Torah Reading
Va'eira (Shemot/Exodus 6:2 And Elohim spoke unto Moshe, and said unto him, I am Hashem;
3 And I appeared unto Avraham, unto Yitzchak, and unto Ya’akov, as El Shaddai, but by My Shem Hashem I did not make Myself known to them.
4 And I have also established My brit (covenant) with them, to give them Eretz Kena’an, the land of their sojourning, wherein they sojourned.
5 And I have also heard the groaning of the Bnei Yisroel, whom the Egyptians keep in bondage; and I have remembered My brit (covenant).
6 Therefore say unto the Bnei Yisroel, I am Hashem, and I will bring you out from under the sivlot Mitzrayim, and I will free you out of their bondage, and I will redeem you with a stretched out zero’a, and with mishpatim gedolim:
7 And I will take you to Me for a people, and I will be to you Elohim; and ye shall know that I am Hashem Eloheichem, which bringeth you out from under the sivlot Mitzrayim.
8 And I will bring you in unto HaAretz, concerning the which I did lift up My hand to swear to give it to Avraham, to Yitzchak, and to Ya’akov; and I will give it to you for a morashah (heritage); I am Hashem.
9 And Moshe spoke so unto the Bnei Yisroel; but they did not listen unto Moshe because of their kotzer ruach (shortness of spirit, broken spirit), and for avodah kesheh (cruel bondage).
10 And Hashem spoke unto Moshe, saying,
11 Go in, speak unto Pharaoh Melech Mitzrayim, that he let the Bnei Yisroel go out of his land.
12 And Moshe spoke before Hashem, saying, See, the Bnei Yisroel have not paid heed unto me; how then shall Pharaoh hear me, who am of aral sefatayim (uncircumcised lips, stumbling speech, sealed lips)?
13 And Hashem spoke unto Moshe and unto Aharon, and gave them a charge unto the Bnei Yisroel, and unto Pharaoh Melech Mitzrayim, to bring the Bnei Yisroel out of Eretz Mitzrayim.
14 These are the Rashei Bais Avotam: The Bnei Reuven the bechor Yisroel; Chanoch, and Pallu, Chetzron, and Carmi: these are the mishpokhot of Reuven.
15 And the Bnei Simeon; Yemuel, and Yamin, and Ohad, and Yachin, and Tzochar, and Shaul ben of a Kena’anit: these are the mishpokhot of Simeon.
16 And these are the shemot Bnei Levi according to their toldot; Gershon, and Kehat, and Merari: and the years of the life of Levi were a hundred thirty and seven shanah.
17 The Bnei Gershon; Livni, and Shimi, according to their mishpokhot.
18 And the Bnei Kehat; Amram, and Yitzhar, and Hevron, and Uzziel: and the years of the life of Kehat were a hundred thirty and three shanah.
19 And the Bnei Merari; Mahali and Mushi: these are the mishpokhot of Levi according to their toldot.
20 And Amram took him Yocheved his father’s sister to wife; and she bore him Aharon and Moshe: and the years of the life of Amram were a hundred and thirty and seven shanah.
21 And the Bnei Yitzhar; Korach, Nepheg, and Zichri.
22 And the Bnei Uzziel; Mishael, Eltzaphan, and Sitri.
23 And Aharon took him Elisheva, bat Amminadav, achot Nachshon, to wife; and she bore him Nadav, and Avihu, Eleaz and Itamar.
24 And the Bnei Korach; Assir, and Elkanah, and Aviasaph: these are the mishpokhot of the Korchi.
25 And Eleazar ben Aharon took him one of the banot Putiel to wife; and she bore him Pinchas: these are the Rashei Avot HaLevi’im according to their mishpokhot.
26 These are that Aharon and Moshe, to whom Hashem said, Bring out the Bnei Yisroel from Eretz Mitzrayim according to their tzve’os.
27 These are they which spoke to Pharaoh Melech Mitzrayim, to bring out the Bnei Yisroel from Mitzrayim: these are that Moshe and Aharon.
28 And it came to pass on the day when Hashem spoke unto Moshe in Eretz Mitzrayim,
29 That Hashem spoke unto Moshe, saying, I am Hashem: speak thou unto Pharaoh Melech Mitzrayim all that I say unto thee.
30 And Moshe said before Hashem, See, I am of aral sefatayim,and why should Pharaoh pay heed unto me.
7:1 And Hashem said unto Moshe, See, I have made thee as Elohim to Pharaoh: and Aharon thy brother shall be thy navi.
2 Thou shalt speak all that I command thee: and Aharon thy brother shall speak unto Pharaoh, that he send the Bnei Yisroel out of his land.
3 And I will harden the lev Pharaoh, and multiply My Otot and My Mofetim in Eretz Mitzrayim.
4 But Pharaoh shall not pay heed unto you, that I may lay My yad upon Mitzrayim, and bring forth Mine tzve’os, and My people the Bnei Yisroel, out of Eretz Mitzrayim by shefatim gedolim (great judgments).
5 And the Egyptians shall know that I am Hashem, when I stretch forth My yad upon Mitzrayim, bringing out Bnei Yisroel from among them.
6 And Moshe and Aharon did as Hashem commanded them, so did they.
7 And Moshe was fourscore years old, and Aharon fourscore three years, when they spoke unto Pharaoh.
8 And Hashem spoke unto Moshe and Aharon, saying,
9 When Pharaoh shall speak unto you, saying, Show a mofet (miracle) for you: then thou shalt say unto Aharon, Take thy matteh, and cast it before Pharaoh, and it shall become a serpent.
10 And Moshe and Aharon went in unto Pharaoh, and they did so as Hashem had commanded: and Aharon cast down his matteh before Pharaoh, and his avadim, and it became a serpent.
11 Then Pharaoh also called the chachamim and the mechashefim: now the kharetumei Mitzrayim, they also did in like manner with their secret lore.
12 For they cast down every man his matteh, and they became serpents: but the matteh Aharon swallowed up their mattot.
13 And He hardened lev Pharaoh, that he paid heed not unto them; as Hashem had said.
14 And Hashem said unto Moshe, the lev Pharaoh is hardened, he refuseth to let the people go.
15 Get thee unto Pharaoh in the boker; hinei, he goeth out unto the mayim; and thou shalt stand by the bank of the Nile to meet him; and the matteh which was turned to a nachash shalt thou take in thine yad.
16 And thou shalt say unto him, Hashem Elohei HaIvrim hath sent me unto thee, saying, Let My people go, that they may serve Me in the midbar: and, hinei, hitherto thou wouldest not hear.
17 Thus saith Hashem, In this thou shalt know that I am Hashem: hinei, I will strike with the matteh that is in Mine yad upon the mayim which are in the Nile, and they shall be turned to dahm.
18 And the dag (fish) that is in the Nile shall die, and the Nile shall stink; and the Egyptians shall loathe to drink of the mayim of the Nile.
19 And Hashem spoke unto Moshe, Say unto Aharon, Take thy matteh, and stretch out thine yad upon the mayim of Mitzrayim, upon their streams, upon their rivers, and upon their ponds, and upon all their mikveh of mayim, that they may become dahm; and that there may be dahm throughout kol Eretz Mitzrayim, both in vessels of wood, and in vessels of stone.
20 And Moshe and Aharon did so, as Hashem commanded; and he lifted up the matteh, and smote the waters that were in the Nile, in the sight of Pharaoh, and in the sight of his avadim; and all the mayim that were in the Nile were turned to dahm.
21 And the dag (fish) that was in the Nile died; and the Nile stank, and the Egyptians could not drink of the mayim of the Nile; and there was dahm throughout kol Eretz Mitzrayim.
22 And the kharetumei Mitzrayim did so with their secret lore: and lev Pharaoh was hardened, neither did he pay heed unto them; as Hashem had said.
23 And Pharaoh turned and went into his bais, neither did he set his mind to this also.
24 And all the Egyptians dug around the Nile for mayim to drink; they could not drink of the mayim of the Nile.
25 And seven days came and went, after Hashem had struck the Nile.
8:1 And Hashem spoke unto Moshe, Go unto Pharaoh, and say unto him, Thus saith Hashem, Let My people go, that they may serve Me.
2 (7:27) And if thou refuse to let them go, hinei, I will strike all thy borders with tzefardaya:
3 (7:28) And the river shall bring forth tzefardaya abundantly, which shall go up and come into thine bais, and into thy cheder mishkav, and upon thy bed, and into the bais of thy avadim, and upon thy people, and into thine ovens, and into thy kneading bowls:
4 (7:29) And the tzefardaya shall come up both on thee, and upon thy people, and upon all thy avadim.
5 (8:1) And Hashem spoke unto Moshe, Say unto Aharon, Stretch forth thine yad with thy matteh over the streams, over the rivers, and ponds, and cause tzefardaya to come up upon Eretz Mitzrayim.
6 (8:2) And Aharon stretched out his yad over the waters of Mitzrayim; and the tzefardaya came up, and covered Eretz Mitzrayim.
7 (8:3) And the kharetumim did so with their secret lore, and brought up tzefardaya upon Eretz Mitzrayim.
8 (8:4) Then Pharaoh called for Moshe and Aharon, and said, Entreat Hashem, that He may take away the tzefardaya from me, and from My people; and I will let HaAm go, that they may do sacrifice unto Hashem.
9 (8:5) And Moshe said unto Pharaoh, Please thyself over me: when shall I entreat for thee, and for thy avadim, and for thy people, to destroy the tzefardaya from thee and thy batim (houses), that they may remain in the Nile only?
10 (8:6) And he said, Tomorrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto Hashem Eloheinu.
11 (8:7) And the tzefardaya shall depart from thee, from thy batim, from thy avadim, and from thy people; they shall remain in the Nile only.
12 (8:8) And Moshe and Aharon went out from Pharaoh: and Moshe cried unto Hashem because of the tzefardaya which He had brought against Pharaoh.
13 (8:9) And Hashem did according to the word of Moshe; and the tzefardaya died out of the batim (houses), out of the khatzerot, and out of the sadot.
14 (8:10) And they gathered them together upon heaps; and the land stank.
15 (8:11) But when Pharaoh saw that there was respite, he hardened his lev, and paid heed not unto them; as Hashem had said.
16 (8:12) And Hashem said unto Moshe, Say unto Aharon, Stretch out thy matteh, and smite the aphar ha’aretz, that it may become kinim throughout kol Eretz Mitzrayim.
17 (8:13) And they did so; for Aharon stretched out his yad with his matteh, and smote the aphar ha’aretz, and it became kinim in adam, and in behemah; all the aphar ha’aretz became kinim throughout kol Eretz Mitzrayim.
18 (8:14) And the kharetumim did so with their secret lore to bring forth kinim, but they could not: so there were kinim upon adam, and upon behemah.
19 (8:15) Then the kharetumim said unto Pharaoh, This is the Etzba Elohim (Finger of G-d): and the lev Pharaoh was hardened, and he paid heed not unto them; as Hashem had said.
20 (8:16) And Hashem said unto Moshe, Rise up early in the boker, and stand before Pharaoh; hinei, he cometh forth to the mayim; and say unto him, Thus saith Hashem, Let My people go, that they may serve Me.
21 (8:17) Else, if thou wilt not let My people go, hineni, I will send swarms of arov upon thee, and upon thy avadim, and upon thy people, and into thy batim (houses); and the batim (houses) of the Egyptians shall be full of swarms of arov, and also the ground whereon they are.
22 (8:18) And I will deal differently in that day with Eretz Goshen, in which My people dwell, that no swarms of arov shall be there; to the end thou mayest know that I am Hashem in the midst of the earth.
23 (8:19) And I will put a distinction between My people and thy people; tomorrow shall this Ot be.
24 (8:20) And Hashem did so; there came a grievous swarm of arov into the bais Pharaoh, into batim of his avadim, into kol Eretz Mitzrayim; the land was corrupted from the swarm of arov.
25 (8:21) And Pharaoh called for Moshe, for Aharon, and said, Go ye, sacrifice to Eloheichem in the land.
26 (8:22) And Moshe said, It is not meet so to do; for we shall sacrifice the to’avot Egyptians to Hashem Eloheinu; lo, shall we sacrifice the to’avot Egyptians before their eyes, and will they not stone us?
27 (8:23) We will go derech shloshet yamim into the midbar, and sacrifice to Hashem Eloheinu, as He shall command us.
28 (8:24) And Pharaoh said, I will let you go, that ye may sacrifice to Hashem Eloheichem in the midbar; only ye shall not go very far away; entreat for me.
29 (8:25) And Moshe said, Hinei, I go out from thee, and I will entreat Hashem that the swarms of arov may depart from Pharaoh, from his avadim, and from his people, tomorrow; but let not Pharaoh deal deceitfully anymore in not letting the people go to sacrifice to Hashem.
30 (8:26) And Moshe went out from Pharaoh, and entreated Hashem.
31 (8:27) And Hashem did according to the devar Moshe; and He removed the swarms of arov from Pharaoh, from his avadim, from his people; there remained not one.
32 (8:28) And Pharaoh hardened his lev at this time also, neither would he let the people go.
9:1 Then Hashem said unto Moshe, Go in unto Pharaoh, tell him, Thus saith Hashem Elohei HaIvrim, Let My people go, that they may serve Me.
2 For if thou refuse to let them go, and wilt hold them still,
3 Hinei, the Yad Hashem is upon thy mikneh (livestock) which is in the sadeh, upon the susim, upon the donkeys, upon the camels, upon the herd, and upon the tzon; there shall be a very grievous dever.
4 And Hashem shall separate between the mikneh Yisroel and the mikneh Mitzrayim; and there shall nothing die of all that belongs to the Bnei Yisroel.
5 And Hashem appointed a mo’ed, saying, Tomorrow Hashem shall do this thing in the land.
6 And Hashem did that thing on the next day, and all the mikneh of Mitzrayim died; but of the mikneh of the Bnei Yisroel died not one.
7 And Pharaoh sent, and, hinei, there was not one of the mikneh Yisroel dead. And the lev Pharaoh was hardened, and he did not let HaAm go.
8 And Hashem said unto Moshe and unto Aharon, Take to you handfuls of piach of the furnace, and let Moshe sprinkle it toward Shomayim in the sight of Pharaoh.
9 And it shall become fine dust in kol Eretz Mitzrayim, and shall be a sh’khin (boil) breaking forth with festers upon adam, and upon behemah, throughout kol Eretz Mitzrayim.
10 And they took piach of the furnace, and stood before Pharaoh; and Moshe sprinkled it up toward Shomayim; and it became a sh’khin breaking forth with festers upon adam, and upon behemah.
11 And the kharetumim could not stand before Moshe because of the sh’khin; for the sh’khin was upon the kharetumim, and upon kol Mitzrayim.
12 And Hashem hardened the lev Pharaoh, and he paid heed not unto them; as Hashem had spoken unto Moshe.
13 And Hashem said unto Moshe, Rise up early in the boker, and stand before Pharaoh, and say unto him, Thus saith Hashem Elohei HaIvrim, Let My people go, that they may serve Me.
14 For I will at this time send all My maggefot upon thine lev, and upon thy avadim, and upon thy people; that thou mayest have da’as that there is none like Me in kol ha’aretz.
15 For now I will stretch out My Yad, that I may strike thee and thy people with dever; and thou shalt be cut off from ha’aretz.
16 In fact for this cause have I raised thee up, for to show in thee My ko’ach; and that My Shem may be declared throughout kol ha’aretz.
17 Thou still are exalting thyself against My people, that thou wilt not let them go.
18 Hinei, tomorrow about this time I will cause it to rain very grievous barad (hail), such as hath not been in Mitzrayim since the foundation thereof even until now.
19 Send therefore now, and gather thy mikneh, and all that thou hast in the sadeh; for upon every adam (man) and behemah (beast) which shall be found in the sadeh, and shall not be brought into shelter, the barad shall come down upon them, and they shall die.
20 He that feared the Devar Hashem among the avadim of Pharaoh made his avadim and his mikneh flee into the shelters;
21 And he that took not to heart the Devar Hashem left his avadim and his mikneh in the sadeh.
22 And Hashem said unto Moshe, Stretch forth thine yad toward Shomayim, that there may be barad in kol Eretz Mitzrayim, upon adam, and upon behemah, and upon kol esev hasadeh, throughout Eretz Mitzrayim.
23 And Moshe stretched forth his matteh toward Shomayim; and Hashem sent thunder and barad, and the eish flashed down upon the ground; and Hashem rained barad upon Eretz Mitzrayim.
24 So there was barad, and eish mingled with the barad, very grievous, such as there was none like it in kol Eretz Mitzrayim since it became a nation.
25 And the barad struck throughout kol Eretz Mitzrayim all that was in the sadeh, both adam and behemah; the barad struck kol esev hasadeh, and beat down kol etz of the sadeh.
26 Only in Eretz Goshen, where the Bnei Yisroel were, was there no barad.
27 And Pharaoh sent, and called for Moshe and Aharon, and said unto them, chatati (I have sinned) this time: Hashem HaTzaddik (is righteous), and I and my people are haresha’im (wicked, guilty, wrong).
28 Entreat Hashem for it is enough, that there be no more Elohim thunderings and barad; and I will let you go, and ye shall stay no longer.
29 And Moshe said unto him, As soon as I am gone out of the Ir, I will spread out my palms [davening] unto Hashem; and the thunder shall cease, neither shall there be any more barad; that thou mayest have da’as that ha’aretz is Hashem’s.
30 But as for thee and thy avadim, I know that ye will not yet fear Hashem Elohim.
31 And the flax and the barley was struck; for the barley was ripe, and the flax was in bud.
32 But the wheat and the spelt were not struck; for they were not yet come up.
33 And Moshe went out of the Ir from Pharaoh, and spread out his palms [davening] unto Hashem; and the thunders and barad ceased, and the rain was not poured upon ha’aretz.
34 And when Pharaoh saw that the rain and the barad and the thunders were ceased, he sinned yet more, and hardened his lev, he and his avadim.
35 And the lev Pharaoh was hardened, neither would he let the Bnei Yisroel go; as Hashem had spoken by Moshe.)
Today's Laws & Customs:
Bless New Month
This Shabbat is Shabbat Mevarchim ("the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of upcoming month of Shevat, which falls on Wednesday of next week.
Prior to the blessing, we announce the precise time of the molad, the "birth" of the new moon. Click here for molad times.
It is a Chabad custom to recite the entire book of Psalms before morning prayers, and to conduct farbrengens (chassidic gatherings) in the course of the Shabbat.
Links: On the Significance of Shabbat Mevarchim; Tehillim (the Book of Psalms); The Farbrengen
Today in Jewish History:
Sicilian Jews Forced to Wear Jewish Badges (1369)
On December 25, 1369 (5129), King Frederick III of Sicily ordered all Jews to wear a badge indicating their heritage. The badge consisted of a piece of red material, not smaller than the largest royal seal; men were required to wear it under the chin, and women on the chest.
DAILY QUOTE:
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:Sicilian Jews Forced to Wear Jewish Badges (1369)
On December 25, 1369 (5129), King Frederick III of Sicily ordered all Jews to wear a badge indicating their heritage. The badge consisted of a piece of red material, not smaller than the largest royal seal; men were required to wear it under the chin, and women on the chest.
DAILY QUOTE:
DAILY STUDY:
Chumash: Parshat Va'eira, 7th Portion (Exodus 9:17-9:35) with Rashi
• Chapter 9
17. If you still tread upon My people, not letting them out, יז. עוֹדְךָ מִסְתּוֹלֵל בְּעַמִּי לְבִלְתִּי שַׁלְּחָם:
If you still tread upon My people: Heb. מִסְךְתּוֹלֵל, as the Targum [Onkelos] renders: כְּבִישַׁתבֵּיהּ בְּעַמִי. This is an expression of a highway (מְסִלָה) (Num. 20:19), rendered by the Targum אֹרַח כְּבִישָׁא, a trodden road, and in Old French, calcher, to trample underfoot. I already explained at the end of [the section entitled] וַיְהִי מִקֵץ (Gen. 44:16) that in every word of which the first root letter is “sammech,” when used in the “hithpa’el” form, the “tav” of the prefix is placed in the middle of the root letters, such as here, and such as “and the grasshopper will drag itself along (וְיִסְךְתַּבֵל) ” (Eccl. 12:5) from the root סבל “that you rule (תִשְךְתָּרֵר) over us” (Num. 16:13), an expression of a prince (שַֹר) and a ruler; “I looked (מִסְךְתַּכַּל)” (Dan. 7:8). [Actually, the word is מִשְֹךְתַּכַּל, but the same rule applies for a “sin” as for a “sammech.”]
עודך מסתולל בעמי: כתרגומו כבישת ביה בעמי, והוא מגזרת (ישעיהו יא טז) מסלה, דמתרגמינן אורח כבישא, ובלעז קלקיי"ר [לכבוש]. וכבר פירשתי בסוף ויהי מקץ כל תיבה שתחלת יסודה סמ"ך והיא באה לדבר בלשון מתפעל, נותן התי"ו של שמוש באמצע אותיות של עיקר, כגון זו וכגון (קהלת יב ה) ויסתבל החגב, מגזרת סבל, (במדבר טז יג) כי תשתרר עלינו, מגזרת שר ונגיד, (דניאל ז ח) משתכל הוית:
18. behold, I am going to rain down at this time tomorrow a very heavy hail, the likes of which has never been in Egypt from the day of its being founded until now. יח. הִנְנִי מַמְטִיר כָּעֵת מָחָר בָּרָד כָּבֵד מְאֹד אֲשֶׁר לֹא הָיָה כָמֹהוּ בְּמִצְרַיִם לְמִן הַיּוֹם הִוָּסְדָה וְעַד עָתָּה:
at this time tomorrow: [Heb. כָּעֵתמָחָר lit., at the time tomorrow, meaning] at this time tomorrow. He made a scratch on the wall [to demonstrate that] “Tomorrow, when the sun reaches here, the hail will come down.” -[from Tanchuma, Va’era 16]
כעת מחר: כעת הזאת למחר, שרט לו שריטה בכותל למחר כשתגיע חמה לכאן ירד הברד:
its being founded: Heb. הִוָּסְדָה, when it was founded (נִסְיַסְּדָה). Every word whose first root letter is “yud,” like יסד to found, ילד, to bear, ידע, to know, [and] יסר, to chastise, when it is used in the passive voice, a “vav” replaces the yud, like “its being founded הִוָסְדָה ” ; “she was born (הִוָלְדָה) ” (Hos. 2:5); “And… became known (וַיִוָדַע) ” (Esther 2: 22); “And to Joseph were born (וַיִוָלֵד) ” (Gen. 46:20); “A slave cannot be chastised ((יִוָּסֶר with words” (Prov. 29: 19).
הוסדה: שנתיסדה וכל תיבה שתחלת יסודה יו"ד כגון יסד, ילד, ידע, יסר, כשהיא מתפעלת תבא הוי"ו במקום היו"ד, כמו הוסדה (הושע ב ה) הולדה (אסתר ב כה) ויודע (בראשית מו כ) ויולד ליוסף, בדברים לא יוסר עבד (משלי כט יט):
19. And now, send, gather in your livestock and all that you have in the field, any man or beast that is found in the field and not brought into the house the hail shall fall on them, and they will die." ' " יט. וְעַתָּה שְׁלַח הָעֵז אֶת מִקְנְךָ וְאֵת כָּל אֲשֶׁר לְךָ בַּשָּׂדֶה כָּל הָאָדָם וְהַבְּהֵמָה אֲשֶׁר יִמָּצֵא בַשָּׂדֶה וְלֹא יֵאָסֵף הַבַּיְתָה וְיָרַד עֲלֵהֶם הַבָּרָד וָמֵתוּ:
send, gather in: Heb. הָעֵז, as the Targum [Onkelos] renders: שְׁלַח כְּנוֹֹש send, gather in. Likewise, “the inhabitants gathered הֵעִיזוּ ” (Isa. 10:31); “Gather (הָעִזוּ) the sons of Benjamin” (Jer. 6:1).
