or chametz on Pesach, or when one is fed on Yom Kippur.
When, however, [the prohibited substances are used] in a way that does not grant satisfaction - e.g., one makes a bandage or compress of chametz on Pesach or from orlah, or when one is given bitter-tasting substances mixed with forbidden foods to drink - since one's palate derives no satisfaction, it is permitted even when no danger to life is involved.
Exceptions [to this leniency] are kilai hakerem and [mixtures of] milk and meat. [Deriving benefit] from them is forbidden even in a way that does not offer satisfaction. Therefore, they may not be used as a remedy even in a manner which does not grant satisfaction, except when there is danger [to life].
Halacha 9
[When] someone becomes attracted to a woman and is [love-]sick [to the extent that] he is in danger of dying, [although] the physicians say he has no remedy except engaging in sexual relations with her, he should be allowed to die rather than engage in sexual relations with her. [This applies] even if she is unmarried.
He is even not to be given instructions to speak to her [in private] behind a fence. Rather, he should die rather than be given instructions to speak to her behind a fence. [These restrictions were instituted] so that Jewish women would not be regarded capriciously, and [to prevent] these matters from [ultimately] leading to promiscuity.
Halacha 10
Whoever consciously transgresses one of the mitzvot related in the Torah, without being forced to, in a spirit of derision, to arouse [Divine] anger, desecrates [God's] name. Therefore, [Leviticus 19:12] states, regarding [taking] an oath in vain: "[for] you are desecrating the name of your Lord; I am God." If he transgresses amidst ten Jews, he desecrates [God's] name in public.
Conversely, anyone who refrains from committing a sin or performs a mitzvah for no ulterior motive, neither out of fear or dread, nor to seek honor, but for the sake of the Creator, blessed be He - as Joseph held himself back from his master's wife - sanctifies God's name.
Halacha 11
There are other deeds which are also included in [the category of] the desecration of [God's] name, if performed by a person of great Torah stature who is renowned for his piety - i.e., deeds which, although they are not transgressions, [will cause] people to speak disparagingly of him. This also constitutes the desecration of [God's] name.
For example, a person who purchases [merchandise] and does not pay for it immediately, although he possesses the money, and thus, the sellers demand payment and he pushes them off; a person who jests immoderately; or who eats and drinks near or among the common people; or whose conduct with other people is not gentle and he does not receive them with a favorable countenance, but rather contests with them and vents his anger; and the like. Everything depends on the stature of the sage. [The extent to which] he must be careful with himself and go beyond the measure of the law [depends on the level of his Torah stature.]
[The converse is] also [true]. When a sage is stringent with himself, speaks pleasantly with others, his social conduct is [attractive] to others, he receives them pleasantly, he is humbled by them and does not humble them in return, he honors them - even though they disrespect him - he does business faithfully, and does not frequently accept the hospitality of the common people or sit with them, and at all times is seen only studying Torah, wrapped in tzitzit, crowned with tefillin, and carrying out all his deeds beyond the measure of the law - provided he does not separate too far [from normal living] and thus become forlorn – to the extent that all praise him, love him, and find his deeds attractive - such a person sanctifies [God's] name. The verse [Isaiah 49:3]: "And He said to me: `Israel, you are My servant, in whom I will be glorified'" refers to him.
____________________________
Rambam:
• 3 Chapters a Day: Teshuvah - Chapter One, Teshuvah - Chapter Two, Teshuvah - Chapter Three
Teshuvah - Chapter One
HILCHOT TESHUVAH
[This text describes] one mitzvah; that a sinner should repent from his sin before God and confess.
This mitzvah and the fundamental principles [of faith] that follow in relation to itl are explained in the coming chapters.
Halacha 1
If a person transgresses any of the mitzvot of the Torah, whether a positive command or a negative command - whether willingly or inadvertently - when he repents, and returns from his sin, he must confess before God, blessed be, He as [Numbers 5:6-7] states: "If a man or a woman commit any of the sins of man... they must confess the sin that they committed."
This refers to a verbal confession. This confession is a positive command.
How does one confess: He states: "I implore You, God, I sinned, I transgressed, I committed iniquity before You by doing the following. Behold, I regret and am embarrassed for my deeds. I promise never to repeat this act again."
These are the essential elements of the confessional prayer. Whoever
confesses profusely and elaborates on these matters is worthy of praise.
Those who bring sin offerings or guilt offerings must also [confess their sins] when they bring their sacrifices for their inadvertent or willful transgressions. Their sacrifices will not atone for their sins until they repent and make a verbal confession as [Leviticus 5:5] states: "He shall confess the sin he has committed upon it."
