Today's Laws & Customs:
• Elul Observances
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters ofPsalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 49, Chapter 50, Chapter 51
Psalms 49:(0) For the leader. A psalm of the descendants of Korach:
2 (1) Hear this, all you peoples!
Listen, everyone living on earth,
3 (2) regardless of whether low or high,
regardless of whether rich or poor!
4 (3) My mouth is about to speak wisdom;
my heart’s deepest thoughts will give understanding.
5 (4) I will listen with care to [God’s] parable,
I will set my enigma to the music of the lyre.
6 (5) Why should I fear when the days bring trouble,
when the evil of my pursuers surrounds me,
7 (6) the evil of those who rely on their wealth
and boast how rich they are?
8 (7) No one can ever redeem his brother
or give God a ransom for him ,
9 (8) because the price for him is too high
(leave the idea completely alone!)
10 (9) to have him live on eternally
and never see the pit.
11 (10) For he can see that wise men will die,
likewise the fool and the brute will perish
and leave their wealth to others.
12 (11) They think their homes will last forever,
their dwellings through all generations;
they give their own names to their estates.
13 (12) But people, even rich ones, will live only briefly;
then, like animals, they will die.
14 (13) This is the manner of life of the foolish
and those who come after, approving their words. (Selah)
15 (14) Like sheep, they are destined for Sh’ol;
death will be their shepherd.
The upright will rule them in the morning;
and their forms will waste away in Sh’ol,
until they need no dwelling.
16 (15) But God will redeem me from Sh’ol’s control,
because he will receive me. (Selah)
17 (16) Don’t be afraid when someone gets rich,
when the wealth of his family grows.
18 (17) For when he dies, he won’t take it with him;
his wealth will not go down after him.
19 (18) True, while he lived, he thought himself happy —
people praise you when you do well for yourself —
20 (19) but he will join his ancestors’ generations
and never again see light.
21 (20) People, even rich ones, can fail to grasp
that, like animals, they will die.
50:(0) A psalm of Asaf:
(1) The Mighty One, God, Adonai, is speaking,
summoning the world from east to west.
2 Out of Tziyon, the perfection of beauty,
God is shining forth.
3 Our God is coming and not staying silent.
With a fire devouring ahead of him
and a great storm raging around him,
4 he calls to the heavens above and to earth,
in order to judge his people.
5 “Gather to me my faithful,
those who made a covenant with me by sacrifice.”
6 The heavens proclaim his righteousness,
for God himself is judge. (Selah)
7 “Listen, my people, I am speaking:
Isra’el, I am testifying against you,
I, God, your God.
8 I am not rebuking you for your sacrifices;
your burnt offerings are always before me.
9 I have no need for a bull from your farm
or for male goats from your pens;
10 for all forest creatures are mine already,
as are the animals on a thousand hills;
11 I know all the birds in the mountains;
whatever moves in the fields is mine.
12 If I were hungry, I would not tell you;
for the world is mine, and everything in it.
13 Do I eat the flesh of bulls
or drink the blood of goats?
14 Offer thanksgiving as your sacrifice to God,
pay your vows to the Most High,
15 and call on me when you are in trouble;
I will deliver you, and you will honor me.”
16 But to the wicked God says:
“What right do you have to proclaim my laws
or take my covenant on your lips,
17 when you so hate to receive instruction
and fling my words behind you?
18 When you see a thief, you join up with him,
you throw in your lot with adulterers,
19 you give your mouth free rein for evil
and harness your tongue to deceit;
20 you sit and speak against your kinsman,
you slander your own mother’s son.
21 When you do such things, should I stay silent?
You may have thought I was just like you;
but I will rebuke and indict you to your face.
22 Consider this, you who forget God,
or I will tear you to pieces, with no one to save you.
23 “Whoever offers thanksgiving
as his sacrifice honors me;
and to him who goes the right way
I will show the salvation of God.”
51:(0) For the leader. A psalm of David, 2 when Natan the prophet came to him after his affair with Bat-Sheva:
3 (1) God, in your grace, have mercy on me;
in your great compassion, blot out my crimes.
4 (2) Wash me completely from my guilt,
and cleanse me from my sin.
5 (3) For I know my crimes,
my sin confronts me all the time.
6 (4) Against you, you only, have I sinned
and done what is evil from your perspective;
so that you are right in accusing me
and justified in passing sentence.
7 (5) True, I was born guilty,
was a sinner from the moment my mother conceived me.
8 (6) Still, you want truth in the inner person;
so make me know wisdom in my inmost heart.
9 (7) Sprinkle me with hyssop, and I will be clean;
wash me, and I will be whiter than snow.
10 (8) Let me hear the sound of joy and gladness,
so that the bones you crushed can rejoice.
11 (9) Turn away your face from my sins,
and blot out all my crimes.
12 (10) Create in me a clean heart, God;
renew in me a resolute spirit.
13 (11) Don’t thrust me away from your presence,
don’t take your Ruach Kodesh away from me.
14 (12) Restore my joy in your salvation,
and let a willing spirit uphold me.
15 (13) Then I will teach the wicked your ways,
and sinners will return to you.
16 (14) Rescue me from the guilt of shedding blood,
God, God of my salvation!
Then my tongue will sing
about your righteousness —
17 (15) Adonai, open my lips;
then my mouth will praise you.
18 (16) For you don’t want sacrifices, or I would give them;
you don’t take pleasure in burnt offerings.
19 (17) My sacrifice to God is a broken spirit;
God, you won’t spurn a broken, chastened heart.
20 (18) In your good pleasure, make Tziyon prosper;
rebuild the walls of Yerushalayim.
21 (19) Then you will delight in righteous sacrifices,
in burnt offerings and whole burnt offerings;
then they will offer bulls on your altar.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.Links: More on Elul
Today in Jewish History:
• Noah Dispatches Dove (2105 BCE)
Following the failed attempt to dispatch a raven from the ark (see "Today in Jewish History" for Elul 10), Noah sent a dove from the window of the ark to see if the great Flood that covered the earth had abated. "But the dove found no resting place for the sole of its foot" and returned to the ark; Noah waited seven days before making another attempt.
• R. Schneur Zalman's parents marry (1743)
Wedding day of Rabbi Baruch and Rebbetzin Rivkah, the parents of Rabbi Schneur Zalman of Liadi (1745-1812 -- see entry for tomorrow, Elul 18), in 1743.