שלח העז: כתרגומו שלח כנוש. וכן (ישעיהו י לא) יושבי הגבים העיזו, (ירמיהו ו א) העיזו בני בנימן:
and not brought into the house: Heb. יֵאָסֵף, an expression of bringing in.
ולא יאסף הביתה: לשון הכנסה הוא:
20. He who feared the word of the Lord of Pharaoh's servants drove his servants and his livestock into the houses. כ. הַיָּרֵא אֶת דְּבַר יְהֹוָה מֵעַבְדֵי פַּרְעֹה הֵנִיס אֶת עֲבָדָיו וְאֶת מִקְנֵהוּ אֶל הַבָּתִּים:
drove: Heb. הֵנִיס, caused to flee, an expression derived from “and fled (וַיָנָס) ” (Exod. 4:3).
הניס: הבריח לשון (שמות ד ג) וינס משה:
21. But he who did not pay attention to the word of the Lord left his servants and his livestock in the field. כא. וַאֲשֶׁר לֹא שָׂם לִבּוֹ אֶל דְּבַר יְהֹוָה וַיַּעֲזֹב אֶת עֲבָדָיו וְאֶת מִקְנֵהוּ בַּשָּׂדֶה:
22. The Lord said to Moses, "Stretch forth your hand heavenward, and hail will be upon the entire land of Egypt, upon man and upon beast and upon all the vegetation of the field in the land of Egypt." כב. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה נְטֵה אֶת יָדְךָ עַל הַשָּׁמַיִם וִיהִי בָרָד בְּכָל אֶרֶץ מִצְרָיִם עַל הָאָדָם וְעַל הַבְּהֵמָה וְעַל כָּל עֵשֶׂב הַשָּׂדֶה בְּאֶרֶץ מִצְרָיִם:
heavenward: Heb. עַל-הַֹשָמַיִם, lit., over the heavens. Toward the heavens. According to the Midrash Aggadah (Tanchuma, Va’era 15), however, [it means that] the Holy One, blessed be He, raised Moses above the heavens.
על השמים: לצד השמים, ומדרש אגדה הגביהו הקב"ה למשה למעלה מן השמים:
23. So Moses stretched forth his staff heavenward, and the Lord gave forth thunder and hail, and fire came down to the earth, and the Lord rained down hail upon the land of Egypt. כג. וַיֵּט משֶׁה אֶת מַטֵּהוּ עַל הַשָּׁמַיִם וַיהֹוָה נָתַן קֹלֹת וּבָרָד וַתִּהֲלַךְ אֵשׁ אָרְצָה וַיַּמְטֵר יְהֹוָה בָּרָד עַל אֶרֶץ מִצְרָיִם:
24. And there was hail, and fire flaming within the hail, very heavy, the likes of which had never been throughout the entire land of Egypt since it had become a nation. כד. וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת בְּתוֹךְ הַבָּרָד כָּבֵד מְאֹד אֲשֶׁר לֹא הָיָה כָמֹהוּ בְּכָל אֶרֶץ מִצְרַיִם מֵאָז הָיְתָה לְגוֹי:
flaming within the hail: [This was] a miracle within a miracle. The fire and hail intermingled. Although hail is water, to perform the will of their Maker they made peace between themselves [that the hail did not extinguish the fire nor did the fire melt the hail]. — [from Tanchuma, Va’era 14]
מתלקחת בתוך הברד: נס בתוך נס, האש והברד מעורבין, והברד מים הוא, ולעשות רצון קונם עשו שלום ביניהם:
25. The hail struck throughout the entire land of Egypt, all that was in the field, both man and beast, and the hail struck all the vegetation of the field, and it broke all the trees of the field. כה. וַיַּךְ הַבָּרָד בְּכָל אֶרֶץ מִצְרַיִם אֵת כָּל אֲשֶׁר בַּשָּׂדֶה מֵאָדָם וְעַד בְּהֵמָה וְאֵת כָּל עֵשֶׂב הַשָּׂדֶה הִכָּה הַבָּרָד וְאֶת כָּל עֵץ הַשָּׂדֶה שִׁבֵּר:
26. Only in the land of Goshen, where the children of Israel were, there was no hail. כו. רַק בְּאֶרֶץ גּשֶׁן אֲשֶׁר שָׁם בְּנֵי יִשְׂרָאֵל לֹא הָיָה בָּרָד:
27. So Pharaoh sent and summoned Moses and Aaron and said to them, "I have sinned this time. The Lord is the righteous One, and I and my people are the guilty ones. כז. וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא לְמשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר אֲלֵהֶם חָטָאתִי הַפָּעַם יְהֹוָה הַצַּדִּיק וַאֲנִי וְעַמִּי הָרְשָׁעִים:
28. Entreat the Lord, and let it be enough of God's thunder and hail, and I will let you go, and you shall not continue to stand." כח. הַעְתִּירוּ אֶל יְהֹוָה וְרַב מִהְיֹת קֹלֹת אֱלֹהִים וּבָרָד וַאֲשַׁלְּחָה אֶתְכֶם וְלֹא תֹסִפוּן לַעֲמֹד:
and let it be enough: It is enough for Him what He has already brought down. — [after Jonathan ben Uzziel]
ורב: די לו במה שהוריד כבר:
29. And Moses said to him, "When I leave the city, I will spread my hands to the Lord. The thunder will cease, and there will be no more hail, in order that you know that the land is the Lord's. כט. וַיֹּאמֶר אֵלָיו משֶׁה כְּצֵאתִי אֶת הָעִיר אֶפְרֹשׂ אֶת כַּפַּי אֶל יְהֹוָה הַקֹּלוֹת יֶחְדָּלוּן וְהַבָּרָד לֹא יִהְיֶה עוֹד לְמַעַן תֵּדַע כִּי לַיהֹוָה הָאָרֶץ:
When I leave the city: Heb. כְּצֵאתִי אֶת-הָעִיר, [equivalent to] מִן-הָעִיר, [lit., when I go out] from the city, but within the city he did not pray, because it was full of idols. — [from Exod. Rabbah 12:5]
כצאתי את העיר: מן העיר, אבל בתוך העיר לא התפלל, לפי שהיתה מלאה גלולים:
30. But you and your servants I know that you still do not fear the Lord God, ל. וְאַתָּה וַעֲבָדֶיךָ יָדַעְתִּי כִּי טֶרֶם תִּירְאוּן מִפְּנֵי יְהֹוָה אֱלֹהִים:
you still do not fear: Heb. טֶרֶם ךְתִּירְאוּן, you do not yet fear, and so every [instance of] טֶרֶם in the Scriptures means “not yet,” and it is not a term meaning “before.” [This is] like טֶרֶם יִֹשְכָּבוּ, [which Onkelos renders:] עַד לֹא שְׁכִיבוּ, “They had not yet retired” (Gen. 19:4); טֶרֶם יִצְמָח, [which Onkelos renders:] עַד לֹא צְמָח, “neither did…yet grow” (Gen. 2:5). This too means the same. [I.e.,] I know that you still do not fear [God], and as soon as relief comes, you will continue in your corruption. — [from Onkelos]
טרם תיראון: עדין לא תיראון. וכן כל טרם שבמקרא עדיין לא הוא, ואינו לשון קודם, כמו (בראשית יט ד) טרם ישכבו, עד לא שכיבו (שם ב ה) טרם יצמח, עד לא צמח, אף זה כן הוא ידעתי כי עדיין אינכם יראים ומשתהיה הרוחה תעמדו בקלקולכם:
31. though the flax and the barley have been broken, for the barley is in the ear, and the flax is in the stalk. לא. וְהַפִּשְׁתָּה וְהַשְּׂעֹרָה נֻכָּתָה כִּי הַשְּׂעֹרָה אָבִיב וְהַפִּשְׁתָּה גִּבְעֹל:
though the flax and the barley have been broken: Heb. נֻכָּתָה, has been broken, an expression similar to “Pharaoh-Neco (פַּרְעֹה נְכֹה) ” [the lame Pharaoh] (II Kings 23: 29); “broken-hearted (נְכָאִים) ” (Isa. 16:7); and likewise, “have not been broken (נֵכּוּ)” (below, verse 32). It is incorrect to interpret it as an expression of smiting (הַכָּאָה), because a “nun” does not come in place of a “hey,” that נֻכָּתָה should be explained like הֻכָּתָה, smitten, and נֻכּוּ like הֻכּוּ, smitten. The “nun” is, however, a root letter in the word, and it is of the same form as “and his bones are dislocated (ֹשֻפּוּ) ” (Job 33:21).
והפשתה והשערה נכתה: נשברה לשון (מלכים ב כג כט) פרעה נכה, (ישעיהו טז ז) נכאים, וכן (פסוק לב) לא נכו. ולא יתכן לפרשו לשון הכאה, שאין נו"ן במקום ה"א לפרש נכתה כמו הוכתה, נכו כמו הכו, אלא הנו"ן שורש בתיבה והרי הוא מגזרת (איוב לג כא) ושפו עצמותיו:
for the barley is in the ear: It has already ripened and is standing in its stalks, and they have been broken and have fallen. Likewise, the flax has already grown and has become hardened [enough] to stand in its stalks.
כי השערה אביב: כבר ביכרה ועומדת בקשיה ונשתברו ונפלו. וכן הפשתה גדלה כבר והוקשה לעמוד בגבעוליה:
the barley is in the ear: Heb. אָבִיב, it has stood in its stalks, an expression like “the green plants of (בְּאִבֵּי) the valley ” (Song of Songs 6:11).
השעורה אביב: עמדה באביה, לשון (שיר השירים ו יא) באבי הנחל:
32. The wheat and the spelt, however, have not been broken because they ripen late." לב. וְהַחִטָּה וְהַכֻּסֶּמֶת לֹא נֻכּוּ כִּי אֲפִילֹת הֵנָּה:
because they ripen late: Heb. אִפִילֹת, late, and they were still tender and were able to withstand the hard [hail]. Although it says: “and the hail struck all the vegetation of the field” (verse 25), the simple meaning of the verse may be explained as referring to the herbs that were standing in their stalks, which could be smitten by the hail. In the Midrash of Rabbi Tanchuma (Va’era 16), some of our Rabbis differed with this and interpreted כִּי אִפִילֹת to mean that “wonders of wonders (פִּלְאֵי פְלָאוֹת) ” were wrought for them, that they were not smitten.
כי אפילת הנה: מאוחרות, ועדיין היו רכות ויכולות לעמוד בפני קשה. ואף על פי שנאמר (פסוק כה) ואת כל עשב השדה הכה הברד יש לפרש פשוטו של מקרא בעשבים העומדים בקלחם הראויים ללקות בברד. ובמדרש רבי תנחומא יש מרבותינו שנחלקו על זאת ודרשו כי אפילות פלאי פלאות נעשו להם, שלא לקו:
33. Moses went away from Pharaoh, out of the city, and he spread out his hands to the Lord, and the thunder and the hail ceased, and rain did not come down to earth. לג. וַיֵּצֵא משֶׁה מֵעִם פַּרְעֹה אֶת הָעִיר וַיִּפְרֹשׂ כַּפָּיו אֶל יְהֹוָה וַיַּחְדְּלוּ הַקֹּלוֹת וְהַבָּרָד וּמָטָר לֹא נִתַּךְ אָרְצָה:
did not come down: Heb. לֹא נִךְתַּ, did not reach. Even those [hailstones] that were in the air did not reach the ground. Similarly: וַךְתִּךְתַּ עָלֵינוּ, “the curse and the oath” of Ezra (sic) (Dan. 9:11), [which means they] have befallen us. Menachem (Machbereth Menachem, p. 184), however, classified it (נִךְתַּ) in the group headed by “As silver is melted (כְּהִךְתּוּ) ” (Ezek. 22:22), an expression of pouring [molten] metal, and I approve of his words, as the Targum renders וַיִצֹק (Exod. 38:5) as וְאַךְתִּי, “And he cast,” [and], לָדֶקֶת (Exod. 38:27) as לְאַךְתָּכָא, “to cast.” This too, לֹא נִךְתַּ אָרְצָה, means: was not poured to earth.
לא נתך: לא הגיע, ואף אותן שהיו באויר לא הגיעו לארץ, ודומה לו (דניאל ט יא) ותתך עלינו האלה והשבועה, דעזרא, ותגיע עלינו. ומנחם בן סרוק חברו בחלק (יחזקאל כב כב) כהתוך כסף, לשון יציקת מתכת, ורואה אני את דבריו, כתרגומו ויצק (שמות לח ה) ואתיך, (שם כז) לצקת לאתכא, אף זה לא נתך לארץ לא הוצק לארץ:
34. And Pharaoh saw that the rain, the hail, and the thunder had ceased; so he continued to sin, and he strengthened his heart, he and his servants. לד. וַיַּרְא פַּרְעֹה כִּי חָדַל הַמָּטָר וְהַבָּרָד וְהַקֹּלֹת וַיֹּסֶף לַחֲטֹא וַיַּכְבֵּד לִבּוֹ הוּא וַעֲבָדָיו:
35. And Pharaoh's heart was hardened, and he did not let the children of Israel go out, as the Lord had spoken through the hand of Moses. לה. וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר דִּבֶּר יְהֹוָה בְּיַד משֶׁה:
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Daily Tehillim: Psalms Chapter 119, Verses 97-176
• Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
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Tanya: Likutei Amarim, end of Chapter 16
• Lessons in Tanya
• Today's Tanya Lesson
Shabbat, 26 Tevet 5775 • 17 January 2015
Likutei Amarim, end of Chapter 16
וזה רמזו רבותינו ז״ל
Our Sages, of blessed memory, hinted at this principle stated here, that the tevunah-love, too, has the power of elevating one’s Torah and mitzvot
באמרם: מחשבה טובה הקב״ה מצרפה למעשה
when they said:1 “The Holy One, blessed be He, joins a good thought to the deed.”
והוה ליה למימר: מעלה עליו הכתוב כאלו עשאה
The simple meaning of the phrase, that when one intends to do a mitzvah, but is prevented from doing so, G‑d ascribes it to him as though he had actually performed it, warrants the expression: “Torah considers him as though he had actually done it.”
Why the oblique expression, “G‑d joins the thought to the deed,” which seems to indicate that the thought was indeed implemented, but that the action is somehow detached from it, and requires that G‑d join the two together?
אלא הענין
The explanation, however, lies in the previously-mentioned principle:
כי דחילו ורחימו שבהתגלות לבו הם המתלבשים במעשה המצות, להחיותם לפרחא לעילא
It is the revealed fear and love of G‑d in the heart that vest themselves in one’s performance of the commandments, giving them vitality to soar on high.
כי הלב הוא גם כן חומרי, כשאר אברים שהם כלי המעשה
For the heart is also corporeal, like the other organs of the body which are the instruments of action.
Therefore, when one feels a palpable love in his heart — which indicates that the revelation in the soul has become “materialized” to the point where it can be experienced as a feeling of love in the corporeal heart — then this soul-revelation, this love, can also be received by and expressed in the other corporeal organs of the body. When it is so received, and when the organs act in accordance with the love in the heart, then this love lends vitality to these actions, for the heart is the source of vitality for all the organs, as the Alter Rebbe goes on to say.
אלא שהוא פנימי וחיות להם
The heart is, however, internal and is the organs‘ source of vitality.
ולכן יכול להתלבש בהם להיות להם גדפין להעלותם
Therefore, because the heart, in its corporeality, is close to the other organs, and also provides their vitality, it can clothe itself in their actions, to be their “wings”, elevating them.
As we see in practice: When one acts out of love, his hands suddenly become animated; for, as stated, when the soul’s revelation reaches the point where it is felt in a revealed love, it has become so materialized that it can be experienced in the other organs of the body, and can therefore animate their actions.
אך הדחילו ורחימו שבתבונות מוחו ותעלומות לבו הנ״ל
However, the above-mentioned fear and love that are in the intelligence of the brain and the recesses of the heart
גבהו דרכיהם למעלה מעלה מבחינת המעשה
are of a far higher order than the level of “action”.
ואי אפשר להם להתלבש בבחינת מעשה המצות, להיות להם בחינת מוחין וחיות, להעלותן לפרחא לעילא
Therefore, they cannot clothe themselves in the performance of the commandments, to become their intellectual power and vitality, to elevate them, so that they may soar on high;
The inability of the love to find expression beyond the mind — which is far more spiritual than the other organs — indicates that the revelation of soul present in the tevunah-love has not become materialized enough to affect the other, more corporeal organs. As we see, when one’s actions are motivated, not by the desire of his heart, but solely by his understanding that he ought to act in a particular manner, then his actions lack vitality. So it is too of the tevunah-love, and tevunah-fear; they are so far removed from the organs, that they are incapable of lending vitality to the actual performance of the mitzvot, and to elevate them thereby.
אם לא שהקב״ה מצרפן ומחברן לבחינת המעשה
if not for the fact that G‑d joins and unites them together with the action, so that they may serve as its “wings”.
והן נקראות בשם מחשבה טובה, כי אינן דחילו ורחימו ממש בהתגלות לבו
They — the tevunah-fear and love — are called “good thought,” for they are not actual fear and love in a revealed state in the heart,
כי אם בתבונת מוחו ותעלומות לבו כנ״ל
but only in the intelligence of the brain and the recesses of the heart, as mentioned above;* since they express themselves in the mind, they are called “good thought.”
This, then, is the allusion contained in the statement, “G‑d joins the good thought to the deed”: G‑d joins the “good thought” — the tevunah-love and fear — to the good deed (that one has actually performed), so that the deed is not separate from the thought, but instead is elevated by it.
In the following note, the Alter Rebbe states that this idea is expressed in the Kabbalah in terms of the Sefirot (the Divine attributes), and from this we may understand its parallel in the human faculties.
הגהה
וכמו שכתוב בזוהר וע׳ חיים, דתבונה אותיות ב״ן וב״ת שהן דחילו ורחימו
*NOTE
Thus it is also written in the Zohar and Etz Chayim, that the Hebrew word תבונה (“understanding”) comprises the letters which form the words בן and בת (“son” and “daughter”), which, in terms of human emotions, represent love and fear.
ולפעמים התבונה יורדת להיות מוחין בנוקבא דזעיר אנפין, שהן אותיות התורה והמצות
Sometimes the tevunah descends to become the intelligence in the feminine aspect of the “small image” (i.e., the recipient of the Divine middot, or attributes, which are referred to collectively as the “small image”), which, in the human sphere, refers to the letters of Torah and mitzvot.
The normal order would be that the tevunah descend first to the “small image” (the middot) and thence to the “feminine aspect” (the attribute of Malchut). Sometimes, however, there is a direct flow from Binah to Malchut, bypassing the intervening middot. In terms of one’s service to G‑d this means: The normal procedure should be that the understanding derived from one’s meditation should affect his emotions, arousing a love and fear within him, and these emotions should, in turn, express themselves in one’s actual performance of the commandments. There is, however, an alternative method of affecting one’s actions — through the direct influence of the tevunah.
והמשכיל יבין
The initiated shall understand. I.e., the kabbalistic references contained in the note will be more fully elucidated in the course of further study.
END OF NOTE
The Alter Rebbe now goes on to say that the effect of G‑d’s joining the “good thought” of tevunah to one’s good deeds, is that in this way the mitzvot are able to ascend to the World of Beriah. This is a “world of comprehension,” and all the mitzvot motivated by emotions arising from an understanding of G‑d’s greatness ascend thereto. But even without this act of joining the good thought to the deed, one’s Torah and mitzvot ascend to the (lower) World of Yetzirah, a “world of feeling,” since one’s performance is motivated (at the very least) by the inherent love and fear of G‑d that is hidden in the heart of every Jew.
אך צירוף זה מצרף הקב״ה כדי להעלות מעשה המצות ועסק התורה, הנעשים על ידי מחשבה טובה הנ״ל, עד עולם הבריאה
But G‑d effects this joining of tevunah to action in order to elevate the performance of the commandments and the Torah study — which are carried out through the influence of the “good thought” (viz., the tevunah) mentioned above — into the World of Beriah;
מקום עליית התורה והמצות הנעשים על ידי דחילו ורחימו שכליים, אשר בהתגלות לבו ממש
the World of Beriah being the level to which ascends the performance of Torah and mitzvot when motivated by a fear and love deriving from one’s meditation, and which are truly revealed in one’s heart.
אבל בלאו הכי נמי עולים לעולם היצירה על ידי דחילו ורחימו טבעיים המסותרים בלב כל ישראל בתולדותם, כמו שכתוב לקמן באריכות
However, even without this joining they rise to the World of Yetzirah, by means of the natural fear and love which are latent in the heart of all Jews from birth, as will be later explained at length.2
In summary: Even he who cannot create a conscious, palpable love and fear of G‑d in his heart, can serve G‑d with a perfect service through the tevunah-emotions. Thereby, too, his performance of the Torah and mitzvot will ascend to the same level as that motivated by a revealed love and fear of G‑d.
——— ● ———
FOOTNOTES
1. Cf. Kiddushin 40a.
2. Chs. 38, 39, 40.
____________________________
Rambam:
Daily Mitzvah P19, P215 Sefer Hamitzvot
Today's Mitzvah
Shabbat, 26 Tevet, 5775 • 17 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 19
Grace after Meals
"And you will eat and be sated then you will bless G‑d"—Deuteronomy 8:10.
We are commanded to express gratitude to G‑d after every meal.
Grace after Meals
Positive Commandment 19
Translated by Berel Bell
The 19th mitzvah is that we are commanded to thank G‑d (exalted be He) after each time we eat.1
The source of this commandment is G‑d's statement,2 "When you have eaten and are satiated, You shall bless G‑d your L‑rd."
The Tosefta3 says, "Reciting the blessing after eating is a mitzvah of the Torah, as the verse says, 'When you have eaten and are satiated, you shall bless G‑d your L‑rd.' "
The details of this mitzvah are explained in many places in the tractate Berachos.4
FOOTNOTES
1.This speaks primarily of bread made from the five grains. After eating other types of food, one is required to recite a blessing by Rabbinic ordinance.
2.Deut. 8:10.
3.Berachos, beginning of Chapter 6.
4.The Rambam usually explains whether or not a particular mitzvah is obligatory on women. However, in Hilchos Berachos, Chapter 5, Halacha 1, he rules that it is halachically doubtful whether they are obligated by Torah or Rabbinic law.
________________________________________
Positive Commandment 215
Circumcision
"Every male child among you shall be circumcised"—Genesis 17:10.
We are commanded to circumcise all our male children. This obligation rests upon the child's father, not his mother.
Circumcision
Positive Commandment 215
Translated by Berel Bell
The 215th mitzvah is that we are commanded to perform circumcision.
The source of this commandment is G‑d's statement1 (exalted be He) to Avraham, "You must circumcise every male."