Similarly, those obligated to be executed or lashed by the court do not attain atonement through their death or lashing unless they repent and confess. Similarly, someone who injures a colleague or damages his property, does not attain atonement, even though he pays him what he owes until he confesses and makes a commitment
never to do such a thing again as implied by the phrase [Numbers, loc. cit..], "any of the sins of man."
Halacha 2
Since the goat sent [to Azazel] atones for all of Israel, the High Priest confesses upon it as a spokesman for all of Israel as [Leviticus 16:21] states: "He shall confess upon it all the sins of the children of Israel."
The goat sent to Azazel atones for all the transgressions in the Torah, the severe and the lighter [sins]; those violated intentionally and those transgressed inadvertently; those which [the transgressor] became conscious of and those which he was not conscious of. All are atoned for by the goat sent [to Azazel].
This applies only if one repents. If one does not repent, the goat only atones for the light [sins].
Which are light sins and which are severe ones? The severe sins are those for which one is liable for execution by the court or karet. False and unnecessary oaths are also considered severe sins even though they are not [punished by] karet. [The violation of] the other prohibitions and [the failure to perform] positive commandments that are not punishable by karet are considered light [sins].
Halacha 3
At present, when the Temple does not exist and there is no altar of atonement, there remains nothing else aside from Teshuvah.
Teshuvah atones for all sins. Even a person who was wicked his whole life and repented in his final moments will not be reminded of any aspect of his wickedness as [Ezekiel 33:12] states "the wickedness of the evil one will not cause him to stumble on the day he repents his wickedness."
The essence of Yom Kippur atones for those who repent as [Leviticus 16:30] states: "This day will atone for you."
Halacha 4
Even though Teshuvah atones for all [sins] and the essence of Yom Kippur brings atonement, [there are different levels of sin and hence, differences in the degree of atonement.] There are sins that can be atoned for immediately and other sins which can only be atoned for over the course of time. What is implied?
If a person violates a positive command which is not punishable by karet and repents, he will not leave that place before he is forgiven. Concerning these sins, [Jeremiah 3:22] states: "Return, faithless children! I will heal your rebellious acts."
If a person violates a prohibition that is not punishable by karet or execution by the court and repents, Teshuvah has a tentative effect and Yom Kippur brings atonement as [Leviticus, loc. cit. states "This day will atone for you."
If a person violates [sins punishable by] karet or execution by the court and repents, Teshuvah and Yom Kippur have a tentative effect and the sufferings which come upon him complete the atonement. He will never achieve complete atonement until he endures suffering for concerning these [sins, Psalms 89:33] states: "I will punish their transgression with a rod."
When does the above apply: When the desecration of God's name is not involved in the transgression. However, a person who desecrated God's name, even though he repented, Yom Kippur arrived while he continued his repentance, and he experienced suffering, will not be granted complete atonement until he dies. The three: repentance, Yom Kippur, and suffering have a tentative effect and death atones as [Isaiah 22:14] states: "It was revealed in my ears [by] the Lord of Hosts, surely this iniquity will not be atoned for until you die."
Teshuvah - Chapter Two
Halacha 1
[Who has reached] complete Teshuvah? A person who confronts the same situation in which he sinned when he has the potential to commit [the sin again], and, nevertheless, abstains and does not commit it because of his Teshuvah alone and not because of fear or a lack of strength.
For example, a person engaged in illicit sexual relations with a woman. Afterwards, they met in privacy, in the same country, while his love for her and physical power still persisted, and nevertheless, he abstained and did not transgress. This is a complete Baal-Teshuvah. This was implied by King Solomon in his statement [Ecclesiastes 12:1] "Remember your Creator in the days of your youth, [before the bad days come and the years draw near when you will say: `I have no desire for them.'"]
If he does not repent until his old age, at a time when he is incapable of doing what he did before, even though this is not a high level of repentance, he is a Baal-Teshuvah.
Even if he transgressed throughout his entire life and repented on the day of his death and died in repentance, all his sins are forgiven as [Ecclesiastes, op. cit.:2] continues: "Before the sun, the light, the moon, or the stars are darkened and the clouds return after the rain..." - This refers to the day of death. Thus, we can infer that if one remembers his Creator and repents before he dies, he is forgiven.