Daily Quote:
There are times when G‑d hides His face. But then there are times when G‑d hides His face and we don't even realize that His face is hidden; we dwell in darkness, and think it is light. This is a double galut, a concealment within a concealment.[Rabbi Israel Baal Shem Tov]
Daily Study:
Chitas and Rambam for today:
Chumash: Ki Tavo, 3rd Portion Deuteronomy 26:16-26:19 with Rashi
• Chapter 26
16This day, the Lord, your God, is commanding you to fulfill these statutes and ordinances, and you will observe and fulfill them with all your heart and with all your soul. טזהַיּוֹם הַזֶּה יְהֹוָה אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת אֶת הַחֻקִּים הָאֵלֶּה וְאֶת הַמִּשְׁפָּטִים וְשָׁמַרְתָּ וְעָשִׂיתָ אוֹתָם בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ:
This day, the Lord your God is commanding you: Every day, you shall regard the commandments as if they are brand new, as though you are just today being commanded regarding them!- [Tanchuma 1] היום הזה ה' אלהיך מצוך: בכל יום יהיו בעיניך חדשים, כאלו בו ביום נצטוית עליהם:
You will observe and fulfill them: A heavenly voice is blessing you:“You have brought the firstfruits today- [so] will you merit to bring them next year!” ושמרת ועשית אותם: בת קול מברכתו הבאת בכורים היום, תשנה לשנה הבאה:
17You have selected the Lord this day, to be your God, and to walk in His ways, and to observe His statutes, His commandments and His ordinances, and to obey Him. יזאֶת יְהֹוָה הֶאֱמַרְתָּ הַיּוֹם לִהְיוֹת לְךָ לֵאלֹהִים וְלָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר חֻקָּיו וּמִצְוֹתָיו וּמִשְׁפָּטָיו וְלִשְׁמֹעַ בְּקֹלוֹ:
You have selected… has selected you: Heb. הֶאֱמַרְתָּ… הֶאמִירְךָ. We do not find any equivalent expression in the Scriptures [which might give us a clue to the meaning of these words]. However, it appears to me that [the expression הֶאֱמִיר] denotes separation and distinction. [Thus, here, the meaning is as follows:] From all the pagan deities, you have set apart the Lord for yourself, to be your God, and He separated you to Him from all the peoples on earth to be His treasured people. [Notwithstanding,] I did find a similar expression [to הֶאֱמִיר], which denotes “glory,” as in the verse “[How long will] all workers of violence praise themselves (יִתְאַמְּרוּ)?” (Ps. 94:4). האמרת: והאמירך (פסוק יח) אין להם עד מוכיח במקרא ולי נראה שהוא לשון הפרשה והבדלה הבדלתי לך מאלהי הנכר להיות לך לאלהים, והוא הפרישך אליו מעמי הארץ להיות לו לעם סגולה ומצאתי להם עד והוא לשון תפארת כמו יתאמרו כל פועלי און (תהלים צ"ד, ד):
18And the Lord has selected you this day to be His treasured people, as He spoke to you, and so that you shall observe all His commandments, יחוַיהֹוָה הֶאֱמִירְךָ הַיּוֹם לִהְיוֹת לוֹ לְעַם סְגֻלָּה כַּאֲשֶׁר דִּבֶּר לָךְ וְלִשְׁמֹר כָּל מִצְוֹתָיו:
as He spoke to you: When He said]: “And [out of all the nations,] you shall be to Me a treasure” (Exod. 19:5). - [Mechilta 12:78] כאשר דבר לך: והייתם לי סגולה (שמות יט, ה):
19and to make you supreme, above all the nations that He made, [so that you will have] praise, a [distinguished] name and glory; and so that you will be a holy people to the Lord, your God, as He spoke. יטוּלְתִתְּךָ עֶלְיוֹן עַל כָּל הַגּוֹיִם אֲשֶׁר עָשָׂה לִתְהִלָּה וּלְשֵׁם וּלְתִפְאָרֶת וְלִהְיֹתְךָ עַם קָדשׁ לַיהֹוָה אֱלֹהֶיךָ כַּאֲשֶׁר דִּבֵּר:
And so that you will be a holy people… as He spoke: [When He said]:“And you shall be holy to Me” (Lev. 20:26). - [Mechilta 12:78] ולהיתך עם קדוש וגו' כאשר דבר: והייתם לי קדושים (ויקרא כ, כו):
Daily Tehillim: Psalms Chapters 83 - 87
• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 83
A prayer regarding the wars against Israel in the days of Jehoshaphat, when the nations plotted against Israel.
1. A song, a psalm by Asaph.
2. O God, do not be silent; do not be quiet and do not be still, O God.
3. For behold, Your enemies are in uproar, and those who hate You have raised their head.
4. They plot deviously against Your nation, and conspire against those sheltered by You.
5. They say, "Come, let us sever them from nationhood, and the name of Israel will be remembered no more.”
6. For they conspire with a unanimous heart, they made a covenant against You-
7. the tents of Edom and the Ishmaelites, Moab and the Hagrites,
8. Geval and Ammon, and Amalek; Philistia with the inhabitants of Tyre.
9. Assyria, too, joined with them, and became the strength of the sons of Lot, Selah.
10. Do to them as to Midian; as to Sisera and Yavin at the brook of Kishon,
11. who were destroyed at Ein Dor, and were as dung for the earth.
12. Make their nobles like Orev and Ze'ev, all their princes like Zevach and Tzalmuna,1
13. who said, "Let us inherit the dwellings of God for ourselves.”
14. My God, make them like whirling chaff, like straw before the wind.
15. As a fire consumes the forest, and a flame sets the mountains ablaze,
16. so pursue them with Your tempest and terrify them with Your storm.
17. Fill their faces with shame, and they will seek Your Name, O Lord.
18. Let them be shamed and terrified forever; let them be disgraced and perish.
19. And they will know that You, Whose Name is the Lord, are alone, Most High over all the earth.
Chapter 84
In this psalm of prayers and entreaties, the psalmist mourns bitterly over the destruction of Temple from the depths of his heart, and speaks of the many blessings that will be realized upon its restoration. Fortunate is the one who trusts it will be rebuilt, and does not despair in the face of this long exile.
1. For the Conductor, on the gittit,1 a psalm by the sons of Korach.
2. How beloved are Your dwellings, O Lord of Hosts!
3. My soul yearns, indeed it pines, for the courtyards of the Lord; my heart and my flesh [long to] sing to the living God.
4. Even the bird has found a home, and the swallow a nest for herself, where she lays her young on the [ruins of] Your altars, O Lord of Hosts, my King and my God.
5. Fortunate are those who dwell in Your House; they will yet praise You forever.
6. Fortunate is the man whose strength is in You; the paths [to the Temple] are in his heart.
7. For those who pass through the Valley of Thorns, He places wellsprings; their guide will be cloaked in blessings.2
8. They go from strength to strength; they will appear before God in Zion.
9. O Lord, God of Hosts, hear my prayer; listen, O God of Jacob, forever.
10. See our shield,3 O God, and look upon the face of Your anointed one.
11. For better one day in Your courtyards than a thousand [elsewhere]. I would rather stand at the threshold of the house of my God, than dwell [in comfort] in the tents of wickedness.
12. For the Lord, God, is a sun and a shield; the Lord bestows favor and glory; He does not withhold goodness from those who walk in innocence.
13. O Lord of Hosts! Fortunate is the man who trusts in You.
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 49, 50 and 51.
Chapter 49
This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth.
1. For the Conductor, by the sons of Korach, a psalm.
2. Hear this, all you peoples; listen, all you inhabitants of the world;
3. sons of common folk and sons of nobility, rich and poor alike.
4. My mouth speaks wisdom, and the thoughts of my heart are understanding.
5. I incline my ear to the parable; I will unravel my riddle upon the harp.
6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me.
7. There are those who rely on their wealth, who boast of their great riches.
8. Yet a man cannot redeem his brother, nor pay his ransom to God.
9. The redemption of their soul is too costly, and forever unattainable.
10. Can one live forever, never to see the grave?
11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others-
12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands.
13. But man will not repose in glory; he is likened to the silenced animals.
14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah.
15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode.
16. But God will redeem my soul from the hands of the grave, for He will take me, Selah.
17. Do not fear when a man grows rich, when the glory of his house is increased;
18. for when he dies he will take nothing, his glory will not descend after him.
19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself.
20. He will come to the generation of his forefathers; they shall not see light for all eternity.
21. Man [can live] in glory but does not understand; he is likened to the silenced animals.
Chapter 50
This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin.
