Today's Laws & Customs:
• Chassidic Holiday
"Chai Elul" (Hebrew for "the 18th of Elul," also meaning "the life of Elul") is celebrated by the Chassidic community as the birthday of the "two great luminaries" -- Rabbi Israel Baal Shem Tov, the founder of Chassidism; and Rabbi Schneur Zalman of Liadi, the founder of Chabad. Chassidim wish each other "Gut Yom Tov!" and conduct joyous gatherings called farbrengens.
• 12 Days of Reflection
Elul, the last month of the Jewish year, is a month devoted to stocktaking and introspection. A Chassidic tradition holds that the last twelve days of the year -- Elul 18 to 29 -- are specifically devoted to the twelve months of the closing year: on each of these twelve days, one should review the deeds and achievements of its corresponding month.
• Links
A Chai Elul anthology
• 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 52 Chapter 53 Chapter 54
Psalms 52:(0) For the leader. A maskil of David, 2 when Do’eg from Edom came and told Sha’ul, “David has arrived at the house of Achimelekh”:
3 (1) Why do you boast of your evil, you tyrant,
when God’s mercy is present every day?
4 (2) Your tongue, as sharp as a razor,
plots destruction and works deception.
5 (3) You love evil more than good,
lies rather than speaking uprightly. (Selah)
6 (4) You love all words that eat people up,
you deceitful tongue!
7 (5) This is why God will strike you down,
seize you, pluck you from your tent
and uproot you from the land of the living. (Selah)
8 (6) The righteous will see and be awestruck;
they will jeer at him, saying,
9 (7) “This fellow would not make God his refuge,
but trusted in his own great wealth,
relying on his evil plots.”
10 (8) But I am like a leafy olive tree
in the house of God;
I put my trust in the grace of God
forever and ever.
11 (9) I will praise you forever for what you have done,
and I will put my hope in your name;
for this is what is good
in the presence of your faithful.
53:(0) For the leader. On machalat. A maskil of David:
2 (1) A brutish fool tells himself,
“There isn’t any God.”
Such people are depraved, all their deeds are vile,
not one of them does what is good.
3 (2) God looks out from heaven
upon the human race
to see if even one is wise,
if even one seeks God.
4 (3) Every one of them is unclean,
altogether corrupt;
not one of them does what is good,
not a single one.
5 (4) Won’t these evildoers ever learn?
They devour my people
as if they were eating bread,
and they never call on God!
6 (5) They will be gripped with terror,
even though now they are not afraid;
for God will scatter the bones
of him who is besieging you.
You are putting them to shame,
because God has rejected them.
7 (6) If only salvation for Isra’el
would come out of Tziyon!
When God restores his people’s fortunes,
what joy for Ya‘akov! what gladness for Isra’el!
54:(0) For the leader. With stringed instruments. A maskil of David, 2 when the Zifim came and told Sha’ul, “David is hiding with us”:
3 (1) God, deliver me by your name;
in your power, vindicate me.
4 (2) God, hear my prayer;
listen to the words from my mouth.
5 (3) For foreigners are rising against me,
violent men are seeking my life;
they give no thought to God. (Selah)
6 (4) But God is helping me;
Adonai is my support.
7 (5) May he repay the evil
to those who are lying in wait for me.
In your faithfulness, destroy them!
8 (6) Then I will generously sacrifice to you;
I will praise your name, Adonai,
because it is good,
9 (7) because he rescued me from all trouble,
and my eyes look with triumph at my enemies.
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:
• Passing of Maharal (1609)
Elul 18 is the yahrtzeit of Rabbi Yehudah Loewe, the "Maharal" of Prague (1525-1609), outstanding Torah scholar, philosopher, Kabbalist and Jewish leader. Popularly known for creating a "golem" (clay man) to protect the Jewish community of Prague from the frequent threat of blood libels.
• Baal Shem Tov Born (1698)
Elul 18 is the birthday of Rabbi Israel Baal Shem Tov, the founder of Chassidism
Rabbi Israel was born in a small town in Ukraine in 1698. His father, Rabbi Eliezer, who was a member of the secret society of "hidden tzaddikim," passed away when young Israel was only five years old; his last words to his son were, "Fear nothing but G-d alone. Love every Jew with all your heart and all your soul."
The young orphan would spend much of his time wandering and meditating in the forests that surrounded his hometown; there, he one day met with one of his father's compatriots, and eventually joined their society. For many years, he lived disguised as a simple innkeeper and clay-digger, his greatness known only to a very small circle of fellow mystics and disciples. But on his 36th birthday, he was instructed by his master to "reveal" himself and publicly disseminate his teachings.
Drawing from the mystical "soul of Torah," the Baal Shem Tov ("Master of the Good Name," as he came to be known) taught about the spark of G-dliness that is to be found in every creation, and about the great love that G-d has for each and every one of His children, scholars and simple folk alike. He emphasized the importance of joy and simple faith in serving G-d, rather than asceticism. Initially, his teachings encountered fierce opposition from the scholarly elite and established leadership of the Jewish community; but many of those very scholars and communal leaders ended up becoming his devoted disciples. When Rabbi Israel passed at age 62 on Shavuot of 1760, the movement he founded was well on the way of becoming the most vital force in Jewish life.
Links:
Rabbi Israel Baal Shem Tov
• Chassidic Movement Founded (1734)
After many years as a member of the society of "hidden tzaddikim", living under the guise of an ignorant clay-digger, Rabbi Israel Baal Shem Tov was instructed by his masters to reveal himself and begin to publicly disseminate his teachings. This he did on his 36th birthday, Elul 18, 5494 (1734).