Halacha 2
What constitutes Teshuvah? That a sinner should abandon his sins and remove them from his thoughts, resolving in his heart, never to commit them again as [Isaiah 55:7] states "May the wicked abandon his ways...." Similarly, he must regret the past as [Jeremiah 31:18] states: "After I returned, I regretted."
[He must reach the level where] He who knows the hidden will testify concerning him that he will never return to this sin again as [Hoshea 14:4] states: "We will no longer say to the work of our hands: `You are our gods.'"
He must verbally confess and state these matters which he resolved in his heart.
Halacha 3
Anyone who verbalizes his confession without resolving in his heart to abandon [sin] can be compared to [a person] who immerses himself [in a mikvah] while [holding the carcass of] a lizard in his hand. His immersion will not be of avail until he casts away the carcass.
This principle is implied by the statement, [Proverbs 28:13], "He who confesses and forsakes [his sins] will be treated with mercy."
It is necessary to mention particularly one's sins as evidenced by [Moses' confession, Exodus 32:31]: "I appeal to You. The people have committed a terrible sin by making a golden idol."
Halacha 4
Among the paths of repentance is for the penitent to
a) constantly call out before God, crying and entreating;
b) to perform charity according to his potential;
c) to separate himself far from the object of his sin;
d) to change his name, as if to say "I am a different person and not the same one who sinned;"
e) to change his behavior in its entirety to the good and the path of righteousness; and f) to travel in exile from his home. Exile atones for sin because it causes a person to be submissive, humble, and meek of spirit.
Halacha 5
It is very praiseworthy for a person who repents to confess in public and to make his sins known to others, revealing the transgressions he committed against his colleagues.
He should tell them: "Though I sinned against so and so, committing the following misdeeds.... Behold, I repent and express my regret." Anyone who, out of pride, conceals his sins and does not reveal them will not achieve complete repentance as [Proverbs 28:13] states: "He who conceals his sins will not succeed."
When does the above apply? In regard to sins between man and man. However, in regard to sins between man and God, it is not necessary to publicize one's [transgressions]. Indeed, revealing them is arrogant. Rather, a person should repent before God, blessed be He, and specifically mention his sins before Him. In public, he should make a general confession. It is to his benefit not to reveal his sins as [Psalms 32:1] states: "Happy is he whose transgression is forgiven, whose sin is covered."
Halacha 6
Even though repentance and calling out [to God] are desirable at all times, during the ten days between Rosh HaShanah and Yom Kippur, they are even more desirable and will be accepted immediately as [Isaiah 55:6] states: "Seek God when He is to be found."
When does the above apply? To an individual. However, in regard to a community, whenever they repent and cry out wholeheartedly, they are answered immediately as [Deuteronomy 4:7] states: "[What nation is so great that they have God close to them,] as God, our Lord, is whenever we call Him."
Halacha 7
Yom Kippur is the time of Teshuvah for all, both individuals and the community at large. It is the apex of forgiveness and pardon for Israel. Accordingly, everyone is obligated to repent and confess on Yom Kippur.
The mitzvah of the confession of Yom Kippur begins on the day's eve, before one eats [the final meal], lest one choke to death in the meal before confessing.
Although a person confessed before eating, he should confess again in the evening service, Yom Kippur night, and similarly, repeat the confession in the morning, Musaf, afternoon, and Ne'ilah services.
At which point [in the service] should one confess? An individual confesses after the Amidah and the Chazan confesses in the midst of the Amidah, in the fourth blessing.
Halacha 8
The confessional prayer customarily recited by all Israel is: "For we have all sinned...." This is the essence of the confessional prayer.
Sins which were confessed on one Yom Kippur should be confessed on another Yom Kippur even though one remains steadfast in his repentance, as [Psalms 51:5] states: "I acknowledge my transgressions and my sins are always before me."
Halacha 9
Teshuvah and Yom Kippur only atone for sins between man and God; for example, a person who ate a forbidden food or engaged in forbidden sexual relations, and the like. However, sins between man and man; for example, someone who injures a colleague, curses a colleague, steals from him, or the like will never be forgiven until he gives his colleague what he owes him and appeases him.
[It must be emphasized that] even if a person restores the money that he owes [the person he wronged], he must appease him and ask him to forgive him.
Even if a person only upset a colleague by saying [certain] things, he must appease him and approach him [repeatedly] until he forgives him.
If his colleague does not desire to forgive him, he should bring a group of three of his friends and approach him with them and request [forgiveness]. If [the wronged party] is not appeased, he should repeat the process a second and third time. If he [still] does not want [to forgive him], he may let him alone and need not pursue [the matter further]. On the contrary, the person who refuses to grant forgiveness is the one considered as the sinner.
