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Jews expelled from Austria (1668)
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DAILY QUOTE:
When the litigants stand before you, consider them both equally culpable; and when they leave your courtroom, having accepted the judgment, regard them as equally righteous[advice to judges trying civil cases, from Talmudic sage Judah ben Tabbai]
DAILY STUDY:When the litigants stand before you, consider them both equally culpable; and when they leave your courtroom, having accepted the judgment, regard them as equally righteous[advice to judges trying civil cases, from Talmudic sage Judah ben Tabbai]
Chumash: Parshat Vayechi, 6th Portion (Genesis 49:27-50:20) with Rashi
• Chapter 49
27. Benjamin is a wolf, he will prey; in the morning he will devour plunder, and in the evening he will divide the spoil." כז. בִּנְיָמִין זְאֵב יִטְרָף בַּבֹּקֶר יֹאכַל עַד וְלָעֶרֶב יְחַלֵּק שָׁלָל:
Benjamin is a wolf, he will prey: He is a wolf for he will prey. He (Jacob) prophesied that they were destined to be “grabbers” : “and you shall grab for yourselves each man his wife” (Jud. 21:21), in [the episode of] the concubine [who happened to be] in Gibeah (ibid., chs. 19-21); and he prophesied about Saul, that he would be victorious over his enemies all around, as it is said:“And Saul took the kingdom… and he waged war…against Moab, and against the children of Ammon, and against Edom, etc., and wherever he turned, he caused them to tremble” (I Sam. 14:47). - [From Shitah Chadashah and Gen. Rabbah 98:3]
בנימין זאב יטרף: זאב הוא אשר יטרף, נבא על שיהיו עתידין להיות חטפנין (שופטים כא כא) וחטפתם לכם איש אשתו, בפלגש בגבעה, ונבא על שאול שיהיה נוצח באויביו סביב, שנאמר (ש"א יד מז) ושאול לכד המלוכה וילחם וגו' במואב ובאדום ובכל אשר יפנה ירשיע:
in the morning he will devour plunder: Heb. עַד, an expression of plunder and spoil, translated into Aramaic as עִדָאָה. There is another example of its use in Hebrew:“Then plunder and booty (עַד שָׁלָל) were divided” (Isa. 33:23). He (Jacob) is referring to Saul, who arose at the beginning of the“morning (other editions: עַד is the blossoming) and sunrise” of Israel. — [From Esther Rabbah 10:13]
בבקר יאכל עד: לשון ביזה ושלל, המתורגם (במדבר לא יב) עדאה. ועוד יש לו דומה בלשון עברית (ישעיה לג כג) אז חולק עד שלל מרבה, ועל שאול הוא אומר שעמד בתחלת פריחתן וזריחתן של ישראל:
and in the evening he will divide the spoil: Even when the sun will set for Israel through Nebuchadnezzar, who will exile them to Babylon, he (Benjamin) will divide the spoil. Mordecai and Esther, who were of [the tribe of] Benjamin, will divide the spoils of Haman, as it is said: “Behold, the house of Haman I have given to Esther” (Esther 8:7) (Esther Rabbah 10:13). Onkelos, however, rendered it as regarding the “spoils” of the priests, i.e., the holy things of the Temple, [namely the priests’ share of the sacrifices].
ולערב יחלק שלל: אף משתשקע שמשן של ישראל על ידי נבוכדנצר שיגלם לבבל, יחלק שלל. מרדכי ואסתר שהם מבנימין יחלקו את שלל המן, שנאמר (אסתר ח ז) הנה בית המן נתתי לאסתר. ואונקלוס תרגם על שלל הכהנים בקדשי המקדש:
28. All these are the twelve tribes of Israel, and this is what their father spoke to them and blessed them; each man, according to his blessing, he blessed them. כח. כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם:
and this is what their father spoke to them and blessed them: Now is it not so that some of them he did not bless, but [in fact] chided? Rather, this is what is intended: And this is what their father spoke to them-what is related in this section. One might think that he did not bless Reuben, Simeon, and Levi. Therefore, Scripture states: and he blessed them, meaning all of them. — [From Pesikta Rabbathi 7]
וזאת אשר דבר להם אביהם ויברך אותם: והלא יש מהם שלא ברכם אלא קינטרן. אלא כך פירושו וזאת אשר דבר להם אביהם מה שנאמר בענין. יכול שלא ברך לראובן שמעון ולוי, תלמוד לומר ויברך אותם, כולם במשמע:
according to his blessing: With the blessing destined to befall each of them.
איש אשר כברכתו: ברכה העתידה לבא על כל אחד ואחד:
he blessed them: Scripture should have said, “each man, according to his blessing, he blessed him.” Why does Scripture say, “he blessed them” ? Since he (Jacob) bestowed upon Judah the might of a lion, and upon Benjamin the power to seize like a wolf, and upon Naphtali the fleetness of a gazelle, I might think that he did not include all of them in all the blessings. Therefore, Scripture states:“he blessed them.” - [From Tanchuam Vayechi 16]
ברך אותם: לא היה לו לומר אלא איש אשר כברכתו ברך אותו, מה תלמוד לומר ברך אותם, לפי שנתן ליהודה גבורתו של אריה, ולבנימין חטיפתו של זאב, ולנפתלי קלותו של איל, יכול שלא כללן בכל הברכות, תלמוד לומר ברך אותם:
29. And he commanded them and said to them, "I will be brought in to my people; bury me with my fathers, in the cave that is in the field of Ephron the Hittite, כט. וַיְצַו אוֹתָם וַיֹּאמֶר אֲלֵהֶם אֲנִי נֶאֱסָף אֶל עַמִּי קִבְרוּ אֹתִי אֶל אֲבֹתָי אֶל הַמְּעָרָה אֲשֶׁר בִּשְׂדֵה עֶפְרוֹן הַחִתִּי:
I will be brought in to my people: Heb. נֶאֱסָף [The term נֶאֱסָף is utilized] because they brought souls into the place where they are concealed. There are instances of אִסִיפָה in Hebrew that mean bringing in, e.g.“but no one brought them (מְאַסֵּף) home” (Jud. 19: 15);“you shall take it (וַאִסַפְתּוֹ) into your house” (Deut. 22:2); [and]“when you bring in (בְּאָסְפְּכֶם) the produce of the land” (Lev. 23:39). It is [the produce] brought into the house because of the rains. [Another instance is:]“When you bring in (בְּאָסְפְּ) your labors” (Exod. 23:16). Likewise, every instance of אִסִיפָה mentioned in connection with death is also an expression of“bringing in.”
נאסף אל עמי: על שם שמכניסין הנפשות אל מקום גניזתן, שיש אסיפה בלשון עברי שהיא לשון הכנסה, כגון (שופטים יט טו) ואין איש מאסף אותם הביתה, (דברים כב ב) ואספתו אל תוך ביתך, (ויקרא כג לט) באספכם את תבואת הארץ, הכנסתם לבית מפני הגשמים, (שמות כג טז) באספך את מעשיך. וכל אסיפה האמורה במיתה אף היא לשון הכנסה:
with my fathers: Heb. אֶל, lit., to my fathers. [Here it means] with my fathers.
אל אבותי: עם אבותי:
30. in the cave that is in the field of Machpelah, which is before Mamre in the land of Canaan, which field Abraham bought from Ephron the Hittite for burial property. ל. בַּמְּעָרָה אֲשֶׁר בִּשְׂדֵה הַמַּכְפֵּלָה אֲשֶׁר עַל פְּנֵי מַמְרֵא בְּאֶרֶץ כְּנָעַן אֲשֶׁר קָנָה אַבְרָהָם אֶת הַשָּׂדֶה מֵאֵת עֶפְרֹן הַחִתִּי לַאֲחֻזַּת קָבֶר:
31. There they buried Abraham and his wife Sarah, there they buried Isaac and his wife Rebecca, and there I buried Leah. לא. שָׁמָּה קָבְרוּ אֶת אַבְרָהָם וְאֵת שָׂרָה אִשְׁתּוֹ שָׁמָּה קָבְרוּ אֶת יִצְחָק וְאֵת רִבְקָה אִשְׁתּוֹ וְשָׁמָּה קָבַרְתִּי אֶת לֵאָה:
32. The purchase of the field and the cave therein was from the sons of Heth." לב. מִקְנֵה הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר בּוֹ מֵאֵת בְּנֵי חֵת:
33. And Jacob concluded commanding his sons, and he drew his legs [up] into the bed, and expired and was brought in to his people. לג. וַיְכַל יַעֲקֹב לְצַוֹּת אֶת בָּנָיו וַיֶּאֱסֹף רַגְלָיו אֶל הַמִּטָּה וַיִּגְוַע וַיֵּאָסֶף אֶל עַמָּיו:
and he drew his legs: Heb. וַיֶאֱסֹף רַגְלָיו, he drew in his legs.