• 1st Chabad Rebbe Born (1745)
Rabbi Schneur Zalman of Liadi (1745-1812), founder of the "Chabad" branch of Chassidism, was born on Elul 18 of the year 5505 from creation -- the 47th birthday of his "spiritual grandfather", Rabbi Israel Baal Shem Tov (Rabbi Schneur Zalman was the disciple of the Baal Shem Tov's disciple and successor, Rabbi DovBer of Mezeritch).
Link: A brief biography of Rabbi Schneur Zalman
Daily Quote:
The foundation of all foundations, and the pillar of all wisdom, is to know that there is a First Existence, who brings all existences into being; that all existences of heaven and earth and between them, derive existence only from the truth of His existence[Maimonides (Mishneh Torah, Laws of the Fundamentals of Torah, 1:1)]
Daily Study:
Chitas and Rambam for today:
Chumash: Ki Tavo, 4th Portion Deuteronomy 27:1-27:10 with Rashi
• Chapter 27
1And Moses and the elders of Israel commanded the people, saying, Observe all of the commandment that I command you this day. אוַיְצַו משֶׁה וְזִקְנֵי יִשְׂרָאֵל אֶת הָעָם לֵאמֹר שָׁמֹר אֶת כָּל הַמִּצְוָה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם:
Observe all of the commandment: Heb. שָׁמֹר [The word שָׁמֹר here denotes] continuous action [that is to say:“You must observe this commandment always”]. Gardant in Old French. שמור את כל המצוה: לשון הווה גרדנ"ט בלע"ז (בעאבאכטענד):
2And it will be, on the day that you cross the Jordan to the land the Lord, your God, is giving you, that you shall set up for yourself huge stones, and plaster them with lime. בוְהָיָה בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת הַיַּרְדֵּן אֶל הָאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לָךְ וַהֲקֵמֹתָ לְךָ אֲבָנִים גְּדֹלוֹת וְשַׂדְתָּ אֹתָם בַּשִּׂיד:
you shall set up for yourself: in the Jordan, and after this, you shall take out other [stones] from there, and out of this [second set of stones], build an altar on Mount Ebal. Consequently, we find that there were three places [at which constructions] of stones [were set up]: a) Twelve [stones were put together] in the Jordan, b) the same [number of stones set up] at Gilgal [i.e., the Israelites’ first stop in the land of Israel,] and c) the same [number of stones set up] at Mount Ebal. The above is taught in Tractate Sotah (35b) [where the Talmud, citing Chapter 4 of Joshua, proves the above]. והקמות לך: בירדן ואחר כך תוציא משם אחרות ותבנה מהן מזבח בהר עיבל נמצאת אתה אומר ג' מיני אבנים היו שנים עשר בירדן וכנגדן בגלגל וכנגדן בהר עיבל כדאיתא במסכת סוטה (ל"ה):
3When you cross, you shall write upon them all the words of this Torah, in order that you may come to the land which the Lord, your God, is giving you, a land flowing with milk and honey, as the Lord, God of your forefathers, has spoken to you. גוְכָתַבְתָּ עֲלֵיהֶן אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת בְּעָבְרֶךָ לְמַעַן אֲשֶׁר תָּבֹא אֶל הָאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ | נֹתֵן לְךָ אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּאֲשֶׁר דִּבֶּר יְהֹוָה אֱלֹהֵי אֲבֹתֶיךָ לָךְ:
4And it will be, when you cross the Jordan, that you shall set up these stones, [regarding] which I command you this day on Mount Ebal, and you shall plaster them with lime. דוְהָיָה בְּעָבְרְכֶם אֶת הַיַּרְדֵּן תָּקִימוּ אֶת הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד:
5And there, you shall build an altar to the Lord, your God, an altar of stones. You shall not wield any iron upon them. הוּבָנִיתָ שָּׁם מִזְבֵּחַ לַיהֹוָה אֱלֹהֶיךָ מִזְבַּח אֲבָנִים לֹא תָנִיף עֲלֵיהֶם בַּרְזֶל:
6You shall build the altar of the Lord, your God, out of whole stones. And on it, you shall offer up burnt offerings to the Lord, your God. ואֲבָנִים שְׁלֵמוֹת תִּבְנֶה אֶת מִזְבַּח יְהֹוָה אֱלֹהֶיךָ וְהַעֲלִיתָ עָלָיו עוֹלֹת לַיהֹוָה אֱלֹהֶיךָ:
7And you shall slaughter peace offerings, and you shall eat there, and you shall rejoice before the Lord, your God. זוְזָבַחְתָּ שְׁלָמִים וְאָכַלְתָּ שָּׁם וְשָׂמַחְתָּ לִפְנֵי יְהֹוָה אֱלֹהֶיךָ:
8You shall write upon the stones all the words of this Torah, very clearly. חוְכָתַבְתָּ עַל הָאֲבָנִים אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב:
very clearly: in seventy languages. — [Sotah 32a] באר היטב: בשבעים לשון:
9Moses and the Levitic priests spoke to all Israel, saying, "Pay attention and listen, O Israel! This day, you have become a people to the Lord, your God. טוַיְדַבֵּר משֶׁה וְהַכֹּהֲנִים הַלְוִיִּם אֶל כָּל יִשְׂרָאֵל לֵאמֹר הַסְכֵּת | וּשְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם לַיהֹוָה אֱלֹהֶיךָ:
Pay attention: [To be understood] as the Targum [Onkelos] renders: [meaning, “Listen!” or “Pay attention!”]. הסכת: כתרגומו:
This day, you have become a people [to the Lord, your God]: Every single day, it should seem to you as though you are today entering into a covenant with Him. — [see Ber. 63b] היום הזה נהיית לעם: בכל יום יהיו בעיניך כאילו היום באת עמו בברית:
10You shall therefore obey the Lord, your God, and fulfill His commandments and His statutes, which I command you this day. יוְשָׁמַעְתָּ בְּקוֹל יְהֹוָה אֱלֹהֶיךָ וְעָשִׂיתָ אֶת מִצְוֹתָו וְאֶת חֻקָּיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם:Daily Tehillim: Psalms Chapters 88 - 89
• Special Custom for the Month of Elul and High Holidays
• Lessons in Tanya
• Wednesday, Elul 18, 5775 · September 2, 2015
Rambam:
• Sefer Hamitzvos:
Today's Mitzvah
Wednesday, Elul 18, 5775 · September 2, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 299
Misleading Advice
"You shall not put a stumbling block before the blind"—Leviticus 19:14.