[The above does not apply] if [the wronged party] was one's teacher. [In that instance,] a person should continue seeking his forgiveness, even a thousand times, until he forgives him.
Halacha 10
It is forbidden for a person to be cruel and refuse to be appeased. Rather, he should be easily pacified, but hard to anger. When the person who wronged him asks for forgiveness, he should forgive him with a complete heart and a willing spirit. Even if he aggravated and wronged him severely, he should not seek revenge or bear a grudge.
This is the path of the seed of Israel and their upright spirit. In contrast, the insensitive gentiles do not act in this manner. Rather, their wrath is preserved forever. Similarly, because the Gibeonites did not forgive and refused to be appeased, [II Samuel 21:2] describes them, as follows: "The Gibeonites are not among the children of Israel."
Halacha 11
If a person wronged a colleague and the latter died before he could ask him for forgiveness, he should take ten people and say the following while they are standing before the colleague's grave: "I sinned against God, the Lord of Israel, and against this person by doing the following to him...."
If he owed him money, he should return it to his heirs. If he is unaware of the identity of his heirs, he should place [the sum] in [the hands of] the court and confess.
Teshuvah - Chapter Three
Halacha 1
Each and every person has merits and sins. A person whose merits exceed his sins is [termed] righteous. A person whose sins exceed his merits is [termed] wicked. If [his sins and merits] are equal, he is termed a Beinoni.
The same applies to an entire country. If the merits of all its inhabitants exceed their sins, it is [termed] righteous. If their sins are greater, it is [termed] wicked. The same applies to the entire world.
Halacha 2
If a person's sins exceed his merits, he will immediately die because of his wickedness as [Jeremiah 30:14] states: "[I have smitten you...] for the multitude of your transgressions."
Similarly, a country whose sins are great will immediately be obliterated as implied by [Genesis 18:20]: "The outcry of Sodom and Amorah is great....
In regard to the entire world as well, were its [inhabitants'] sins to be greater than their merits, they would immediately be destroyed as [Genesis 6:5] relates: "God saw the evil of man was great... [and God said: `I will destroy man....']"
This reckoning is not calculated [only] on the basis of the number of merits and sins, but also [takes into account] their magnitude. There are some merits which outweigh many sins as implied by [I Kings 14:13]: "Because in him, there was found a good quality." In contrast, a sin may outweigh many merits as [Ecclesiastes 9:18] states: "One sin may obscure much good."
The weighing [of sins and merits] is carried out according to the wisdom of the Knowing God. He knows how to measure merits against sins.
Halacha 3
Anyone who changes his mind about the mitzvot he has performed and regrets the merits [he has earned], saying in his heart: "What value was there in doing them? I wish I hadn't performed them" - loses them all and no merit is preserved for him at all as [Ezekiel 33:12] states "The righteousness of the upright will not save him on the day of his transgression." This only applies to one who regrets his previous [deeds].
Just as a person's merits and sins are weighed at the time of his death, so, too, the sins of every inhabitant of the world together with his merits are weighed on the festival of Rosh HaShanah. If one is found righteous, his [verdict] is sealed for life. If one is found wicked, his [verdict] is sealed for death. A Beinoni's verdict remains tentative until Yom Kippur. If he repents, his [verdict] is sealed for life. If not, his [verdict] is sealed for death.
Halacha 4
Even though the sounding of the shofar on Rosh HaShanah is a decree, it contains an allusion. It is as if [the shofar's call] is saying:
Wake up you sleepy ones from your sleep and you who slumber, arise. Inspect your deeds, repent, remember your Creator. Those who forget the truth in the vanities of time and throughout the entire year, devote their energies to vanity and emptiness which will not benefit or save: Look to your souls. Improve your ways and your deeds and let every one of you abandon his evil path and thoughts.
Accordingly, throughout the entire year, a person should always look at himself as equally balanced between merit and sin and the world as equally balanced between merit and sin. If he performs one sin, he tips his balance and that of the entire world to the side of guilt and brings destruction upon himself.
[On the other hand,] if he performs one mitzvah, he tips his balance and that of the entire world to the side of merit and brings deliverance and salvation to himself and others. This is implied by [Proverbs 10:25] "A righteous man is the foundation of the world," i.e., he who acted righteously, tipped the balance of the entire world to merit and saved it.
For these reasons, it is customary for all of Israel to give profusely to charity, perform many good deeds, and be occupied with mitzvot from Rosh HaShanah until Yom Kippur to a greater extent than during the remainder of the year.