The Torah clearly states that the punishment for one who does not fulfill this mitzvah is kares.2 The source for this is G‑d's statement3 (exalted be He), "The uncircumcised male whose foreskin has not been circumcised, shall be punished by kares."
The details of this mitzvah are explained in the 19th chapter of Shabbos4 and the 4th chapter of Yevamos.5
A woman is not obligated regarding her son's circumcision as a father is so obligated, as explained in Kiddushin.6
FOOTNOTES
1.Gen. 17:10.
2.This applies only when the individual's father has not circumcised him, and his entire life has passed without him circumcising himself.
See Principle 14, where the Rambam defines kores as losing one's portion in the World to Come (unless the person does teshuvah before death). See also Hilchos Teshuvah, Chapter 8, Halachah. 1.
3.Gen. 17:14.
4.130a.
5.47b.
6.29a.
Daily Mitzvah P19, P215 Sefer Hamitzvot
Today's Mitzvah
Shabbat, 26 Tevet, 5775 • 17 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 19
Grace after Meals
"And you will eat and be sated then you will bless G‑d"—Deuteronomy 8:10.
We are commanded to express gratitude to G‑d after every meal.
Grace after Meals
Positive Commandment 19
Translated by Berel Bell
The 19th mitzvah is that we are commanded to thank G‑d (exalted be He) after each time we eat.1
The source of this commandment is G‑d's statement,2 "When you have eaten and are satiated, You shall bless G‑d your L‑rd."
The Tosefta3 says, "Reciting the blessing after eating is a mitzvah of the Torah, as the verse says, 'When you have eaten and are satiated, you shall bless G‑d your L‑rd.' "
The details of this mitzvah are explained in many places in the tractate Berachos.4
FOOTNOTES
1.This speaks primarily of bread made from the five grains. After eating other types of food, one is required to recite a blessing by Rabbinic ordinance.
2.Deut. 8:10.
3.Berachos, beginning of Chapter 6.
4.The Rambam usually explains whether or not a particular mitzvah is obligatory on women. However, in Hilchos Berachos, Chapter 5, Halacha 1, he rules that it is halachically doubtful whether they are obligated by Torah or Rabbinic law.
________________________________________
Positive Commandment 215
Circumcision
"Every male child among you shall be circumcised"—Genesis 17:10.
We are commanded to circumcise all our male children. This obligation rests upon the child's father, not his mother.
Circumcision
Positive Commandment 215
Translated by Berel Bell
The 215th mitzvah is that we are commanded to perform circumcision.
The source of this commandment is G‑d's statement1 (exalted be He) to Avraham, "You must circumcise every male."
The Torah clearly states that the punishment for one who does not fulfill this mitzvah is kares.2 The source for this is G‑d's statement3 (exalted be He), "The uncircumcised male whose foreskin has not been circumcised, shall be punished by kares."
The details of this mitzvah are explained in the 19th chapter of Shabbos4 and the 4th chapter of Yevamos.5
A woman is not obligated regarding her son's circumcision as a father is so obligated, as explained in Kiddushin.6
FOOTNOTES
1.Gen. 17:10.
2.This applies only when the individual's father has not circumcised him, and his entire life has passed without him circumcising himself.
See Principle 14, where the Rambam defines kores as losing one's portion in the World to Come (unless the person does teshuvah before death). See also Hilchos Teshuvah, Chapter 8, Halachah. 1.
3.Gen. 17:14.
4.130a.
5.47b.
6.29a.
________________________________________
Rambam:
• 1 Chapter a Day: Talmud Torah Talmud Torah - Chapter FiveTalmud Torah - Chapter Five
Halacha 1
Just as a person is commanded to honor his father and hold him in awe, so, too, is he obligated to honor his teacher and hold him in awe.
[Indeed, the measure of honor and awe] due one's teacher exceeds that due one's father. His father brings him into the life of this world, while his teacher, who teaches him wisdom, brings him into the life of the world to come.
[Accordingly,] if he saw a lost object belonging to his father and one belonging to his teacher, the lost object belonging to his teacher takes precedence. If his father and his teacher are both carrying loads, he should relieve his teacher's load, and then his father's. If his father and his teacher are held as captives, he should redeem his teacher, and afterwards, redeem his father. However, if his father is [also] a Torah sage, he should redeem his father first.
[Similarly,] if his father is a Torah sage - even if he is not equivalent to his teacher - he should return his lost article, and then that belonging to his teacher.
There is no greater honor than that due a teacher, and no greater awe than that due a teacher. Our Sages declared: "Your fear of your teacher should be equivalent to your fear of Heaven."
Therefore, they said: Whoever disputes the authority of his teacher is considered as if he revolts against the Divine Presence, as implied [by Numbers 26:9]: "...who led a revolt against God."
Whoever engages in controversy with his teacher is considered as if he engaged in controversy with the Divine Presence, as implied [by Numbers 20:13]: "...where the Jews contested with God and where He was sanctified."
Whoever complains against his teacher is considered as if he complains against the Divine Presence, as implied [by Exodus 16:8]: "Your complaints are not against us, but against God."
Whoever thinks disparagingly of his teacher is considered as if he thought disparagingly of the Divine Presence, as implied [by Numbers 21:5]: "And the people spoke out against God and Moses."
Halacha 2
What is meant by disputing the authority of one's teacher? A person who establishes a house of study [where] he sits, explains, and teaches without his teacher's permission in his teacher's lifetime. [This applies] even when one's teacher is in another country.
It is forbidden to ever render a halachic judgment in one's teacher's presence. Whoever renders a halachic judgment in his teacher's presence is worthy of death.
Halacha 3
If a person asked [a student] regarding a halachic question and there were twelve mil between him and his teacher, he is permitted to answer. [Furthermore,] to prevent a transgression, it is permitted to give a halachic judgment even in the presence of one's teacher.
What does the above imply? For example, one saw a person perform a forbidden act because he was unaware of the prohibition or because of his perversity, he should [try to] prevent him [by] telling him: "This is forbidden." [This] applies even in his teacher's presence and even though one's teacher had not given him permission. Wherever the desecration of God's name is involved, no deference is paid to a teacher's honor.
When does the above apply? With regard to a matter that came up incidentally. However, establishing oneself as a halachic authority to sit and reply to all who ask concerning halachic matters is forbidden, even if [the student] is at one end of the world and the teacher at the other, until either:
a) the teacher dies; or
b) the student receives permission from his teacher.
Not everyone whose teacher dies is permitted to sit and render judgment concerning Torah law; only one who is a student worthy of rendering judgment.
Halacha 4
Any student who is not worthy of rendering halachic judgments and does so is foolish, wicked, and arrogant. [Proverbs 7:26:] "She has cast down many corpses" applies to him.
[Conversely,] a sage who is worthy of rendering halachic judgments and refrains from doing so holds back [the spread of] Torah and places stumbling blocks before the blind. "How prodigious are those she slew" [ibid.] applies to him.
These underdeveloped students who have not gathered much Torah knowledge, seek to gain prestige in the eyes of the common people and the inhabitants of their city [by] jumping to sit at the head of all questions of law and halachic judgments in Israel. They spread division, destroy the world, extinguish the light of Torah, and wreak havoc in the vineyard of the God of Hosts. In his wisdom, Solomon alluded to them [as follows, (Song of Songs 2:15)]: "Take for us foxes, little foxes that spoil the vineyards, [our vineyards are blooming.]"
Halacha 5
It is forbidden for a student to refer to his teacher by name, even outside his presence. He should not mention his name in his presence, even when referring to others with the same name as his teacher - as he does with the name of his father. Rather, he should refer to them with different names, even after their death.
The above applies when the name is unusual, and all will thus know to whom it refers.
[A student] should not greet his teacher or respond to the latter's greeting, as is customary when two friends exchange greetings. Rather, he should bow before him and say with awe and reverence: "Peace be upon you, my master." If his teacher greeted him, he should respond: "Peace be upon you, my teacher and master."
Halacha 6
Similarly, he should not remove his tefillin in the presence of his teacher, nor should he recline in his presence. Rather, he should sit before him as one sits before a king.
A person should not pray either in front of his teacher, behind his teacher, or at his teacher's side. Needless to say, one should not walk by his side. Rather, he should distance himself behind his teacher without standing directly behind him and then pray.
One should not enter a bathhouse together with his teacher or sit in his teacher's place. One should not side against his teacher's opinion in his presence or contradict his statements.
One should not sit in his presence until he tells him to sit. One should not stand before him until he tells him to stand or until he receives permission to stand.
When one departs from his teacher, one should not turn his back to him. Rather, one should walk backwards while facing him.
Halacha 7
A person is obligated to stand before his teacher from the time he sees him - as far away as he can see - until [he passes beyond his field of vision] and is hidden: his figure no longer visible. Then, [the student] may sit.
A person is obligated to visit his teacher during the festivals.
Halacha 8
Deference should not be shown to a student while in the presence of his teacher, unless it is customary for his teacher also to show him deference.
All the services which a servant performs for his master should be performed by a student for his teacher. [However,] if [the student] was in a place where he was not recognized and was not wearing tefillin - should he suspect that people will say he is a servant - he need not put on [his teacher's] shoe or remove it.
Whoever prevents his student from serving him withholds kindness from him and takes away his fear of heaven. Any student who deals lightly with a matter related to the honor of his teacher causes the Divine Presence to depart from Israel.
Halacha 9
[A student who] saw his teacher transgress the words of the Torah should tell him: you have taught us such and such.
Whenever he mentions a teaching in his presence, he should tell him: "You have taught us the following, master." He should not mention a concept which he did not hear from his teacher unless he mentions the name of the person who authored it.
When his teacher dies, he should rend all his garments until he reveals his heart. He should never mend them.
When does the above apply? To one's outstanding teacher from whom one has gained the majority of his wisdom.
However, a person who has not gained the majority of his wisdom under a teacher's instruction is considered to be both a student and colleague. He is not obligated to honor him in all the above matters. Nevertheless, he should stand before him, rend his garments at his [death], as he does for all the deceased for whom he is obligated to mourn. Even if he learned only one thing from him, whether it be a small or great matter, he should stand before him and rend his garments at his [death].
Halacha 10
Every student with a proper character will not speak in front of anyone who is wiser than he is, even though he has not learned anything from him.
Halacha 11
An outstanding teacher may, if he desires, forgo his honor with regard to any or all of the above matters to any or all his students.
Even though he forgoes [these honors], the student is obligated to respect him at the time he forgoes [respect].
Halacha 12
Just as students are obligated to honor their teacher, a teacher is obligated to honor his students and encourage them. Our Sages declared: "The honor of your students should be as dear to you as your own."
A teacher should take care of his students and love them, because they are like sons who bring him pleasure in this world and in the world to come.
Halacha 13
Students increase their teacher's wisdom and broaden his horizons. Our Sages declared: "I learned much wisdom from my teachers and even more from my colleagues. However, from my students [I learned] most of all."
Just as a small branch is used to light a large bough, so a small student sharpens his teacher's [thinking processes], until, through his questions, he brings forth brilliant wisdom.
Commentary Halacha 1
Just as a person is commanded to honor his father and hold him in awe - Exodus 20:12 commands: "Honor your father and mother." Leviticus 19:3 commands: "A man shall fear his mother and father." (See Hilchot Mamrim, Chapter 6, for a discussion of these mitzvot.)
so, too, is he obligated to honor his teacher and hold him in awe. - All the particulars of this halachah apply only regarding rabo hamuzhak, a teacher from whom one has learned the majority of one's wisdom (Bava Metzia 33a.) (See also the commentary on the next halachah.) However, every teacher under whom one has studied Torah deserves a certain measure of respect (Halachah 9).
[Indeed, the measure of honor and awe] due one's teacher exceeds that due one's father. His father brings him into the life of this world - i.e., he sired him and provided him with his fundamental necessities
while his teacher, who teaches him wisdom, brings him into the life of the world to come. - A person's Torah study and the mitzvot it motivates are the means through which he will attain a portion of the world to come.
The reason given by the Rambam has its source in Bava Metzia, ibid. Keritot 28a states a different reason: "He and his father are both obligated to honor his teacher." The Rambam quotes this in Sefer HaMitzvot (Positive Mitzvah 209).
[Accordingly,] if he saw a lost object belonging to his father and one belonging to his teacher, the lost object belonging to his teacher takes precedence. - Therefore, he should tend to his teacher's article first. Only after returning it should he tend to his father's.
If his father and his teacher are both carrying loads, he should relieve his teacher's load, and then his father's. - In his Commentary on the Mishnah, Keritot 6:9, the Rambam equates removing a load with returning a lost article and redeeming a person from captivity in all respects. Accordingly, as explained below, if one's father is also a Torah sage, he should be given priority. However, the Kessef Mishneh explains that where there is no danger to life or property, and only honor is involved, priority should be given to one's teacher, even if one's father is a Torah sage of equivalent stature.
If his father and his teacher are held as captives, he should redeem his teacher, and afterwards, redeem his father. - Note Hilchot Matnot Ani'im, 8:10-18, for a discussion of this important mitzvah.
However, if his father is also a Torah sage - even if he is not equivalent to his teacher (Kessef Mishneh)
he should redeem his father first. - This decision is disputed with regard to the return of a lost object, as explained below. Nevertheless, with regard to the redemption of captives, all agree that because of the life-and-death nature of the question, one's father is given priority if he has achieved some level of scholarship.
[Similarly,] if his father is a Torah sage - even if he is not equivalent to his teacher - he should return his lost article, and then that belonging to his teacher. - The commentaries have noted the apparent contradiction between this statement and Hilchot Aveidah 12:2, which states:
[The following rule applies when] one sees a lost object belonging to his teacher and a lost object belonging to his father: If his father was equal in stature to his teacher, his father's [lost article] is given precedence. If not, his teacher's is given precedence.
This applies only to a person's primary teacher, from whom he learned the majority of his wisdom.
The text of Bava Metzia (ibid.), the source for this decision, is closer to the text in Hilchot Aveidah. Indeed, on that basis, the Hagahot Maimoniot and others maintain that our text contains a printing error. However, that conclusion is difficult to accept, since in his Commentary on the Mishnah, Keritot ibid., the Rambam gives a father who is a Torah sage priority over a person's teacher, without requiring that the father be of greater stature.
The Lechem Mishneh explains that our text refers to a situation when it is possible to retrieve both lost objects, and the only question is whose is given priority. In contrast, Hilchot Aveidah refers to a situation where it is possible to return only one of the lost objects.
Alternatively, the Tashbaytz (Responsa, Vol. III, 275) and the Radbaz (Responsa, Vol. V, 1493) explain that here we are referring to a father who has also instructed his son (albeit, not to the same degree as his teacher). In contrast, Hilchot Aveidah refers to a father who has not instructed his son at all.
There is no greater honor than that due a teacher, and no greater awe than that due a teacher. Our Sages declared - Avot 4:15
"Your fear of your teacher should be equivalent to your fear of Heaven." - In his commentary on that Mishnah, Rashi notes that Pesachim 22b equates the deference due a Torah sage to that due God. Surely, that applies to a sage under whom one has studied.
Therefore, they said - Sanhedrin 110a. The Rambam quotes the entire passage that follows below in Sefer HaMitzvot, Positive Mitzvah 209, in his description of the commandment to honor a Torah sage.
Whoever disputes the authority of his teacher - i.e., "comes out against his decisions...teaching and granting decisions, without his permission" (Sefer HaMitzvot, ibid.). (See the following halachot.)
is considered as if he revolts against the Divine Presence, as implied [by Numbers 26:9]: "...who led a revolt against God." - This verse describes Korach's revolt. Though ostensibly, the revolt was directed against Moses, the Torah considers it as directed against God, Himself.
Whoever engages in controversy with his teacher is considered as if he engaged in controversy with the Divine Presence, as implied [by Numbers 20:13]: "...where the Jews contested with God and where He was sanctified." - Numbers 20:1-3 describes how, because of a lack of water, the Jews began quarreling with Moses. As above, God interpreted their controversy as being directed against God Himself.
Whoever complains against his teacher is considered as if he complains against the Divine Presence, as implied [by Exodus 16:8]: "Your complaints are not against us, but against God." - When the Jews complained against him and Aaron because of a lack of food, Moses gave them this reply. On this verse, the Mechiltah comments: "Whoever speaks against the shepherds of the Jewish people is considered as if he spoke against God."
Whoever criticizes his teacher - explaining his statements and actions in an unfavorable light (Sefer HaMitzvot, ibid.)
is considered as if he criticized the Divine Presence, as implied [by Numbers 21:5]: "And the people spoke out against God and Moses." - In this case as well, the people directed their criticism over a lack of food and water to Moses; however, the Torah considers it as being directed against God.
Commentary Halacha 2
What is meant by disputing the authority of one's teacher? - As mentioned in the commentary on the previous halachah, Halachah 9 states:
When does the above apply? To one's outstanding teacher (rabo hamuzhak ), from whom one has gained the majority of one's wisdom. However, a person who has not gained the majority of his wisdom under a teacher's instruction is considered to be both a student and colleague. He is not obligated to honor him in all the above matters.
A person who - studied under a teacher and then
establishes a house of study [where] he sits, explains, and teaches - and renders halachic decisions. The Shulchan Aruch, Yoreh De'ah 242:7 (see also Kessef Mishneh) explains that the prohibition applies only to rendering halachic decisions on matters directly related to practice. There is no difficulty involved in teaching on a merely theoretical level. However, it is not clear whether the Rambam would accept this view.
The Rishon Letzion explains that this prohibition applies even to establishing a house of study under one's own direction, even though one does not render any halachic decisions.
without his teacher's permission - A person granted permission by his teacher is allowed to render halachic decisions outside his teacher's presence. The Ramah (Yoreh De'ah 242:14) equates a teacher's granting permission to a student to render halachic decisions to the concept of semichah within its present context (in contrast to its definition in Talmudic times).
in his teacher's lifetime. - It is a mark of disrespect to one's teacher to set oneself up to be an equivalent authority.
Eruvin 62b relates that as long as Rav Huna was alive, Rav Chisda, his disciple, would not render any decisions, even those concerning as obvious a matter as dipping "an egg in a mixture of sour milk and bread."
After the teacher's death, there is no restriction, provided one is fit to render Torah judgments. (See Halachot 3 and 4.)
[This applies] even when one's teacher is in another country. - This can be derived from Eruvin 63a, which states that Rav Hamnuna would not render judgments in Rav Huna's lifetime, even though they lived in different cities.
Even though a person has been granted permission by his teacher to render halachic judgments...
It is forbidden to ever render a halachic judgment - except in the instances mentioned in the following halachah. The Vilna Gaon explains that this includes even teaching a halachic concept incidentally, outside the context of a house of study.
in one's teacher's presence. - The Rambam defines this term in the next halachah.
Ketubot 60b relates that, without considering the question of respect due one's teacher, there is an additional problem. Spiritual influences will cause a student who renders a halachic judgment in his teacher's presence to err.
The Maharik (Responsum 169) states that if a student has reached a stature approximate to that of his teacher, he is permitted to render halachic judgments even in his teacher's presence. He points to many Talmudic passages which record halachic decisions given by Resh Lakish in the presence of Rabbi Yochanan (his teacher).
Siftei Cohen (Yoreh De'ah 242:12) explains that it is possible to say that the Rambam would accept this decision. However, there is no intimation of such a concept in the Rambam's words.
Whoever renders a halachic judgment in his teacher's presence is worthy of death. - Eruvin 63a explains that Nadav and Avihu, Aharon's sons, died (Leviticus, Chapter 10) because of this sin. (See also Berachot 31b.)
Rendering a judgment outside one's teacher's presence without his permission and rendering a judgment in his presence with his permission, although forbidden, are not deserving of such a punishment.
It must be emphasized that today, when most of our Torah knowledge is gained from the study of texts and not from personal instruction, many authorities maintain that this entire concept does not apply. (See Hagahot Maimoniot, Lechem Mishneh, Halachah 5.) However, this opinion is not accepted by all authorities. (See Maharik, Responsum 169.)
Commentary Halacha 3
If a person asked [a student] regarding a halachic question and there were twelve mil - A mil is 2000 cubits, approximately a kilometer in modern measure.
This distance was derived from the measurement of the camp of Israel as they journeyed through the desert. There, all halachic questions were posed to Moses, as alluded to by Exodus 33:7: "All those who sought God would go the Tent of Meeting" (Rashi, Sanhedrin 5b). (See also Hilchot Sanhedrin 20:9.)
[Exodus, Chapter 18, relates how Moses appointed judges to render halachic judgments concerning cases that did not require Moses' knowledge. Nevertheless, since these judges were appointed by Moses by Divine decree, the judgments they rendered were permitted.]
between him and his teacher, he is permitted to answer - even though he was not granted permission by his teacher, as explained below.
[Furthermore,] to prevent a transgression, it is permitted to give a halachic judgment even in the presence of one's teacher. - This applies both in his actual physical presence and within a radius of twelve mil.
What does the above imply? For example, one saw a person perform a forbidden act because he was unaware of the prohibition or because of his perversity, he should [try to] prevent him [by] telling him: "This is forbidden." - Eruvin 63a relates that while Ravina was in the presence of Rav Ashi, his teacher, he saw a man tie a donkey to a date palm on the Sabbath. At first, he shouted at him [so that he would know it is forbidden]. When he did not respond, he placed him under a ban of ostracism.
When Rav Ashi saw this, he questioned Ravina, because the latter's actions appeared to be disrespectful. Ravina explained that since a transgression was involved (making use of a tree on the Sabbath), he was obligated to take these steps.
[This] applies even in his teacher's presence and even though one's teacher had not given him permission. Wherever the desecration of God's name is involved, no deference is paid to a teacher's honor. - Eruvin, ibid., derives this from Proverbs 21:30: "There is no wisdom, no understanding, and no counsel against God."
The teacher's honor stems from the honor of the Torah and the honor of God. Hence, in all cases, priority is given to the Torah.
When does the above apply? - This refers to the first clause, which mentions the license to respond to a question outside one's teacher's presence.
With regard to a matter that came up incidentally. - Since this is a casual occurrence and his teacher is not present, the student's response is not considered to be disrespectful.
However, establishing oneself as a halachic authority to sit and reply to all who ask concerning halachic matters is forbidden - for this clearly applies that the student considers his authority as equivalent (or at least, similar) to that of his teacher. Doing so without permission is considered to be an affront to his teacher's honor.
even if [the student] is at one end of the world and the teacher at the other - i.e., geographic distance is not a factor.
until either: a) the teacher dies - at which point the honor due him takes on a different dimension.
or b) the student receives permission from his teacher. - Since the teacher has given permission for the student to answer questions, doing so is not considered to be an affront to the teacher's honor.
Though a student who was not granted permission by his teacher to render halachic decisions during the latter's lifetime, he may do so after his death. Nevertheless,...
Not everyone whose teacher dies is permitted to sit and render judgment concerning Torah law; only one who is a student worthy of rendering judgment. - Avodah Zarah 19b requires a student to be forty years of age before he is considered to be worthy of rendering halachic judgments. In summation of that entire passage, Rabbenu Nissim writes that a Torah sage is not entitled to render a halachic judgment until he reaches 40, unless there is no sage of equivalent status in his city. He questions why the Rambam makes no mention of this requirement.