It is forbidden to mislead another. I.e., if one person approaches another and requests advice in an area in which he, the questioner, is unfamiliar, it is forbidden for the responder to deceptively offer damaging counsel.
This prohibition also includes assisting another in the commission of a sin—for the one who desires to sin is considered "blind," his rational sight blinded by his impulse and desire. The same holds true for one who facilitates another's sin. E.g., in the event that money is borrowed with interest, both the borrower and lender have transgressed this sin (in addition to the sin of lending/borrowing with interest)—for each of them has facilitated the other's sin too.
Positive Commandment 202
Unloading the Burden from a Tired Animal
"If you see your enemy's donkey lying...you shall surely unload with him"—Exodus 23:5.
If one encounters in the field his fellow's animal falling under a large burden, he is required to help unload the affected animal.
Positive Commandment 203
Reloading an Animal whose Burden has Fallen
"You shall surely help him lift it up again"—Deuteronomy 22:4.
After helping a person unload his animal that is falling under its heavy load, we are commanded to assist him to properly reload the animal. Similarly, we are required to assist a person reload a burden that he himself is carrying.
Negative Commandment 270
Aiding a Person in Need of Assistance
"You shall not refrain from helping him"—Exodus 23:5.
It is forbidden to ignore one who is held up on his way because the burden he or his animal is carrying is too heavy or improperly loaded. Rather, in such an instance we are required to help the affected individual unload himself or his animal and then to assist him in properly reloading the burden.
• 1 Chapter: Issurei Biah Issurei Biah - Chapter Three
Hayom Yom:
• Wednesday, Elul 18, 5775 · 02 September 2015
"Today's Day"
Shabbat Chai (18) Elul 5703
At Shishi the Torah-reader says the b'rachot without being called to the Torah.
Torah lessons: Chumash: Tavo, Shevi'i with Rashi.
Tehillim: 88-89. Also 52-54.
Tanya: Now all this (p. 473) ...in its place. (p. 477).
Birth of the Baal Shem Tov in 5458 (1698). The day his holy teacher1 and master appeared to him in 5484 (1724). The day the Baal Shem Tov became revealed2 in 5494 (1734).
Birth of the Alter Rebbe 5505 (1745).
Outline of the Baal Shem Tov's discourse3 on Shabbat Tavo, Chai (18th) Elul 5652 (1892), after Kabalat Shabbat:
It will be when you come into the land (eretz) that the Eternal your G-d gives you for an inheritance, and you will inherit it and dwell in it.4
The Midrash notes that eretz is an idiom of merutza (running) and of ratzon (will, desire). When you attain the level of ratzon, "desire,"5 that is a gift from Above and an inheritance for every one of Israel, then your avoda is "...you will dwell in it" - to internalize all you have attained, "bringing it down" in a settled manner.6
"You shall take...and place it in a basket,"7 - draw down the (spiritual) lights into (appropriate) vessels.
"You shall go to the place the Eternal your G-d will choose"8 - a Jew must know that when he goes from one place to another, he is not going on his own, but is being directed from Above. And the intention and purpose in this is...
"...to cause His Name to dwell there"9 - that is, to make G-d known in his (that Jew's) locale.10
After Maariv the Baal Shem Tov repeated this discourse and added:
"It will be when you come..." For you to attain the level of "desire"11 etc. it is necessary that... "you shall go to the place, etc... to cause His Name to dwell there." You are to utterly dedicate yourself to making G-d known there. How does one "make G-d known"? With a b'racha and a verse of Tehillim.
FOOTNOTES
1. Achiya HaShiloni.
2. As a tzadik, to the world.
3. The Baal Shem Tov passed away in 1760. His discourse - in gan eden (the heavenly abode of souls) - was said by him to the Rebbe Rashab in 1892 in a vision experienced by the latter after Kabalat Shabbat and again after Maariv. See Section 3, Supplements to Keter Shem Tov (Kehot edition).
4. Devarim 26:1.
5. For the G-dly.
6. "In a settled manner" - hit'yashvut, from the same root as veyashavta, "you will dwell."