ויאסף רגליו: הכניס רגליו:
and expired and was brought in: But no mention is made of death in his regard, and our Rabbis of blessed memory said: Our father Jacob did not die. — [From Ta’anith 5b]
ויגוע ויאסף: ומיתה לא נאמרה בו, ואמרו רבותינו ז"ל יעקב אבינו לא מת:
Chapter 50
1. Joseph fell on his father's face, and he wept over him and kissed him. א. וַיִּפֹּל יוֹסֵף עַל פְּנֵי אָבִיו וַיֵּבְךְּ עָלָיו וַיִּשַּׁק לוֹ:
2. And Joseph commanded his servants, the physicians, to embalm his father, and the physicians embalmed Israel. ב. וַיְצַו יוֹסֵף אֶת עֲבָדָיו אֶת הָרֹפְאִים לַחֲנֹט אֶת אָבִיו וַיַּחַנְטוּ הָרֹפְאִים אֶת יִשְׂרָאֵל:
to embalm his father: This involves compounding aromatic spices. — [From Targum Jonathan and Targum Yerushalmi]
לחנט את אביו: ענין מרקחת בשמים הוא:
3. And forty days were completed for him for so are the days of embalming completed and the Egyptians wept over him for seventy days. ג. וַיִּמְלְאוּ לוֹ אַרְבָּעִים יוֹם כִּי כֵּן יִמְלְאוּ יְמֵי הַחֲנֻטִים וַיִּבְכּוּ אֹתוֹ מִצְרַיִם שִׁבְעִים יוֹם:
And forty days were completed for him: They completed for him the days of his embalming, when forty days were completed for him.
וימלאו לו: השלימו לו ימי חניטתו עד שמלאו לו ארבעים יום:
and the Egyptians wept over him for seventy days: Forty [days] for embalming and thirty for weeping, because a blessing had come to them when he arrived-the famine ended and the waters of the Nile increased. — [From Bereshith Rabbathi , Targum Jonathan]
ויבכו אתו מצרים שבעים יום: ארבעים לחניטה, ושלשים לבכיה, לפי שבאה להם ברכה לרגלו, שכלה הרעב, והיו מי נילוס מתברכין:
4. When the days of his weeping had passed, Joseph spoke to Pharaoh's household, saying, "If now I have found favor in your eyes, speak now in Pharaoh's ears, saying, ד. וַיַּעַבְרוּ יְמֵי בְכִיתוֹ וַיְדַבֵּר יוֹסֵף אֶל בֵּית פַּרְעֹה לֵאמֹר אִם נָא מָצָאתִי חֵן בְּעֵינֵיכֶם דַּבְּרוּ נָא בְּאָזְנֵי פַרְעֹה לֵאמֹר:
5. 'My father adjured me, saying, "Behold, I am going to die. In my grave, which I dug for myself in the land of Canaan, there you shall bury me." So now, please let me go up and bury my father and return.' " ה. אָבִי הִשְׁבִּיעַנִי לֵאמֹר הִנֵּה אָנֹכִי מֵת בְּקִבְרִי אֲשֶׁר כָּרִיתִי לִי בְּאֶרֶץ כְּנַעַן שָׁמָּה תִּקְבְּרֵנִי וְעַתָּה אֶעֱלֶה נָּא וְאֶקְבְּרָה אֶת אָבִי וְאָשׁוּבָה:
which I dug for myself: Heb. כָּרִיתִי. According to its simple meaning, it (כָּרִיתִי) is similar to“If a man digs (יִכְרֶה)” (Exod. 21:33) (Targum Jonathan ben Uzziel). Its midrashic interpretation also fits the language [of the text here] [viz., that it is] like קָנִיתִי, I bought. Rabbi Akiva said,“When I went to [some] cities by the sea, they called selling (מְכִירָה) כִּירָה ” (Rosh Hashanah 26a). [Similarly, it may have been used for“buying.”] Another midrashic interpretation is that it is a term derived from כְּרִי, a stack, [meaning] that Jacob took all the silver and gold that he had brought from Laban’s house and made it into a stack. He said to Esau, “Take this for your share in the cave” (Tanchuma Buber, Vayishlach 11; Gen. Rabbah 100:5). See Rashi on 46: 6.
אשר כריתי לי: כפשוטו כמו (שמות כא לג) כי יכרה איש. ומדרשו עוד מתיישב על הלשון, כמו אשר קניתי. אמר רבי עקיבא כשהלכתי לכרכי הים היו קורין למכירה כירה, ועוד מדרשו לשון כרי, דגור, שנטל יעקב כל כסף וזהב שהביא מבית לבן ועשה אותו כרי, ואמר לעשו טול זה בשביל חלקך במערה:
6. And Pharaoh said, "Go up and bury your father as he adjured you." ו. וַיֹּאמֶר פַּרְעֹה עֲלֵה וּקְבֹר אֶת אָבִיךָ כַּאֲשֶׁר הִשְׁבִּיעֶךָ:
as he adjured you: But were it not for the oath, I would not permit you [to go]. He (Pharaoh) was afraid to tell him (Joseph) to transgress the oath, however, lest he say, “If so, I will transgress the oath that I swore to you that I would not reveal that I understand the holy tongue (Hebrew) in addition to seventy languages of the nations of the world, but you do not understand it (Hebrew),” as is found in Tractate Sotah (36b).
כאשר השביעך: ואם לא בשביל השבועה לא הייתי מניחך, אבל ירא לומר עבור על השבועה, שלא יאמר אם כן עבור על השבועה שנשבעתי לך שלא אגלה על לשון הקודש שאני מכיר עודף על שבעים לשון ואתה אינך מכיר בו, כדאיתא במסכת סוטה (דף לו ב):
7. So Joseph went up to bury his father, and all Pharaoh's servants, the elders of his house, and all the elders of the land of Egypt went up with him, ז. וַיַּעַל יוֹסֵף לִקְבֹּר אֶת אָבִיו וַיַּעֲלוּ אִתּוֹ כָּל עַבְדֵי פַרְעֹה זִקְנֵי בֵיתוֹ וְכֹל זִקְנֵי אֶרֶץ מִצְרָיִם:
8. and Joseph's entire household and his brothers and his father's household; only their young children and their flocks and cattle did they leave in the land of Goshen. ח. וְכֹל בֵּית יוֹסֵף וְאֶחָיו וּבֵית אָבִיו רַק טַפָּם וְצֹאנָם וּבְקָרָם עָזְבוּ בְּאֶרֶץ גּשֶׁן:
9. And chariots and horsemen also went up with him, and the camp was very numerous. ט. וַיַּעַל עִמּוֹ גַּם רֶכֶב גַּם פָּרָשִׁים וַיְהִי הַמַּחֲנֶה כָּבֵד מְאֹד:
10. And they came to the threshing floor of the thornbushes, which is on the other side of the Jordan, and there they conducted a very great and impressive eulogy, and he made for his father a mourning of seven days. י. וַיָּבֹאוּ עַד גֹּרֶן הָאָטָד אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן וַיִּסְפְּדוּ שָׁם מִסְפֵּד גָּדוֹל וְכָבֵד מְאֹד וַיַּעַשׂ לְאָבִיו אֵבֶל שִׁבְעַת יָמִים:
the threshing floor of the thornbushes: It was surrounded by thornbushes. Our Rabbis, however, interpreted it [that it was called the threshing floor of the thornbushes] to commemorate the event, when all the people of Canaan and the princes of Ishmael came to [fight a] war. When they saw Joseph’s crown hanging on Jacob’s coffin, they all stood up and hung their own crowns on it and surrounded it with crowns, like a threshing floor surrounded by a fence of thorns. — [From Sotah 13a]
גרן האטד: מוקף אטדין היה. ורבותינו דרשו על שם המאורע שבאו כל מלכי כנען ונשיאי ישמעאל למלחמה, וכיון שראו כתרו של יוסף תלוי בארונו של יעקב, עמדו כולן ותלו בו כתריהם, והקיפוהו כתרים כגורן המוקף סייג של קוצים:
11. The Canaanite[s], the inhabitant[s] of the land, saw the mourning at the threshing floor of the thornbushes, and they said, "This is an intense mourning for the Egyptians." Therefore, they named it Abel Mizraim (Egypt mourns), which is on the other side of the Jordan. יא. וַיַּרְא יוֹשֵׁב הָאָרֶץ הַכְּנַעֲנִי אֶת הָאֵבֶל בְּגֹרֶן הָאָטָד וַיֹּאמְרוּ אֵבֶל כָּבֵד זֶה לְמִצְרָיִם עַל כֵּן קָרָא שְׁמָהּ אָבֵל מִצְרַיִם אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן:
12. And his sons did to him just as he had commanded them. יב. וַיַּעֲשׂוּ בָנָיו לוֹ כֵּן כַּאֲשֶׁר צִוָּם:
as he had commanded them: What was it that he had commanded them?- [What the Torah elaborates in the following verse.]