Among the resolutions offered for the Rambam's decision are:
a) The Rambam interprets the passage from Avodah Zarah to mean that only until he is forty years old can a worthy student hold himself back from rendering judgment because of his humility. He does not mention this law here, since the unworthy students have become so numerous, and at present, no worthy student should hesitate from rendering judgment at all (Kessef Mishneh).
b) The Talmud's decision refers only to a student who received his instruction from an individual teacher. At present, since students gain their knowledge from texts which are always available, there is no such restriction (Lechem Mishneh).
c) The Rambam places the entire emphasis on a student's capability and does not pay attention to the age factor (Merchevat Hamishneh).
Though the latter paragraph is included in this halachah in the published texts of the Mishneh Torah, many manuscripts include it in the following halachah.
Commentary Halacha 4
Any student who is not worthy of rendering halachic judgments and does so is foolish, wicked, and arrogant. - The Rambam's statements are based on Avot 4:9, which uses these adjectives to describe a person who "renders halachic judgments casually." In his commentary on that Mishnah, the Rambam states that this applies to one who "does not worry about rendering a judgment and proceeds to do so without fear or proper consideration."
[Proverbs 7:26:] "She has cast down many corpses" applies to him. - This concept can be derived because the word hipilah (cast down) is related to neifal, a stillborn baby (Kessef Mishneh).
[Conversely,] a sage who is worthy of rendering halachic judgments - Almost parenthetically, in the midst of his critique of the underdeveloped who render halachic judgments too casually, the Rambam explains that, nevertheless, a person who is qualified should not hesitate from rendering halachic judgments. On the contrary, if he does hesitate, he is also guilty of improper conduct.
[A teacher once told a student to serve as the Rabbi of a particular community. The student protested, claiming that he was afraid of the responsibility of rendering halachic judgments for such a large community.
The teacher responded: "Whom should I send? Someone who is not afraid?"]
and refrains from doing so holds back [the spread] of Torah - In Hilchot Sanhedrin 20:8, the Rambam makes similar statements, except that there he qualifies his condemnation of "a sage who is worthy of rendering halachic judgments and refrains from doing so" as applying only when "the generation needs him." In contrast, if [the sage] refrains because he knows that there is another individual fit to render halachic judgments, "he is praiseworthy." Similarly, in Hilchot Sanhedrin 3:10, the Rambam praises sages who flee from seeking appointment as judges.
and places stumbling blocks before the blind. - Of course, the Rambam is not referring to those who are physically blind, but rather those who are intellectually unaware or spiritually handicapped, as explained in the interpretation of Leviticus 19:14: "Do not place a stumbling block before the blind."
"How prodigious are those she slew" [ibid.] applies to him. - The word atzumim (prodigious) is related to the word atzum, meaning to close one's eyes (Kessef Mishneh).
These underdeveloped students who have not gathered much Torah knowledge, seek to gain prestige in the eyes of the common people and the inhabitants of their city [by] jumping to sit at the head of all questions of law and halachic judgments in Israel. They spread division, destroy the world, extinguish the light of Torah, and wreak havoc - The Kessef Mishneh notes that although the Mishneh Torah was composed as a timeless book of halachah, the Rambam's harsh criticism here may have resulted from the prevalence of unqualified students who sought rabbinical positions in his time.
in the vineyard of the God of Hosts. - i.e., the people of Israel. (See Isaiah 5:7.)
In his wisdom, Solomon alluded to them [as follows (Song of Songs 2:15)]: "Take for us foxes, little foxes that spoil the vineyards, our vineyards are blooming."
Commentary Halacha 5
It is forbidden for a student to refer to his teacher by name - Sanhedrin 100a describes such a person as an epicurus (nonbeliever). Rashi states that he should state a descriptive phrase before mentioning his teacher's name, following the example of Joshua (Numbers 11:28), who said: "Moses, my master, imprison them."
Compare to Hilchot Mamrim 6:3, which describes the reverence due to a father:
He should not call him by name either in his lifetime or after his death. Rather, he should say, "My father, my teacher."
even outside his presence. - even if he is in a different country entirely.
[The version of the text which follows is based on the Oxford manuscript of the Mishneh Torah. The commonly printed text appears to contradict the passage from Hilchot Mamrim. See also Kessef Mishneh and Taz, Yoreh De'ah 242:4, who have noted difficulties with the printed text.]
He should not mention his name - i.e., his teacher's name
in his presence, even when referring to others with the same name as his teacher - as he does with the name of his father. Rather, he should refer to them - the other people
with different names, even after their death. - as Hilchot Mamrim (ibid.) states: "If his father's or teacher's name resembles the name of others, he should change their name."
We find an example of this in the Talmud. Abbaye's name was actually Nachmani. However, since his teacher, Rabbah, had a father with that name, he coined a new name for his disciple (Ha'Aruch).
The above applies when the name is unusual and all will thus know to whom it refers. - Hilchot Mamrim (ibid.) continues:
It appears to me that one must take care in this regard only when the name is unique....However, if the name is one which many people are called by - e.g., Abraham, Isaac, Jacob, or Moses - ...one may call others by this name outside his presence.
Thus, if the teacher's name is common, it is permitted to refer by name to another person with the same name. Nevertheless, the Rambam's words raise questions concerning the commonly followed practice of naming a child after one's parent or teacher, even when that name is unique.
[A student] should not greet his teacher or respond to the latter's greeting, as is customary when two friends exchange greetings. - Berachot 27b states: "A person who greets his teacher causes the Divine Presence to depart from Israel." Rashi explains that this refers to greeting him casually without a show of reverence.
Rather, he should bow before him - Note Soferim 18:5, which mentions such a practice.
and say with awe and reverence: "Peace be upon you, my master." - Bava Kama 73b states that it is improper for a student to greet a teacher at all, as implied by Job 29:8: "The lads saw me and hid."
If his teacher greeted him, he should respond: "Peace be upon you, my teacher and master." - Note the interchange between Rabbi Yosse and Elijah, the prophet, quoted in Berachot 3a.
It must be noted that the phrase shalom elecha rebbe has been given halachic significance in totally different contexts. For example, a person who takes an oath is allowed to retract his statements if he changes his mind toch k’dei dibbur (in the midst of speaking). What is considered "in the midst of speaking"? The time it takes to say shalom elecha rebbe (Hilchot Sh'vuot 2:17). Similar laws apply with regard to witnesses who want to retract testimony made in court.
Commentary Halacha 6
Similarly, he should not remove his tefillin in the presence of his teacher - Rav David Arameah notes that this law is found in the Shimusha Rabbah. His version of that text leads him to the interpretation "before," rather than "in the presence of" - i.e., first, the teacher should remove his tefillin, and then the student. However, the Shibbolei HaLeket and others render the Shimusha Rabbah as translated here.
The Kessef Mishneh cites Sanhedrin 101b, which forbids removing one's tefillin in the presence of a king. Since Horayot 13a relates that a Torah sage is more deserving of a honor than a king, there are those who quote this as a source for our halachah.
nor should he recline in his presence. - Note Hilchot Chametz U'Matzah 7:8, which mentions this prohibition even on the Seder night, when it is a mitzvah to recline.
Rather, he should sit before him as one sits before a king. - because, as mentioned in Horayot, ibid., a Torah sage deserves greater honor.
A person should not pray either in front of his teacher - Standing with one's back to one's teacher is a mark of great disrespect. Hence, it is forbidden as long as one can be seen by one's teacher (Beit Yosef, Orach Chayim 90, Shulchan Aruch 90:24).
behind his teacher, or at his teacher's side. - Rashi, Berachot 27a, explains that doing so would be an expression of pride, implying a degree of equivalence to his teacher.
The Shulchan Aruch, Yoreh De'ah 242:16, states that there is no prohibition if one stands more than four cubits away from his teacher. The Beit Yosef (ibid.) also states that these restrictions apply only when praying as individuals and not when participating in communal prayer.
Needless to say, he should not walk by his side. - Yoma 37a states: "A person who walks at his teacher's right is a boor." Compare with Chapter 6, Halachah 5.
Rather - when praying or walking (Shulchan Aruch, Yoreh De'ah ibid.)
he should distance himself behind his teacher without standing directly behind him and then pray. - i.e., standing slightly to his side and slightly behind him.
One should not enter a bathhouse together with his teacher - for it is not respectful to be together with him while naked. However, if the teacher needs his assistance it is permitted, as the Rambam states in Hilchot Issurei Bi'ah 21:16.
or sit in his teacher's place. - This and the following points are taken from the statements in Kiddushin 31b regarding the respect due a father. Similar statements are found in Hilchot Mamrim 6:3.
One should not side against his teacher's opinion - This translation is based on the Rambam's definition of the latter expression in one of his responsa. Others define it as "favor his teacher's opinion," explaining that doing so is a mark of disrespect, because it implies that the teacher needs the student's support.
in his presence - However, if one is in a different place or after the teacher's death, one is allowed to voice a different opinion. Note Hilchot Shechitah 11:10, where the Rambam states that his father held a more stringent view, while he, himself, followed a more lenient perspective. (See also Eruvin 32a.)
or contradict his statements.
One should not sit in his presence until he tells him to sit. - The Midrash Rabbah, Ruth 4:2, makes similar statements, based on Boaz's instructions to the elders of Bethlehem.
One should not stand before him until he tells him to stand or until he receives permission to stand. - Derech Eretz Rabbah, Chapter 5, states: "A person should not depart from a teacher or a colleague unless he takes leave of him or receives permission from him."
When one departs from one's teacher, one should not turn his back to him - for turning one's back to one's teacher is not a sign of respect.
Rather, one should walk backwards while facing him. - Yoma 53a relates that the priests and Levites would follow this procedure when departing from the Temple service. It continues to recommend that the same procedure be adopted by students when departing from their teachers.
Commentary Halacha 7
A person is obligated to stand before his teacher from the time he sees him - as far away as he can see - Contrast to Chapter 6, Halachah 5, which states that a person is not obligated to stand before a sage who is not his teacher until the latter comes within four cubits of him.
until [he passes beyond his field of vision] and is hidden: his figure no longer visible. Then, [the student] may sit. - The above halachah states that as soon as the sage passes him, the person may sit. The requirement to show an extra degree of respect to one's own teacher can be derived from the example of Rabbi Eliezer, who showed such deference to his teacher, Rabbi Yochanan (Yoma 53a).
A person is obligated to visit his teacher during the festivals. - Sukkah 27b relates:
An incident occurred concerning Rabbi Ellai, who journeyed to visit his teacher, Rabbi Eliezer, in Lod during a festival.
He told him: "Ellai, you are not one of those who rests on the festivals,". Rabbi Eliezer would say: "I praise the lazy ones who do not leave their homes during the festivals, because it is written: 'And you shall rejoice on your festivals.’“
That is unacceptable, because Rabbi Yitzchak taught: What is the source for the obligation that a person has to visit his teacher on the festival, it is written: "Why are you going to him today? It is not a day of rest or a new moon." From this we can infer that on a day of rest and on the new moon, a person is obligated to visit his teacher.
There is no difficulty: the [latter reference] applies when he can go back and forth in one day.
The Rambam interprets Rabbi Yitzchak's statement simply, because, in a number of other instances (Sukkah 10b, 26a), the Talmud relates how students would visit their teachers on festivals.
The Nodah Biyhudah, Orach Chayim, Vol. II, Responsum 94, notes that this law is not quoted by the Tur or the Shulchan Aruch. Therefore, he explains that it applies only in the time of the Temple. In contrast, at present, since the Temple is destroyed and the festival pilgrimages are no longer made, it is improper to make a special visit to one's teacher. Doing so would imply that one is showing him greater deference than is shown the Divine Presence.
This view is not accepted by many commentators. Indeed, the Talmudic references to visiting one's teacher during the festival cited above took place in the period after the destruction of the Temple. Based on the statement quoted in Halachah 1, "Your fear for your teacher should be equivalent to your fear of Heaven," Kinat Eliyahu explains that there is a parallel between a visit to one's teacher and a pilgrimage to the Temple.
Commentary Halacha 8
Deference should not be shown to a student while in the presence of his teacher - Honoring a student in the presence of his teacher may be interpreted to be an affront to the latter's position.
unless it is customary for his teacher also to show him deference. - Since the teacher himself shows the student deference, he will not be upset by others doing so (Rashi, Bava Batra 119b).
All the services which a servant performs for his master should be performed by a student for his teacher. - as an expression of the deference and respect he has for him.
[However,] - In one situation, an exception is made to the above principle...
if [the student] was in a place where he was not recognized and was not wearing tefillin - At that time, it was customary to wear tefillin the entire day. Nevertheless, if for some reason, this student was not wearing tefillin
should he - the student
suspect that people - observing his behavior
will say he is a servant - i.e., a "Canaanite servant," who is not considered to be a full-fledged Jew. [His failure to wear tefillin might create such an impression, since tefillin are a time-oriented mitzvah and "Canaanite slaves" are free from its observance.]
he need not put on [his teacher's] shoe or remove it. - i.e., he is freed from the performance of any menial tasks which might create this impression.
Whoever prevents his student from serving him withholds kindness from him and takes away his fear of heaven. - In Hilchot De'ot 5:1, the Rambam writes that a wise man is distinguished, not only by his intellectual achievements, but by the manner in which his understanding is reflected in his everyday behavior. When a student has the opportunity to appreciate not only the intellectual gifts of his teacher, but the totality of his behavior, he becomes aware of how a Torah lifestyle is an all-encompassing commitment, affecting every aspect of his daily activity. This leads to complete fear of heaven.
Any student who deals lightly with a matter related to the honor of his teacher causes the Divine Presence to depart from Israel. - Berachot 27b makes this statement regarding one who prays behind his teacher or who greets his teacher in a casual manner. (See Halachot 5 and 6.) The Rambam extrapolates that the concept also applies regarding other acts of disrespect to one's teacher.
Commentary Halacha 9
[A student who] saw his teacher transgress the words of the Torah should - not rebuke him directly. Rather, he should....
tell him: "Master, you have taught us such and such..." - Kiddushin 32a makes similar statements regarding a situation when one saw one's father transgress Torah law. The Rambam inferred that a similar concept applies regarding one's teacher (Kessef Mishneh).
Others point to Berachot 16a-b, which quotes Rabban Gamliel's students as reproaching him in such a manner after carrying out a number of deeds which appeared to contradict his teachings.
Whenever he - a student
mentions a teaching in his - teacher's
presence, he should tell him: "You have taught us the following, master." - Sanhedrin 99b, 101a states:
Who is an epicurus (nonbeliever)?
A person who relates a concept from another source that occurred to him while he was sitting before his teacher, and states: "This is what is said there," rather than "This is what you taught us, master."
Similarly, Mo'ed Katan 7b relates that once Rabbi Chiyya mentioned a teaching before his teacher, Rabbi Yehudah HaNasi, and prefaced his statements with the expression: "You have taught us the following, master."
[From that passage, it appears that Rabbi Yehudah HaNasi had not actually made that statement, and Rabbi Chiyya's remarks were merely a polite token of respect.]
Even when a student is not in his teacher's presence...
He should not mention a concept which he did not hear from his teacher unless he mentions the name of the person who authored it. - In general, there is an obligation to mention a concept in the name of its author (Megillah 15a). However, in this instance, there is a particular obligation to do so, lest it be assumed that this teaching was authored by one's teacher.
The Jerusalem Talmud (Berachot 2:1) mentions the following incident: Rabbi Yochanan was walking, supported by Rabbi Ya'akov bar Iddi. Rabbi Yochanan complained to him that his student, Rabbi Eliezer, never made statements in his name.
Rabbi Ya'akov told him that there was a precedent to such behavior. Rabbi Meir would quote teachings in the name of Rabbi Yishmael, but would not quote teachings in the name of Rabbi Akiva, his teacher.
Rabbi Yochanan answered that there was nothing wrong with that, because everyone knew that Rabbi Meir was Rabbi Akiva's disciple, and most of his teachings came from him.
Rabbi Ya'akov explained that the same concept applied at present: "Everyone knows that Rabbi Eliezer is your disciple, and that most of his teachings are yours."
Thus, were a student to mention a concept without mentioning its source, it is likely for the listeners to assume that it was authored by his teacher. If, in fact, it was authored by someone other than his teacher, and his teacher would not have approved of it, creating such an impression would not be respectful to his teacher.
When his teacher dies, he should rend all his garments until he reveals his heart. - With regard to the rending of one's garments until one's heart is revealed, see Hilchot Eivel 8:3, 9:2 and Mo'ed Katan 22a.
He should never mend them. - Mo'ed Katan 26a equates garments torn over a teacher's passing with those torn over a father's passing, with regard to the latter law. On this basis, the Rambam concludes that the same principle applies regarding the extent one rends his garments.
The Rambam draws this comparison from Elisha's behavior at the death of Elijah, his teacher. II Kings 2:12 relates: "He cried out, 'Father, Father, Chariot of Israel,'....He took hold of his clothes and rent them into two...." (Hilchot Eivel 9:5).
[At present, it is very uncommon to see a student rend his garments at his teacher's passing. Among the rationalizations for the present custom is the opinion of the Hagahot Maimoniot and the Lechem Mishneh mentioned above, that at present we derive most of our knowledge from books. Accordingly, the concept of a rav hamuzhak does not apply.]
When does the above apply? - As mentioned above, the commentaries interpret this to be a reference to all the tokens of reverence and respect mentioned in the previous halachot.
To one's outstanding teacher from whom one has gained the majority of his wisdom.
However, a person who has not gained the majority of his wisdom under a teacher's instruction is considered to be both a student and colleague - of the latter.
Rashi, Eruvin 63a, defines the term talmid chavair (a student and a colleague), as a sage of equivalent stature who has learned some concepts from the "teacher."
He - the student
is not obligated to honor him in all the above matters. Nevertheless - he should show some signs of respect. Therefore...
he should stand before him - when he comes within four cubits of him (Kessef Mishneh)
rend his garments at his [death] - Bava Metzia 33a praises the students of Babylon for showing these tokens of respect to each other.
as he does for all the deceased for whom he is obligated to mourn. - i.e., one's brother, sister, spouse, son, daughter, and parents.
Many commentaries note the apparent contradiction between this halachah, which implies that it is sufficient to rend one's garments a handbreadth, and Hilchot Eivel 9:11, which states that one is obligated to rend one's garments over the passing of a sage (even if he is not one's outstanding teacher) until one reveals his heart.
The Kessef Mishneh writes that the law in Hilchot Eivel applies only to a sage accepted as a city's halachic authority, while the present halachah refers even to a personage of lesser stature. The Lechem Mishneh writes that the law in Hilchot Eivel is incumbent on the common people, while a person who is himself a Torah sage is not obligated to make such a large gesture of mourning.
Even if he learned only one thing from him, whether it be a small or great matter - Pirkei Avot 6:3 states:
A person who learns from a colleague a single chapter, a single law, a single verse...or a single letter must show him honor.
So we find concerning David, King of Israel: He learned from Achitofel only two things, yet he called him his teacher, his guide, and his mentor.
he should stand before him and rend his garments at his [death]. - Bava Metzia 33a relates that Shmuel rent his garments at the passing of a student from whom he learned only one concept.
Commentary Halacha 10
Every student with a proper character - whose intellect and emotions are well trained (Rambam, Commentary on the Mishnah, Avot 5:6)
will not speak in front of anyone who is wiser than he is - Avot (ibid.) states:
There are seven traits that characterize an underdeveloped person and seven [that characterize] a wise man. A wise man does not speak in the presence of anyone who is wiser than he.
even though he has not learned anything from him. - This is the Rambam's own addition.
Commentary Halacha 11
An outstanding teacher may, if he desires, forgo his honor - Kiddushin 32a relates a difference of opinion between the Sages concerning this matter. Rav Chisda maintains that a teacher is not entitled to forgo his honor, because the honor is not due him personally, but to the Torah. Rav Yosef maintains that once he has mastered the subject matter he studies, it is considered as his own. Hence, he is entitled to forgo the honor due him because of it.
with regard to any or all of the above matters - Kiddushin 32b relates that Ravva and Rav Pappa relaxed certain formalities and served their students at weddings.
to any or all his students. - i.e., he may restrict these leniencies to only a small number of students or extend them to all, as he desires.
Note Chapter 7, Halachah 13, which does not allow a sage to forgo his honor after a public display of disrespect towards him.
Even though he forgoes [these honors], the student is obligated to respect him - i.e., he must stand in front of him, refrain from sitting in his place, and the like. The student's failure to do so would be considered an act of disrespect for the Torah.
at the time he forgoes [respect]. - Our translation is based on Avodat HaMelech. That text notes the apparent redundancy in the Rambam's statements and explains that even if the teacher is willing to forgo these minimal tokens of respect, the student is obligated to grant them to him, because it is improper that such respect not be shown to the Torah.
Commentary Halacha 12
Just as students are obligated to honor their teacher, a teacher is obligated to honor his students and encourage them. - Though we should treat all men with respect and affection, a teacher should make a special effort to display these qualities to his students.
Our Sages - Avot 4:15
declared: "The honor of your students should be as dear to you as your own." - Avot D'Rabbi Natan, Chapter 27, quotes as an example of this behavior Moses' instructions to Joshua (Exodus 17:9): "Choose men for us," where Moses equated Joshua with himself.
A teacher should take care of his students and love them, because they are like sons - See Chapter 1, Halachah 2.
who bring him pleasure in this world - first, as described in the next halachah, students deepen a teacher's comprehension of the subject matter. Also, their success and progress generate great feelings of satisfaction.
and in the world to come - for a student's actions and study increase the merit of his teacher, who led him to these righteous paths.
Commentary Halacha 13
Students increase their teacher's wisdom and broaden his horizons. Our Sages declared: - Ta'anit 7a and Makkot 10a quote two different sages who made the following statement.
"I learned much wisdom from my teachers and even more from my colleagues. However, from my students - and their questions, as explained below
[I learned] most of all."
Just as a small branch is used to light a large bough - Ta'anit, ibid., makes these statements within the context of the explanation of Deuteronomy 20:19: "Is man a tree of the fields?"
so a small student sharpens his teacher's [thinking processes], until, through his questions, he brings forth brilliant wisdom. - In order to answer a student's questions, a teacher must probe to the essence of the subject. For himself, he might have been willing to be content with a more superficial understanding. However, when a student questions him, he must penetrate to a deeper comprehension of the matter.
____________________________
Rambam:
• 3 Chapters a Day: Berachot Berachot - Chapter Ten, Berachot Berachot - Chapter Eleven, Milah Milah - Chapter One
Berachot - Chapter Ten
Halacha 1
The Sages instituted other blessings and many other statements that lack a p'tichah and a chatimah, as an expression of praise and acknowledgement of the Holy One, blessed be He - for example, the blessings of prayer that we have already mentioned. Among these [blessings are the following]:
A person who builds a new house or buys new articles should recite the blessing: "Blessed are You, God, our Lord, who has granted us life, sustained us, and enabled us to reach this occasion." [This blessing is recited] regardless of whether he possesses similar articles or not.
Halacha 2
Similarly, a person who sees a friend after [not seeing him for] thirty days [or more] should recite the blessing shehecheyanu . If he sees him after a hiatus of twelve months [or more], he should recite the blessing "Blessed are You, God... who resurrects the dead."
A person who sees a fruit that grows only in a specific season each year should recite the blessing shehecheyanu when he sees it for the first time.
Halacha 3
When a person hears favorable tidings, he should recite the blessing: "Blessed are You, God, our Lord, King of the universe, who is good and does good." If he hears bad tidings, he should recite the blessing: "Blessed [are You...] the true Judge."