7. Devarim ibid; verse 2.
8. Ibid.
9. Ibid.
10. In the place to which he was Divinely led.
11. As above.
Chumash: Ki Tavo, 4th Portion Deuteronomy 27:1-27:10 with Rashi
• Chapter 27
1And Moses and the elders of Israel commanded the people, saying, Observe all of the commandment that I command you this day. אוַיְצַו משֶׁה וְזִקְנֵי יִשְׂרָאֵל אֶת הָעָם לֵאמֹר שָׁמֹר אֶת כָּל הַמִּצְוָה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם:
Observe all of the commandment: Heb. שָׁמֹר [The word שָׁמֹר here denotes] continuous action [that is to say:“You must observe this commandment always”]. Gardant in Old French. שמור את כל המצוה: לשון הווה גרדנ"ט בלע"ז (בעאבאכטענד):
2And it will be, on the day that you cross the Jordan to the land the Lord, your God, is giving you, that you shall set up for yourself huge stones, and plaster them with lime. בוְהָיָה בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת הַיַּרְדֵּן אֶל הָאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לָךְ וַהֲקֵמֹתָ לְךָ אֲבָנִים גְּדֹלוֹת וְשַׂדְתָּ אֹתָם בַּשִּׂיד:
you shall set up for yourself: in the Jordan, and after this, you shall take out other [stones] from there, and out of this [second set of stones], build an altar on Mount Ebal. Consequently, we find that there were three places [at which constructions] of stones [were set up]: a) Twelve [stones were put together] in the Jordan, b) the same [number of stones set up] at Gilgal [i.e., the Israelites’ first stop in the land of Israel,] and c) the same [number of stones set up] at Mount Ebal. The above is taught in Tractate Sotah (35b) [where the Talmud, citing Chapter 4 of Joshua, proves the above]. והקמות לך: בירדן ואחר כך תוציא משם אחרות ותבנה מהן מזבח בהר עיבל נמצאת אתה אומר ג' מיני אבנים היו שנים עשר בירדן וכנגדן בגלגל וכנגדן בהר עיבל כדאיתא במסכת סוטה (ל"ה):
3When you cross, you shall write upon them all the words of this Torah, in order that you may come to the land which the Lord, your God, is giving you, a land flowing with milk and honey, as the Lord, God of your forefathers, has spoken to you. גוְכָתַבְתָּ עֲלֵיהֶן אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת בְּעָבְרֶךָ לְמַעַן אֲשֶׁר תָּבֹא אֶל הָאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ | נֹתֵן לְךָ אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּאֲשֶׁר דִּבֶּר יְהֹוָה אֱלֹהֵי אֲבֹתֶיךָ לָךְ:
4And it will be, when you cross the Jordan, that you shall set up these stones, [regarding] which I command you this day on Mount Ebal, and you shall plaster them with lime. דוְהָיָה בְּעָבְרְכֶם אֶת הַיַּרְדֵּן תָּקִימוּ אֶת הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד:
5And there, you shall build an altar to the Lord, your God, an altar of stones. You shall not wield any iron upon them. הוּבָנִיתָ שָּׁם מִזְבֵּחַ לַיהֹוָה אֱלֹהֶיךָ מִזְבַּח אֲבָנִים לֹא תָנִיף עֲלֵיהֶם בַּרְזֶל:
6You shall build the altar of the Lord, your God, out of whole stones. And on it, you shall offer up burnt offerings to the Lord, your God. ואֲבָנִים שְׁלֵמוֹת תִּבְנֶה אֶת מִזְבַּח יְהֹוָה אֱלֹהֶיךָ וְהַעֲלִיתָ עָלָיו עוֹלֹת לַיהֹוָה אֱלֹהֶיךָ:
7And you shall slaughter peace offerings, and you shall eat there, and you shall rejoice before the Lord, your God. זוְזָבַחְתָּ שְׁלָמִים וְאָכַלְתָּ שָּׁם וְשָׂמַחְתָּ לִפְנֵי יְהֹוָה אֱלֹהֶיךָ:
8You shall write upon the stones all the words of this Torah, very clearly. חוְכָתַבְתָּ עַל הָאֲבָנִים אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת בַּאֵר הֵיטֵב:
very clearly: in seventy languages. — [Sotah 32a] באר היטב: בשבעים לשון:
9Moses and the Levitic priests spoke to all Israel, saying, "Pay attention and listen, O Israel! This day, you have become a people to the Lord, your God. טוַיְדַבֵּר משֶׁה וְהַכֹּהֲנִים הַלְוִיִּם אֶל כָּל יִשְׂרָאֵל לֵאמֹר הַסְכֵּת | וּשְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם לַיהֹוָה אֱלֹהֶיךָ:
Pay attention: [To be understood] as the Targum [Onkelos] renders: [meaning, “Listen!” or “Pay attention!”]. הסכת: כתרגומו:
This day, you have become a people [to the Lord, your God]: Every single day, it should seem to you as though you are today entering into a covenant with Him. — [see Ber. 63b] היום הזה נהיית לעם: בכל יום יהיו בעיניך כאילו היום באת עמו בברית:
10You shall therefore obey the Lord, your God, and fulfill His commandments and His statutes, which I command you this day. יוְשָׁמַעְתָּ בְּקוֹל יְהֹוָה אֱלֹהֶיךָ וְעָשִׂיתָ אֶת מִצְוֹתָו וְאֶת חֻקָּיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם:Daily Tehillim: Psalms Chapters 88 - 89
• 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 88
The psalmist weeps and laments bitterly over the maladies and suffering Israel endures in exile, which he describes in detail.
1. A song, a psalm by the sons of Korach, for the Conductor, upon the machalat le'anot; 1 a maskil2 for Heiman the Ezrachite.
2. O Lord, God of my deliverance, by day I cried out [to You], by night I [offer my prayer] before You.
3. Let my prayer come before You; turn Your ear to my supplication.
4. For my soul is sated with affliction, and my life has reached the grave.
5. I was reckoned with those who go down to the pit, I was like a man without strength.
6. [I am regarded] among the dead who are free, like corpses lying in the grave, of whom You are not yet mindful, who are yet cut off by Your hand.
7. You have put me into the lowest pit, into the darkest places, into the depths.
8. Your wrath has weighed heavily upon me, and all the waves [of Your fury] have constantly afflicted me.
9. You have estranged my friends from me, You have made me abhorrent to them; I am imprisoned and unable to leave.
10. My eye is afflicted because of distress; I call to You, O Lord, every day; I have stretched out my hands [in prayer] to You.
11. Do You perform wonders for the deceased? Do the dead stand to offer You praise? Selah.
12. Is Your kindness recounted in the grave, your faithfulness in the place of perdition?
13. Are Your wondrous deeds known in the darkness [of the grave], or Your righteousness in the land of oblivion?
14. But, I, to You, O Lord, I cry; each morning my prayer comes before You.
15. Why, O Lord, do You forsake my soul? Why do You conceal Your countenance from Me?
16. From my youth I have been afflicted and approaching death, yet I have borne the fear of You which is firmly established within me.