כאשר צום: מהו אשר צום:
13. And his sons carried him to the land of Canaan, and they buried him in the cave of the field of Machpelah, which field Abraham had bought for burial property from Ephron the Hittite before Mamre. יג. וַיִּשְׂאוּ אֹתוֹ בָנָיו אַרְצָה כְּנַעַן וַיִּקְבְּרוּ אֹתוֹ בִּמְעָרַת שְׂדֵה הַמַּכְפֵּלָה אֲשֶׁר קָנָה אַבְרָהָם אֶת הַשָּׂדֶה לַאֲחֻזַּת קֶבֶר מֵאֵת עֶפְרֹן הַחִתִּי עַל פְּנֵי מַמְרֵא:
And his sons carried him: But not his grandsons, for so he had commanded them: “Neither shall any Egyptian carry my coffin nor any of your sons, for they are born of the daughters of Canaan, but you [alone].” He designated a position for them [by his coffin], [so that] three [of them would carry] on the east, and so on for [all] four directions. [This was] similar to their arrangement in the traveling of the camp [in the desert] of the groupings [of the tribes as] they were designated here. [He also ordered,] “Levi shall not carry it because he (i.e., his tribe) is destined to carry the Ark. Joseph shall not carry it because he is a king. Manasseh and Ephraim shall carry it instead of them.” That is the meaning of “Each one according to his group with signs” (Num. 2:2), according to the sign that their father gave them to carry his coffin. — [From Tanchuma Bamidbar 12]
וישאו אתו בניו: ולא בני בניו, שכך צום אל ישאו מטתי, לא איש מצרי, ולא אחד מבניכם שהם מבנות כנען, אלא אתם, וקבע להם מקום, שלשה למזרח וכן לארבע רוחות, וכסדרן למסע מחנה של דגלים נקבעו כאן. לוי לא ישא שהוא עתיד לשאת את הארון, ויוסף לא ישא שהוא מלך, מנשה ואפרים יהיו תחתיהם, וזהו (במדבר ב ב) איש על דגלו באותות, באות שמסר להם אביהם לישא מטתו:
14. And Joseph returned to Egypt, he and his brothers, and all who had gone up with him to bury his father, after he had buried his father. יד. וַיָּשָׁב יוֹסֵף מִצְרַיְמָה הוּא וְאֶחָיו וְכָל הָעֹלִים אִתּוֹ לִקְבֹּר אֶת אָבִיו אַחֲרֵי קָבְרוֹ אֶת אָבִיו:
he and his brothers, and all who had gone up with him: Here, when they returned, [Scripture] places his brothers before the Egyptians who had gone up with him, whereas when they left, [Scripture] places the Egyptians before his brothers, as it is said: “and all Pharaoh’s servants…went up with him” (verse 7), and afterwards, “And Joseph’s entire household and his brothers” (verse 8). But because they (the Egyptians) saw the honor that the kings of Canaan had bestowed, (i.e.,) that they hung their crowns on Jacob’s coffin, they treated them (Joseph’s brothers) with respect. — [From Sotah 13b]
הוא ואחיו וכל העלים אתו: בחזרתן כאן הקדים אחיו למצרים העולים אתו, ובהליכתן הקדים מצרים לאחיו, שנאמר (לעיל פסוק ז) ויעלו אתו כל עבדי פרעה וגו' ואחר כך (שם ח) כל בית יוסף ואחיו, אלא לפי שראו הכבוד שעשו מלכי כנען שתלו כתריהם בארונו של יעקב נהגו בהם כבוד:
15. Now Joseph's brothers saw that their father had died, and they said, "Perhaps Joseph will hate us and return to us all the evil that we did to him." טו. וַיִּרְאוּ אֲחֵי יוֹסֵף כִּי מֵת אֲבִיהֶם וַיֹּאמְרוּ לוּ יִשְׂטְמֵנוּ יוֹסֵף וְהָשֵׁב יָשִׁיב לָנוּ אֵת כָּל הָרָעָה אֲשֶׁר גָּמַלְנוּ אֹתוֹ:
Now Joseph’s brothers saw that their father had died: What does it mean that they saw? They recognized his (Jacob’s) death in Joseph, for they were accustomed to dine at Joseph’s table, and he was friendly toward them out of respect for his father, but as soon as Jacob died, he was no longer friendly toward them. — [From Targum Jonathan ben Uzziel; Tanchuma Buber, Shemoth 2]
ויראו אחי יוסף כי מת אביהם: מהו ויראו, הכירו במיתתו אצל יוסף, שהיו רגילים לסעוד עמו על שולחנו של יוסף והיה מקרבן בשביל כבוד אביו, ומשמת יעקב לא קרבן:
Perhaps Joseph will hate us: Heb. לוּ [The word] לוּ has many different meanings. לוּ is used as an expression of request or to denote “if only,” [as in these examples:]“If only (לוּ) it would be as you say” (Gen. 30:34);“If only (לוּ) you would listen to me” (ibid. 23:13);“If only (לוּ) we had been content” (Josh. 7:7);“If only (לוּ) we had died” (Num. 14:2). לוּ sometimes means“if” (אִם) or“perhaps” (אוּלַי) , e.g.,“If (לוּ) they had been wise” (Deut. 32:29);“Had (לוּא) you hearkened to My commandments” (Isa. 48: 18);“And even if (וְלוּ) I should weigh on my palms” (II Sam. 18:12). לוּ sometimes serves as an expression of “perhaps,” [as in]“Perhaps (לוּ) will hate us” (Gen. 50:15). And there is no similar use [of this word] in Scriptures. It is [used as] an expression of“perhaps” (אוּלַי) , like“Perhaps (אוּלַי) the woman will not follow me” (Gen. 24:39), which denotes“perhaps.” There is also an example of אוּלַי [used as] an expression of a request, e. g.,“If only (אוּלַי) the Lord will see [the tears of] my eye” (II Sam. 16:12);“If only (אוּלַי) the Lord will be with me” (Josh. 14:12). This is similar to“If only (לוּ) it would be as you say” (Gen. 30:34). Sometimes אוּלַי is an expression of “if” :“If (אוּלַי) there are fifty righteous men” (Gen. 18:24). - [From Targum Onkelos]
לו ישטמנו: שמא ישטמנו. לו מתחלק לענינים הרבה, יש לו משמש בלשון בקשה ולשון הלואי, כגון (לעיל ל לד) לו יהי כדבריך, (שם כג יג) לו שמעני, (יהושע ז ז) ולו הואלנו, (במדבר יד ב) לו מתנו. ויש לו משמש בלשון אם ואולי, כגון (דברים לב כט) לו חכמו, (ישעיה מח יח) לו הקשבת למצותי, (שמואל ב' יח יב) ולו אנכי שוקל על כפי. ויש לו משמש בלשון שמא לו ישטמנו, ואין לו עוד דומה במקרא, והוא לשון אולי, כמו (לעיל כד לט) אולי לא תלך האשה אחרי לשון שמא הוא, ויש אולי לשון בקשה כגון (שמואל ב' טז יב) אולי יראה ה' בעניי, (יהושע יד יב) אולי ישיב ה' אותי, הרי הוא כמו, (לעיל ל לד) לו יהי כדבריך, ויש אולי לשון אם, (לעיל יח כד) אולי יש חמשים צדיקים:
16. So they commanded [messengers to go] to Joseph, to say, "Your father commanded [us] before his death, saying, טז. וַיְצַוּוּ אֶל יוֹסֵף לֵאמֹר אָבִיךָ צִוָּה לִפְנֵי מוֹתוֹ לֵאמֹר:
they commanded [messengers to go] to Joseph: Like “and He commanded them to the children of Israel” (Exod. 6:13). [That is,] he commanded Moses and Aaron to be messengers to the children of Israel. In this case, too, they (the brothers) commanded their messenger to be a messenger to Joseph to say this to him. Whom did they command? Bilhah’s sons who were frequently with him, as it is said:“and he was a lad [and was] with the sons of Bilhah” (Gen. 37:2). - [From Targum Yerushalmi as quoted by Chizkuni]
ויצוו אל יוסף: כמו (שמות ו יג) ויצום אל בני ישראל, צוה למשה ולאהרן להיות שלוחים אל בני ישראל, אף זה ויצוו אל שלוחם להיות שליח אל יוסף לומר לו כן. ואת מי צוו, את בני בלהה שהיו רגילין אצלו, שנאמר (לעיל לז ב) והוא נער את בני בלהה:
Your father commanded: They altered the facts for the sake of peace. — [From Yeb. 65b, Tanchuma Toledoth 1].