A person is obligated to recite a blessing over undesirable occurrences with a positive spirit, in the same manner as he joyfully recites a blessing over desirable occurrences. [This is implied by Deuteronomy 6:5]: "And you shall love God, your Lord... with all your might." Included in this extra dimension of love that we were commanded [to express] is to acknowledge and praise [God] with happiness even at one's time of difficulty.
Halacha 4
When a desirable event occurred to a person or he heard favorable tidings, although it appears that this good will ultimately cause one difficulty, he should recite the blessing hatov v’hameitiv. Conversely, if a person suffered a difficulty or heard unfavorable tidings, although it appears that this difficulty will ultimately bring him good, he should recite the blessing Dayan ha'emet. Blessings are not recited in consideration of future possibilities, but rather on what happens at present.
Halacha 5
[The following rules govern the recitation of blessings for] abundant rainfall: If one owns a field [individually], he should recite the blessing shehecheyanu. If one owns it in partnership with others, he should recite the blessing hatov v’hameitiv. If one does not own a field, he should recite the following blessing:
We thankfully acknowledge You, God, our Lord, for each and every drop that you have caused to descend for us. If our mouths were filled.... They shall all give thanks, praise, and bless Your name, our King. Blessed are You, God, the Almighty, who is worthy of manifold thanksgiving and praise.
Halacha 6
When should the blessing be recited? When much water collects on the face of the earth, the raindrops cause bubbles to form in the rain that has already collected, and the bubbles begin to flow one into another.
Halacha 7
[The following blessings should be recited] when a person was told that his father died and that he is his heir: If he has brothers [who will share the inheritance] with him, he should first recite, Dayan ha'emet, and afterwards, hatov v’hameitiv. If he has no brothers [who will share] with him, he should recite the blessing shehecheyanu.
To summarize the matter: Whenever a circumstance is of benefit to one together with others, he should recite the blessing hatov v’hameitiv. Should it be of benefit to him alone, he should recite the blessing shehecheyanu.
Halacha 8
Four individuals are required to render thanks: a person who had been sick and recuperated, a person who had been imprisoned and was released, people who alight [at their destination] after a journey at sea, and travelers who reach a settlement.
These thanks must be rendered in the presence of ten people, of whom two are sages, as [implied by Psalms 107:32]: "They will exalt Him in the congregation of the people and they will praise Him in the seat of the elders."
How does one give thanks and what blessing should he recite? He should stand in the midst of the [abovementioned] company and say:
Blessed are You, God, our Lord, King of the universe, who bestows benefits upon the culpable, who has bestowed all goodness upon me.
Those who hear should respond: May He who granted you beneficence continue to bestow good upon you forever.
Halacha 9
A person who sees a place where miracles were wrought for the Jewish people - for example, the Red Sea or the crossings of the Jordan - should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who wrought miracles for our ancestors in this place.
This blessing is recited wherever miracles were performed for many people. In contrast, in a place where a miracle was performed for an individual, that individual, his son, and his grandson should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who wrought a miracle for me in this place.
or "...who wrought a miracle for my ancestors in this place."
A person who sees the den of lions [into which Daniel was thrown] or the fiery furnace into which Chananiah, Mishael, and Azariah were thrown should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who wrought miracles for the righteous in this place.
A person who sees a place in which false gods are worshiped should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who grants patience to those who transgress His will.
[When a person sees] a place from which the worship of false gods has been uprooted in Eretz Yisrael, he should recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] who uproots foreign worship from our land.
In the Diaspora, he should recite the blessing:
...who uproots foreign worship from this place.
In both instances, he should say:
As You have uprooted [foreign worship] from this place, so may it be uprooted from all places. And may You turn the hearts of its worshipers to serve You.
Halacha 10
A person who sees a settlement of Jewish homes should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who establishes the border of the widow.
[One who sees Jewish homes that are] destroyed should recite the blessing, "the true Judge." A person who sees Jewish graves should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who created you with justice, judged you with justice, sustained you with justice, took your lives with justice, and ultimately, will lift you up with justice to the life of the world to come. Blessed are You, God, who resurrects the dead.
Halacha 11
The following should be recited when one sees 600,000 people at one time. If they are gentiles, he should recite the verse (Jeremiah 50:12): "Your mother shall be greatly ashamed; she that bore you will be disgraced. Behold, the ultimate fate of the gentiles will be an arid wilderness and a desolate land."
If they are Jews and in Eretz Yisrael, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, the Wise [who knows] secrets.
One who sees a gentile wise man should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has given from His wisdom to flesh and blood.
[When one sees] Jewish wise men, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has given from His wisdom to those who fear Him.
[When one sees] a Jewish king, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has given from His glory and might to those who fear Him.
[When one sees] a gentile king, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has given from His glory to flesh and blood.
Halacha 12
A person who sees a Negro or a person who has a strange-looking face or an abnormal limb should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has altered His creations.
When one sees a blind man, a one-legged person, a person with skin boils or white blotches, or the like, he should recite the blessing "the true Judge." If they were born with these afflictions, he should recite the blessing "who has altered His creations."
When one sees an elephant, monkey, or owl, he should recite the blessing: "Blessed... who has altered His creations."
Halacha 13
A person who sees beautiful and well-formed creations or pleasant-looking trees should recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] whose world is like this.
A person who goes out to the fields or gardens in the month of Nisan and sees flowering trees sprouting branches should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who did not leave anything lacking in His world and created within it fine creations and beautiful and fine trees so that they would give pleasure to men.
Halacha 14
[When one perceives] any of the following: winds that blow extremely powerfully, lightning, thunder, loud rumblings that sound like large mills when they are heard on the earth, shooting stars, or comets, he should recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] whose power and might fill up the world.
If one desires, he may recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] who performs the work of creation.
Halacha 15
Whenever one sees mountains, hills, seas, deserts, or rivers after a thirty day interval, he should recite the blessing "who performs the work of creation."
A person who sees the ocean after an interval of thirty days or more should recite the blessing:
[Blessed are You, God, our Lord, King of the universe,] who created the ocean.
Halacha 16
A person who sees a rainbow should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who remembers the covenant, is faithful to His covenant, and maintains His word.
When a person sees the moon after it is renewed, he should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who created the heavens with His word and all their hosts with the breath of His mouth. He granted them a fixed law and schedule so that they should not alter their tasks. They rejoice and are glad to carry out the will of their Creator. They are faithful servants whose work is righteous. And He instructed the moon to renew itself as a crown of glory to those who are borne [by Him] from the womb, who are destined to be similarly renewed and to glorify their Creator for the name of the glory of His kingdom and for all He has created. Blessed are You, God, who renews the months.
Halacha 17
This blessing should be recited while standing, for whoever recites the blessing on the new moon at its appropriate time is considered as if he greeted the Divine Presence.
If a person did not recite the blessing on the first night, he may recite the blessing until the sixteenth of the month, until the moon becomes full.
Halacha 18
A person who sees the sun on the day of the spring equinox at the beginning of the twenty-eight year cycle that begins on Wednesday night [must recite a blessing]. When he sees the sun on Wednesday morning, he should recite the blessing "who performs the work of creation."
Similarly, the blessing "who performs the work of creation" should be recited when the moon reaches the beginning of the zodiac constellation taleh at the beginning of the month when it is not pointing to the north or the south, when any of the other five stars [that revolve in separate spheres] arrive at the beginning of the constellation taleh and do not point to the north or the south, and when one sees the constellation taleh ascend to the eastern corner [of the sky].
Halacha 19
When a person sees a settlement of gentile homes, he should recite the verse (Proverbs 15:25): "God will pluck up the house of the proud." Should he see a desolate settlement of gentile homes, he should recite the verse (Psalms 94:1): "The Lord is a God of retribution. O God of retribution, reveal Yourself." When one sees gentile graves, he should recite the verse (Jeremiah 50:12): "Your mother shall be greatly ashamed...."
Halacha 20
A person who enters a bathhouse should say "May it be Your will, God, our Lord, to allow me to enter in peace and leave in peace, and may You save me from this and the like in the future."
When one leaves the bath, he should say, "I give thanks to You, God, our Lord, for saving me from fire."
Halacha 21
A person who goes to let blood should say, "May it be Your will, God, our Lord, that this activity bring me a recovery, for You are a generous healer." Afterward, he should recite the blessing, "Blessed are You, God... Healer of the sick."
Halacha 22
A person who goes to measure his silo should say, "May it be Your will, God, our Lord, that You send blessing to the work of my hands." When he begins to measure, he should say, "Blessed be He who sends blessings to this heap of grain."
If he asks for mercy after measuring [his grain], his prayer is considered to be in vain. [Similarly,] whoever calls out [to God] over events that have already happened is considered to have uttered a prayer in vain.
Halacha 23
When a person enters a house of study, he should say:
May it be Your will, God, our Lord, that I not stumble regarding a point of law, that I not call something that is pure impure, nor something that is impure pure, nor call something that is permitted forbidden, nor something that is forbidden permitted, and that I not err regarding a point of Scriptural Law and cause my colleagues to laugh at me, nor my colleagues err and I laugh at them.
Halacha 24
When one leaves the house of study, he should say:
I thank You, God, our Lord, that You have granted me a portion among those who sit in the House of Study and have not granted me a portion among those who sit on the street-corners.
I rise early and they rise early: I rise early to the words of Torah, and they rise early to fruitless matters. I labor and they labor: I labor for the words of Torah and receive a reward; they labor and do not receive a reward. I run and they run: I run to the life of the world to come, and they run to the pit of destruction.
Halacha 25
A person who enters a metropolis should say, "May it be Your will, God, my Lord, to allow me to enter this metropolis in peace." If one enters in peace, he should say, "I thank You, God, my Lord, for allowing me to enter in peace."
When one desires to leave, he should say, "May it be Your will, God, my Lord, to allow me to depart from this metropolis in peace." If one departs in peace, he should say:
I thank You, God, my Lord, for allowing me to depart in peace. As You have allowed me to depart in peace, lead me [on my way] in peace, direct my steps in peace, support me in peace, and save me from the hands of the enemies and lurking foes on the way.
Halacha 26
The general rule is: A person should always cry out [to God] over future possibilities, asking for mercy. He should thank [God] for what has transpired in the past, thanking Him and praising Him according to his capacity. Whoever praises and thanks God abundantly and continuously is worthy to be praised.
Commentary Halacha 1
The Sages - In Chapter 1, Halachah 5, the Rambam attributed the composition of the text of all the blessings to Ezra and his court, the Anshei K'nesset Hagedolah.
instituted other blessings - The previous chapters described the birkat hanehenim, the blessings recited in acknowledgement of the benefit received from food or fragrance, based on the principle, "it is forbidden to receive benefit from this world without a blessing." In this chapter, the Rambam mentions other blessings that are recited in connection with events, sights, or news that are out of the ordinary. By reciting a blessing over these occurrences, we focus our awareness on the Divine origin of everything that occurs in this world.
and many other statements - See Halachot 19-25.
that lack a p'tichah - The words, "Blessed are You, God, our Lord, King of the World," which are used to begin blessings. (See Hilchot Kri'at Shema 1:7 and commentary.)
and a chatimah - The words, "Blessed are You, God," which are used to conclude blessings. (See Hilchot Kri'at Shema, ibid.)
as an expression of praise and acknowledgement of the Holy One, blessed be He - See Chapter 1, Halachah 4, which states that these blessings were instituted "to remember the Creator at all times and to fear Him."
for example, the blessings of prayer that we have already mentioned. - See Hilchot Tefillah, Chapter 7, which mentions the morning blessings.
Among these [blessings are the following]: A person who builds a new house - Rav Shneur Zalman of Liadi (Piskei Siddur 12:2) also mentions purchasing a new house.
or buys - The Shulchan Aruch (Orach Chayim 223:4) states that the blessing should be recited when the article is purchased, and not when it is first used. One feels greater satisfaction when purchasing the article than when using it.
new - This also refers to articles that are new for the purchaser (e.g., a used car). The world "new" is intended to exclude articles that were sold and repurchased (Shulchan Aruch, ibid.:3).
articles - i.e., garments or household goods (Mishnah Berurah 223:13). This blessing should be recited only on the acquisition of important articles, whose purchase brings one considerable satisfaction. See Shulchan Aruch (ibid.:6) and Mishnah Berurah (ibid.).
should recite the blessing: "Blessed are You, God, our Lord, who has granted us life, sustained us, and enabled us to reach this occasion.'' - As mentioned in Halachah 7, this blessing is associated with "all benefits that a person appreciates alone." Similarly, it is recited in praise of God for allowing us to fulfill certain mitzvot.
[This blessing is recited] regardless of whether one possesses - According to the Rambam, this refers to articles acquired through inheritance. If one has already purchased such an article, he should not recite a blessing. The Shulchan Aruch (ibid.:3, based on the decisions of Rabbenu Yitzchak Alfasi and Rabbenu Asher), however, states that the blessing should be recited even when he had purchased such articles before.
similar articles or not. - This decision is based on the Rambam's analysis of Berachot 59b-60a.
Commentary Halacha 2
Similarly, a person who sees a friend - Tosafot, Berachot 58b, states that this refers to a friend who is dear and whose sight brings one satisfaction.
after [not seeing him - The Mishnah Berurah 225:2 mentions opinions that maintain that if one has heard news of one's friend's well-being or received a letter from him during this period, the blessing should not be recited. Note, however, Rav Shneur Zalman of Liadi's Piskei Siddur 12:11, in which he negates these opinions, stating that a person feels genuine satisfaction only when he sees a friend face to face.
for] thirty days [or more] - Thirty days is considered a significant period regarding various matters of Scriptural Law.
should recite the blessing shehecheyanu - mentioned in the previous halachah.
If he sees him after a hiatus of twelve months [or more], he should recite the blessing "Blessed are You, God... - Although the Panim Me'irot states that the words "our Lord, King of the universe" need not be mentioned, the consensus of halachic opinion (see Mishnah Berurah 225:3) is that they should be recited.
who resurrects the dead." - Berachot 58b states that just as a dead person is forgotten after a year's time, so, too, a friend whom one has not seen for such a period is as if he has ceased to exist.
A person who sees - Although from Bereishit Rabbah 29:2, it is clear that the blessing should be recited whether he eats the fruit or not, the Shulchan Aruch (Orach Chayim 225:3) states that it is customary to recite the blessing before partaking of the fruit.
a fruit - whether of trees or of the earth. For example, Eruvin 40b states the blessing should be recited over squash.
that grows only in a specific season each year - The Ramah (Orach Chayim 225:6) states that the blessing should be recited even if the fruit has two seasons a year in which it grows. The intent is to exclude fruits and vegetables that grow throughout the year.
should - Eruvin, ibid., emphasizes that we are not obligated to recite this blessing (Mishnah Berurah 225:9).
recite the blessing shehecheyanu when he sees it for the first time. - The Ramah (Orach Chayim 225:3) writes that a person who did not recite the blessing the first time he saw the fruit may recite the blessing when he sees it a second time. The Mishnah Berurah 225:13 supports this opinion, noting that, at present, it is customary not to recite the blessing until one partakes of the fruit. Nevertheless, should he taste the fruit without reciting the blessing, it should not be recited at a later time.
Commentary Halacha 3
When a person hears favorable tidings - This halachah is complemented by Halachah 7, which explains that the blessing hatov v’hameitiv is recited when the positive nature of the tidings effect others as well as oneself. If the favorable tidings are individual in nature, the blessing shehecheyanu should be recited. The Rambam mentions hatov v’hameitiv in this halachah, because he is referring to - although not quoting exactly - the text of the Mishnah, Berachot 9:2.
he should recite the blessing: "Blessed are You, God, our Lord, King of the universe, who is good and does good.'' - As mentioned in Chapter 4, Halachah 9, this same blessing is also recited when different wine is served during a meal.
If he hears bad tidings, he should recite the blessing: "Blessed [are You...] the true Judge.'' - This blessing has the implication that, although one personally feels upset over the event, he realizes that since everything is controlled by God and He is "the true Judge":
a) the occurrence, however tragic, was just,
b) ultimately, it is intended for the good. God, who is truly good, cannot be the source of evil.
A person is obligated to recite a blessing - Dayan ha'emet
over undesirable occurrences with a positive spirit in the same manner as he joyfully recites a blessing - shehecheyanu or hatov v’hameitiv.
over desirable occurrences. [This is implied by Deuteronomy 6:5]: "And you shall love God, your Lord... with all your might." Included in this extra dimension of love - The Hebrew word translated as "your might," מאודך, is related to the word, מאוד, meaning "very." This implies that this is a dimension of love above the ordinary.
that we were commanded [to express] - Loving God is one of the 613 mitzvot of the Torah. (See Hilchot Yesodei HaTorah 2:1-2.) The verse cited above is the proof-text for that commandment. Thus, the mitzvah to love God includes this "extra dimension of love."
is to acknowledge and praise [God] with happiness even at one's time of difficulty. - This halachah is based onBerachot 9:5. Because of the deep message communicated by that Mishnah, it is worthy to quote it and the Rambam's commentary upon it:
We are obligated to bless [God] for undesirable occurrences in the same manner as we bless [Him] for desirable occurrences. [This is implied by Deuteronomy 6:5]: "And you shall love God, your Lord with all your heart, with all your soul, and with all your might."
"With all your heart": with both your inclinations; the good inclination and the evil inclination;
"With all your soul": even if it takes your soul;
"With all your might": with all your money. Alternatively, the expression בכל מאדך [can be associated with the words בכל מדה and interpreted to mean] for every measure that He deals you be very, very thankful to Him.
On this Mishnah, the Rambam comments:
[The Mishnah] states: In the same manner as one blesses Him for good... [i.e.,] he should accept them with happiness, overcome his feelings, and compose his mind when reciting the blessing Dayan ha'emet to the extent that he should appear in the same state as when reciting the blessing hatov v’hameitiv.
Our Sages declared... "Everything Heaven does is for good."... Although many matters may originally look unfavorable, ultimately they will bring great good. Conversely, there are many things which, at the outset, appear good, and ultimately are very bad. Therefore, an understanding person should not become aggrieved when beset with difficulties... because he does not know the ultimate outcome.
A person should concentrate his thoughts [on the following objective] and ask God [for it to be realized]: That everything that happens to him in this world, both positive and unfavorable occurrences, should be with the intent of bringing him the ultimate happiness, [a portion in the world to come].
1. In his Commentary on the Mishnah (Berachot 9:3, based on Berachot 60a), the Rambam gives an example of such a situation: A person who found a lost object in Eretz Yisrael in Talmudic times. The Romans would punish anyone who did not deliver a lost object he discovered to the government authorities. Thus, one could ultimately be reported for having found a lost object and be forced to pay an exorbitant fine for it. Nevertheless, at the time the object is found, it is an obvious good.
2. The Rambam (ibid.) exemplifies this situation as follows: A person's fields were flooded, damaging his crops. Although the fact that his fields were watered will ultimately prove advantageous, he should recite Dayan ha'emet, since, immediately, he suffered a loss.
3. The Rishon LeTzion relates that the Rambam's choice of phraseology implies that even when one is certain that the opposite quality will ultimately become manifest, he should recite the blessing appropriate for the situation at present.
4. Rabbenu Asher maintains that even if one owns a field individually, if there are other Jews in the area who will benefit from the rain, he should recite hatov v’hameitiv.
5. Significantly, this blessing does not begin: "Blessed are You, God...."
6. One continues, reciting the text of the Nishmat prayer recited on Sabbath mornings.
7. The Bayit Chadash and the Ramah (Orach Chayim 221:1) state that it is not customary to recite this blessing in European countries. Since rain is plentiful there, people do not appreciate it as much. Nevertheless, should there be a drought in these countries, this blessing should be recited (Mishnah Berurah 221:2).
8. Ta'anit 6b, the source for this halachah, describes this situation metaphorically, "when the groom goes out to greet the bride." (See also Berachot 59b.)
9. The same holds true for other circumstances that are, simultaneously, of both a positive and undesirable nature. For example, Ramah (Orach Chayim 223:1) mentions the recitation of the two blessings (shehecheyanu and Dayan ha'emet) when a man's wife dies after giving birth to a son.
Berachot - Chapter Eleven
Halacha 1
All blessings begin with "Blessed [are You, God...]" and conclude with "Blessed [are You, God...]," with the exception of the blessing after the recitation of the Shema, blessings that come in succession to each other, the blessings over fruit and the like, the blessings over the fulfillment of the mitzvot, and the blessings that we have mentioned which are expressions of praise and thanks. The [latter blessings] include some that begin with "Blessed [are You, God...]" and do not conclude with "Blessed [are You, God...]" and others that conclude with "Blessed [are You, God...]" but do not begin with "Blessed [are You, God...]."
[There are certain exceptions to these rules,] for example, a small number of blessings over the mitzvot, such as the blessing recited [when reading from] a Torah scroll and [some of the blessings recited as an expression of praise and thanks;] for example, the blessing recited when one sees Jewish graves. The rest of the blessings over mitzvot begin with "Blessed [are You, God...]" and do not conclude [with "Blessed are You, God...].
Halacha 2
There are positive commandments that a person is obligated to make an effort to pursue [their fulfillment] until he performs them - for example, tefillin, sukkah, lulav, and shofar. These are referred to as obligations, since a person is obligated to fulfill them.
There are other mitzvot that are not obligations, but resemble voluntary activities - for example, [the mitzvot of] mezuzah and constructing a guardrail. A person is not obligated to dwell in a house that requires a mezuzah [just in order] to fulfill this mitzvah. Instead, if he desires, he can dwell in a tent or a ship for his entire life. Similarly, he does not have to build a house [just] in order to build a guardrail.
A blessing should be recited before fulfilling all positive commandments that are between man and God, whether they are mitzvot that are obligatory or are not obligatory.
Halacha 3
Similarly, with regard to all the Rabbinic mitzvot - both the mitzvot that the Rabbis established as obligations - e.g., reading the megillah, lighting Shabbat candles, and lighting Chanukah candles - and the mitzvot that are not obligations - e.g., an eruv or washing hands - one should recite a blessing before performing them, [praising God] "who has sanctified us with Your commandments and commanded us….”
Where has He commanded us [to fulfill these commandments]? In the Torah, which states [Deuteronomy 17:11]: "Act [according to the judgment] they relate to you." [Based on this Biblical verse, the blessing recited before fulfilling a Rabbinical commandment] can be interpreted as follows: Who has sanctified us with Your commandments and commanded us to listen to these [sages] who have commanded us to light Chanukah candles or read the megillah. The same applies regarding all Rabbinic commandments.
Halacha 4
Why do we not recite a blessing before washing our hands after [eating]? Because the Sages obligated us [to do] this only because of danger. Blessings are not recited over an [obligation that was instituted] because of danger.
To what can this be compared? To someone who strains drinking water at night because of the danger of leeches. [Surely,] he does not recite a blessing, [praising God,] "who commanded us to strain water." The same applies in all similar situations.
Halacha 5
[The following rules apply when] a person performs a mitzvah, but does not recite a blessing: If the fulfillment of the mitzvah still continues, he may recite the blessing even though he already performed it. If the mitzvah is a deed that is completed, he should not recite a blessing.