During these ten days, the custom is for everyone to rise [while it is still] night and pray in the synagogues with heart-rending words of supplication until daybreak.
Halacha 5
When a person's sins are being weighed against his merits, [God] does not count a sin that was committed only once or twice. [A sin] is only [counted] if it was committed three times or more.
Should it be found that [even] those sins committed more than three times outweigh a person's merits, the sins that were committed twice [or less] are also added and he is judged for all of his sins.
If his merits are equal to [or greater than the amount of] his sins committed which were committed more than three times, [God] forgives his sins one after the other, i.e., the third sin [is forgiven because] it is considered as a first sin, for the two previous sins were already forgiven. Similarly, after the third sin is forgiven, the fourth sin is considered as a "first" [sin and is forgiven according to the same principle].
The same [pattern is continued] until [all his sins] are concluded.
When does the above apply? In regard to an individual as can be inferred from [Job 33:29] "All these things, God will do twice or three times with a man." However, in regard to a community, [retribution for] the first, second, and third sins is held in abeyance as implied by [Amos 2:6] "For three sins of Israel, [I will withhold retribution,] but for the fourth, I will not withhold it." When a reckoning [of their merits and sins] is made according to the above pattern, the reckoning begins with the fourth [sin].
[As mentioned above,] a Beinoni [is one whose scale is equally balanced between merit and sin]. However, if among his sins is [the
neglect of the mitzvah of] tefillin [to the extent that] he never wore them even once, he is judged according to his sins. He will, nevertheless, be granted a portion in the world to come.
Similarly, all the wicked whose sins are greater [than their merits] are judged according to their sins, but they are granted a portion in the world to come for all Israel have a share in the world to come as [Isaiah 60:21] states "Your people are all righteous, they shall inherit the land forever." "The land" is an analogy alluding to "the land of life," i.e., the world to come. Similarly, the "pious of the nations of the world" have a portion in the world to come.
Halacha 6
The following individuals do not have a portion in the world to come. Rather, their [souls] are cut off and they are judged for their great wickedness and sins, forever:
the Minim,
the Epicursim,
those who deny the Torah,
those who deny the resurrection of the dead and the coming of the [Messianic] redeemer,
those who rebel [against God],
those who cause the many to sin,
those who separate themselves from the community,
those who proudly commit sins in public as Jehoyakim did,
those who betray Jews to gentile authorities,
those who cast fear upon the people for reasons other than the service of God,
murderers,
slanderers,
one who extends his foreskin [so as not to appear circumcised].
Halacha 7
Five individuals are described as Minim:
a) one who says there is no God nor ruler of the world;
b) one who accepts the concept of a ruler, but maintains that there are two or more;
c) one who accepts that there is one Master [of the world], but maintains that He has a body or form;
d) one who maintains that He was not the sole First Being and Creator of all existence;
e) one who serves a star, constellation, or other entity so that it will serve as an intermediary between him and the eternal Lord.
Each of these five individuals is a Min.
Halacha 8
Three individuals are described as Epicursim:
a) one who denies the existence of prophecy and maintains that there is no knowledge communicated from God to the hearts of men;
b) one who disputes the prophecy of Moses, our teacher;'
c) one who maintains that the Creator is not aware of the deeds of men.
Each of these three individuals is an Epicurus.
There are three individuals who are considered as one "who denies the Torah":
a) one who says Torah, even one verse or one word, is not from God. If he says: "Moses made these statements independently," he is denying the Torah.
b) one who denies the Torah's interpretation, the oral law, or disputes [the authority of] its spokesmen as did Tzadok and Beitus.
c) one who says that though the Torah came from God, the Creator has replaced one mitzvah with another one and nullified the original Torah, like the Arabs [and the Christians].
Each of these three individuals is considered as one who denies the Torah.
Halacha 9
Among Israel, there are two categories of apostates: an apostate in regard to a single mitzvah and an apostate in regard to the entire Torah.
An apostate in regard to a single mitzvah is someone who has made a practice of willfully committing a particular sin [to the point where] he is accustomed to committing it and his deeds are public knowledge. [This applies] even though [the sin] is one of the minor ones. For example, someone who has made a practice of constantly wearing sha'atnez or cutting off his sideburns so that it appears that, in regard to him, it is as if this mitzvah has been nullified entirely. Such a person is considered an apostate in regard to that matter. This applies [only] if he [commits the sin] with the intent of angering God.