17. Your furies have passed over me; Your terrors have cut me down.
18. They have engulfed me like water all day long, they all together surrounded me.
19. You have estranged from me beloved and friend; I have been rejected by my intimates.
Chapter 89
This psalm speaks of the kingship of the House of David, the psalmist lamenting its fall from power for many years, and God's abandonment and spurning of us.
1. A maskil1 by Eitan the Ezrachite.
2. I will sing of the Lord's kindness forever; to all generations I will make known Your faithfulness with my mouth.
3. For I have said, "The world is built with kindness; there in the heavens You establish Your faithfulness.”
4. I have made a covenant with My chosen one; I have sworn to David, My servant:
5. "I will establish Your descendants forever; I will build your throne for all generations," Selah.
6. Then the heavens will extol Your wonders, O Lord; Your faithfulness, too, in the congregation of the holy ones.
7. Indeed, who in heaven can be compared to the Lord, who among the supernal beings can be likened to the Lord!
8. The Almighty is revered in the great assembly of the holy ones, awe-inspiring to all who surround Him.
9. O Lord, God of Hosts, who is mighty like You, O God! Your faithfulness surrounds You.
10. You rule the vastness of the sea; when its waves surge, You still them.
11. You crushed Rahav (Egypt) like a corpse; with Your powerful arm You scattered Your enemies.
12. Yours are the heavens, the earth is also Yours; the world and all therein-You established them.
13. The north and the south-You created them; Tabor and Hermon sing of [the greatness] of Your Name.
14. Yours is the arm which has the might; strengthen Your hand, raise high Your right hand.
15. Righteousness and justice are the foundation of Your throne; kindness and truth go before Your countenance.
16. Fortunate is the people who know the sound of the shofar; Lord, they walk in the light of Your countenance.
17. They rejoice in Your Name all day, and they are exalted through Your righteousness.
18. Indeed, You are the splendor of their might, and in Your goodwill our glory is exalted.
19. For our protectors turn to the Lord, and our king to the Holy One of Israel.
20. Then You spoke in a vision to Your pious ones and said: "I have granted aid to [David] the mighty one; I have exalted the one chosen from among the people.
21. I have found David, My servant; I have anointed him with My holy oil.
22. It is he whom My hand shall be prepared [to assist]; My arm, too, shall strengthen him.
23. The enemy shall not prevail over him, nor shall the iniquitous person afflict him.
24. And I will crush his adversaries before him, and will strike down those who hate him.
25. Indeed, My faithfulness and My kindness shall be with him, and through My Name his glory shall be exalted.
26. I will set his hand upon the sea, his right hand upon the rivers.
27. He will call out to Me, 'You are my Father, my God, the strength of my deliverance.’
28. I will also make him [My] firstborn, supreme over the kings of the earth.
29. I will maintain My kindness for him forever; My covenant shall remain true to him.
30. And I will bestow [kingship] upon his seed forever, and his throne will endure as long as the heavens last.
31. If his children forsake My Torah and do not walk in My ordinances;
32. if they profane My statutes and do not observe My commandments,
33. then I will punish their transgression with the rod and their misdeeds with plagues.
34. Yet I shall not take away My kindness from him, nor betray My faithfulness.
35. I will not abrogate My covenant, nor change that which has issued from My lips.
36. One thing I have sworn by My holiness-I will not cause disappointment to David.
37. His seed will endure forever and his throne will be [resplendent] as the sun before Me.
38. Like the moon, it shall be established forever; [the moon] is a faithful witness in the sky for all time.”
39. Yet You have forsaken and abhorred; You became enraged at Your anointed.
40. You annulled the covenant with Your servant; You have profaned his crown [by casting it] to the ground.
41. You shattered all his fences; You turned all his strongholds into ruin.
42. All wayfarers despoiled him; he has become a disgrace to his neighbors.
43. You have uplifted the right hand of his adversaries; You have made all his enemies rejoice.
44. You also turned back the blade of his sword, and did not sustain him in battle.
45. You put an end to his splendor, and toppled his throne to the ground.
46. You have cut short the days of his youth; You have enclothed him with long-lasting shame.
47. How long, O Lord, will You conceal Yourself-forever? [How long] will Your fury blaze like fire?
48. O remember how short is my life span! Why have You created all children of man for naught?
49. What man can live and not see death, can save his soul forever from the grave?
50. Where are Your former deeds of kindness, my Lord, which You swore to David in Your faithfulness?
51. Remember, my Lord, the disgrace of Your servants, that I bear in my bosom from all the many nations;
52. that Your enemies have disgraced, O Lord, that they have disgraced the footsteps of Your anointed.
53. Blessed is the Lord forever, Amen and Amen.
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 52, 53 and 54.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat,1 a mas-kil2 by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
Tanya: Iggeret HaKodesh, middle of Epistle 15• Lessons in Tanya
• Wednesday, Elul 18, 5775 · September 2, 2015
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 15
אך צריך להקדים מה ששמעתי ממורי, עליו השלום, על פסוק: ואנכי עפר ואפר
But it is necessary to state first what I heard from my master, R. Dov Ber, the Maggid of Mezritch, peace be to him, on the verse,1 “And I am dust and ashes.”
שאמר אברהם אבינו, עליו השלום, על הארת נשמתו המאירה בגופו מאור חסד עליון
Our father Abraham, peace be to him, said this of the illumination from his soul which radiated in his body from the light of the Supreme Chesed.