אביך צוה: שינו בדבר מפני השלום, כי לא צוה יעקב כן שלא נחשד יוסף בעיניו:
17. 'So shall you say to Joseph, "Please, forgive now your brothers' transgression and their sin, for they did evil to you. Now please forgive the transgression of the servants of the God of your father." ' " Joseph wept when they spoke to him. יז. כֹּה תֹאמְרוּ לְיוֹסֵף אָנָּא שָׂא נָא פֶּשַׁע אַחֶיךָ וְחַטָּאתָם כִּי רָעָה גְמָלוּךָ וְעַתָּה שָׂא נָא לְפֶשַׁע עַבְדֵי אֱלֹהֵי אָבִיךָ וַיֵּבְךְּ יוֹסֵף בְּדַבְּרָם אֵלָיו:
please forgive the transgression of the servants of the God of your father: Although your father is dead, his God is alive, and they are His servants. — [From Tanchuma Buber, Shemoth 2]
שא נא לפשע עבדי אלהי אביך: אם אביך מת אלהיו קיים, והם עבדיו:
18. His brothers also went and fell before him, and they said, "Behold, we are your slaves." יח. וַיֵּלְכוּ גַּם אֶחָיו וַיִּפְּלוּ לְפָנָיו וַיֹּאמְרוּ הִנֶּנּוּ לְךָ לַעֲבָדִים:
His brothers also went: in addition to sending messengers.
וילכו גם אחיו: מוסף על השליחות:
19. But Joseph said to them, "Don't be afraid, for am I instead of God? יט. וַיֹּאמֶר אֲלֵהֶם יוֹסֵף אַל תִּירָאוּ כִּי הֲתַחַת אֱלֹהִים אָנִי:
for am I instead of God?: Heb. הִתַחַת. Am I perhaps in His place? [The prefixed “hey” denotes] wonder. If I wanted to harm you, would I be able? Did not all of you plan evil against me? The Holy One, blessed be He, however, designed it for good. So how can I alone harm you?
כי התחת א-להים אני: שמא במקומו אני, בתמיה, אם הייתי רוצה להרע לכם, כלום אני יכול, והלא אתם כולכם חשבתם עלי רעה והקב"ה חשבה לטובה, והיאך אני לבדי יכול להרע לכם:
20. Indeed, you intended evil against me, [but] God designed it for good, in order to bring about what is at present to keep a great populace alive. כ. וְאַתֶּם חֲשַׁבְתֶּם עָלַי רָעָה אֱלֹהִים חֲשָׁבָהּ לְטֹבָה לְמַעַן עֲשׂה כַּיּוֹם הַזֶּה לְהַחֲיֹת עַם רָב:
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Daily Tehillim: Psalms Chapters 60-65
• Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be minesters in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
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Tanya: Likutei Amarim, beginning of Chapter 10
• Lessons in Tanya
• Today's Tanya Lesson
Friday, 11 Tevet 5775 • 2 January 2015
Likutei Amarim, beginning of Chapter 10
After elaborating in the previous chapter on the ongoing battle between the divine and animal soul over mastery of a Jew’s body, the Alter Rebbe now proceeds to explain that one who vanquishes his animal soul and transforms its evil into good — is a tzaddik.
This level of tzaddik comprises two general categories. The “perfect tzaddik,” also called the “tzaddik who knows only good,” is he who has transformed all the evil of his animal soul to good; while he who has not completely eradicated and converted the evil within him is termed “an imperfect tzaddik” and “a tzaddik who knows (i.e., possesses some vestige of) evil.”
The difference between the two sets of descriptive terms — “complete” and “incomplete” tzaddik, and the tzaddik “who knows only good” or “who knows evil” — is as follows. The former set describes the degree of the tzaddik’s love of G‑d, for it is this love that earns for him the title “tzaddik”. In the case of the “complete tzaddik” it is a complete and perfect love; while the love of the “incomplete tzaddik” is imperfect. The latter set of terms refers to the conversion of the animal soul’s evil to good; an individual in whom it has been entirely transformed is termed “a tzaddik who knows only good,” whereas one in whom a vestige of evil remains is termed “a tzaddik who knows evil.”
It goes without saying that “evil” in this context refers only to the promptings of evil that may be harbored in the heart; not, of course, to actual evil expressed in thought, speech, or action.
והנה כשהאדם מגביר נפשו האלקית
When a person causes his divine soul to prevail over the animal soul,
ונלחם כל כך עם הבהמית עד שמגרש ומבער הרע שבה מחלל השמאלי
and when he wages war against the animal soul to the extent that he banishes and eradicates its evil from its abode within him, namely, the left part [of the heart],
כמו שכתוב: ובערת הרע מקרבך
as is written:1 “And you shall eradicate the evil from your midst,” which implies that one ought to eradicate the evil within himself;
(The person who has in fact eradicated evil from his heart has not only banished the external, practical expression of evil — evil thoughts, words or actions — but has eradicated the evil itself: it has no place in his heart; he no longer desires evil.)
ואין הרע נהפך לטוב ממש
as to one who achieves this goal, but finds that the evil has nevertheless not actually been converted into good, in which case his entire capacity for desire would now be directed only toward good and holiness; since with him this is not the case,
נקרא צדיק שאינו גמור
he is called “an incomplete tzaddik.”
וצדיק ורע לו, דהיינו שיש בו עדיין מעט מזער רע בחלל השמאלי
[He is also called] “a tzaddik who knows evil,” meaning that some vestige of evil still lingers within him, in the left part [of his heart],
אלא שכפוף ובטל לטוב מחמת מיעוטו
except that it finds no expression at all, not even in evil desires, because [the evil,] by reason of its minuteness, is subjugated and nullified by the good, and cannot therefore be sensed.2
ולכן נדמה לו כי ויגרשהו וילך לו כולו לגמרי
Hence, he (the tzaddik) may imagine that he has driven it out and it has quite disappeared.
אבל באמת אלו חלף והלך לו לגמרי כל הרע שבו, היה נהפך לטוב ממש
In truth, however, had all the evil in him departed and disappeared, it would have been converted into actual good.3
This requires explanation: Perhaps the incomplete tzaddik feels no desire for evil because he indeed no longer has any evil, having converted it to good; why must we say that he only imagines himself to be altogether free of evil?
To explain this, the Alter Rebbe continues with a clarification of the term “complete tzaddik.” The explanation in brief:
As stated in the previous chapter, the complete tzaddik is able to convert his evil to good only by dint of his great love of G‑d, a love known as “love of delights.” Accordingly, the “incomplete tzaddik,” who has yet to attain to this lofty level of love, has obviously not yet accomplished this conversion.
“Love of delights,” then, is the ultimate criterion of where the tzaddik stands vis-a-vis the eradication of his evil.
In the Alter Rebbe’s words:
וביאור הענין
The explanation of the matter is as follows:
כי הנה צדיק גמור שנהפך הרע שלו לטוב, ולכן נקרא צדיק וטוב לו
A “complete tzaddik,” in whom the evil has been converted into good, and who is consequently called “a tzaddik who knows [only] good,”
הוא על ידי הסרת הבגדים הצואים לגמרי מהרע
has attained this level by completely removing [his] filthy garments from evil.
דהיינו למאוס מאד בתענוגי עולם הזה, להתענג בם בתענוגות בני אדם
This means: he despises utterly the pleasures of this world, finding it repugnant to derive from them that pleasure which other people derive,
למלאת תאות הגוף בלבד, ולא לעבודת ה׳
namely, the pleasure of merely gratifying the physical appetite, instead of using this pleasure toward the service of G‑d.
For physical pleasures dedicated to serving G‑d are in fact holy; e.g., the pleasure of “enjoying the Shabbat” with food and drink. It is not such pleasure that is repugnant to the tzaddik, but pleasure for the sake of self-indulgence.
מפני היותם נמשכים ונשפעים מהקליפה וסטרא אחרא
He despises such pleasures for they are derived from and receive their spiritual sustenance from the kelipah and sitra achra, the very antithesis of holiness.