What is implied? When a person wrapped himself in tzitzit, donned tefillin, or sat in a sukkah without reciting a blessing at the outset, after wrapping himself [in tzitzit] he should recite the blessing "... who commanded us to wrap ourselves in tzitzit"; after donning [tefillin], he should recite the blessing "... who commanded us to put on tefillin"; after sitting [in the sukkah], he should recite the blessing "... who commanded us to sit in the sukkah." The same applies in all similar situations.
Halacha 6
In contrast, if a person slaughtered [an animal] without reciting a blessing, he should not recite the blessing "... who sanctified us with Your commandments and commanded us concerning slaughter," after the slaughter [is completed]. Similarly, if he covered [a fowl's] blood, separated terumah or the tithes, or immersed himself without reciting a blessing beforehand, he should not recite a blessing afterwards. The same applies in all similar situations.
Halacha 7
There is no mitzvah for which the blessing should be recited after its fulfillment, with the exception of the immersion of a convert. [In this instance, the exception was made] because he could not say, "who sanctified us with Your commandments and commanded us." Until [the convert] immersed himself, he was neither sanctified nor commanded. Therefore, he recites the blessing over the immersion [only] after immersing himself. [This is allowed] since at the outset, he was unfit and unable to recite the blessing.
Halacha 8
Whenever the performance of a mitzvah constitutes the completion of one's obligation, he should recite the blessing before performing it. When, however, there is another commandment that follows the performance of a particular mitzvah, the blessing should not be recited until the other mitzvah is performed.
What is implied? When a person makes a sukkah, a lulav, a shofar, tzitzit, tefillin, or a mezuzah, he should not recite a blessing at the time he made [them]: [praising God for] "sanctifying us with Your commandments and commanding us to make a sukkah" or "a lulav," or "to write tefillin," because there is another commandment that follows this action.
When is the blessing recited? When one sits in the sukkah, shakes the lulav, hears the sounding of the shofar, wraps oneself in tzitzit, dons tefillin, or affixes the mezuzah. In contrast, when one constructs a guardrail, before constructing it one should recite the blessing "...who has sanctified us with Your commandments and commanded us to construct a guardrail." The same applies in all similar situations.
Halacha 9
The blessing shehecheyanu is recited:
[before] fulfilling every mitzvah that we are obligated to fulfill only at a specific time - e.g., shofar, sukkah, lulav, reading the Megillah, and [lighting] Chanukah candles,
[before fulfilling] every mitzvah that involves the acquisition of property - e.g., tzitzit, tefillin, and a guardrail - and
[before fulfilling] every mitzvah that we are obligated to fulfill infrequently - for this resembles a mitzvah we are obligated to fulfill only at a specific time - e.g., circumcising one's son and redeeming him.
If one did not recite the blessing shehecheyanu when making a sukkah or a lulav, one should recite this blessing when fulfilling the mitzvah. The same applies in other similar situations.
Halacha 10
Whether a person performs a mitzvah for himself or for a colleague, before performing the mitzvah, he should recite the blessing "... who has sanctified us with Your commandments and commanded us...." He should, however, recite the blessingshehecheyanu only on mitzvot that he is performing for himself.
If a person is [intending to] fulfill several mitzvot, he should not recite the blessing "... who has sanctified us with Your commandments and commanded us to fulfill the mitzvot ---." Instead, he should recite a blessing over each mitzvah individually.
Halacha 11
Whoever performs a mitzvah for his own sake, whether it is an obligation incumbent upon him or not, should recite a blessing, [praising God "who sanctified us with Your commandments and commanded us] to perform ----." In contrast, if he performs a mitzvah on behalf of another person, the form of the blessing is ["who sanctified us... and commanded us] concerning the performance of ----."
Halacha 12
What is implied? Before donning tefillin, one recites the blessing "... to put on tefillin"; before wrapping oneself in tzitzit, one recites the blessing "... to wrap..."; before sitting in the sukkah, one recites the blessing "...to sit in the sukkah." Similarly, one recites the blessings "... to kindle the Sabbath light," and "... to complete the Hallel."
Similarly, if one affixes a mezuzah on one's own house, one should recite the blessing "... to affix a mezuzah"; if one erects a guardrail on one's roof, one should recite the blessing "... to erect a guardrail." Should one separate terumah for oneself, one should recite the blessing "... to separate [terumah]." Should one circumcise one's own son, one should recite the blessing "... to circumcise [one's] son." Should one slaughter one's Paschal sacrifice or festive sacrifice, one recites the blessing "... to slaughter...."
Halacha 13
If, however, one affixes a mezuzah for others, one should recite the blessing "... concerning the affixing of a mezuzah." Should one construct a guardrail for others, one should recite the blessing "... concerning the building of a guardrail." Should one separate terumah for others, one should recite the blessing "... concerning the separation of terumah. Should one circumcise a colleague's son, one should recite the blessing "... concerning the circumcision." The same applies in all similar situations.
Halacha 14
[The following rules apply] when a person performs a mitzvah on his own behalf and on behalf of others simultaneously. If the mitzvah is not obligatory in nature, he should use the form "... concerning..." for the blessing. Therefore, one recites the blessing "... concerning the mitzvah of eruv."
If the mitzvah is obligatory and he had the intent of fulfilling his own obligation and that of the others, he should use the form "... to..." for the blessing. Therefore, one recites the blessing "... to hear the sound of the shofar."
Halacha 15
When one takes the lulav, one should recite the blessing "... concerning the taking of the lulav." [This form is used] because a person fulfills his obligation when he picks [the lulav] up. If one recites the blessing before taking the lulav, one should recite the blessing "... to take the lulav," as one recites the blessing "... to sit in the sukkah." From this, one derives the principle that a person who recites a blessing after performing [a mitzvah] blesses "... concerning..." [the mitzvah's] performance.
With regard to the washing of hands and ritual slaughter, since they are of a voluntary nature, even if a person slaughters on his own behalf, he should recite the blessings "... concerning slaughter," "... concerning the covering of the blood," and "... concerning the washing of hands."
Similarly, one recites the blessing "... concerning the destruction of chametz," whether one searches for leaven on one's own behalf or on behalf of others. [This form is used] because once a person resolves in his heart to nullify his ownership [over chametz], the mitzvah of destroying it is fulfilled even before one searches, as will be explained in its place.
Halacha 16
[A blessing is not recited over] all practices that are customs. [This applies] even to a custom established by the prophets - for example, taking the willow branches on the seventh day of Sukkot. Needless to say, a blessing is not recited over customs established by the Sages - e.g., reading Hallel on Rosh Chodesh and on the intermediate days of Pesach.
Similarly whenever there is a question whether a practice requires a blessing or not, it should be performed without reciting a blessing.
A person should always take care not to recite blessings that are not necessary, and should recite many blessings that are required. Thus, David declared [Psalms 145:2]: "I will bless you each day."
Commentary Halacha 1
All blessings begin with "Blessed [are You, God...]" - "our Lord and King of the universe..."
and conclude with "Blessed [are You, God...]" with the exception of the blessing after the recitation of the Shema - Although the Shema interposes between this blessing and the blessings that precede it, they are still considered as blessings that come in succession to each other. This same rule applies to other blessings, e.g., the blessings Yishtabach and Baruch she'amar and the blessings before and after Hallel.
blessings that come in succession to each other - In this instance, the phrase "Blessed..." which begins the first blessing in the succession, applies to the blessings that follow as well.
the blessings over fruit - See Chapters 8 and 9.
and the like - See Hilchot Tefilah, Chapter 7. The blessings mentioned there are equivalent to the blessings recited over fruit.
the blessings over the fulfillment of the mitzvot - These blessings are discussed in this chapter.
and the blessings that we have mentioned which are expressions of praise and thanks. - The blessings mentioned in the previous chapter.
The [latter blessings] include some that begin with "Blessed [are You, God...]" and do not conclude with "Blessed [are You, God...]" - Indeed, most of the blessings mentioned in the previous chapter are structured in this manner.
and others that conclude with "Blessed [are You, God...]" but do not begin with "Blessed [are You, God...]." - e.g., the blessing on rain mentioned in Halachah 5.
[There are certain exceptions - The bracketed additions are based on the commentary of the Kessef Mishneh.
to these rules,] - i.e., blessings from these categories that both begin and concluded with "Blessed are You...."
for example, a small number of blessings over the mitzvot, such as the blessing recited [when reading from] a Torah scroll - See Hilchot Tefillah 12:5. Other examples are the blessings over the haftarah and the blessing over consecrating a wife.
and [some of the blessings recited as an expression of praise and thanks;] for example, the blessing recited when one sees Jewish graves. - See Chapter 10, Halachah 10. Other examples are Kiddush, Havdalah, and the blessing sanctifying the new moon.
The rest of the blessings over mitzvot begin with "Blessed [are You, God...]" and do not conclude [with "Blessed are You, God...]."
1. Tefillin represent a mitzvah that we are required to fulfill each day, while sukkah, lulav, and shofar are fulfilled only on the holidays with which they are associated. By mentioning both these types of obligations, the Rambam expresses his point more clearly. It is, nevertheless, worthy of question why the Rambam lists the mitzvot of sukkah, lulav, and shofar in this order. In Hilchot Shofar V'Sukkah V'Lulav, he discusses them in a different order.
2. See Hilchot mezuzah 6:1. The Rambam lists ten qualifications a house must have to require a mezuzah. A person may choose to live in a house that does not fulfill all these requirements.
3. The Jerusalem Talmud (Berachot 6:1) derives the obligation to recite a blessing before fulfilling mitzvot as follows: Exodus 24:12 establishes an equation between Torah study and the mitzvot. Therefore, since blessings are recited before Torah study (see Hilchot Tefillah 7:10), a blessing should also be recited before fulfilling a mitzvah. It must, however, be emphasized that this is an asmachtah and the obligation to recite these blessings originates in Rabbinic law and not in the Torah itself.
4. According to the Rambam, there is one exception to this principle: the ritual immersion of a convert, as explained in Halachah 7. Although other authorities maintain that the blessing before washing hands should be recited after washing and not beforehand, as mentioned in Chapter 6, Halachah 2, the Rambam does not agree, and requires that this blessing also be recited before fulfilling the mitzvah.
5. The Rambam's statements imply that a blessing should not be recited before fulfilling any of the mitzvot between man and man. The Rabbis have given several explanations why blessings are not recited before fulfilling such commandments:
a) A blessing is recited only when a person can fulfill a mitzvah on his own, without requiring the assistance of another person. Many of the mitzvot between man and man require a recipient - e.g., charity cannot be given without a poor man being willing to receive it, a lost object cannot be returned unless its owner accepts it (Rashba, Vol. I, Responsum 18).
b) Many of the mitzvot between man and man (e.g., visiting the sick, comforting mourners, giving charity) were instituted because of undesirable circumstances. Hence, it is not appropriate that a blessing be recited in connection with them (Rav David Avudraham).
[Although as stated in the previous chapter, a person is obligated to recite a blessing when undesirable events occur to him, it is not appropriate to do so when such events happen to a colleague. Should a person do so, he would appear to be rejoicing in his colleague's misfortune.]
c) The gentiles are also obligated to give charity and establish a stable society. Hence, they fulfill many of the positive commandments. Thus, the blessing recited before fulfilling a mitzvah, praising God for sanctifying - i.e., differentiating - "us with Your commandments" is inappropriate (Torah Temimah).
6. I.e., mitzvot that we are required to fulfill at a specific time.
7. I.e., mitzvot that have a voluntary dimension; thus, if one desires to carry within a carmelit on the Sabbath, one must establish an eruv; if one desires to eat bread, one must wash one's hands.
8. There are several types of eruvim, as the Rambam explains in Hilchot Eruvin. All are included in the same blessing.
9. There is a slight difficulty with the Rambam's statements. Although washing hands before eating has a voluntary aspect, as explained above, we are required to wash before prayer each morning. (See Chapter 6, Halachah 2.)
10. The Rambam's question is: Since these commandments were instituted by the Sages, how can we say that God commanded us to fulfill them?
11. The Rambam's statements are based on Shabbat 23a, except that he quotes a different portion of the proof-text mentioned by the Talmud in order to emphasize the positive nature of the Biblical commandment (Kessef Mishneh). Compare also to Chapter 6, Halachah 2, where he quotes another portion of the verse.
(Note the Ramban's objection to the Rambam's definition of Rabbinic commandments and the Kiryat Sefer's resolution of the difficulty in the fifth chapter of his introduction to the Mishneh Torah.)
12. See Chapter 6, Halachot 2-3, which explain that the obligation to wash after eating was instituted lest a person use Sodomite salt and, after eating, inadvertently pass his hands over his eyes and blind himself. Note also the objection of the Ra'avad to the Rambam's statements in Halachah 2 of that chapter.
13. There is a slight difficulty with the Rambam's statements. In Halachot 9 and 12, the Rambam states that a blessing is recited when one fulfills the mitzvah of constructing a guardrail. On the surface, the purpose of that mitzvah is to prevent danger. This question can, however, be resolved on the basis of Hilchot Tefillah 9:7, which states:
One who says... "May He who showed mercy on a bird's nest... show mercy on us"... should be silenced, because these mitzvot are God's decrees and are not [expressions of] mercy.
Although the obvious reason for the mitzvah of chasing away the mother bird is to show mercy (and the Rambam himself gives such an explanation in the Guide to the Perplexed, Vol. III, Chapter 38), that mitzvah - and every mitzvah - is ultimately a Divine decree that surpasses human intellect. Any rationale we provide is limited and cannot define the mitzvah in a complete manner.
The same applies in the present instance. Although the obvious reason for constructing a guardrail is to prevent a dangerous situation from arising, this nevertheless represents only man's conception of the mitzvah. God's purpose is beyond our comprehension. Therefore, a Rabbinic ordinance like washing after the meal can be considered as having been established because of danger, and, for that reason, a blessing is not recited in connection with its performance. In contrast, with regard to a commandment from the Torah itself, there is no way that we can define the ultimate purpose for its performance and consider it as having been granted us only to avoid danger (Kinat Eliyahu). [See also Likkutei Sichot, Vol. IX. Note also that although the Rambam and the She'iltot of Rav Achai Gaon mention reciting a blessing over the construction of a guardrail, the Shulchan Aruch (Choshen Mishpat, Chapter 427) does not mention this blessing.]
14. To explain this concept, using one of the examples cited by the Rambam: When one puts on tefillin, one's fulfillment of the mitzvah continues throughout the entire time one is wearing them. Therefore, although one should recite the blessing before putting them on, if one did not, it is still proper to do so afterwards, because one is still fulfilling the mitzvah.
15. The Rambam gives examples of this concept in the following halachah.
16. Since the mitzvah is already completed, there is no further cause to recite the blessing. On the contrary, according to the Rambam, doing so would be a recitation of the blessing in vain. (See Hilchot Ishut 3:23.)
17. See note 17 in the commentary on the following halachah.
18. As he mentions in the previous halachah, the Rambam maintains that this exception applies only regarding the immersion of a convert. Other individuals - e.g., a woman immersing herself to emerge from the niddah state or, in the times of the Temple, a person immersing himself to emerge from other states of impurity - should recite a blessing before immersing. (As the Rambam states in Hilchot Tefillah 4:4, there is no difficulty in a person who is ritually impure reciting prayers.)
Tosafot, Berachot 51a, differ, maintaining that since an exception is made regarding the immersion of a convert, the Sages did not differentiate and required that the blessings for all immersions be recited afterwards. The Rambam's opinion is quoted by the Shulchan Aruch (Yoreh De'ah 200:1), while the Ramah follows Tosafot's view. (See also the commentary on Chapter 6, Halachah 2, which discusses whether the blessing for washing hands should be recited before washing or afterwards.)
19. Therefore, in this instance, at the outset, the Sages instituted the obligation to recite a blessing after immersion.
20. The Rambam's phraseology is somewhat problematic, for it implies that there is a separate mitzvah in making a sukkah or a lulav. His intent, however, is clear. When a mitzvah has two phases - the preparations for performing it and its actual performance - the blessing is recited only before the latter.
21. The commentaries have questioned the Rambam's intention in using the phrase "making a lulav." What has to be made? According to the Rambam (Hilchot Lulav 7:6), we are not required to bind the three species of the lulav together. This question can be resolved, however, because according to Rabbinical decree, it is desirable that the species be bound together (Rav Kapach).
22. Note the Chatam Sofer (Orach Chayim, Responsum 52), who states that whenever the fulfillment of a mitzvah takes a long time, one should recite the blessing before one completes the last phase. Thus, with regard to the construction of a guardrail, one should recite the blessing before constructing the last portion of the divider. (See also Halachah 4, note 13.)
23. In one of his responsa, the Rambam explains that just as we recite the blessing shehecheyanu over the acquisition of new clothing (Chapter 10, Halachah 1), we recite this blessing over the acquisition of new mitzvot.
24. According to Ashkenazic custom, the blessing shehecheyanu is not recited over circumcision. See Hilchot Milah 3:3 and commentary.
25. The Rambam's phraseology appears to indicate that it is proper to recite the blessing shehecheyanu when making the sukkah. The common practice, however, in both the Sephardic and Ashkenazic communities, is to recite the blessing when fulfilling the mitzvah. One should, however, also have in mind the construction of the sukkah.
26. For example, he affixes a mezuzah for a colleague.
27. One may, however, recite shehecheyanu for another individual with the intent that the other person answer Amen, and thus fulfill his requirement for reciting the blessing even when one has already recited the blessing oneself. (See Kessef Mishneh.)
28. See Sukkah 46a.
29. For example, mitzvot such as tefillin, shofar, or sukkah.
30. For example, mitzvot such as mezuzah or constructing a guardrail. The fulfillment of these mitzvot is not an absolute obligation, since, as the Rambam stated previously, one may dwell in a house that does not require a mezuzah or a guardrail. Nevertheless, once one builds such a house, there is an obligatory aspect to their performance. Hence, it is appropriate to say, "who has... commanded us to affix a mezuzah," and the like. Note the contrast to the "voluntary" mitzvot mentioned in Halachah 15.
31. Since the person is not performing the mitzvah on his own behalf, it is not appropriate that he praise God for commanding us to perform a specific activity. Therefore, he should use the form "... concerning the mitzvah of...."
The general principles stated by the Rambam in this halachah (and illustrated in the four succeeding halachot) are as a whole reflected in the text of the blessings we recite. Nevertheless, with regard to this last point, most other authorities prefer that there be a uniform text for all blessings, whether we perform them on our own behalf or on behalf of others.
Also, there are certain particular blessings that some commentaries have cited as exceptions to these rules. There are, however, other commentaries who have explained these. For example, before eating matzah (and similarly, with regard to other mitzvot that involve partaking of certain foods), we recite the blessing "... concerning the eating of matzah," and not "...to eat matzah." This is because the activity of eating itself is not what God has commanded - indeed, man performs this function on his own accord - what is holy is the object that the person eats. By placing the emphasis on "the eating of" a particular food, we focus our attention on the food and not its actual consumption (Or Sameach).
Commentary Halacha 12
What is implied? Before donning tefillin - a mitzvah that we are obligated to fulfill each day
one recites the blessing "... to put on tefillin" - This is the blessing recited over the arm tefillin, and over both the arm and head tefillin when one does not speak between putting them on. Should one speak, one should recite the blessing "... concerning the mitzvah of tefillin" before putting the head tefillin on (Hilchot Tefillin 4:6).
The latter statement is problematic for the Rambam: Since the blessing is recited before putting on the head tefillin, it should use the form "... and commanded us to..." rather than "... and commanded us concerning the mitzvah of...."
before wrapping oneself in tzitzit - A mitzvah that, as mentioned in the previous halachah, has a non-obligatory nature. The Torah does not obligate us to wear tzitzit each day. (See Hilchot Tzitzit 3:11.) Nevertheless, a person who wears a garment requiring tzitzit is obligated to fulfill the mitzvah each day.
one recites the blessing "... to wrap..." - This blessing is recited before putting on the tallit gadol. As mentioned in the commentary on Hilchot Tzitzit, the Rambam does not mention the custom of wearing a tallit katan at all. It is our custom to recite the blessing "... concerning the mitzvah of tzitzit" for such a garment. It is possible to explain that the form "... concerning..." is used because, generally, we have touched unclean portions of our body before putting on the tallit katan. Hence, the blessing cannot be recited before donning the garment. Accordingly, the form "...concerning the mitzvah..." is more appropriate, as stated in Halachah 15.
before sitting in the sukkah - a mitzvah that is obligatory in nature, but which can be performed only during a certain time of the year.
one recites the blessing "...to sit in the sukkah." - It is our custom to recite this blessing even if one began sitting in the sukkah without reciting the blessing, and recited the blessing afterwards. From Halachah 15, however, it does not appear that the Rambam would accept this practice.
Similarly, one recites the blessings - The Rambam mentions Shabbat candles and Hallel specifically because these are Rabbinic mitzvot.
"... to kindle the Sabbath light," and "... to complete the Hallel." - This is the Sephardic custom. Today, in Ashkenazic communities, the text of the blessing is "... to read the Hallel."
Similarly, if one affixes a mezuzah on one's own house - The Rambam mentions the mitzvot of mezuzah and a guardrail for two reasons: First, as explained in the commentary on the previous halachah, there is a non-obligatory aspect to these mitzvot. Second, as explained in the following halachah, there is a difference whether one performs these mitzvot by oneself or whether one performs them on behalf of another person.
one should recite the blessing "... to affix a mezuzah"; if one erects a guardrail on one's roof, one should recite the blessing "...to erect a guardrail." - See Halachah 4, Note 13.
Should one separate terumah for oneself, one should recite the blessing "... to separate [terumah]." - The Yemenite manuscripts of the Mishneh Torah also mention the separation of tithes in this context.
Should one circumcise one's own son, one should recite the blessing "... to circumcise [one's] son." - Although the Shulchan Aruch (Yoreh De'ah 265:2) mentions the Rambam's opinion, the Ramah states that it is customary to recite the blessing "... concerning the circumcision," at all times.
Should one slaughter one's Paschal sacrifice or festive sacrifice, one recites the blessing "... to slaughter...." - The Rambam mentions these mitzvot to contrast them with the following halachah, which describes their performance on behalf of another person. It would appear that the Rambam is making the point that one should use the form "... to..." when performing the mitzvah oneself even when, in general, it is more likely that the mitzvah be performed by an agent (Kin’at Eliyahu).
32. The Shulchan Aruch (Yoreh De'ah 289:1) and other authorities mention the recitation of only the blessing "to affix a mezuzah."
33. Even if he would perform such a mitzvah only on his own behalf, he would use this form, as explained in the following halachah.
34. See Halachah 3.
35. In this instance as well, were he to perform the mitzvah only for himself, he would use this form.
36. As mentioned in Halachot 5 and 6, once a mitzvah has been fulfilled, it is no longer proper to recite a blessing. The mitzvah of lulav, however, represents an exception to the rules stated there. Unlike tefillin or sukkah, the mitzvah of lulav does not continue for the entire time one holds it. Instead, as the Rambam states, as soon as one picks it up, one fulfills the obligation as required by the Scriptural Law (mid'oraita). Nevertheless, it is still permissible to recite a blessing, because the Sages ordained that the mitzvah be fulfilled by carrying out the nanu'im (shakings) of the lulav in the Hallel prayers.
Since this dimension of the mitzvah remains, one may still recite a blessing. Nevertheless, since mid'oraita one has fulfilled one's obligation, it is not proper to use the form "... to...," which implies an activity to be fulfilled in the future (Tosafot, Pesachim 7b).