1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting.
2. Out of Zion, the place of perfect beauty, God appeared.
3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent.
4. He will call to the heavens above, and to the earth, to avenge His people:
5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.”
6. Then the heavens declared His righteousness, for God is Judge forever.
7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God.
8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me.
9. I do not take oxen from your house, nor goats from your pens;
10. for every beast of the forest is Mine, the cattle of a thousand mountains.
11. I know every bird of the mountains, and the crawling creatures of the field are in My possession.
12. Were I hungry, I would not tell you, for the world and everything in it is mine.
13. Do I eat the flesh of bulls, or drink the blood of goats?
14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High,
15. and call to Me on the day of distress; I will free you, and you will honor Me.
16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips?
17. For you hate discipline, and throw My words behind you.
18. When you see a thief you run with him, and your lot is with adulterers.
19. You sent forth your mouth for evil, and attach your tongue to deceit.
20. You sit down to talk against your brother; your mother's son you defame.
21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes.
22. Understand this now, you who forget God, lest I tear you apart and there be none to save you.
23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God."
Chapter 51
This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions.
1. For the Conductor, a psalm by David,
2. when Nathan the prophet came to him after he had gone to Bathsheba.
3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions.
4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin.
5. For I acknowledge my transgressions, and my sin is always before me.
6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment.
7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me.
8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things.
9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow.
10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice.
11. Hide Your face from my sins, and erase all my trespasses.
12. Create in me a pure heart, O God, and renew within me an upright spirit.
13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me.
14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.
15. I will teach transgressors Your ways, and sinners will return to You.
16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness.
17. My Lord, open my lips, and my mouth shall declare Your praise.
18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings.
19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain.
20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem.
21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar.
Tanya: Iggeret HaKodesh, beginning of Epistle 15• Lessons in Tanya
• Tuesday, Elul 17, 5775 · September 1, 2015
Today's Tanya Lesson
Iggeret HaKodesh, beginning of Epistle 15
The subject of this letter, the Ten Sefirot of the World of Atzilut and of the other worlds, is a fundament of both Kabbalahand Chassidut.
All the worlds are both created and conducted by means of the Sefirot, the emanations by which the various attributes of Divinity become manifest. Thus we find in the discourse beginning Patach Eliyahu,1 “You are He Who has brought forth ten ‘garments’, and we call them ten Sefirot, through which to direct hidden worlds which are not revealed, and revealed worlds.”
The Ten Sefirot demonstrate both G‑d’s infinite power (Ko’ach HaBli-Gvul) and His finite power (Ko’ach HaGvul). For, as is pointed out by the author of Avodat HaKodesh,2 “The Or Ein Sof (‘the [infinite] Ein Sof-light’) is שלימותא דכולא (‘the completeness of everything,’ or: ‘the most complete entity of all’): hence, just as He has infinite power, so too does He have finite power. For if you were to say that He possesses infinite power but lacks finite power then you minimize His completeness — and He is the most complete entity of all.”
It is within the Sefirot that infinity and the finite first coalesce, as it were, in order for worlds to be created and directed. For the Sefirot are composed of both orot (“lights”) and kelim (“vessels”). The orot of the Sefirot are simple and formless. Since they are not limited by specific characteristics (such as Chochmah or Chesed), they reflect G‑d’s infinite power as revealed within the Sefirot. The kelim, by contrast, do have specific characteristics, and thereby reveal G‑d’s power of limitation and finitude. It is thus through the Sefirot that the Ein Sof-light, which is by definition infinite, creates and conducts the finite worlds.
Since both the orot and the kelim which together comprise the Sefirot are utterly united with the Ein Sof-light, for3 “He and His orot are One; He and His kelim are One,” it is possible for the worlds to be created and animated by the Ein Sof and still be finite — for, as explained above, the Sefirot are infused with a capability for finitude.
The garbing of the Ein Sof-light within the Sefirot is known as “man”, as in the verse,4 “And upon the likeness of the throne there was a likeness of man,” for “man” denotes a visage comprising ten Sefirot.
The Kabbalah deals mainly with the Sefirot as they exist in the Supernal worlds, as in the World of Atzilut. In addition to the above, Chassidut gives closer attention to the Sefirot insofar as they appear as the ten corresponding faculties of a Jew’s soul, which derive and evolve from them.5 Thus, on the one hand, the middah (the mortal attribute or spiritual emotion) ofChesed, for example, derives from the Supernal Sefirah of Chesed, and so on. But conversely, too, when a Jew utilizes the ten soul-powers within him in his divine service here below, he is able to affect their source, the Sefirot of the higher worlds.
The knowledge and understanding of the Ten Sefirot Above as well as the knowledge of the evolvement of the worlds, is in itself “a great and lofty mitzvah,” as the Alter Rebbe writes below in Kuntres Acharon.6 This understanding leads to a love and fear of G‑d, which are the source and root that motivate the performance of all mitzvot, as explained in Likkutei Torah.7Moreover, a comprehension of the Sefirot and their corresponding soul-powers inspires a Jew’s spiritual service with vitality, and elevates it.
להבין משל ומליצה, דברי חכמים וחידותם, בענין הספירות
“To understand the allegory and metaphor, the words of the wise and their riddles,”8 with respect to theSefirot:
The commentaries note that “allegory and metaphor” refers to the Written Torah, which includes allegorical passages which are true at both the allusive and the literal levels. An example would be,9 “Seek life with the woman whom you love.” Although in this context “woman” is a metaphor for the wisdom of the Torah, the verse retains its simple meaning as well.
The commentaries note further that “the words of the wise and their riddles” refers to the Oral Torah: “the words of the wise” refers to those things that are revealed to all, while “their riddles” refers to those things which need to be revealed and solved.
By applying this phrase to the Sefirot, the Alter Rebbe is indicating that the Sefirot contain all four levels — allegory, metaphor, words of the wise, and riddles, for the Sefirot are found both Above in the spiritual worlds, as well as within a Jew’s soul.
מודעת זאת בארץ, מפי קדושי עליון, נשמותיהם עדן
It is known10 “throughout the land” from the mouth of heavenly saints, may their souls rest in Eden,
לקרב קצת אל השכל מאי דכתיב: ומבשרי אחזה אלוה
enabling us to somewhat comprehend the verse,11 “And from my flesh shall I behold G‑d,”
שהכוונה היא להבין קצת אלקותו יתברך, מנפש המלובשת בבשר האדם
that [this verse] speaks of a partial understanding of G‑d’s blessed Divinity from [a consideration of] the soul which is vested in the flesh of man.
This refers only to the dimension of the soul that animates the body, for, as the Rebbe notes, the essence of the soul, like the spirituality that transcends this world at large, remains incomprehensible to man.
ועל פי מאמר רז״ל על פסוק: ברכי נפשי וגו׳
This [correspondence between the soul and its Creator] accords with the teaching of our Sages,12 of blessed memory, on the verse,13 “Give praise, my soul, [to G‑d]”:
מה הקב״ה כו׳, אף הנשמה כו׳
“Just as the Holy One, blessed be He, [permeates the world,] so does the soul [permeate the body].”
Since the Sages go on to enumerate other similarities between the soul and G‑d, it is clear that from the soul we are able to catch a glimpse of things as they exist Above.
But how, indeed, can we possibly compare the soul to G‑d?