וכל מה שהוא מהסטרא אחרא, הצדיק גמור הוא שונאו בתכלית השנאה
For the “complete tzaddik” utterly hates whatever is of the sitra achra,
מחמת גודל אהבתו לה׳ וקדושתו, באהבה רבה בתענוגים וחיבה יתרה הנזכרים לעיל
because of his great love, a “profuse love of delights,” and his superior degree of affection for G‑d and His holiness, as mentioned above (in ch. 9, where the Alter Rebbe explained that “love of delights” is the ultimate level in the love of G‑d). To resume: Because of the tzaddik’s great love for G‑d and holiness he utterly hates the kelipah and sitra achra —
כי הם זה לעומת זה
since they, i.e., holiness and kelipah, are antithetical; his love of G‑d therefore evokes a commensurate degree of hatred for sitra achra.
כדכתיב: תכלית שנאה שנאתים, לאויבים היו לי, חקרני ודע לבבי וגו׳
So it is written:4 “I hate them with a consuming hatred, says King David of those who oppose G‑d, they have become enemies to me; search me, he says to G‑d, and know my heart.”
This means: “By searching me and knowing how great is the love of You borne in my heart, You will know how great is my hatred toward Your enemies”; for, as stated, love is the measure of hate.
וכפי ערך גודל האהבה לה׳, כך ערך גודל השנאה לסטרא אחרא והמיאוס ברע בתכלית
Hence, according to the abundance of love towards G‑d, so is the extent of hatred toward the spiritual sitra achra which nurtures the physical pleasures, and the utter repugnance of the evil of physical pleasures;
Since the sitra achra is spiritual, and hence distant from physical man, the term “hatred” is appropriate to it; with regard to the evil of physical pleasures, which are closer to man, the term “repugnant” is applicable: the repugnance of having something odious placed before one’s very eyes.
כי המיאוס הוא הפך האהבה ממש כמו השנאה
for repugnance is as much the exact opposite of love as is hatred.
In any event, we have established that this tzaddik’s utter despisal of evil is predicated on his loving G‑d to the greatest degree. He is therefore called a “complete tzaddik,” since the quality by virtue of which he is termed a tzaddik, i.e., his love of G‑d, is on the highest and most complete level. He is also called a “tzaddik who knows only good” — he possesses only good, having transformed all the evil within him to good.
Hence the “incomplete tzaddik,” whose “love of delights” is imperfect, must also be lacking in his hatred of evil. This, in turn, indicates that he retains some vestige of evil, albeit unfelt. He is therefore called “a tzaddik who knows evil.”
וצדיק שאינו גמור הוא שאינו שונא הסטרא אחרא בתכלית השנאה
The “incomplete tzaddik” is he who does not hate the sitra achra — the spiritual kelipot — with an absolute hatred;
ולכן אינו מואס גם כן ברע בתכלית
therefore he also does not find evil — physical desires and pleasures — absolutely repugnant.
וכל שאין השנאה והמיאוס בתכלית, על כרחך נשאר איזה שמץ אהבה ותענוג לשם
As long as his hatred and abhorrence of evil are not absolute, perforce he must have retained some vestige of love and pleasure towards it.
ולא הוסרו הבגדים הצואים לגמרי מכל וכל
The “filthy garments” in which the animal soul had been clothed, meaning (as explained above) the evil inclination and the lusting after worldly pleasures, have [obviously] not been completely shed from it.
ולכן לא נהפך לטוב ממש, מאחר שיש לו איזה אחיזה עדיין בבגדים הצואים
Therefore, too,[ the evil] of the animal soul has not actually been converted to good, since it still has some hold on the “filthy garments,” i.e., the desires for pleasure in which the animal soul had previously “clothed” and expressed itself,
אלא שהוא בטל במיעוטו וכלא חשיב
except that this vestige of evil is imperceptible and cannot express itself in evil desires, etc., because [the evil] is nullified [in the good] by reason of its minuteness, and is accounted as nothing, i.e., the overwhelming preponderance of good prevents the evil from being sensed and from finding expression.
ולכן נקרא צדיק, ורע כפוף ובטל לו
Indeed, he is therefore called צדיק ורע לו, which means (not only “tzaddik who knows (retains) evil,” but also) “a tzaddik whose evil is [his”; i.e.,] subjugated and surrendered to him,“ to the good within him. Such a tzaddik is identified with the good, since he is overwhelmingly good.
ועל כן גם אהבתו לה׳ אינה בתכלית
Perforce, then, the fact that he retains some evil indicates that his love of G‑d is also not complete, for a complete love of G‑d would have converted all the evil within him to good.
ולכן נקרא צדיק שאינו גמור
He is therefore called an “incomplete tzaddik.”
For, as explained above, the terms “complete” and “incomplete” denote the tzaddik’s level of love for G‑d, and the terms “who knows only good” and “who knows evil” denote the degree of his eradication and transformation of evil.
FOOTNOTES
1. Devarim 21:21.
2. See ch. 1, note 6.
3. The Rebbe notes the apparent contradiction between the two statements made here concerning the tzaddik’s evil nature: on the one hand we are told that the evil is completely driven out and eradicated, and on the other hand it is stated that it is converted to good. The Rebbe remarks:
There are actually two aspects to the “evil nature”: the power of the animal soul, and its “filthy garments,” the evil desires into which the animal soul’s energy has been channeled. These “garments” cannot be elevated or converted; they must be removed and eradicated. The energy of the animal soul and its tendency to find evil outlets for its energy can then be converted to good by “clothing it in clean garments,” i.e., channeling this energy into holy outlets. If the energy has not yet been transformed into good, clearly some of the “filthy garments” must have remained.
4. Paraphrase of Tehillim 139:22-23.
____________________________
Rambam:
Daily Mitzvah P73 Sefer Hamitzvot
Today's Mitzvah
Friday, 11 Tevet, 5775 • 2 January 2015
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 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.
Daily Mitzvah P73 Sefer Hamitzvot
Today's Mitzvah
Friday, 11 Tevet, 5775 • 2 January 2015
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 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.
________________________________________
Rambam:
• 1 Chapter a Day: Yesodei haTorah - Chapter SevenYesodei haTorah - Chapter Seven
Halacha 1
It is [one] of the foundations of [our] faith that God conveys prophecy to man.
Prophecy is bestowed only upon a very wise sage of a strong character, who is never overcome by his natural inclinations in any regard. Instead, with his mind, he overcomes his natural inclinations at all times. He must [also] possess a very broad and accurate mental capacity.
A person who is full of all these qualities and is physically sound [is fit for prophecy]. When he enters the Pardes and is drawn into these great and sublime concepts, if he possesses a accurate mental capacity to comprehend and grasp [them], he will become holy. He will advance and separate himself from the masses who proceed in the darkness of the time. He must continue and diligently train himself not to have any thoughts whatsoever about fruitless things or the vanities and intrigues of the times.
Instead, his mind should constantly be directed upward, bound beneath [God's] throne [of Glory, striving] to comprehend the holy and pure forms and gazing at the wisdom of the Holy One, blessed be He, in its entirety, [in its manifold manifestations] from the most elevated [spiritual] form until the navel of the earth, appreciating His greatness from them. [After these preparations,] the divine spirit will immediately rest upon him.
When the spirit rests upon him, his soul becomes intermingled with the angels called ishim, and he will be transformed into a different person and will understand with a knowledge different from what it was previously. He will rise above the level of other wise men, as [the prophet, Samuel] told Saul [I Samuel 10:6]: "[The spirit of God will descend upon you] and you shall prophesy with them. And you will be transformed into a different person."
Halacha 2
There are a number of levels among the prophets. Just as with regard to wisdom, one sage is greater than his colleague, so, too, with regard to prophecy, one prophet is greater than another. They all, [however, share certain commonalities]. They receive prophetic visions only in a visionary dream or during the day after slumber has overtaken them, as [Numbers 12:6] states: "I make Myself known to him in a vision. I speak to him in a dream."
When any of them prophesy, their limbs tremble, their physical powers become weak, they lose control of their senses, and thus, their minds are free to comprehend what they see, as [Genesis 15:12] states concerning Abraham: "and a great, dark dread fell over him." Similarly, Daniel [10:8] states: "My appearance was horribly changed and I retained no strength."
Halacha 3
When a prophet is informed of a message in a vision, it is granted to him in metaphoric imagery. Immediately, the interpretation of the imagery is imprinted upon his heart, and he knows its meaning.
For example, the ladder with the angels ascending and descending envisioned by the patriarch, Jacob, was an allegory for the empires and their subjugation [of his descendants]. Similarly, the creatures Ezekiel saw, the boiling pot and the rod from an almond tree envisioned by Jeremiah, the scroll Ezekiel saw, and the measure seen by Zechariah [were all metaphoric images]. This is also true with regard to the other prophets.