The Shulchan Aruch (Orach Chayim 651:5) relates that the blessing "... concerning the mitzvah of lulav" should be recited even when one recites the blessing before picking up the lulav.
38. This refers to an instance when the fulfillment of a mitzvah continues beyond the first moment, and one did not recite the blessing at the outset, as explained in Halachah 4. According to the Rambam, one should change the form of the blessings in such an instance. The Ra'avad objects to the Rambam's decision, explaining that we should not change the form of the blessings. It is the Ra'avad's view that is accepted in practice at present.
39. There is a distinction between these mitzvot and those mitzvot mentioned in Halachot 11 and 12 that were described as not being obligatory in nature. One is not obligated to live in a house that requires a mezuzah. Nevertheless, should one dwell in such a house, one is obligated to fulfill the mitzvah. In contrast, there is never any obligation to carry out the activities which require one to fulfill the mitzvot described in this halachah.
40. See also Halachah 3.
41. The Rambam states in Hilchot Chametz UMatzah 2:1-2:
It is a positive mitzvah from the Torah to destroy chametz.... What is the destruction to which the Torah refers? To nullify chametz within one's heart and to consider it as dust, and to resolve within one's heart that he possesses no chametz at all.
Nevertheless, since the Sages required one to search for chametz throughout one's house (see Hilchot Chametz UMatzah 2:3), the mitzvah is not completely fulfilled until the search is completed. Therefore, a blessing may be recited.
43. Hilchot Lulav 7:20-22 relates that while the Temple was standing, willow branches were placed near the altar on each of the seven days of the Sukkot festival, with the exception of the Sabbath. At present, to commemorate that practice, it is customary to take willow branches on the seventh day of the holiday and hit them five times against the ground.
44. In contrast to the recitation of Hallel on the festivals, which the Rambam (Hilchot Chanukah 3:6) considers a mitzvah instituted by the Sages, the recitation of Hallel on Rosh Chodesh was not uniformly accepted among the Jewish community in Talmudic times. Thus, Ta'anit 28b relates that the great Sage Rav was not accustomed to reciting Hallel on Rosh Chodesh. Rather, it is a custom that was practiced in Babylon for years, and ultimately became universally accepted. Therefore, certain portions are not recited and a blessing is not recited.
The Ra'avad and Tosafot, Ta'anit (ibid.) differ and maintain that, in contrast to taking the willow, which is not an involved practice, the recitation of Hallel is worthy of a blessing. The Shulchan Aruch (Orach Chayim 422:2) quotes the Rambam's opinion and states that it is the accepted practice in Eretz Yisrael. In contrast, the Ramah follows the other view.
45. Since there was no special sacrifice ordained for each of the latter days of Pesach individually, but rather the same sacrifices were offered throughout the festival, the full Hallel is not recited. The same laws that govern the recitation of Hallel on Rosh Chodesh apply.
46. The Kessef Mishneh and other commentaries give several examples of such practices:
a) Separating tithes from produce that is classified as d'mai (produce sold by an unlearned person). The Sages required this separation as a safeguard, because they were unsure whether the unlearned person had separated the tithes or not. Although the tithes should be separated because of this doubt, since it is possible that they had been separated previously, a blessing should not be recited.
b) Covering the blood of a kvi. The Sages were unsure whether such an animal should be classified as a behemah, whose blood should not be covered, or as a chayah, whose blood must be covered. Because of the doubt, we cover the animal's blood. We do not, however, recite a blessing (see Hilchot Shechitah 14:4).
c) Dwelling in the sukkah on Shemini Atzeret. Although it is customary to dwell in the sukkah on this day in the diaspora, in deference to the possibility that Sukkot actually began on the second day, a blessing is not recited. (See Hilchot Sukkah 6:13.)
47. The blessing is not recited lest the deed one performs not be necessary, and thus the blessing one recites would be considered as taking God's name in vain.
Note the question of the Kessef Mishneh concerning the Rambam's decision (Hilchot Kri'at Shema13 2:13) that a person who is unsure whether he recited the Shema should recite its blessings as well.
48. Sukkah 46a quotes a similar verse and comments, "Each day, respond to Him in a manner that reflects His blessings."
The Rambam appears to be implying that a person should be continuously aware of the kindness God is granting him and respond by blessing Him.
Milah - Chapter One
HILCHOT MILAH
THE LAWS OF CIRCUMCISION
It contains one positive mitzvah:
To circumcise males on the eighth day.
This mitzvah is explained in the following chapters.
Halacha 1
Circumcision is a positive mitzvah [whose lack of fulfillment] is punishable by karet, as [Genesis 17:14] states: "And an uncircumcised male who does not circumcise his foreskin - this soul will be cut off from his people."
A father is commanded to circumcise his son, and a master, his slaves. This applies both to those who are born in his home and to those purchased by him. If the father or the master transgressed and did not circumcise them, he negated the fulfillment of a positive commandment. He is not, however, punished by karet, for karet is incurred only by the uncircumcised person himself. The court is obligated to circumcise that son or slave at the proper time and should not leave an uncircumcised male among the Jewish people or their slaves.
Halacha 2
We may not circumcise a person's son without his knowledge, unless he has transgressed and did not circumcise him. [In such an instance,] the court must circumcise [the child] against [the father's] will.
If the matter does not become known to the court and they do not circumcise him, when [the child] reaches bar mitzvah, he is obligated to circumcise himself. With each and every day that passes after he has reached bar mitzvah, he negates a positive commandment. He is not, however, liable for karet until he dies uncircumcised, having intentionally [failed to perform the mitzvah].
Halacha 3
A master is obligated to circumcise both a slave who was born as the property of a Jewish owner and a slave purchased from the gentiles. [There is, however, a difference between the two.] A home-born slave should be circumcised on the eighth day [of his life]. In contrast, a slave who is purchased should be circumcised on the day he was purchased. If he was purchased on the day he was born, he should be circumcised on that day.
Halacha 4
There are, however, slaves that are purchased who should be circumcised on the eighth day [of their lives], and home-born slaves who should be circumcised on the day they are born.
What is implied? Should one purchase a maidservant and purchase [the rights to] her fetus [separately], when she gives birth, the baby should be circumcised on the eighth day. Although the fetus itself was purchased separately, since [the master] purchased his mother before the child was born, he should be circumcised on his eighth day.
Halacha 5
If a person purchased a maidservant for her offspring, or purchased a maidservant with the intent of not immersing her as a slave, even though her offspring is born in his domain, the child should be circumcised on the day he was born.
[This ruling was granted, because] this child is considered as if he alone has been purchased [by his master], and it is as if he purchased him this day. His mother is not included among the maidservants of the Jewish people, so that the child could be considered "home-born." If his mother immersed herself after she gave birth, the child should be circumcised on the eighth day.
Halacha 6
When a person purchases a slave from the gentiles and the slave does not consent to be circumcised, we may be patient with him for twelve months. It is forbidden to maintain him for any longer period while he remains uncircumcised, and one must sell him to gentiles.
If, at the outset, while the slave was still in the possession of his gentile master, he made a stipulation that he would not be circumcised, it is permissible to maintain him although he is not circumcised, provided he accepts the seven universal laws commanded to the descendants of Noah and becomes a resident alien.
If he refuses to accept these seven laws, he should be killed immediately. A resident alien may be accepted only in the era when the laws of yovel are in effect.
Halacha 7
When a convert enters the congregation of Israel, he is obligated to undergo circumcision first. If he had been circumcised while he was a gentile, it is necessary to extract the blood of the covenant on the day that he converts.
Similarly, a child who was born without a foreskin must have blood extracted for circumcision on the eighth day. An androgynous, a child with both male and female sexual organs, must be circumcised on the eighth day. Similarly, a child born by Caesarian section and a child who has two foreskins should both be circumcised on the eighth day.
Halacha 8
Circumcision is performed only during the day, after the rising of the sun, as [Leviticus 12:3] states, "On the eighth day...," i.e., during the day, and not at night. [This applies to a circumcision performed] at the appropriate time, the eighth day [after birth], and [to a circumcision performed] after the appropriate time, from the ninth day and onward.
If one performed the circumcision after dawn, it is acceptable. It is acceptable [at any time] throughout the entire day. Nevertheless, it is a mitzvah to [perform the circumcision] early, in the beginning of the day, since "the eager perform mitzvot early."
Halacha 9
When a circumcision [is performed] at its appropriate time, [its performance] supersedes [the prohibition against labor] on the Sabbath. When it [is] not [performed] at its appropriate time, [its performance] does not supersede [the prohibition against labor] on the Sabbath or the festivals. Whether or not it is performed at its appropriate time, [its performance] supersedes [the prohibition against removing signs of] tzara'at.
What is implied? If there was a sign of tzara'at on the foreskin, it may be cut off with the foreskin. Although there is a prohibition against cutting off the signs of tzara'at, the performance of a positive commandment supersedes the observance of a negative commandment.
Halacha 10
Just as the circumcision of sons supersedes [the prohibitions against labor on] the Sabbath, so too, the circumcision of those slaves who are circumcised on the eighth day [of their lives] supersedes [the prohibitions against labor on] the Sabbath when the eighth day [of their life] falls on the Sabbath. There is [one] exception - a slave whose mother did not immerse herself until after she gave birth. Although such a slave is circumcised on the eighth day, his circumcision does not supersede [the prohibitions against labor on] the Sabbath.
Halacha 11
[The circumcision of the following individuals] does not supersede [the prohibitions against labor on] the Sabbath:
a child who was born without a foreskin;
a child who was born in the eighth month of pregnancy before his development was completed; he is considered to be a stillborn, for he will not live;
a child born by Caesarian section;
an androgynous; and
a person with two foreskins.
These individuals are circumcised on [the following] Sunday, the ninth day of their lives.
Halacha 12
When a child is born beyn hash'mashot, which is a period when it is undetermined whether it is considered day or night, we count from the night, and he is circumcised on the ninth day [following the day he was born], which could be the eighth day.
When a child is born beyn hash'mashot on Friday, his circumcision does not supersede the Sabbath prohibitions, because the Sabbath prohibitions are never superseded because of a doubtful situation. Rather, he should be circumcised on [the following] Sunday.
Halacha 13
[The following principles apply when] a child is born in the eighth month [of pregnancy]:1 If the child's nails and hair are completely formed, we assume that this is a completely formed infant that should have been born in the seventh month, but whose birth was delayed. Hence, the baby may be carried on the Sabbath, is not considered to be a stone, and may be circumcised on the Sabbath.
If, however, when the baby was born, its hair and nails were incompletely formed, we can be certain that this child is in its eighth month of development and should not have been born until the ninth month, but was born prematurely. Therefore, he is considered as a stone and may not be moved on the Sabbath.
Nevertheless, if such an infant remains alive for thirty days, he is considered to be a child who will live and is governed by all the same rules as other infants.2
Whenever a human child lives longer than thirty days, it is no longer considered to be a stillborn.
Halacha 14
[The following rules apply when] a child is born in the seventh month of gestation: If a child is born with his limbs completely formed,3 we assume that he will live and he should be circumcised on the eighth day [even if it falls on the Sabbath].
If there is a question whether a child4 was born in the seventh month or in the eighth month, he can be circumcised on the Sabbath. The rationale is: If he was born in the seventh month and his limbs are completely formed, it is appropriate that [his circumcision] supersede [the prohibitions against labor on] the Sabbath. If he was born in the eighth month, circumcising him [does not constitute a violation of the Sabbath prohibitions].5
It is like cutting meat, because he is like a stillborn if he is, in fact, born in the eighth month.
Halacha 15
When a child's head emerges from his mother's birth canal beyn hash'mashot on Friday, but his entire body does not emerge until after the Sabbath night [has commenced], the child should not be circumcised on the Sabbath.6
Whenever a child's circumcision does not supersede the Sabbath prohibitions, [such circumcision] also does not supersede the prohibitions of the first day of a festival.7 It does, however, supersede the prohibitions of the second day of a festival.8 On Rosh HaShanah, however, it does not supersede [the prohibitions] of either the first or the second day.9 Similarly, a circumcision that is not carried out at the appropriate time10 does not supersede [the prohibitions of either of] the two days of Rosh HaShanah.11
Halacha 16
A sick person should not be circumcised until he regains his health. Seven full days should be counted from the time he regains his health until he is circumcised.
When does the above apply? When he recovers from high fever or from a similar illness. If, however, a person's eyes hurt, as soon as his eyes heal he may be circumcised immediately. The same applies in all similar circumstances.
Halacha 17
A child whose complexion is very yellowish12 on the eighth day of his life13 should not be circumcised until his blood recovers and his complexion returns to that of an ordinary healthy child.
Similarly, if his complexion is overly red,14 as if he had been painted, he should not be circumcised until his blood recovers and his complexion returns to that of an ordinary healthy child.15 This is an example of sickness, and great care must be taken regarding this matter.
Halacha 18
When a woman circumcised her first son and he died because the circumcision sapped his strength, and similarly, circumcised her second son and he also died because of the circumcision, she should not circumcise her third son at the appropriate time. Rather, she should wait until he becomes older and his strength increases. [This applies regardless of whether] the first two children were sired by the same father or not.
We should not circumcise a child who is afflicted with any sickness at all, since the danger to life takes precedence over everything. Circumcision can be performed at a later date, while it is impossible to bring a single Jewish soul back to life.
Commentary Halacha 1
Circumcision is a positive mitzvah - Sefer HaMitzvot (Positive Commandment 215) and Sefer HaChinuch (Mitzvah 2) consider this one of the 613 mitzvot of the Torah.
[whose lack of fulfillment] is punished by - Circumcision and the Paschal sacrifices are the only positive commandments for which the Torah prescribes punishment if they are not fulfilled. In both instances, the punishment is the same (karet).
karet - Premature death at the hand of God (Mo'ed Katan 28a) and a severe spiritual punishment, the "soul's being cut off," and not being granted a share in the world to come (Hilchot Teshuvah 8:1,5).
as [Genesis 17:14] states: "And an uncircumcised male who does not circumcise his foreskin - this soul will be cut off from his people." - The citation of the verse from Genesis is significant. In his Commentary on the Mishnah (Chulin 7:6), the Rambam writes that our fulfillment of this mitzvah is not based on God's commandment to Abraham, but rather on the commandment issued to Moses (Leviticus 12:3), "On the eighth day, the child's foreskin will be circumcised." Nevertheless, the commandment to Abraham is still significant, and many particulars concerning circumcision are derived from it.
A father - and not a mother (Kiddushin 29a)
is commanded to circumcise his son - Although when the son reaches the age of bar mitzvah, he is obligated by the mitzvah. Until that time, the father is responsible for the fulfillment of the mitzvah.
The Minchat Chinuch (Mitzvah 2) questions the extent of the father's responsibility. If the father does not circumcise his son before the latter reaches majority, is the father still charged with the mitzvah (together with the son) or is the son solely responsible for the mitzvah?
Likkutei Sichot (Vol. 11) explains that the question is dependent on a difference of opinion between the Babylonian and Jerusalem Talmuds. The Babylonian Talmud (Kiddushin 29a) derives the mitzvah from the verse (Genesis 21:4), "And Avraham circumcised his son, Isaac." This indicates that the mitzvah is primarily the father's (although after the son reaches adulthood, he also becomes responsible). In contrast, the Jerusalem Talmud (Kiddushin 1:7) quotes as a proof-text for the mitzvah (Leviticus 12:3), "On the eighth day, the flesh of his foreskin shall be circumcised." The Korban Eidah explains that this implies the mitzvah is the son's. Since he is not able to perform it himself as a youth, however, his father is given the responsibility while the child is a minor.
Likkutei Sichot continues, explaining that the Rambam's position is obvious from his discussion of the blessings recited for the mitzvot in Hilchot Berachot, Chapter 11. In Halachah 11 of that chapter, the Rambam explains that if one performs a mitzvah on one's own behalf, one should use the form, "who has sanctified us with His commandments and commanded us to...." In contrast, if one performs a mitzvah on behalf of another person, one uses the form, "... and commanded us concerning...."
Rav Yitzchak ben Sheshet (Responsum 131) notes that the Rambam (Hilchot Bikkurim 11:5) rules that one should recite the blessing "...concerning the redemption of a son," implying that the mitzvah is not the father's, but the son's (merely that as an infant, the son cannot fulfill it). In contrast, in Chapter 3, Halachah 1, the Rambam states that a father should recite the blessing "... to circumcise...," implying that the mitzvah is his.
and a master, his slaves. - Here, the responsibility for the mitzvah is surely the master's. This circumcision is one of the stages in the process by which the slave attains the status of eved C'na'ani, an intermediate rung between a gentile and a Jew. He is obligated to fulfill all the negative commandments and all those positive commandments that are not associated with a specific time. (See Hilchot Issurei Bi'ah 12:11.)
This applies both to those who are born in his home - i.e., a non-Jewish maidservant gave birth to a male child
and to those purchased by him. - See Genesis 17:27, which relates that Abraham circumcised both these categories of servants.
If the father or the master transgressed and did not circumcise them, he negated the fulfillment of a positive commandment. - Note the Rambam's Commentary on the Mishnah (Shabbat 19:6):
If a person transgressed and did not circumcise his son or his servants born in his home... on the eighth day, he transgresses a very great and severe mitzvah, to which there is no comparison among the other mitzvot. He can never compensate for [the lack of fulfillment of] this mitzvah.
His sin is much more severe than a person who did not build a sukkah on Sukkot, or one who did not eat matzah on Pesach.
He is not, however, punished by karet, for karet is incurred only by the uncircumcised person himself. - This is obvious from the proof-text quoted above.
The court is obligated to circumcise that son or slave at the proper time and should not leave an uncircumcised male among the Jewish people or their slaves. - Kiddushin, loc. cit., interprets Genesis 17:10, "You must circumcise every male," as a charge to the Jewish court, making them responsible for circumcising every member of the people.
Commentary Halacha 2
We may not circumcise a person's son without his knowledge - See Hilchot Chovel UMazik 7:13-14, where the Rambam describes the prohibition against "stealing" the performance of a mitzvah from a colleague, and the fine of ten gold pieces for doing so. The Ramah (Choshen Mishpat 382:1) explicitly associates this concept with circumcising a person's son without his knowledge.
unless he has transgressed and did not circumcise him. - The Rambam's phraseology has raised questions among the halachic authorities. Is his intent that once the father has allowed the eighth day to pass, the obligation falls on the court, or is his intent that only after the father makes it obvious that he does not want to circumcise his son that they become responsible? Similarly, the question has been raised what should be done if the father is unaware that a son has been born to him, or is prevented from carrying out the circumcision by factors beyond his control. Should the circumcision be carried out on the eighth day, or should the family wait until the father returns? See Avnei Nezer (Yoreh De'ah, Responsum 318) and Rav Kapach's commentary.
[In such an instance,] the court must circumcise - the obligation mentioned in the previous halachah falls upon them
[the child] against [the father's] will. - Even if he protests, the mitzvah should be performed.
If the matter does not become known to the court and they do not circumcise him, when [the child] reaches bar mitzvah he is obligated to circumcise himself. - Tzafenat Paneach explains that there are three aspects to the mitzvah of circumcision:
a) to remove the foreskin;
b) to be circumcised;
c) not to be uncircumcised. (See Chapter 2, Halachah 1.)< /p>
The first aspect involves a single deed. The second and third dimensions, however, are ongoing qualities that a person continues to possess even after the deed of circumcision is completed. Thus, the Or Zarua quotes Menachot 43b, which relates that when King David entered the bathhouse, he was upset for he was "naked," without mitzvot. When he remembered that he was circumcised, he relaxed, realizing that he was still involved with the performance of a mitzvah.
This indicates that, even years after his circumcision, he was considered to be fulfilling the mitzvah. In contrast, with regard to the mitzvot of tefillin and tzitzit, although he had just removed them, he was no longer considered to be involved in the performance of these mitzvot.
With each and every day that passes after he has reached bar mitzvah, he negates a positive commandment. - Some of the manuscript editions of the Mishneh Torah state, "It is as if he negates a commandment." The mitzvah of circumcision is not negated until the person dies without fulfilling it. Unlike tefillin or tzitzit, where each day a person performs a different mitzvah, there is only one mitzvah of circumcision (Rav Kapach).
He is not, however, liable for karet until he dies uncircumcised - As mentioned above, there are two dimensions to the punishment of karet: premature death and the cutting off of the soul. According to the Rambam, a person who does not circumcise himself is liable only for the second aspect of this punishment, since until he dies, it is not known whether he will perform the mitzvah or not (Kessef Mishneh).
The Ra'avad objects to the Rambam's statements, stating that each day he does not perform the mitzvah, he is liable for karet and is worthy of premature death. (Even according to the Ra'avad, were the person to circumcise himself, he would no longer be liable for karet).
having intentionally - but not if he was unaware of the mitzvah or was prevented from fulfilling it by forces beyond his control
[failed to perform the mitzvah]. - The Rambam's phraseology raises the question whether a person is liable forkaret if he initially failed to perform the mitzvah intentionally, and then was prevented from fulfilling it by forces beyond his control.
Commentary Halacha 3
A master is obligated to circumcise both a slave who was born as the property of a Jewish owner - i.e., the "home-born slave" mentioned in Genesis 17:12
and a slave purchased from the gentiles. - Such servants are also mentioned in the above verse.
[There is, however, a difference between the two.] A home- born slave should be circumcised on the eighth day [of his life] - as is a Jewish child. The above verse states that "all those born in your house" - i.e., also slaves - should be circumcised on the eighth day (Rashi, Shabbat 135b).
In contrast, a slave who is purchased should be circumcised on the day he was purchased. - Since Genesis 17:13 repeats the commandment, "Circumcise all home-born [slaves] and those purchased with your money," we can assume that there are slaves who are to be circumcised immediately (Rashi, loc. cit.).
If he was purchased on the day he was born, he should be circumcised on that day - provided, of course, that the surgery will not affect the infant's health. (Note the Guide to the Perplexed, Vol. III, Chapter 49, which explains that both physically and spiritually, a child is not prepared for circumcision until the eighth day.)
Commentary Halacha 4
There are, however - certain exceptions to the rules mentioned in the previous halachah that are also mentioned in Shabbat 135b. There are some
slaves that are purchased who should be circumcised on the eighth day [of their lives] - as explained in this halachah
and - some
home-born slaves who should be circumcised on the day they are born - as explained in the following halachah.
What is implied? Should one purchase a maidservant and purchase [the rights to] her fetus [separately] - This is possible when the maidservant herself belonged to one master and the fetus to another (Rambam in his responsa).
when she gives birth the baby should be circumcised on the eighth day. Although the fetus itself was purchased separately, since [the master] purchased his mother before the child was born - the child is considered "home-born" and
he should be circumcised on his eighth day. - The Kessef Mishneh relates that, according to the Rambam, even if the master at first purchased only the rights to the fetus, and then purchased the mother, since she gave birth while in his domain, the slave is considered "home-born," and is circumcised on the eighth day.
Commentary Halacha 5
If a person purchased a maidservant for her offspring - In his responsum cited above, the Rambam compares this to a person who buys a tree for its fruit - i.e., he is not the actual owner of the tree, but is entitled to all the fruit it produces. Similarly, in this instance, the master is not the owner of the maidservant; what he has purchased is the right to her offspring. Therefore, none of the offspring are considered "home-born," and must be circumcised immediately.
or purchased a maidservant with the intent of not immersing her as a slave - Through immersion in a mikveh, a female maidservant becomes a shifchah C'na'anit and attains the intermediate status mentioned in the Commentary on Halachah 1.