The Alter Rebbe therefore goes on to quote the Zohar: The soul derives from the innermost aspect of G‑dliness, thus sharing characteristics with the Supernal Sefirot and with Divinity itself. We are therefore able to understand G‑dliness through the analogy of the soul.
ועל פי מאמר הזהר על פסוק: ויפח באפיו נשמת חיים
[This correspondence likewise] accords with the teaching of the Zohar14 on the verse,15 “And He blew into his nostrils a soul of life”:
מאן דנפח, מתוכיה נפח
“He who blows, blows from within him,” i.e., from his inwardness and his innermost being.
Unlike speech, which utilizes only the external aspect of the speaker’s breath, blowing emits the innermost breath. Thus, when Scripture states that “He blew into his nostrils a soul of life,” it means to indicate that the soul derives from the innermost aspects of G‑dliness, as explained in Iggeret HaTeshuvah, ch. 4.
ואפילו נפש דעשיה, היא באה מזיווג ז״א ונוקבא דעשיה
For even a Nefesh (i.e., a soul of the lowest grade) of Asiyah (i.e., the lowest world) derives from the union of Za(ז״א: the initials of זעיר אנפין, i.e., the bracket of six masculine middot, or emotive attributes) with nukva (i.e., the feminine attribute called Malchut) of Asiyah,
I.e., a Nefesh in the World of Asiyah is born of the union of the above masculine and feminine middot (this union being called the yichud (or zivug) of זו״נ, which is an acronym for ז״א ונוקבא),
והמוחין שלהם, שהם בחינת חיה ונשמה דזו״נ
and of [the union of] their Mochin (i.e., ChaBaD, an acronym for the intellective soul-faculties of Chochmah, Binahand Daat, together constituting the Mochin of Za-and-nukva in the World of Asiyah), which are the Chayah andNeshamah of Za-and-nukva.
Foreshadowing the above-mentioned union at the level of the lower (emotive) Sefirot, the union which first brings aNefesh to the stage of potential creation is that which takes place at the level of the higher (intellective) Sefirot. The two partners to this union are the soul-level called Chayah, representing the level of Chochmah16 (the masculine element), and the soul-level called Neshamah, representing the level of Binah17 (the feminine element).
Thus, even a soul that is merely of the level called Nefesh comprises all the Sefirot of the World of Asiyah — Chochmah, Binah, Za (the six emotive attributes), and nukva (Malchut).
שהן הן אחוריים דכלים דזו״נ דאצילות
These, in turn, are the external aspect of the kelim of Za-and-nukva of Atzilut.
For the kelim of Za-and-nukva of Atzilut illuminate and are infused within the Sefirot of the World of Asiyah.18 TheSefirot of Asiyah are thus the external aspect of the kelim of Za-and-nukva of Atzilut.
שהם אלקות ממש
And they (the kelim of Atzilut) are truly Divine,
שבתוכם מאיר אור אין סוף ברוך הוא, המלובש וגנוז בחכמה דאצילות
for in them radiates the [infinite] Ein Sof-light, which is vested and concealed in the Chochmah of Atzilut,for reasons explained in the Alter Rebbe’s Note to ch. 35; indeed, the infinite light vested in Chochmah illuminates all thekelim of the Sefirot of Atzilut:19 “The Supernal Father ‘nests’ in Atzilut,”
דאיהו וגרמוהי חד באצילות
and “He (the [infinite] Ein Sof-light) and His kelim are one in Atzilut.”
Since the Sefirot of Atzilut are the internal aspect of the Sefirot of Asiyah, the [infinite] Ein Sof-light is thus vested within the Sefirot of Asiyah.
ועל כן גם בנשמת האדם מאיר אור אין סוף ברוך הוא, מלובש וגנוז באור החכמה שבה, להחיות את האדם
Hence, since the soul derives from these Sefirot, it follows that the [infinite] Ein Sof-light radiates in the soul of man as well, vested and concealed in the light of its Chochmah, in order to animate man.
וממנה יוכל האדם להבין קצת בספירות העליונות
And from it (the soul), man is enabled to understand something of the Supernal Sefirot,
שכולן מאירות בנשמתו, הכלולה מהן
for they all radiate in his soul, which comprises them.
Since the soul derives from the Ten Sefirot and hence comprises ten corresponding faculties, man can arrive at an understanding of the Supernal Sefirot through contemplating the dynamics within his own soul.
The Alter Rebbe now goes on to make it perfectly clear that the Sefirot are, however, infinitely higher than the corresponding faculties within the soul. Indeed, even Abraham’s attribute of Chesed could in no way compare to the Chesedof the Sefirot, notwithstanding the fact that Abraham was considered a “chariot” to G‑d,20 i.e., a self-effacing vehicle with no direction or desire other than that of his Rider.
| FOOTNOTES | |
| 1. | Introduction II to Tikkunei Zohar, reproduced in Siddur Tehillat HaShem, pp. 125-6. |
| 2. | Part I, beginning of ch. 8. |
| 3. | Introduction to Tikkunei Zohar, p. 3b; Etz Chayim, Shaar 47, ch. 2 et al.; and see Epistle 20, below. |
| 4. | Yechezkel 1:26. |
| 5. | See Tanya, Part I, ch. 3. |
| 6. | P. 156b. |
| 7. | Discourse entitled Lo Tashbit. |
| 8. | Mishlei 1:6. |
| 9. | Kohelet 9:9. |
| 10. | Cf. Yeshayahu 12:5. |
| 11. | Iyov 19:26. |
| 12. | Berachot 10a. |
| 13. | Tehillim 103:1. |
| 14. | Quoted above — in Part I, beginning of ch. 2, and in Part III (Iggeret HaTeshuvah), ch. 4 — in the name of the Zohar. |
| 15. | Bereishit 2:7. |
| 16. | This connection is hinted at in the phrase, החכמה תחיה (Kohelet 7:12). |
| 17. | For this connection, cf. the phrase, נשמת שדי תבינם (Iyov 32:8). |
| 18. | See Etz Chayim, Shaar 47, ch. 2. |
| 19. | Tikkunei Zohar, Tikkun 6. |
| 20. | Note of the Rebbe: “Bereishit Rabbah 47:8, et al.; explained in Tanya, Part I, chs. 18, 23, et al.” |
• Sefer Hamitzvos:
Today's Mitzvah
Tuesday, Elul 17, 5775 · September 1, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 181
The Decapitated Calf
"If one is found slain in the land"—Deuteronomy 21:1.
If the corpse of a murdered individual is found lying in the field, and the killer remains unknown, the courts must decapitate a calf [as per the procedure described in the Book of Deuteronomy].
The Decapitated Calf
Positive Commandment 181
Translated by Berel Bell
The 181st mitzvah is that we are commanded regarding the eglah arufah (calf that is decapitated), in a case where a murder victim is found in a field and we don't know who the murderer was.
The source of this commandment is G‑d's statement1 (exalted be He), "When a corpse is found fallen in the field...." This is the law of eglah arufah.
The details of this mitzvah are explained in the last chapter of tractate Sotah.
FOOTNOTES
1.Deut. 21:1.
Negative Commandment 309
Working the Land near "the Stream of the Decapitated Calf"
"Which shall neither be plowed nor sown"—Deuteronomy 21:4.
It is forbidden to sow or otherwise work the land [surrounding] the stream upon which the calf was decapitated.
Working the Land near "the Stream of the Decapitated Calf"
Negative Commandment 309
Translated by Berel Bell
The 309th prohibition is that we are forbidden from sowing or working [the land around1] the 'strong river' where the calf is decapitated.2
The source of this prohibition is G‑d's statement,3 "[The elders of that city shall bring the calf to a swiftly flowing stream, the land around which] must never be worked or sown."