Some would relate the allegory and its explanation as these did. Others would relate only the explanation. At times, they would relate only the imagery without explaining it, as can be seen in some of the prophecies of Ezekiel and Zechariah.
All of the prophecies come in the form of metaphoric imagery and allegories.
Halacha 4
All the prophets do not prophesy whenever they desire. Instead, they must concentrate their attention [upon spiritual concepts] and seclude themselves, [waiting] in a happy, joyous mood, because prophecy cannot rest upon a person when he is sad or languid, but only when he is happy.
Therefore, the prophets' disciples would always have a harp, drum, flute, and lyre [before them when] they were seeking prophecy. This is what is meant by the expression [I Samuel 10:5]: "They were prophesying" - i.e., following the path of prophecy until they would actually prophesy - as one might say, "So and so aspires to greatness."
Halacha 5
Those who aspire to prophecy are called "the disciples of the prophets." Even though they concentrate their attention, it is possible that the Divine Presence will rest upon them, and it is possible that it will not rest upon them.
Halacha 6
All the statements made above describe the path of prophecy of all the early and later prophets, with the exception of Moses, our teacher, the master of all prophets.
What is the difference between Moses' prophecy and that of all the other prophets? [Divine insight is bestowed upon] all the [other] prophets in a dream or vision. Moses, our teacher, would prophesy while standing awake, as [Numbers 7:89] states: "When Moses came into the Tent of Meeting to speak to Him, he heard the Voice speaking to him."
[Divine insight is bestowed upon] all the [other] prophets through the medium of an angel. Therefore, they perceive only metaphoric imagery and allegories. Moses, our teacher, [would prophesy] without the medium of an angel, as [Numbers 12:8] states: "Mouth to mouth I speak to him," and [Exodus 33:11] states: "And God spoke to Moses face to face." [Numbers 12:8] states: "He gazes upon the image of God" - i.e., there was no metaphor. Rather, he would perceive the matter in its fullness, without metaphor or allegory. The Torah testifies concerning him [Numbers 12:8]: ["I speak to him...] manifestly, without allegory." His appreciation of prophecy would not be through metaphor, but through open revelation, appreciating the matter in its fullness. All the [other] prophets are overawed, terrified, and confounded [by the revelations they experience], but Moses, our teacher, would not [respond in this manner], as [Exodus 33:11] relates: "[God spoke to Moses...] as a man speaks to a friend" - i.e., just as a person will not be awe-struck from hearing his friend's words, so, too, Moses' mental power was sufficient to comprehend the words of prophecy while he was standing in a composed state.
All the [other] prophets cannot prophesy whenever they desire. Moses, our teacher, was different. Whenever he desired, the holy spirit would envelop him, and prophecy would rest upon him. He did not have to concentrate his attention to prepare himself [for prophecy], because his [mind] was always concentrated, prepared, and ready [to appreciate spiritual truth] as the angels [are]. Therefore, he would prophesy at all times, as [Numbers 9:8] states: "Stand and hear what God will command you."
He was promised this by God, as [implied by Deuteronomy 5:27-28]: "Go and tell them: `Return to your tents,' but you stand here together with Me." This should be interpreted to mean: When prophecy departs from all the [other] prophets, they return to their "tents" - i.e., the needs of the body like other people. Therefore, they do not separate themselves from their wives. Moses, our teacher, never returned to his original "tent." Therefore, he separated himself from women and everything of that nature forever. He bound his mind to the Eternal Rock. [Accordingly,] the glory never left him forever. The flesh of his countenance shone, [for] he became holy like the angels.
There is the possibility that a prophet will experience prophecy for his own sake alone - i.e., to expand his mental capacities and to increase his knowledge - [allowing him] to know more about the lofty concepts than he knew before.
It is also possible that he will be sent to one of the nations of the world, or to the inhabitants of a particular city or kingdom, to prepare them and to inform them what they should do or to prevent them [from continuing] the evil which they are doing.
When he is sent [on such a mission], he is given a sign or a wonder [to perform], so that the people will know that God has truly sent him.
Not everyone who performs signs or wonders should be accepted as a prophet: only a person who is known to be fit for prophecy beforehand; i.e., his wisdom and his [good] deeds surpass those of all his contemporaries. If he follows the paths of prophecy in holiness, separating himself from worldly matters, and afterwards performs a sign or wonder and states that he was sent by God, it is a mitzvah to listen to him, as [Deuteronomy 18:15] states: "Listen to him."
It is possible that a person will perform a sign or wonder even though he is not a prophet - rather, the wonder will have [another cause] behind it. It is, nevertheless, a mitzvah to listen to him. Since he is a wise man of stature and fit for prophecy, we accept [his prophecy as true], for so have we been command.
[To give an example of a parallel:] We are commanded to render a [legal] judgment based on the testimony of two witnesses. Even though they may testify falsely, since we know them to be acceptable [as witnesses], we presume that they [are telling the truth].
Considering these matters and the like, [Deuteronomy 29:28] states: "The hidden matters are for God, our Lord, but what is revealed is for us and our children," and [I Samuel 16:7] states: "Man sees what is revealed to the eyes, but God sees into the heart."
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Rambam:
• 3 Chapters a Day: Teshuvah - Chapter Seven, Teshuvah - Chapter Eight, Teshuvah - Chapter Nine
Teshuvah - Chapter Seven
Halacha 1
Since free choice is granted to all men as explained, a person should always strive to do Teshuvah and to confess verbally for his sins, striving to cleanse his hands from sin in order that he may die as a Baal-Teshuvah and merit the life of the world to come.
Halacha 2
A person should always view himself as leaning towards death, with the possibility that he might die at any time. Thus, he may be found as a sinner.
Therefore, one should always repent from his sins immediately and should not say: "When I grow older, I will repent," for perhaps he will die before he grows older. This was implied by the wise counsel given by Solomon [Ecclesiastes 9:8]: "At all times, your clothes should be white."
Halacha 3
A person should not think that repentance is only necessary for those sins that involve deed such as promiscuity, robbery, or theft. Rather, just as a person is obligated to repent from these, similarly, he must search after the evil character traits he has. He must repent from anger, hatred, envy, frivolity, the pursuit of money and honor, the pursuit of gluttony, and the like. He must repent for all [of the above].
These sins are more difficult than those that involve deed. If a person is attached to these, it is more difficult for him to separate himself. In this context, [Isaiah 55:7] exhorts: "May the wicked abandon his path and the crooked man, his designs."
Halacha 4
A Baal-Teshuvah should not consider himself distant from the level of the righteous because of the sins and transgressions that he committed. This is not true. He is beloved and desirable before the Creator as if he never sinned.
Furthermore, he has a great reward for he has tasted sin and yet, separated himself from it, conquering his [evil] inclination. Our Sages declared: "In the place where Baalei Teshuvah stand, even the completely righteous are not able to stand." The level of Baalei Teshuvah transcends the level of those who never sinned at all, for they overcome their [evil] inclination more.
Halacha 5
All the prophets commanded [the people] to repent. Israel will only be redeemed through Teshuvah.
The Torah has already promised that, ultimately, Israel will repent towards the end of her exile and, immediately, she will be redeemed as [Deuteronomy 30:1-3] states: ”There shall come a time when [you will experience] all these things... and you will return to God, your Lord.... God, your Lord, will bring back your [captivity].”
Halacha 6
Teshuvah is great for it draws a man close to the Shechinah as [Hoshea 14:2] states: "Return, 0 Israel, to God, your Lord;" [Amos 4:6] states: "`You have not returned to Me,' declares God;" and [Jeremiah 4:1] states: "`If, you will return, 0 Israel,' declares God, `You will return to Me.'" Implied is that if you will return in Teshuvah, you will cling to Me.
Teshuvah brings near those who were far removed. Previously, this person was hated by God, disgusting, far removed, and abominable. Now, he is beloved and desirable, close, and dear.
Similarly, we find God employs the same expression with which He separates [Himself] from the sinners to draw close those who repent. [Hoshea 2:1] states: "Instead of saying to you: `You are not My nation,' He will tell you: `You are the children of the living God.'”
[Also, Jeremiah] speaks of Yecheniah while he was wicked [with the expression (22:30)]: "Write down this man as childless, a man who shall never prosper in his days," and [22:24]: "Would Cheniah, the son of Yehoyakim, king of Judah, be the signet ring on My right hand, I would tear him off." However, after he repented when in exile, [Chaggai 2:23] said concerning Zerubavel, his son: "'On that day,' declares the God of Hosts, `I will take you, Zerubavel, the son of Shaltiel, My servant,' declares God, `and I will place you as a signet ring.'"