An example of an apostate in regard to the entire Torah is one who turn to the faith of the gentiles when they enact [harsh] decrees [against the Jews] and clings to them, saying: "What value do I have in clinging to Israel while they are debased and pursued. It's better to cling to those who have the upper hand." Such an individual is an apostate in regard to the entire Torah.
Halacha 10
[The category of] "those who cause the many to sin" includes those who cause them to commit a severe sin like Jeroboam, Tzadok, or Beitus; and also, those who cause them to commit a slight sin, even the nullification of a positive command.
It includes [both] those who force others to sin like Menasheh who would kill the Jews if they did not worship idols and those who entice others and lead them astray.
Halacha 11
A person who separates himself from the community [may be placed in this category] even though he has not transgressed any sins. A person who separates himself from the congregation of Israel and does not fulfill mitzvot together with them, does not take part in their hardships, or join in their [communal] fasts, but rather goes on his own individual path as if he is from another nation and not [Israel], does not have a portion in the world to come.
"Those who proudly commit sins in public as Jehoyakim did," whether they commit slight sins or severe ones, have no portion in the world to come. Such behavior is referred to as "acting brazen-facedly against the Torah," for he acted insolently, in open [defiance], without feeling any shame despite the Torah's words.
Halacha 12
There are two categories of "those who betray Jews to gentiles:" one who betrays a colleague to the gentiles so that they may kill him or beat him; and one who gives over a colleague's money to gentiles or to a person who commandeers property and is, therefore, considered like a gentile.
Neither of the two has a portion in the world to come.
Halacha 13
"Those who cast fear upon the people for reasons other than the service of God" - This refers to one who rules the community with a strong hand and [causes] them to revere and fear him. His intent is only for his own honor and none of his desires are for God's honor; for example, the gentile kings.
Halacha 14
All the twenty four individuals listed above will not receive a portion in the world to come even though they are Jewish.
There are other sins which are less severe than those mentioned. Nevertheless, our Sages said that a person who frequently commits them will not receive a portion in the world to come and [counseled] that these [sins] be avoided and care be taken in regard to them. They are:
one who invents a [disparaging] nickname for a colleague; one who calls a colleague by a [disparaging] nickname;
one who embarrasses a colleague in public;
one who takes pride in his colleague's shame;
one who disgraces Torah Sages;
one who disgraces his teachers;
one who degrades the festivals; and
one who profanes sacred things.
When does the statement that these individuals do not have a portion in the world to come apply? When they die without having repented. However, if such a person repents from his wicked deeds and dies as a Baal-Teshuvah, he will merit the world to come, for nothing can stand in the way of Teshuvah.
Even if he denies God's existence throughout his life and repents in his final moments, he merits a portion in the world to come as implied by [Isaiah 57:19] "`Peace, peace, to the distant and the near,' declares God. `I will heal him.'"
Any wicked person, apostate, or the like, who repents, whether in an open, revealed manner or in private, will be accepted as implied by [Jeremiah 3:22] "Return, faithless children." [We may infer] that even if one is still faithless, as obvious from the fact that he repents in private and not in public, his Teshuvah will be accepted.
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Hayom Yom:
Wednesday, 9 Tevet 5775 • 31 December 2014

"Today's Day"
Torah lessons: Chumash: Vayigash, Chamishi with Rashi.
Tehillim: 49-54.
Tanya: On the other hand (p. 27)...swallowed up forever (p. 29).
Our custom in aleinu (Siddur Tehilat Hashem p. 84) is to say "for they bow to vanity and nothingness," and markedly not to say "and pray1..." This wording is followed also in Musaf for Rosh Hashana and Yom Kippur. The expectorating is after these words; the reason is that speech stimulates saliva, and we do not wish to benefit from this saliva.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES

1. A sentence which follows "for they bow..." in some versions of aleinu.
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Daily Thought:
Owning Faith
This is my G‑d, and I will praise Him, the G‑d of my father, and I will exalt him.[Exodus 15:2]
When He is only the G‑d of your father, He remains exalted and beyond your world. When you make Him your own G‑d, then you can truly praise Him with your heart.[Rabbi Isaiah Horowitz (16th century)]
Only a fool will toss out the inheritance of many generations. But one who does not take ownership remains a child.
So it is with a material estate, so it is with the faith of our fathers and mothers. We must make it our own faith, as well.
And how do you make that faith your own? Ironically, through the power of your own mind.
Engage your mind to live by your faith.[Likutei Sichot vol. 16, pg. 245.]
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