והיא מדתו, מדת אהבה רבה
And that is his attribute: the attribute of ahavah rabbah (“magnanimous love”), that derived from the parentSefirah called Chesed of Atzilut,
נוסח אחר: שבה היה שהיה אוהב את הקב״ה אהבה גדולה ועליונה כל כך, עד שנעשה מרכבה להקב״ה
for he loved (an alternative reading: “with which he loved”) the Holy One, blessed be He, with a love so great and sublime, that he became a chariot unto the Holy One, blessed be He.
Abraham’s degree of nullification to G‑d was that of a vehicle to its driver, having no independent will whatever. This is even greater than the subservience of a slave to his master, for the slave retains a will of his own.
וסלקא דעתך אמינא שבחינת חסד ואהבה שלמעלה בספירות העליונות, היא מעין וסוג מהות מדת אהבה רבה של אברהם אבינו, עליו השלום
Now one might possibly assume that the type of Chesed and love as it exists above in the Supernal Sefirotis of a similar nature to the attribute of abundant love [exemplified by] our father Abraham, peace be to him,
רק שהיא גדולה ונפלאה למעלה מעלה עד אין קץ ותכלית
though surpassing it infinitely.
כנודע ממדות העליונות, שאין להם קץ סוף ותכלית מצד עצמן
For it is known of the Supernal middot (“attributes”), that though their mode of emanation is finite, they themselves are essentially without end or limit,
כי אור אין סוף ברוך הוא מאיר ומלובש בתוכם ממש
because the [infinite] Ein Sof-light actually radiates and is vested within them,
ואיהו וגרמוהי חד
and “He and his middot (i.e., the kelim of the Sefirot) are One”; i.e., just as He is infinite, so too are they.
מה שאין כן בנשמת האדם, המלובשת בחומר
As regards the soul of man, however, which is vested in corporeality, in man’s body,
שיש למדותיה קץ וגבול
its attributes are finite and limited.
Thus, to revert to the above example, it is abundantly clear that the Supernal Sefirah of Chesed is infinitely loftier and more wondrous than its worldly counterpart — the attribute of Chesed and love in Abraham’s soul, which was vested within his body.
אבל מכל מקום, סלקא דעתך אמינא שמדותיה הן מעין וסוג מדות העליונות
Nevertheless, one might possibly assume that its attributes are of the same type as the Supernal attributes.
Until now the Alter Rebbe has explained that the Supernal Sefirah of Chesed is infinitely higher than Abraham’s attribute of love in this world. Now, in order to negate a comparison from any perspective whatever, he goes on to state that Abraham’s attribute of love is infinitely lower than the Supernal Sefirah of Chesed.
ולזה אמר: ואנכי עפר ואפר
This is why he said, “I am dust and ashes,”
דכמו שהאפר הוא מהותו ועצמותו של העץ הנשרף
that is, like ashes, which are the essence and substance of the burned wood;
שהיה מורכב מד׳ יסודות: אש, רוח, מים, עפר
for [the wood] was previously composed of the four basic elements — Fire, Air, Water and Earth, of which all matter is compounded,2
וג׳ יסודות: אש, מים, רוח, חלפו והלכו להם
and the three elements of Fire, Water and Air passed away
וכלו בעשן המתהוה מהרכבתן, כנודע
and were consumed in the smoke that came into being through their combination, as is known.
ויסוד הד׳ שהיה בעץ, שהוא העפר שבו, היורד למטה
As to the fourth element of the wood, namely its component of Earth, which goes downward, and does not ascend with the smoke,
ואין האש שולטת בו
and over which the fire has no dominion,
הוא הנשאר קיים, והוא האפר
it is this that remains in existence, and constitutes the ashes.
והנה כל מהות העץ, וממשו וחומרו וצורתו באורך ורוחב ועובי, שהיה נראה לעין קודם שנשרף
Now the whole of the essence of the wood, with its tangible substantiality, which does not result from the Fire, Water and Air within it, its matter, and its form in terms of length, width and density, which were visible to the eye before it was burned,
עיקרו היה מיסוד העפר שבו
derived basically from the element of Earth within it,
רק שאש, מים, רוח, כלולים בו
except that the Fire, Water and Air were also compounded in it.
כי העפר הוא חומרי יותר מכולן, ויש לו אורך ורוחב ועובי
For Earth is the most material of them all, of all the elements, having [dimensions of] length, width and density,
מה שאין כן באש ורוח
which is not the case with Fire and Air.
וגם המים, הם מעט מזעיר בעץ
And even Water, that does contain these dimensions, appears only sparingly in wood.
וכל ארכו ורחבו ועוביו, הכל היה מן העפר, והכל שב אל העפר
Thus, as to all the dimensions [in wood] of length, width and density,3 “All is of the earth, and all returns to earth,”
שהוא האפר הנשאר אחרי שנפרדו ממנו אש, מים, רוח
i.e., to the ashes that remain after the Fire, Water and Air have been separated from it.
Thus, the ash that remains is what was formerly the essence of the wood.
והנה, כמו שהאפר אין לו דמיון וערך אל מהות העץ הגדול באורך ורוחב ועובי קודם שנשרף, לא בכמותו ולא באיכותו
Now, just as there is neither a quantitative nor a qualitative resemblance or proportion between (on the one hand) the ashes and (on the other hand) the essence of the tree which, before being burned, had sizeable dimensions of length, width and density,
אף שהוא הוא מהותו ועצמותו, וממנו נתהוה
even though it (the wood) is its very essence and substance, and from it (the wood) did it (the ash) come into being,
כך, על דרך משל, אמר אברהם אבינו עליו השלום על מדתו, מדת החסד והאהבה, המאירה בו ומלובשת בגופו
precisely so, metaphorically speaking, did our father Abraham, peace be to him, speak of his distinctive attribute, the attribute of kindness and love, which radiated within him and was vested in his body.