The punishment for this prohibition is lashes. In the enumeration of transgressions which are punished by lashes in tractate Makkos, our Sages said, "But you omitted one who sows the land around the 'strong river' — which is prohibited by the verse, 'It must never be worked or sown!' " This shows that there is one prohibition4 and that it is punishable by lashes.
The details of this mitzvah are explained in the end of tractate Sotah.
FOOTNOTES
1.See sources quoted in Kaplan, The Living Torah.
2.In the case of an unsolved murder (see P181 above).
3.Deut. 21:4.
4.Because otherwise it would have been mentioned that there is one set of lashes for working the land and another set for sowing the land.
Negative Commandment 298
Removing Hazards
"You shall not bring blood upon your house"—Deuteronomy 22:8.
We must not leave unattended hazards and pitfalls in our cities and homes.
Removing Hazards
Negative Commandment 298
Translated by Berel Bell
The 298th prohibition is that we are forbidden from leaving obstacles or dangerous objects in our land and in our houses, in order not to endanger people.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place blood2 in your house."
In the words of the Sifri, "The phrase 'You must place a guard-rail' constitutes a positive commandment;3 and the phrase 'Do not place blood' constitutes a prohibition."
The details of this mitzvah are explained in the beginning of tractate Shekalim in the Jerusalem Talmud and in a number of passages in Seder Nezikin.4
FOOTNOTES
1.Deut. 22:8.
2.I.e. allow a dangerous situation to remain.
3.See P184 below.
4.See Bava Kama 15b, 46a, 51a.
Positive Commandment 184
Removing Sources of Danger from our Property
"You shall place a guard-rail around your roof"—Deuteronomy 22:81.
We are commanded to remove all dangers and hazards from our property. This includes constructing protective guardrails on the perimeters of roofs and wells, so that no one falls from them or in them. The same applies to all areas of potential danger—we must fix them so that they don't pose any danger.
Removing Sources of Danger from our Property
Positive Commandment 184
Translated by Berel Bell
The 184th mitzvah is that we are commanded to remove obstacles and dangerous objects from our dwellings, i.e. to build walls surrounding roofs, wells, trenches, etc. in order to prevent people from falling into them or from them. The same applies to all dangerous places — they should be built and repaired in a way that prevents any danger.
The source of this commandment is G‑d's statement,1 "[When you build a new house] you must place a guard-rail around your roof."
In the words of the Sifri "The phrase 'You must place a guard-rail' constitutes a positive commandment."
The details of this mitzvah are explained in tractate Bava Kama.2
FOOTNOTES
1.Ibid.
2.51a.
Issurei Biah - Chapter Two
Halacha 1
The [following] four women: the wife of a man's father, the wife of his son, the wife of his brother, and the wife of the brother of his father, are considered anervah1 for him forever, whether after consecration or after marriage, in the lifetime of their husbands or after their deaths, [even] if they were divorced - with the exception of the wife of one's brother who did not leave a son.2
Halacha 2
Therefore a person who engages in relations with his mother who is his father's wife is liable for two [sin-offerings], one because [the woman is] his mother and one because she is his father's wife. [This applies] both during his father's lifetime and after his father's death.5
The wives of both a person's paternal brother and his maternal brother are considered an ervah for him. [This applies regardless if he and/or his brother were conceived] in marriage or in a promiscuous relationship.6 The wife of the maternal brother of a man's father is, however, forbidden [only] as a shniyah, as explained.7 Both a person's paternal sister and his maternal sister are considered an ervah for him. [This applies regardless if he and/or his sister were conceived] in marriage or in a promiscuous relationship, e.g., his mother or his father acted promiscuously with others and his sister was conceived promiscuously, as [implied by Leviticus 18:9]: "one born at home or one born beyond [marriage]."
Halacha 3
The daughter of his father's wife who is his paternal sister is an ervah for him, [as ibid.:11] states: "the nakedness of the daughter of your father's wife, your father's offspring." If, however, a man's father marries a woman and she has a daughter from another man, that daughter is permitted to him.8 She is not "your father's offspring." Behold one is already liable for [relations] with her because she is a sister, why then [does the Torah mention]: "the daughter of your father's wife"? So that one should be liable for this prohibition as well.9
Halacha 4
Therefore a man who engages in relations with his sister who was born to his father's wife in marriage is liable for two [sin offerings]: one because of "the nakedness of your sister" and one because of "the nakedness of the daughter of your father's wife." If, however, one's father raped or seduced a woman and conceived a daughter, one is liable only for having relations with one's sister. For the daughter of the woman who was raped is not the daughter of the wife of one's father.10
Halacha 5
The sister of his mother is considered an ervah for him. [This applies to both her paternal and maternal sister and applies regardless whether she [was conceived] in marriage or in a promiscuous relationship. Similarly, his father's sister - both his paternal and maternal sister, whether she [was conceived] in marriage or in a promiscuous relationship - is considered an ervah for him.
Halacha 6
When a person has promiscuous relations with a woman and conceives a daughter with her, that daughter is considered an ervah for him.11 Although the Torah does not state: "Do not reveal the nakedness of your daughter," the prohibition is of Scriptural origin. Since [the Torah] forbade [relations] with the daughter of one's daughter, it did not mention [the prohibition against] one's daughter. This is not from the words of our Sages.12 Therefore a person who has relations with a daughter born of his wife is liable for two [sin offerings],13for [relations with] his daughter and for relations with a woman and her daughter.14
Halacha 7
When a person consecrates a woman, her close relatives - six women - become forbidden to him as an ervah forever. This applies whether he consummates [the bond through nisuin] or divorces her, in the lifetime of his wife and after her death. They are: a) her mother, b) her mother's mother, c) her father's mother, d) her daughter,15 e) her daughter's daughter, and f) her son's daughter. If he has relations with one of these women during the lifetime of his wife, both [he and she] are executed by burning.
Halacha 8
If he has relations with one of these women after his wife's death, they are liable for kerait,16 but they are not executed by the court, as [derived fromLeviticus 20:14]: "In fire, he and they shall be burnt." [This implies17 that only] when both women - his wife and the woman with whom he had relations - are alive, he and the ervah are executed by burning. When both [women] are not alive, there is no execution by burning.18
Halacha 9
Similarly, the sister of his wife is considered an ervah for him until his wife dies.19 Both her maternal sister and her paternal sister, whether conceived in marriage or promiscuously, are considered as an ervah for him.
Halacha 10
If a man transgressed and engaged in relations with one of these seven women, whether intentionally or inadvertently, although he and the woman are liable for execution by the court or kerait, he is not forbidden to engage in relations with his wife.20 The only exception is [when he engages in relations with] the sister of the woman he consecrated. In this instance, his wife is forbidden to him, as explained in Hilchot Gerushin.21
Halacha 11
When a man engages in promiscuous relations with a woman, the seven relatives mentioned above are not forbidden to him [according to Scriptural Law].22 Nevertheless, our Sages23 prohibited anyone who had promiscuous relations with a woman from marrying one of these seven relatives during the promiscuous woman's lifetime.24 [The rationale is that] the promiscuous woman will come to visit her relatives. He will thus enter into solitude with her. [Since] he is familiar with her, we fear that they will transgress and thus he will engage in relations with an ervah.25
Even if a man is merely suspected of relations with a woman,26 he should not marry one of her relatives until the woman with whom he was suspected of having relations died. If, however, he married the relative of the woman with whom he was suspected of having relations, he should not divorce her.