As the Rambam mentions in the following halachah, it is possible to purchase a gentile slave and maintain possession of him or her without changing his or her status in the above manner.
even though her offspring is born in his domain, the child should be circumcised on the day he was born. - The first instance mentioned does not require explanation. With regard to the second category, the Rambam elaborates:
[This ruling was granted, because] this child is considered as if he alone has been purchased [by his master], and it is as if he purchased him this day. His mother is not included among the maidservants of the Jewish people, so that the child could be considered 47homeborn." - In the responsum cited above, the Rambam explains that the concept of a "home-born" slave is derived from God's commandment to Abraham. All the members of Abraham's household had accepted his beliefs and way of life. In contrast, a slave who is unwilling to accept the mitzvot cannot be considered part of a Jewish household, and her children are not "home-born."
If his mother immersed herself after she gave birth - This shows that the stipulation that she need not be immersed (see the following halachah) is nullified and considered of no consequence. Therefore, she is considered to be part of the household, and
the child should be circumcised on the eighth day. - The Ra'avad objects to the Rambam's decision and maintains that unless the mother immerses herself before giving birth, the child should be circumcised immediately. Rabbenu Nissim, in his notes to Shabbat 135b, supports the Rambam's decision, explaining that the Sages did not reach a final ruling on the matter, and hence the more stringent approach should be taken.
Commentary Halacha 6
When a person purchases a slave from the gentiles and the slave does not consent - Note the difference of opinion in Yevamot 48b, whether this leniency is granted if the slave refuses outright to be circumcised.
to be circumcised, we may be patient with him for twelve months - lest he change his mind and accept his status within the Jewish people.
It is forbidden to maintain him for any longer period while he remains uncircumcised, and one must sell him to gentiles. - He must, however, agree to accept the seven universal laws mentioned below. Otherwise, he should be slain (Kessef Mishneh).
If, at the outset, while the slave was still in the possession of his gentile master, he made a stipulation that he would not be circumcised - Rav Kapach maintains that the stipulation was made by the slave's master. Since the slave is considered to be chattel, his own say is of no concern.
it is permissible to maintain him although he is not circumcised, provided he accepts the seven universal laws commanded to the descendants of Noah - The prohibitions against idol worship, cursing God, murder, theft, adultery, eating flesh taken from a living animal, and the obligation to establish a court system. (See Hilchot Melachim 9:1-2.)
and becomes a resident alien. - In Hilchot Avodat Kochavim 10:6, the Rambam writes that it is forbidden to allow gentiles who do not accept these seven laws to dwell in Eretz Yisrael. Therefore, a gentile who does is called a resident alien - i.e., a non-Jew who may dwell among us.
If he refuses to accept these seven laws - The slave must formally accept the performance of these mitzvot in the presence of a Rabbinic court.
he should be killed immediately. - The Kessef Mishneh explains that the Rambam's decision depends on his statement (Hilchot Melachim 8:9) that we must do everything in our power to influence the gentiles to observe these seven laws.
The Ra'avad objects to the Rambam's statement, explaining that in the present era, we may not kill any gentiles for refusing to observe these seven laws. The commentaries differ whether the Rambam would accept the Ra'avad's decision (and his statement here is, like many of the other laws he states, reflective of the Messianic era), or whether permission is granted to kill a slave for refusing to follow these laws in the present age as well.
A resident alien may be accepted only in the era when the laws of yovel - The Jubilee year
are in effect. - The Jubilee must be observed only when the entire Jewish people are dwelling in Eretz Yisrael. Therefore, when the tribes of Reuven and Gad and half the tribe of Menasheh were exiled by the kingdom of Assyria (see II Kings, Chapter 16), the observance of the Jubilee was nullified (Hilchot Shemitah V'Yovel 10:8).
Commentary Halacha 7
When a convert enters the congregation of Israel, he is obligated to undergo circumcision first. - Hilchot Issurei Bi'ah 13:1-4 states:
With three acts, Israel entered into a covenant [with God]: circumcision, immersion [in the mikveh], and [the offering of] sacrifices.... Similarly, with regard to future generations, when a gentile wants to enter into the covenant, take refuge under the wings of the Divine Presence, and accept the yoke of the Torah, he must undergo circumcision, immersion, and the offering of a sacrifice.
The phrase "accept the yoke of the Torah" indicates that before performing these deeds, the prospective convert must resolve to fulfill the mitzvot.
If he had been circumcised while he was a gentile - and not by a Jew for the purpose of conversion. Note Hilchot Issurei Bi'ah 13:7 which relates that even if a gentile circumcises himself for the purpose of conversion, it is insufficient.
it is necessary to extract the blood of the covenant - a superficial cut is made on the shaft of the penis, and a small amount of blood extracted.
The expression "blood of the covenant" is derived from the interpretation of Exodus 24:8, "This is the blood of the covenant which God established with you," in certain texts of Nedarim 31b and the Mechilta's interpretation of Zechariah 9:11, "Because of the blood of your covenant, I have sent forth your prisoners from the pit."
on the day that he converts. - The Shulchan Aruch (Yoreh De'ah 268:2) states that one should wait until the wound of the circumcision is completely healed before immersing in the mikveh and completing the process of conversion.
Similarly, a child who was born without a foreskin - Our Sages mention this as a sign of a high spiritual level, citing Moses and Shem (Noah's son) as examples of children born without a foreskin.
must have blood extracted for circumcision - Were we to be sure the child did not have a foreskin, there would be no need for the extraction of blood. The blood is extracted lest the child have a thin foreskin that is not readily noticeable (Shabbat 135a). Note the Shulchan Aruch (Yoreh De'ah 263:4), which requires the extraction of blood and states that we must inspect such a child carefully - but gently - to see whether he possesses a thin foreskin or not. (Perhaps the expression "thin foreskin" refers to the membrane removed by pri'ah.)
It must be noted that there are Rishonim (see Rashi,Shabbat 134a) who maintain that the extraction of the "blood of the covenant" is not a by-product of a search for a thin membrane, but rather serves an independent purpose: The Jews' covenant with God is established through their blood.
on the eighth day. - Note Chapter 3, Halachah 6, which states that a blessing is not recited for this activity.
The Ramah mentions several other instances when blood must be extracted: a child who was circumcised before the eighth day (Yoreh De'ah 262:1), circumcised at night ( loc. cit.), or circumcised by a gentile ( loc. cit., 264:1) should have blood extracted for the sake of fulfilling the mitzvah. (Note also the commentary on Chapter 2, Halachah 1.)
An androgynous, a child with both male and female sexual organs - Androgynous is a combination of the Greek words meaning "man" and "woman." (See Hilchot Ishut 2:24.) Note also Hilchot Avodat Kochavim 12:4, which states:
The status of a tumtum and an androgynous is doubtful. Therefore, the stringencies of both a man and a woman are applied to them, and they are obligated by all [the mitzvot]. If, however, they transgress, they are not [punished by] lashing.
Because of this unique status, an androgynous
must be circumcised on the eighth day - lest he be obligated to undergo circumcision.
See Tiferet Yisrael (Shabbat 19:3), who writes:
There are those who say there is no such thing as an androgynous. Their statements are false.... I beheld such a phenomenon with my own eyes. Twelve years ago, I myself circumcised a child with this condition.
Similarly, a child born by Caesarian section - Shabbat 135a explains as follows: The commandment for circumcision on the eighth day (Leviticus 12:3) is stated directly after the verse that relates that a woman who gives birth becomes ritually impure. Since a woman does not contract ritual impurity when she gives birth by Caesarian section, one might think that the child need not be circumcised on the eighth day. Therefore, the Rambam clarified the matter. (See also Halachah 11.)
and a child who has two foreskins - This refers to a birth abnormality. Rashi (Shabbat 135b) mentions two interpretations: a person with a single penis that is covered by two foreskins; alternatively, a person with two penises.
should both be circumcised on the eighth day. - Nevertheless, as explained in Halachah 11, none of the individuals mentioned in this halachah are circumcised on the eighth day if it falls on the Sabbath.
Commentary Halacha 8
Circumcision is performed only during the day - This applies to all circumcisions - those of children, servants, and converts
after the rising of the sun - This refers to הנץ החמה, the rising of the sun on the horizon.
as [Leviticus 12:3] states, "On the eighth day...," i.e., during the day - only,
and not at night. - In his Commentary on the Mishnah (Megillah 2:4), the Rambam writes that the day extends from dawn to the appearance of the stars. It is preferable, however, to perform all acts that must be carried out during the day after the rising of the sun.
Although according to the Rambam, the day extends until the appearance of the stars, circumcision should be carried out before sunset (Shulchan Aruch, Yoreh De'ah 266:9).
The proof-text quoted mentions the eighth day. Nevertheless, Yevamot 72b uses the rules of Biblical exegesis to demonstrate that
[This applies to both a circumcision performed] at the appropriate time, the eighth day [after birth], and [to a circumcision performed] after the appropriate time, from the ninth day and onward.
If one performed the circumcision after dawn - alot hashachar, the appearance of the first rays of the sun, approximately an hour before the sun itself actually appears on the horizon.
it is acceptable. It is acceptable [at any time] throughout the entire day. Nevertheless, it is a mitzvah to [perform the circumcision] early, in the beginning of the day, since "the eager perform mitzvot early." - Pesachim 4a derives this concept from the description in Genesis 22:3 of Abraham's rising early in the morning to perform the akedah.
Commentary Halacha 9
When a circumcision [is performed] at its appropriate time - on the eighth day.
[its performance] supersedes [the prohibition against labor] - Cutting off the foreskin is otherwise forbidden because it causes bleeding (Hilchot Shabbat 8:7-8).
on the Sabbath. - Shabbat 132a relates that the verse, "On the eighth day, the child's foreskin will be circumcised," is a Torah decree, requiring circumcision on the eighth day regardless of the day on which it falls.
When it [is] not [performed] at its appropriate time, [its performance] does not supersede [the prohibition against labor] on the Sabbath or the festivals. - The observance of the Sabbath and festivals involves both a positive and negative commandment. Therefore, circumcision, which is merely a positive commandment, does not supersede their observance.
Whether or not it is performed at its appropriate time - Note Rav Kapach, who asks how is it possible for a sign of tzara'at to be already definitely determined as such by the eighth day of a child's life.
[its performance] supersedes [the prohibition against removing signs of] tzara'at. - Tzara'at is a skin condition resembling leprosy. Deuteronomy 24:8 forbids removing such a mark, and Sefer HaMitzvot (Negative Commandment 308) considers this to be one of the 365 prohibitions of the Torah. (See also Hilchot Tum'at Tzara'at, Chapter 10.)
What is implied? If there was a sign of tzara'at on the foreskin, it may be cut off with the foreskin. Although there is a prohibition against cutting off the signs of tzara'at, the performance of a positive commandment supersedes the observance of a negative commandment. - In contrast to the permission granted to circumcise on the Sabbath, this is not an exception made with regard to circumcision, but rather a general rule that applies throughout Torah law (see Hilchot Tzitzit 3:6).
Commentary Halacha 10
Just as the circumcision of sons supersedes [the prohibitions against labor on] the Sabbath, so too, the circumcision of those slaves who are circumcised on the eighth day [of their lives] - The "home-born" slaves mentioned in Halachot 3-4. In contrast, slaves who were purchased, and therefore should be circumcised on the day they were purchased (or born), should not be circumcised on the Sabbath.
supersedes [the prohibitions against labor on] the Sabbath when the eighth day [of their life] falls on the Sabbath. -Kiryat Melech cites Pirkei D'Rabbi Eliezer, Chapter 29, which relates that Abraham circumcised all his servants on Yom Kippur.
Significantly, Rabbenu Yerucham differs, and writes that only the circumcisions of Jews, and not of their servants, supersedes the Sabbath prohibitions. The Shulchan Aruch (Yoreh De'ah 267:2) quotes the Rambam's view.
There is [one] exception - a slave whose mother did not immerse herself until after she gave birth. - See Halachah 5 and commentary.
Although such a slave is circumcised on the eighth day, his circumcision does not supersede [the prohibitions against labor on] the Sabbath. - When the eighth day of such a person's life falls on the Sabbath, he is circumcised on Sunday, the ninth day of his life.
Commentary Halacha 11
[The circumcision of the following individuals] does not supersede [the prohibitions against labor on] the Sabbath: a child who was born without a foreskin; - Since, as stated in Halachah 7, the blood is extracted from him only because of a suspicion that he has a hidden foreskin, this activity does not supersede the Sabbath prohibitions.
a child who was born in the eighth month of pregancy before his development was completed; he is considered to be a stillborn, for he will not live; - As explained in Halachah 13, the circumcision is not carried out on the eighth day because of the probability that the child will not live.
a child born by Caesarian section; - See Halachah 7.
an androgynous; and a person with two foreskins. - because we are unsure of the nature of the obligation of circumcision in these instances.
These individuals are circumcised on [the following] Sunday, the ninth day of their lives. - They should not be circumcised before the eighth day.
Commentary Halacha 12
When a child is born beyn hash'mashot - the period between sunset and the appearance of three stars. (See Hilchot Shabbat 5:4.)
which is a period of doubt whether it is considered day or night, we count from the night - Were we to count from the day, it is possible that the circumcision would be carried out before the proper time.
and he is circumcised on the ninth day [following the day he was born,] which could be the eighth day. - The Shulchan Aruch (Yoreh De'ah 262:7) states that night depends on the appearance of three stars, and not on when the evening service is recited.
When a child is born beyn hash'mashot on Friday - he should not be circumcised on the following Friday, as explained above. Nor should he be circumcised on the following Sabbath (although it is the ninth day of his life), since
his circumcision does not supersede the Sabbath prohibitions, because the Sabbath prohibitions are never superseded because of a doubtful situation. Rather, he should be circumcised on [the following] Sunday. - Thus, he is circumcised on the 10th day of his life. (See Shabbat 19:5.)
Commentary Halacha 16
A sick person - This applies not only to children who are circumcised on the eighth day of their lives, but also to those (e.g., converts or slaves) who are circumcised when they are older.
should not be circumcised until he regains his health. - lest the child's life be endangered. (See Halachah 18.)
Seven full days should be counted from the time he regains his health until he is circumcised. - In his Commentary on the Mishnah (Shabbat 19:5), the Rambam writes:
Until he fully recovers from his illness and the weakness from his sickness passes. He should wait seven days from the time the weakness passes.... Only afterwards, should he be circumcised.
Thus, we see that the Rambam intends that the person to be circumcised fully regain his health, and then wait an additional seven days.
When does the above apply? When he recovers from high fever - Our translation is based on the Kessef Mishneh.
or from a similar illness. - i.e., an illness that affects a person's entire body (Shulchan Aruch, Yoreh De'ah 262:2)
If, however, a person's eyes hurt, as soon as his eyes heal he may be circumcised immediately - i.e., on the same day of his recovery. Note the Turei Zahav 262:3, which explains that since the circumcision has been postponed, it may be further delayed and should not be carried out on Thursday or Friday, so that the child will not have pain on the Sabbath.
The same applies in all similar circumstances - i.e., sicknesses in which the person's entire body is not affected.
FOOTNOTES
1.The comprehension of this and the following halachah are dependent on the following two Talmudic passages:
[The prohibitions against labor on] the Sabbath are superseded for [the circumcision of a child] born in the seventh month, but not for a child born in the eighth month (Shabbat 135a).
A child born in the eighth month is like a stone and may not be carried [on the Sabbath]. His mother may, however, lean over him and nurse him....
Rabbi states: [This is when] his physical features reflect his [lack of development]; i.e., when his hair and nails are not completely formed.
[Rabbi's statements imply that] if [his hair and nails] are completely formed, he is a baby that should have been born in the seventh month, but whose birth was delayed (Yevamot 80b).
From these passages, it appears that the Sages considered that there were two periods of gestation that could produce healthy babies, a seven-month period and a nine-month period. Therefore, a baby who was born in the seventh month was considered to be healthy, and circumcision could be performed on the Sabbath.
In contrast, a baby born in the eighth month was generally considered to be unhealthy. Not only was the baby not to be circumcised on the Sabbath, but moving it at all was forbidden. Since it was likely to die, it was considered to be muktzeh. If, however, a baby born in the eighth month looks healthy, we assume that it should have been born in the seventh month, but its birth was delayed. Therefore, it is considered a healthy baby and it may be circumcised on the Sabbath.
We have used the past tense in the above explanation, because these laws are no longer practiced, and all babies are allowed to be moved on the Sabbath. Tosafot, Shabbat, loc. cit., state that at present, it is no longer possible to determine exactly when a child was conceived, and we therefore do not know the month of pregnancy the mother was in. Furthermore, the advances in medical technology have enabled the lives of many premature babies to be saved despite the fact that, without these new developments, these babies would surely not have survived. At present, it is considered a mitzvah to try to save the lives of any premature babies, even if doing so involves carrying out forbidden labors on the Sabbath.
Also, it must be emphasized that, as stated in Halachot 16-18, a child is circumcised only when it is healthy and there is no danger involved. This is surely relevant with regard to premature infants. Rarely, if ever, would a doctor grant permission for such a baby to be circumcised on the eighth day of his life.
2.Among the ramifications of this decision are that the child's mother is free of the obligations of yibbum and chalitzah. (See Hilchot Yibbum 1:5.)
3.Our translation is based on the commentary of the Maggid Mishneh, Hilchot Yibbum 1:5. According to this interpretation, the child's hair and nails need not be completely formed. The Kessef Mishneh offers a different interpretation. Significantly, however, in his Shulchan Aruch (Yoreh De'ah 266:11), Rav Yosef Karo accepts the Maggid Mishneh's interpretation.
4.According to the Maggid Mishneh's interpretation mentioned above, this refers to an instance when the child's limbs are completely formed, but his hair and nails are not. The date of his birth, however, creates a problem, because he appears to have been born in the eighth month.
[With regard to this law, the Shulchan Aruch ( loc. cit.) does not accept the Maggid Mishneh's interpretation. It is, however, quoted by the Ramah.]
5.This rationale is not used to allow the circumcision of a child who was definitely born in the eighth month, because the Rabbinic prohibition of muktzeh is in effect. Although the Sages did not enforce that prohibition in a case of doubt (the present halachah), they did apply it when no doubt about the period of gestation exists (the previous halachah).
6.Niddah 42b relates that the time when a child's head emerges is considered the hour of birth.
7.See Halachah 9, which equates circumcision on festivals to circumcision on the Sabbath. In this halachah, the Rambam is adding that the prohibition against circumcision on the eighth day when it falls on the Sabbath in the various instances mentioned in Halachot 11-13 also applies on festivals.
8.Since the celebration of the second day of a festival is only Rabbinic in origin, the fulfillment of the mitzvah of circumcision takes priority.
This represents the Rambam's view. Rabbenu Asher differs and maintains that only a circumcision that would be performed on the eighth day, were it to fall on the Sabbath, should be performed on the second day of a festival. The Shulchan Aruch (Yoreh De'ah 266:8) quotes Rabbenu Asher's view, while the Siftei Cohen 266:8 follows the Rambam's position. [Significantly, the Noda biYhudah (Orach Chayim, Responsum 30) and the Chatam Sofer (Yoreh De'ah, Responsum 250) interpret the difference of opinion between the Rambam and Rabbenu Asher as applying only when the circumcision is definitely not being performed on the eighth day. (See notes 10 and 11.) According to their view, even Rabbenu Asher agrees that when a child is born during beyn hash'mashot eight days before the second day of a festival, he may be circumcised on that second day of the festival.
9.As explained in Hilchot Sh'vitat Yom Tov 1:21-24, the rules governing the celebration of the second day of Rosh HaShanah differ from those governing the celebration of the second days of other festivals. The two days of Rosh HaShanah share the same level of holiness, and all the prohibitions that apply on the first day apply on the second, with the exception of the laws of burial. (See also Hilchot Kiddush HaChodesh 5:7-8.)Thus, if a child was born during beyn hash'mashot a week before Rosh HaShanah in a year when the two days of Rosh HaShanah are followed by the Sabbath, the child is not circumcised until the twelfth day of his life (Shabbat 19:5).
10.This refers to instances when a child was sick and the circumcision was delayed, and the like.
11.From the Rambam's phraseology, it appears that he allows such circumcisions to be carried out on the second day of other festivals. See note 8.
12.The Rambam is referring to infantile jaundice, which is common in many newborns.
13.The Bayit Chadash (Yoreh De'ah 263) and the Binyan Shlomo interpret the Rambam's phraseology as indicating that, in contrast to the sicknesses mentioned in the previous halachah, it is not necessary to wait seven days after the child's recovery in these instances. This is the common practice today.
14.At present, if the child's skin color is not normal (regardless of the tinge), it is customary to delay the circumcision.
15.Shabbat 134a relates that once, a woman approached Rabbi Natan HaBavli while he was visiting a distant community. She explained that her first two children had died after being circumcised, and was concerned whether she should circumcise her third son or not. Rabbi Natan inspected the baby and saw that he was extremely red. He advised that the circumcision be delayed until the child's complexion returned to the norm. His advice was followed and the child survived. In appreciation, the family named him Natan.
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Hayom Yom:
Shabbat, 26 Tevet 5775 • 17 January 2015
"Today's Day"
Torah lessons: Chumash: Va'eira, first parsha with Rashi.
Tehillim: 119, 97 to end.
Tanya: Ch. 14. The rank of (p. 59)...to deny the truth!" (p. 59).
In the b'racha V'lamalshinim (p. 55, "Let thee..." in English), pause slightly between ut'mageir ("crush") and v'tachnia ("and subdue"), in consonance with the kavana1 that t'akeir ut'shabeir ut'mageir ("uproot, break, crush") refer to the three kelipot2 that must be completely eradicated. V'tachnia ("subdue") refers to kelipat noga3 that must be subdued, but can be purified.
FOOTNOTES
1. "Inner meaning" of the word.
2. "Shells of evil." See Tanya, Ch. 6 (end).
3. "Shell of brightness."
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Daily Thought:
De-Kvetching
The more good news you bring your Creator, the less need you will have to complain about the opposite.
Meditate on those things you have to be thankful for. Express your thanks out loud.
The number of things to kvetch about will rapidly diminish.
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Torah lessons: Chumash: Va'eira, first parsha with Rashi.
Tehillim: 119, 97 to end.
Tanya: Ch. 14. The rank of (p. 59)...to deny the truth!" (p. 59).
In the b'racha V'lamalshinim (p. 55, "Let thee..." in English), pause slightly between ut'mageir ("crush") and v'tachnia ("and subdue"), in consonance with the kavana1 that t'akeir ut'shabeir ut'mageir ("uproot, break, crush") refer to the three kelipot2 that must be completely eradicated. V'tachnia ("subdue") refers to kelipat noga3 that must be subdued, but can be purified.
FOOTNOTES
1. "Inner meaning" of the word.
2. "Shells of evil." See Tanya, Ch. 6 (end).
3. "Shell of brightness."
____________________________
Daily Thought:
De-Kvetching
The more good news you bring your Creator, the less need you will have to complain about the opposite.
Meditate on those things you have to be thankful for. Express your thanks out loud.
The number of things to kvetch about will rapidly diminish.
____________________________
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