דאף שהיא היא מדת האהבה וחסד העליון שבאצילות, המאיר בנשמתו שהיתה מרכבה עליונה
For though it was this very attribute of the love and Supreme Chesed of Atzilut that radiated in his soul, which was a chariot to [the will of] heaven,
אף על פי כן, ברדתה למטה להתלבש בגוף
nevertheless, as it descended downwards to vest itself in the body,
על ידי השתלשלות העולמות ממדרגה למדרגה, על ידי צמצומים רבים
by means of the evolution of the worlds from one level to another, by means of many contractions,
אין דמיון וערך מהות אור האהבה המאיר בו, אל מהות אור אהבה וחסד עליון שבאצילות
there was no semblance or proportion between the essence of the light of the love that radiated within him, and the essence of the light of the love and Supreme Chesed of Atzilut,
אלא כערך ודמיון מהות העפר שנעשה אפר, אל מהותו ואיכותו כשהיה עץ נחמד למראה וטוב למאכל, על דרך משל
except of the sort of proportion and semblance that exists (metaphorically speaking) between the essence of the element of Earth which became ashes, and its essence and quality in its original state as a tree,4“pleasant to the sight and good for food.”
ויותר מזה, להבדיל באלפים הבדלות
Indeed, [the incomparability of Abraham’s Chesed and the Chesed of Atzilut] exceeds [the incomparability of the ash and the tree] by thousands of degrees of separation.
רק שדברה תורה כלשון בני אדם, במשל ומליצה
Nevertheless, the Torah speaks in human phraseology, by way of allegory and metaphor; hence its use of the analogy of the tree, despite its inherent disproportion.
Surely, then, the attributes and soul-powers of an ordinary Jew in this world bear absolutely no comparable relation to theSefirot from which they derive. Nonetheless, since his soul-powers do after all derive from the Sefirot and are illuminated by them, he can attain some degree of understanding of G‑dliness from that dimension of the soul that animates his body. And this is the meaning of the verse, “From my flesh shall I behold G‑d.”
* * *
| FOOTNOTES | |
| 1. | Bereishit 18:27. |
| 2. | Rambam, Hilchot Yesodei HaTorah, beginning of ch. 4. |
| 3. | Cf. Kohelet 3:20. |
| 4. | Bereishit 2:9. |
• Sefer Hamitzvos:
Today's Mitzvah
Wednesday, Elul 18, 5775 · September 2, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 299
Misleading Advice
"You shall not put a stumbling block before the blind"—Leviticus 19:14.
It is forbidden to mislead another. I.e., if one person approaches another and requests advice in an area in which he, the questioner, is unfamiliar, it is forbidden for the responder to deceptively offer damaging counsel.
This prohibition also includes assisting another in the commission of a sin—for the one who desires to sin is considered "blind," his rational sight blinded by his impulse and desire. The same holds true for one who facilitates another's sin. E.g., in the event that money is borrowed with interest, both the borrower and lender have transgressed this sin (in addition to the sin of lending/borrowing with interest)—for each of them has facilitated the other's sin too.
Misleading Advice
Negative Commandment 299
Translated by Berel Bell
The 299th prohibition is that we are forbidden from giving misleading advice. When someone asks you for advice regarding something he is not expert in, this mitzvah prohibits misleading or deceiving him. Rather you should guide him towards the choice you think is proper.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place a stumbling block before the blind."
In the words of the Sifri: "Before someone who is 'blind' regarding a particular thing, and is asking your advice — do not give him advice which will harm him."
Our Sages said that this prohibition includes one who assists or causes another to commit a transgression, because the person's vision is obstructed by his desire [to sin] and he has become "blind", and he comes to assist him in his wrongdoing or provide him with the ability to perform the transgression.
Similarly, our Sages said that both the lender and the borrower in an interest-bearing loan also transgress the prohibition of placing a stumbling block before the blind. This is because each one assists the other and makes it possible for him to complete the forbidden act.2 There are many similar cases where our Sages said "One transgresses the prohibition, 'Do not place a stumbling block before the blind.' " The simple meaning of the verse, however, is as mentioned above [i.e. giving misleading advice].
FOOTNOTES
1.Lev. 19:14.
2.There is one prohibition for lending with interest (N235) and another for borrowing with interest (N236). One who lends with interest transgresses that prohibition, N235, and also this prohibition, N299, since he is causing the borrower to transgress N236. The same applies to the borrower — he transgress N236 and also N299, since he is causing the lender to violate N235.
Positive Commandment 202
Unloading the Burden from a Tired Animal
"If you see your enemy's donkey lying...you shall surely unload with him"—Exodus 23:5.
If one encounters in the field his fellow's animal falling under a large burden, he is required to help unload the affected animal.
Unloading the Burden from a Tired Animal
Positive Commandment 202
Translated by Berel Bell
The 202nd mitzvah is that we are commanded to unload the burden of an animal which has buckled under its load in a field.
The source of this commandment is G‑d's statement1 (exalted be He), "If you see the donkey of someone you hate lying under its load, ... you must make every effort to help him."
In the words of the Mechilta: "The phrase 'you must make every effort to help him' refers to unloading." There it also says, "From the phrase 'you must make every effort to help him' we learn that the violator transgresses a positive command and a prohibition." This means as follows: we are commanded to take the load off her, and are forbidden from leaving her lying under her load, as will be explained in the Negative Commandments.2 And if he left her lying under her load he transgresses both a positive and negative commandment. This proves that the phrase "you must make every effort to help him" constitutes a positive commandment.
The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.3
FOOTNOTES
1.Ex. 23:5.
2.See N270, below.
3.32a.
Positive Commandment 203
Reloading an Animal whose Burden has Fallen
"You shall surely help him lift it up again"—Deuteronomy 22:4.
After helping a person unload his animal that is falling under its heavy load, we are commanded to assist him to properly reload the animal. Similarly, we are required to assist a person reload a burden that he himself is carrying.