Halacha 12
When a person was suspected of having relations with an ervah or a rumor to that effect was circulated, he should not dwell together with her in the same lane or appear in the same neighborhood.27 An incident occurred concerning a man who was rumored [to have engaged in relations] with his mother-in-law and our Sages had him beaten28 because he passed by the entrance to her home.
Halacha 13
When a person has promiscuous relations with a woman and her daughter or a woman and her sister or the like, it is as if he had relations with two unrelated woman. One is considered an ervah because of the other only in the instance of marriage, not in an instance of promiscuity. Similarly, if a man's father, son, brother, or father's brother raped a woman or seduced her, she is permitted to him and he may marry her. [The prohibition involving these individuals] mentions "the wife of" and here there is no context of marriage.
Halacha 14
When a man's father or son marries a woman, that man may marry her daughter or her mother as we explained.29 A person may marry the wife of his brother's son.30 A man may marry a woman and her sister's daughter or her brother's daughter at the same time. It is a mitzvah from the Sages for a man to marry his sister's daughter,31 as [alluded to by Isaiah 58:7]: "Do not turn away from your own flesh." This law also applies to his brother's daughter.32
| FOOTNOTES | |
| 1. |
The singular of the term arayot mentioned in the first chapter.
|
| 2. |
When a man dies childless, one of the brothers of the deceased is obligated to marry his widow to propagate his name. This obligation, yibbum in Hebrew, is described in Deuteronomy, ch. 25, and in Hilchot Yibbum ViChalitzah.
|
| 3. |
I.e., if he transgresses inadvertently. If he transgresses intentionally, he is liable for execution, by stoning for relations with his father's wife and his son's wife, and by strangulation for relations with his brother's wife and the wife of his father's brother. (For the latter two transgressions are punishable by kerait and so he receives the penalty for adultery alone.)
|
| 4. |
See Chapter 17, Halachah 8, and notes where this concept is explained.
|
| 5. |
Since the Rambam speaks of laws that apply after the father's death, he mentions only two prohibitions. During the father's lifetime, he is liable for a third prohibition: relations with a married woman.
|
| 6. |
For the prohibition against relations with all blood relatives applies regardless of whether the person was conceived within marriage or outside of it.
|
| 7. |
Hilchot Ishut 1:5. This is merely a Rabbinical prohibition.
|
| 8. |
Even if they were raised in the same household like a brother and a sister, marriage between them is permitted. We are not considered with the possible impression such a union might create [Shulchan Aruch (Even HaEzer 15:11)].
|
| 9. |
And thus be required to bring two sin offerings.
|
| 10. |
This applies even if afterwards, the father marries the woman who he raped or seduced (Minchat Chinuch, mitzvah 196).
|
| 11. |
The fact that her mother was not married to him is not significant.
|
| 12. |
The Rambam's statements touch on an involved issue. In his Sefer HaMitzvot (General Principle 2), he writes that every concept derived through the principles of Biblical exegesis has the power of Scriptural Law. Nevertheless, commandments derived through these principles are not considered as part of the 613 mitzvot, but are instead "from the words of our Sages."
The prohibition against relations with one's daughter, the Rambam states, is not in that category. Although it is not explicitly mentioned in the Torah and Sanhedrin 76a uses different principles of exegesis to derive it, it is not "from the words of our Sages." Instead, it is as if it was explicitly stated in the Torah. From Hilchot Ma'achalot Assurot 9:2, it appears that the Rambam's intent is that since the Torah mentions the prohibition against relations with the daughter of one's daughter, the prohibition against relations with one's daughter is obvious. There is no need for the Torah to mention it. It must be mentioned that many other authorities do not follow the same understanding as the Rambam and consider concepts derived through the principles of Biblical exegesis as fully binding Scriptural Law. According to their understanding, there is no difficulty with the prohibition against relations with one's daughter being considered of Scriptural origin.
|
| 13. |
From the Ra'avad's statements, it appears that he does not require a sin offering for relations with one's daughter. The parenthesis are based on the understanding of the Maggid Mishneh.
|
| 14. |
As stated in the following halachah.
|
| 15. |
When stating this law, Shulchan Aruch (Even HaEzer 15:13) emphasizes that if a man rapes a woman, after her death, he may marry her daughter who was conceived by another man. The Ramah adds that even if the rapist marries her daughter during her lifetime, he is not compelled to divorce her.
|
| 16. |
This is based on the Rambam's understanding of Sanhedrin 76b. Rashi, the Ramban, and the Rashba differ and maintain that after the death of the man's wife, he is prohibited against relations with her close relatives, but is not liable for kerait.
|
| 17. |
The use of the plural term "them" should not be interpreted to mean that the man's wife should be executed by being burnt to death. For what evil has she committed? Instead, the intent is that only in her lifetime is the death penalty applied (Rashi, Sanhedrin 76b).
|
| 18. |
Sanhedrin, loc. cit., speaks about relations with one's mother-in-law, stating that only when one's wife is alive are these relations punishable by death. Since, however, the prohibition against relations with all the other five women mentioned above is derived from the prohibition against relations with one's mother-in-law, they are bound by the same laws (Maggid Mishneh).
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| 19. |
For Leviticus 18:18 explicitly states that the prohibition against relations with the sister of one's wife is "in her lifetime." While the wife is alive, even if she is divorced, the man is forbidden to engage in relations with her sister [Shulchan Aruch (Even HaEzer 15:26)]. After his wife's death, however, he may marry her sister.
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| 20. |
For his wife has not transgressed and there is no reason that she should become forbidden.
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| 21. |
The Rambam is referring to Hilchot Gerushin 10:8-10 which states:
The Maggid Mishneh explains that the Rambam maintains that a divorce is required only in such an instance. If, by contrast, he enters into promiscuous relations with the sister of the woman he consecrated, he may still marry her if she consents. This explanation resolves the protests made by the Ra'avad to the Rambam's statements.
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| 22. |
For the verses (Leviticus 18:18, 20:14) on which these prohibitions are based mention "taking," i.e., marriage.
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| 23. |
See Yevamot 97a.
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| 24. |
After her death, however, there are no restrictions on marrying her relatives (ibid., for the reason for the decree no longer applies.
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| 25. |
For since he is married to one of her close relatives, she is an ervah for him.
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| 26. |
In his Commentary to the Mishnah (Yevamot 11:1), the Rambam states that this applies when the suspicion is verified.
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| 27. |
This ruling is derived from the law stated in the following clause of the halachah. The Ra' avad questions the Rambam's deduction, stating that extra stringency is appropriate with regard to one's mother-in-law, but otherwise, there is no need to enforce such a restriction. The Maggid Mishneh states that for that reason, lashes were given only with regard to one's mother-in-law, but agrees with the Rambam's ruling, stating that curbs should be placed on any conduct that may lead to promiscuity. See also Chapter 21, Halachah 27.
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| 28. |
See Hilchot Sanhedrin 24:5 which states that a judge has the power to subject a person to lashes even if he is not liable according to Torah Law.
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| 29. |
Halachah 3.
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| 30. |
After she was widowed or divorced.
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| 31. |
The Maggid Mishneh explains that a person has a natural affection for his close relatives. Those positive feelings provide a fertile ground of support for the marriage relationship to flourish.