Halacha 7
How exalted is the level of Teshuvah! Previously, the [transgressor] was separate from God, the Lord of Israel, as [Isaiah 59:2] states: "Your sins separate between you and your God." He would call out [to God] without being answered as [Isaiah 1:15] states: "Even if you pray many times, I will not hear."
He would fulfill mitzvot, only to have them crushed before him as [Isaiah 1:12] states: "Who asked this from you, to trample in My courts," and [Malachi 1:10] states: "`O were there one among you who would shut the doors that you might not kindle fire on My altar for no reason! I have no pleasure in you,' says the God of Hosts, `nor will I accept an offering from your hand.'”
Now, he is clinging to the Shechinah as [Deuteronomy 4:4] states: "And you who cling to God, your Lord." He calls out [to God] and is answered immediately as [Isaiah 65:24] states: "Before, you will call out, I will answer." He fulfills mitzvot and they are accepted with pleasure and joy as [Ecclesiastes 9:7] states, "God has already accepted your works," and [Malachi 3:4] states: "Then, shall the offering of Judah and Jerusalem be pleasing to God as in days of old and as in the former years."
Halacha 8
The manner of Baalei Teshuvah is to be very humble and modest.
If fools shame them because of their previous deeds, saying to them: "Yesterday, you would commit such and such [sins]. Yesterday, you would commit these and these [transgressions]," they will pay no attention to them. On the contrary, they will hear [this abuse] and rejoice, knowing that it is a merit for them.
Whenever they are embarrassed for the deeds they committed and shamed because of them, their merit increases and their level is raised.
It is a utter sin to tell a Baal Teshuvah, "Remember your previous deeds," or to recall them in his presence to embarrass him or to mention the surrounding circumstances or other similar matters so that he will recall what he did. This is all forbidden. We are warned against it within the general category of verbal abuse which Torah has warned us against as [Leviticus 25:17] states: "A man should not mistreat his colleague."
Teshuvah - Chapter Eight
Halacha 1
The good that is hidden for the righteous is the life of the world to come. This will be life which is not accompanied by death and good which is not accompanied by evil. The Torah alludes to this in [the promise, Deuteronomy 22:7]: "So that good will be granted you and you will live long."
The oral tradition explains: "So that good will be granted you" - in the world that is entirely good; "and you will live long" - in the world which is endlessly long, the world to come.
The reward of the righteous is that they will merit this pleasure and take part in this good. The retribution of the wicked is that they will not merit this life. Rather, they will be cut off and die.
Whoever does not merit this life is [truly] dead and will not live forever. Rather, he will be cut off in his wickedness and perish as a beast. This is the intent of the meaning of the term karet in the Torah as [Numbers 15:31] states: "That soul shall surely be cut off."
[Based on the repetition of the verb,] the oral tradition explains: hikaret means to be cut off in this world and tikaret, to be cut off in the world to come. After these souls become separated from bodies in this world, they will not merit the life of the world to come. Rather, even in the world to come, they will be cut off.
Halacha 2
In the world to come, there is no body or physical form, only the souls of the righteous alone, without a body, like the ministering
angels. Since there is no physical form, there is neither eating, drinking, nor any of the other bodily functions of this world like sitting, standing, sleeping, death, sadness, laughter, and the like.
Thus, the Sages of the previous ages declared: "In the world to come, there is neither eating, drinking, nor sexual relations. Rather, the righteous will sit with their crowns on their heads and delight in the radiance of the Divine Presence."
From that statement, it is clear that there is no body, for there is no eating or drinking. [Consequently,] the statement, "the righteous sit," must be interpreted metaphorically, i.e., the righteous exist there without work or labor.
Similarly, the phrase, "their crowns on their heads," [is also a metaphor, implying] that they will possess the knowledge that they grasped which allowed them to merit the life of the world to come. This will be their crown. A similar [usage of this metaphor was employed by] Solomon [Song of Songs 3:11]: "The crown with which his mother crowned him."
[Support for the concept that this does not refer to a physical crown can be brought from the prophecy, Isaiah 51:11]: "Eternal joy will be upon their heads." Joy is not a physical entity which can rest on a head. Similarly, the expression "crown" used by the Sages [refers to a spiritual concept], knowledge.
What is meant by the expression, "delight in the radiance of the Divine Presence"? That they will comprehend the truth of Godliness which they cannot grasp while in a dark and humble body.
Halacha 3
The term "soul" when used in this context does not refer to the soul which needs the body, but rather to "the form of the soul," the knowledge which it comprehends according to its power. Similarly, it comprehends abstract concepts and other matters. This is "the form" whose nature we described in the fourth chapter of Hilchot Yesodei HaTorah. This is the soul referred to in this context.
Since this life is not accompanied by death - for death is an event associated with the body alone and, in that realm, there is no body - it is called "the bond of life," as [I Samuel 25:29] states: "And the soul of my master will be bound up in the bond of life." This is the reward above which there is no higher reward and the good beyond which there can be [other] good. This was [the good] desired by all the prophets.
Halacha 4
How many metaphoric terms have been used to refer to [the world to come]! "The mountain of God" [Psalms 24:3], "His holy place" [ibid.], "the holy path" [Isaiah 35:8], "the courtyards of God” [Psalms 65:5, 92:14], "the pleasantness of God" [ibid. 27:4], "the tent of God" [ibid. 15:1], "the palace of God" [ibid. 5:8], "the house of God" [ibid. 27:4], "the gate of God" [ibid. 118:20].
The Sages referred to this good which is prepared for the righteous with the metaphor: "the feast." Generally, it is referred to with the term "the world to come."
Halacha 5
The retribution beyond which there is no greater retribution is that the soul will be cut off and not merit this life as [Numbers 15:31] states: "This soul shall surely be cut off. His sin shall remain upon him."
This refers to the obliteration of the soul which was referred to by the prophets with the following metaphoric terms: "the pit of destruction" [Psalms 55:24], "obliteration" [ibid. 88:12], "the bonfire" [Isaiah 30:33], "the leech" [Proverbs 30:15]. All the synonyms for nullification and destruction are used to refer to it for it is the [ultimate] nullification after which there is no renewal and the [ultimate] loss which can never be recovered.
Halacha 6
Lest you think lightly of this good, [the world to come], imagining that the reward for the mitzvot and for a person [following] completely the paths of truth is for him to eat and drink good foods, have intercourse with beautiful forms, wear garments of linen and lace, dwell in ivory palaces, use utensils of gold and silver, or other similar ideas, as conceived by the foolish, decadent Arabs, who are flooded with lewdness.
In contrast, the sages and men of knowledge know that all these matters are vain and empty things, without any purpose. They are only considered of great benefit to us in this world because we possess a body and a physical form. All these matters are the needs of the body. The soul only desires them and lusts for them because of the needs of the body, so that its desires will be fulfilled and its health maintained. In a situation, where there is no body, all of these matters will be nullified.
There is no way in this world to grasp and comprehend the ultimate good which the soul will experience in the world to come.
We only know bodily good and that is what we desire. However, that [ultimate] good is overwhelmingly great and cannot be compared to the good of this world except in a metaphoric sense.
In truth, there is no way to compare the good of the soul in the world to come to the bodily goods of this world. Rather, that good is infinitely great, with no comparison or likeness. This is alluded to by David's statement [Psalms 31:20]: "How great is the good that You have hidden for those who fear You."
Halacha 7
How very much did David desire the life of the world to come as implied by [Psalms 27:13]: "Had I not believed that I would see the goodness of God in the land of the living!"
The Sages of the previous generations have already informed us that man does not have the potential to appreciate the good of the world to come in a full sense nor can anyone know its greatness, beauty, and power except God, alone.
All the beneficence which the prophets promised Israel in their visions are only physical concerns which Israel will appreciate in the Messianic age when dominion [over the world] will return to Israel. However, the good of the life of the world to come has no comparison or likeness, nor was it described by the prophets, lest with such a description, they diminish it.
This [was implied] by [Isaiah's (64:3)] statement: "No eye has ever seen, 0 God, except for You, what You will do for those who wait for You;" i.e. the good which was not perceived by the vision of a prophet and is perceived by God alone, this was created by God for those who wait for Him.
The Sages declared: "All the prophets only prophesied about the Messianic Age. However, regarding the world to come - `No eye has ever seen, 0 God, except for You.'
Halacha 8
The Sages did not use the expression "the world to come" with the intention of implying that [this realm] does not exist at present or that the present realm will be destroyed and then, that realm will come into being.