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| 32. |
Other Rishonim [Rashi, Rabbenu Tam (Sanhedrin 76) differ and maintain that the mitzvah applies only with regard to one's sister's daughter.
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Rotzeach uShmirat Nefesh - Chapter Eight
Halacha 1
It is a positive commandment to set aside cities of refuge, as Deuteronomy 19:2states: "You shall set aside three cities." The practice of setting aside cities of refuge applies only in Eretz Yisrael.
Halacha 2
There were six cities of refuge. Three Moses our teacher set aside in TransJordan, and three Joshua set aside in the land of Canaan.
Halacha 3
None of the cities of refuge served as a haven until they were all set aside, as implied by Numbers 35:13: "There shall be six cities of refuge for you." And so, Moses informed us that the three cities of refuge in TransJordan did not serve as a haven until the three in the land of Canaan were set aside.
If so, why did Moses set them aside? He said: "Since a mitzvah came to my hand, I will fulfill it."
Halacha 4
In the era of the King Mashiach, three other cities will be added to these six, asDeuteronomy 19:9 states: "And you shall add three other cities to these three cities."
Where are these cities added? In the cities of the Keni, K'nizi, and the Kadmoni, concerning which a covenant was made with Abraham,but which have not yet been conquered. Concerning these cities, the Torah ibid.:8 says: "And if God, your Lord, will expand your boundaries...."
Halacha 5
The Jewish court is obligated to construct roads leading to the cities of refuge; they should be maintained and widened. Any stumbling block and obstacle should be removed from them.
On these roads neither a hill, a valley, nor a river should be left. Instead, a bridge should be built across so as not to impede a person fleeing there. This is all implied by Deuteronomy 19:3, which states: "You shall prepare the road for yourselves."
The width of the road to the city of refuge should not be less than 32 cubits. Signs stating "Refuge, refuge," should be written at intersections, so that killers would be aware of the way and turn there.
Halacha 6
Every year, on the fifteenth of Adar, the court would send out emissaries to inspect the roads leading to the cities of refuge. Wherever they found flaws, they would have them repaired. If a court was dilatory regarding this matter, it is considered as if they shed blood.
Halacha 7
When the cities of refuge were first set aside, they would measure from one city to another to determine whether they were set aside in equal measures. This is also implied by the verse: "You shall prepare the road for yourselves."
Halacha 8
The cities of refuge that are designated should not be big cities or metropolises, nor should they be small villages. Instead, they should be cities of intermediate size.
They should be located solely in trading places, where water is found. If there is no water near them, water should be diverted toward them. They should located solely in a populated area. If the surrounding populace is reduced, it should be increased. If the number of inhabitants of the city of refuge decrease, priests, Levites, and Israelites should be brought to live there.
Snares may not be set in such a city, nor may rope traps be set there, so that the blood redeemer will not come there.
Halacha 9
All of the cities of the Levites serve as a haven; each is a city of refuge. This is indicated by Numbers 35:6-7: "And in addition to them, you shall give them 42 cities. All the cities that you shall give the Levites shall be 48 in number." The verse thus established an association between them; all of them serve as havens.
Halacha 10
What then is the difference between those cities that are set aside as cities of refuge, and the other cities of the Levites?
The cities of refuge serve as havens whether one enters them with the intent of taking refuge or one enters them without that intent; since a killer enters their confines, they serve as a haven for him. The other cities of the Levites serve as a haven only when one enters with that intent in mind.
Also, a killer who lives in a designated city of refuge does not have to pay rent. If, by contrast, he lives in another one of the cities of the Levites, he must pay his landlord rent.
Halacha 11
Whenever a city serves as a haven, the surrounding area also serves as a haven.
When a tree is standing within the limits of a city of refuge and its leaves extend beyond those limits, once a killer comes below its leaves they serve as a haven for him. If a tree stands outside the limits and its leaves extend within those limits, as soon as he reaches its trunk it serves as a haven for him. If the blood redeemer kills him there, he should be executed.
Even though the surrounding area of a city serves as a haven, a killer should not dwell there, as [implied by Numbers 35:25: "He shall dwell in it," i.e., not in its surrounding area.
Rotzeach uShmirat Nefesh - Chapter Nine
Halacha 1
The following procedure should be adhered to when the corpse of a slain person is found lying on the earth, and it is not known who struck him. It is left in place. Five elders from the High Court in Jerusalem come and measure from the corpse to the nearby cities, as indicated by Deuteronomy 21:2: "And your elders and your judges shall go out and measure...."
Even if the corpse is found right next to a city, or it is clearly obvious that a particular city is closer, it is a mitzvah to measure.
Halacha 2
After they measure and establish which city is closest, they bury the person who was murdered in the place he was found. The elders from Jerusalem return to their city, and the court of the city that was designated brings a calf paid for by all the inhabitants. They bring the the calf to a river that flows forcefully. This is the meaning of the term eitan found in the Torah (Deuteronomy 21:4).
Halacha 3
It should be decapitated there with a cleaver, from behind. The court of that city and all the elders of the city, even if they are 100 in number, must wash their hands at the place where the calf was decapitated.
There, in the midst of the river, the elders declare in the holy tongueDeuteronomy 21:7: "Our hands did not shed this blood, nor did we see this with our eyes." Their intent is that the murdered person did not come into their city and they let him leave without giving him provisions for the way, nor did they see him go and they let him leave without accompaniment.
The priests then say in the Holy Tongue Ibid.:8: "Atone for Your nation Israel...." They depart. The Holy One, blessed be He, then forgives the shedding of the blood, as the above verse continues: "And the blood will be atoned."
Halacha 4
When the judges measure the distance from the corpse to the nearest city, they must measure exactly and not by estimation. They should measure only to a city that has a court of 23 judges.
They should never measure, however, to Jerusalem, for the inhabitants of Jerusalem are never required to bring a calf to be decapitated. For Jerusalem was never divided among the tribes, and the mitzvah of decapitating a calf applies "in the land that God your Lord is giving you to inherit" Deuteronomy 19:1.
Halacha 5
If the corpse is found close to Jerusalem or close to a city that does not have a court, that city should be ignored, and a measurement should be made to the other cities close by.
If the corpse is found close to a border city or to a city inhabited by gentiles, no measurement is made at all. For we presume that the person was killed by gentiles.
Halacha 6
The city that is closest to the corpse does not bring the calf unless its population is equal to that of the city that is further away. If, however, the population of the city that is further away exceeds that of the closer city, the number of inhabitants becomes the determining factor, and the more populous city must bring the calf.
Halacha 7
Although at times the Torah considers number to be a determining factor, and at times proximity to be a determining factor, number carries more weight than proximity.
Halacha 8
If a corpse is found equidistant between two cities, and both cities have the same number of inhabitants, they should bring a calf in partnership and make the following stipulation: If this city is the closer, the calf belongs to its inhabitants, and the others are giving them their portion in it as a present. And if the other city is closer, the calf belongs to its inhabitants and the others are giving them their portion in it as a present. For it is impossible to be exact in measurement, even with regard to something that comes about as a result of human activity.
Halacha 9
From which portion of the corpse should we measure? From the nose.
If the body of a corpse is found in one place and the head in another place, the body is brought to the head, and then the corpse is buried in that place. Similarly, whenever a corpse is found with no one to bury it, the body is brought to the head, and then the corpse is buried in that place.
Halacha 10
If many corpses were found next to each other, a measurement should be made from the nose of each one individually. If one city is discovered to be closest to all of them, it brings one calf for all the corpses.
If the corpses are found piled one on top of the other, we should measure from the top corpse, since it is lying on top of the others.
Halacha 11
Deuteronomy 21:1 states: "When a corpse is found...." Challal, the term used for corpse indicates a person slain with a sword, and not strangled to death, nor a person in his death throes; these are not implied by the term challal.
The verse continues "on the earth" - i.e., not buried in a mound; "fallen" and not hanging from a tree; "in the field" - and not floating on the water. "And it is not known who killed him" - thus, if the murderer's identity is known, a calf was not decapitated.
Halacha 12
Even if only one witness - or even a servant,a woman, or a person disqualified to serve as a witness because of his transgressions - saw the murderer, the calf would not be decapitated. For this reason, in the later part of the Second Temple Period, when the number of those who murdered overtly increased, the decapitation of the calf was nullified.
Halacha 13
If one witness says: "I saw the murderer," and another witness disputes his statement, saying: "You did not see him," the calf would be decapitated.
When does the above apply? When the two witnesses came at the same time. If, however, the witness who claims to have seen the murderer came first and testified, his word is believed as would be that of two witnesses in this context. Therefore, if another witness comes and disputes his testimony, claiming that the first witness did not see the murderer, the words of the second witness are of no consequence, and the calf would not be decapitated.
Halacha 14
If after the one witness testifies that he saw the murderer, two witnesses come and testify that he did not see him, it is considered as if there are two testimonies of equal weight, disputing each other, and the calf should be decapitated.
If a woman says: "I saw the murderer," and another woman disputes her testimony and says: "You did not see," the calf should be decapitated. This applies regardless of whether the women came together or one after the other.
If two say: "We saw him," and one says, "You did not see him," the calf should not be decapitated. If one says: "I saw him," and two say, "You did not see him," the calf should be decapitated.
Halacha 15
When does the above apply? When the three witnesses mentioned are either all acceptable or all unacceptable. If, however, one acceptable witness says: "I saw the murderer," and two women or two unacceptable witnesses contradict him and say that he did not see him, the calf should not be decapitated.
Halacha 16
When two women or two unacceptable witnesses say: "We saw the murderer," and one acceptable witness denies their statements and says that they did not see him, the calf should be decapitated.
Even when 100 women or 100 unacceptable witnesses say: "We saw the murderer", and one acceptable witness denies all their statements, all the unacceptable witnesses are considered as if they were one man, with the weight of a single witness.
Halacha 17
When three women or three unacceptable witnesses say: "We saw the murderer," and four women or four unacceptable witnesses say: "You did not see him," the calf should be decapitated. This is the guiding principle: With regard to unacceptable witnesses, accept the testimony supported by the most witnesses in all situations.
Rotzeach uShmirat Nefesh - Chapter Ten
Halacha 1
The law of the decapitated calf is practiced only in Eretz Yisrael. It is also practiced in TransJordan.
Halacha 2
The calf that is decapitated may be two years old or younger. If, however, it is two years and one day old, it is not acceptable. Physical blemishes do not disqualify it. Nevertheless, if it is taref, it is unacceptable. For "atonement" is mentioned with regard to it, as it is mentioned with regard to sacrificial offerings.
Halacha 3
Deuteronomy 21:3 states: "that has never been worked, and that has never carried a yoke." Accordingly, all types of work disqualify the calf, just as they disqualify a red heifer.
Why is "a yoke" then singled out; seemingly it is included with the other tasks in the expression "that has never been worked"? To teach that a yoke disqualifies a calf whether or not it carries it while working. If a calf carries a yoke for a distance of a handbreadth, it is disqualified even though it did not plow with it or perform any work. With regard to other tasks, by contrast, they do not disqualify a calf unless work was actually performed.
Halacha 4
Whenever the calf performs a task for its own benefit, that does not disqualify it; for example, the owner spread his garment over it to protect it from flies. Any task that is not for its own benefit - e.g., the owner spread his garment over it, so that it should carry it - disqualifies it. The same applies in all analogous situations, as we have explained in Hilchot Parah.
Halacha 5
The calf should be decapitated only during the daytime, for "atonement" is mentioned with regard to it, as it is mentioned with regard to sacrificial offerings.
It is acceptable to decapitate it any time during the entire day. Two calves should not be decapitated at the same time, for mitzvot should not be performed in bundles.
Halacha 6
It is forbidden to benefit from a calf that is decapitated. It should be buried at the place where it was decapitated.
Once it is taken down to the river, benefiting from it becomes forbidden, even though it has not yet been decapitated. Thus, if it dies there or was slaughtered after it was decapitated, one is forbidden to benefit from it, and it should be buried.
Halacha 7
If, however, the witnesses are found to be lying, it is permitted to benefit from the calf.
What is implied? One witness testified that he saw the murderer, and two witnesses come and negate his testimony, telling him: "You did not see him." If on this basis, the court set aside a calf and brought it down to the river to decapitate it because of their testimony, and these witnesses were disqualified afterwards as lying witnesses, it is permitted to benefit from the calf.
Halacha 8
If the murderer was discovered before the calf was decapitated, it should be released and allowed to pasture with the herd. If he was discovered after the calf was decapitated, before it was buried, it should be buried in its place. For at the outset, it was brought because of a doubt. It atoned for this lack of knowledge and served its purpose.
Even when the murderer is discovered after the decapitation of the calf, he should be executed, as Deuteronomy 21:9 states: "You shall thus rid yourselves of the guilt for the shedding of innocent blood."
Halacha 9
It is forbidden ever to sow seeds or till the river in which the calf was decapitated, as Deuteronomy 21:4 states: "that must never be worked or sown." Whoever performs work with the land itself - e.g., he plowed, he dug, he seeded, he planted, or the like - should be punished with lashes.
It is, however, permitted to comb flax there, or to drill stones, for this is similar to weaving a garment there or sewing it there, for these are tasks that are not performed with the land itself. To emphasize this concept, the verse states: "that must never be worked or sown." Implied is that just as sowing involves the land itself, similarly all work that is forbidden there involves the land itself.
Halacha 10
When the inhabitants of a city that was closest to a corpse have delayed and have not brought a calf for decapitation, they should be compelled to bring it even though several years have passed. For those who are liable to bring a calf for decapitation remain liable despite the fact that Yom Kippur has passed.
• Tuesday, Elul 17, 5775 · 01 September 2015
"Today's Day"
Friday Elul 17 5703
Torah lessons: Chumash: Tavo, Shishi with Rashi.
Tehillim: 83-87. Also 49-51.
Tanya: Now, these attributes. (p. 473) ...in their traits. (p. 473).
The Alter Rebbe himself was the regular Torah-reader. Once he was away from Lyozna on the Shabbat of parsha Tavo, and the Mitteler Rebbe, then not yet Bar Mitzva, heard the Torah-reading from another. His anguish at the curses in the tochacha(section of admonition) caused him so much heartache, that on Yom Kippur1 the Alter Rebbe doubted whether his son would be able to fast.
When they asked the Mitteler Rebbe - "Don't you hear this parsha every year?"2 - he replied, "When father reads, one hears no curses."
FOOTNOTES
1. A few weeks later.
2. Lit. "Isn't this parsha read every year?"
Daily Thought:
Heaven Desires Earth
There are those who chase all things of heaven—and find they cannot live.
There are those who chase all things of earth. Their life is not worth living.
Heaven desires the earth, and the earth is lost without heaven. Make your life a marriage of the two, as lovers that never part, and you will find peace.
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