The matter is not so. Rather, [the world to come] exists and is present as implied by [Psalms 31:20: "How great is the good] that You have hidden... which You have made...." It is only called the world to come because that life comes to a man after life in this world in which we exist, as souls [enclothed] in bodies. This [realm of existence] is presented to all men at first.
Teshuvah - Chapter Nine
Halacha 1
[A question arises:] As explained, the reward for the mitzvot and the good which we will merit if we observe the path of God as prescribed by the Torah is the world to come as [Deuteronomy 2:7] states: "So that good will be granted you and you will live long.”
[Also,] the retribution which is exacted from the wicked who abandon the paths of righteous prescribed by the Torah is karet as [Numbers 15:31] states: "This soul shall surely be cut off. His sin shall remain upon him."
[If so,] what is the meaning of the [statements] made throughout the entire Torah: "If you observe [the Torah's laws], you will acquire such and such;" "If you do not observe [the Torah's laws], such and such will happen to you?" All [of the benefits and difficulties that are promised] are matters of this [material] world, for example, plenty and famine, war and peace, sovereignty [over other nations] or a humble [national standing], the settlement of the land or exile, success in one's deeds or loss and all the other points mentioned in the covenant.
[In resolution, it must be stated that] all those statements are true. They have been realized in the past and will be realized in the future. When we fulfill all the mitzvot in the Torah, we will acquire all the benefits of this world. [Conversely,] when we transgress them, the evils written [in the Torah] will occur.
Nevertheless, those benefits are not the ultimate reward for the mitzvot, nor are those evils the ultimate retribution to be exacted from someone who transgresses all the mitzvot.
Rather, the resolution of the matter is as follows: God gave us this Torah which is a tree of life. Whoever fulfills what is written within it and comprehends it with complete and proper knowledge will merit the life of the world to come. A person merits [a portion of the world to come] according to the magnitude of his deeds and the extent of his knowledge.
[In addition,] we are promised by the Torah that if we fulfill it with joy and good spirit and meditate on its wisdom at all times, [God] will remove all the' obstacles which prevent us from fulfilling it, for example, sickness, war, famine, and the like.
Similarly, He will grant us all the good which will reinforce our performance of the Torah, such as plenty, peace, an abundance of silver and gold in order that we not be involved throughout all our days in matters required by the body, but rather, will sit unburdened and [thus, have the opportunity to] study wisdom and perform mitzvot in order that we will merit the life of the world to come.
This [principle is expressed] by the Torah. After [Deuteronomy 6:11-12] promises us all the benefits of this world, it concludes [ibid.:25]: "And charity will remain for us if we take care to perform [all these commandments]."
Similarly, the Torah has informed us that if we consciously abandon the Torah and involve ourselves in the vanities of the time in a manner similar to that stated [by Deuteronomy 32:15]: "Jeshurun became fat and rebelled," then, the True Judge will remove from all the benefits of this world which reinforce their rebellion those who abandoned [the Torah].
He will bring upon them all the evils which prevent them from acquiring [a portion in] the world to come so that they will be destroyed in their wickedness. This was implied by the Torah's statement [Deuteronomy 28:47-48]: "Because you did not serve God, [your Lord, with happiness,]... you will serve your enemies whom God sends against you."
Thus, these blessings and curses can be interpreted as follows: If you serve God with happiness and observe His way, He will grant you these blessings and remove these curses from you in order that you may be free to gain wisdom from the Torah and involve yourselves in it so that you will merit the life of the world to come. "Good will be granted you" - in the world that is entirely good; "and you will live long" - in the world which is endlessly long, [the world to come].
Thus, you will merit two worlds, a good life in this world, which, in turn, will bring you to the life of the world to come. For if a person will not acquire wisdom in this world and he does not possess good deeds, with what will he merit [a portion in the world to come]? [Thus, Ecclesiastes 9:10] states: "There is no work, no accounting, no knowledge, and no wisdom in the grave."
[Conversely,] if you have abandoned God and become obsessed with food, drink, lewdness, and the like, He will bring all these curses upon you and remove all blessing until you will conclude all your days in confusion and fear. You will not have a free heart or a complete body to fulfill the mitzvot in order that you forfeit the life of the world to come.
Thus, you will forfeit two worlds for when a person is occupied in this world with sickness, war, and hunger, he cannot involve himself with either wisdom or mitzvot which allow him to merit the life of the world to come.
Halacha 2
For these reasons, all Israel, [in particular,] their prophets and their Sages, have yearned for the Messianic age so they can rest from the [oppression of] the gentile kingdoms who do not allow them to occupy themselves with Torah and mitzvot properly. They will find rest and increase their knowledge in order to merit the world to come.
In that era, knowledge, wisdom, and truth will become abundant. [Isaiah 11:9] states, "The earth will be full of the knowledge of God." [Jeremiah 31:33] states: "One man will no longer teach his brother, nor a man his colleague... [for all will know Me]." And [Ezekiel 36:26] states: "I will take away the heart of stone from your flesh and give you a heart of flesh."
[These changes will come about] because the king who will arise from David's descendants will be a greater master of knowledge than Solomon and a great prophet, close to the level of Moses, our teacher. Therefore, he will teach the entire nation and instruct them in the path of God.
All the gentile nations will come to hear him as [Isaiah 2:2] states: "And it shall come to pass in the last days that the mountain of God's house shall be established at the peak of the mountains... [and all the nations shall flow to it]."
[Nevertheless,] the ultimate of all reward and the final good which will have no end or decrease is the life of the world to come. In contrast, the Messianic age will be [life within the context of] this world, with the world following its natural pattern except that sovereignty will return to Israel.
The Sages of the previous generations have already declared: "There is no difference between the present age and the Messianic era except [the emancipation] from our subjugation to the [gentile] kingdoms."
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Hayom Yom:
Friday, 11 Tevet 5775 • 2 January 2015
"Today's Day"
Torah lessons: Chumash: Vayigash, Shevi'i with Rashi.
Tehillim: 60-65.
Tanya: Ch. 8. There is an additional (p. 31)...engaged in them. (p. 35).
Man's life is dependent on the air around him. Without air he cannot live and the quality of life is dependent on the quality of air. In an atmosphere of Torah and mitzvot there is healthy life. In a G-dless environment life is diseased, and one is constantly threatened with the possibility of being stricken with contagious maladies. The first general step in healing is to purify the atmosphere. Purification of the air is the task of every person familiar with Torah and Torah-literature, and is effected through the letters1 of Torah. When reciting words of Torah while in the store or walking in the street or riding the subway, one cleans the air. Everyone knowledgeable in Torah must have some Torah memorized - Chumash, Tehillim, Mishna, Tanya, etc., so that at all times and in all places he will be able to think and utter the holy letters of Torah.2
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. "Letters" is the Chabad term used for words, letters being the fundaments of words, and each letter in Torah has significance.
2. See Sivan, 9, p. 60.
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Daily Thought:
Simple Thought
All of Jewish philosophy is but an attempt to fit inside the human mind that which is contained within the heart of a simple Jew.
It will never fit.
But, with the mind aware of its inadequacy, perhaps it can help awaken the heart from its slumber.[Hayom Yom, 19 Shvat. Sh’mini 5711:3. Torat Menachem 5748 vol. 2, pg. 269]
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Torah lessons: Chumash: Vayigash, Shevi'i with Rashi.
Tehillim: 60-65.
Tanya: Ch. 8. There is an additional (p. 31)...engaged in them. (p. 35).
Man's life is dependent on the air around him. Without air he cannot live and the quality of life is dependent on the quality of air. In an atmosphere of Torah and mitzvot there is healthy life. In a G-dless environment life is diseased, and one is constantly threatened with the possibility of being stricken with contagious maladies. The first general step in healing is to purify the atmosphere. Purification of the air is the task of every person familiar with Torah and Torah-literature, and is effected through the letters1 of Torah. When reciting words of Torah while in the store or walking in the street or riding the subway, one cleans the air. Everyone knowledgeable in Torah must have some Torah memorized - Chumash, Tehillim, Mishna, Tanya, etc., so that at all times and in all places he will be able to think and utter the holy letters of Torah.2
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. "Letters" is the Chabad term used for words, letters being the fundaments of words, and each letter in Torah has significance.
2. See Sivan, 9, p. 60.
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Daily Thought:
Simple Thought
All of Jewish philosophy is but an attempt to fit inside the human mind that which is contained within the heart of a simple Jew.
It will never fit.
But, with the mind aware of its inadequacy, perhaps it can help awaken the heart from its slumber.[Hayom Yom, 19 Shvat. Sh’mini 5711:3. Torat Menachem 5748 vol. 2, pg. 269]
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