Reloading an Animal whose Burden has Fallen
Positive Commandment 203
Translated by Berel Bell
The 203rd mitzvah is that we are commanded to [help a person] load a burden on an animal or on himself1 if he is alone, once it has been unloaded by us or by someone else. Just as we are commanded to remove a load,2 so too we are commanded to help him reload.
The source of this commandment is G‑d's statement3 (exalted be He), "You must help him pick up [the load]."
In the words of the Mechilta: "The phrase 'you must help him pick up [the load]' refers to loading."
The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.4 There it is explained that there is one Biblical commandment to unload and another Biblical commandment to load.
FOOTNOTES
1.See Kapach, 5731, footnote 40, that Rambam omits this in Mishneh Torah. See other sources quoted ibid.
2.P202 above.
3.Deut. 22:4.
4.32a.
Negative Commandment 270
Aiding a Person in Need of Assistance
"You shall not refrain from helping him"—Exodus 23:5.
It is forbidden to ignore one who is held up on his way because the burden he or his animal is carrying is too heavy or improperly loaded. Rather, in such an instance we are required to help the affected individual unload himself or his animal and then to assist him in properly reloading the burden.
Aiding a Person in Need of Assistance
Negative Commandment 270
Translated by Berel Bell
The 270th prohibition is that we are forbidden from leaving someone who is trapped under his burden and stuck in the road. Rather, we must help him unload the burden until he can adjust it, then help him lift it, either onto his own back1 or onto his animal, as explained in the details of this mitzvah.
The source of this prohibition is G‑d's statement,2 "[If you see the donkey of someone you hate lying under its load,] you might want to refrain from helping him, [but you must make every effort to help him unload it]."
In the words of the Mechilta: "From the verse 'you might want to refrain from helping him, but you must make every effort to help him [unload it].' we learn that the person transgresses both a positive commandment and a prohibition."
There is another prohibition that speaks independently regarding this idea, as said in the verse in Deuteronomy,3 "You may not see your brother's donkey [or ox fallen...]." The Sifri says, "The verse 'You may not see your brother's donkey...' constitutes a prohibition," and later says that "The verse4 'When you see your brother's donkey...' constitutes a positive commandment."
The details of this mitzvah are also explained in the second chapter of tractate Bava Metzia.5
FOOTNOTES
1.See footnote to P203 above.
2.Ex. 23:5.
3.22:4.
4.Ex. 23:5.
5.32a.
Issurei Biah - Chapter Three
Halacha 1
When a person has relations with the wife of a minor, he is not liable.1[This applies] even to a yevamah with whom a nine year old [brother] had relations.2Similar [laws apply when] a person has relations with the wife of a deaf-mute,3the wife of a mentally or emotionally unstable individual,4the wife of atumtum or an androgynus,5a female deaf-mute or a woman who is mentally or emotionally unstable married to a mentally capable individual,6 or a woman whose consecration is of doubtful status or whose divorce is of doubtful status. In all of the above situations, one is not liable. If they willfully transgress, they are given stripes for rebellious conduct.
Halacha 2
Halacha 3
When the daughter of a priest commits adultery while married, she is executed by burning, as [Leviticus 21:9] states: "When the daughter of a man who is a priest will begin to commit adultery, [she will be burnt by fire]." [This applies] whether she is married to a priest or an Israelite. [Indeed,] even if her husband was a mamzer13 or a nitin14 or another whom it is forbidden to marry because of a negative commandment,15 [she is given this punishment].
The man who engages in adultery with her is executed by strangulation.16Similarly, the daughter of an Israelite who is married to a priest is [executed] by strangulation [if she commits adultery] as is the law with regard to any other married woman.
Halacha 4
When a man has relations with a consecrated maiden, they are both executed by stoning. They are not liable to be stoned to death until the maiden17 is a virgin, consecrated,18 and in her father's home. If she came of age19 or she entered the chupah20 even if the marriage was not consummated, they are executed by strangulation. [The lesser punishment is given] even if the father gave her to the emissaries of the husband21 and she committed adultery on the way.
Halacha 5
Halacha 6
When ten men enter into relations with her one after the other while she is a virgin in her father's home, the first is executed by stoning and the remainder, by strangulation.25
When does the above apply? When they had vaginal intercourse. If, however, they had anal intercourse, she is still a virgin and they are all executed by stoning.26
Halacha 7
Halacha 8
There is a new law that applies to a person who spreads a malicious report [about his wife].29 What is this new [law]? That if the gossip is discovered to be true and witnesses come [and testify] that she committed adultery when she was a consecrated maiden, even if she committed adultery after she left her father's house and even if she committed adultery after she entered the marriage canopy before she had relations with her husband, she is stoned to death at the entrance to her father's house. Other consecrated maidens concerning whom a malicious report was not spread are executed by strangulation if they committed adultery after they left their father's home, as we explained.30
Halacha 9
Where is a consecrated maiden who committed adultery stoned to death? If she committed adultery while in her father's house, even though the witnesses did not testify until she went to her father-in-law's house and married, she is stoned to death at the entrance to her father's house.34 If she committed adultery in her father-in-law's house before her father conveyed her [to her husband], she is stoned to death at the entrance to the gate of the city.35 [This applies] even if [the witnesses] testified concerning her after she returned to her father's house.
Halacha 10
Halacha 11
If [a woman] was conceived before her mother converted and born after her mother converted, she is stoned at the entrance to the gate of the city.
[The following rule applies to] every woman who is obligated to be stoned at the entrance to the gate of the city. If the city is predominantly populated by gentiles, we stone her at the entrance to the court.39
[The following rule applies to] every woman who is obligated to be stoned at the entrance to her father's house, if she does not have a father or she has a father, but he does not have a house, she is stoned at the place for stoning. The "entrance to her father's house" was mentioned only as a mitzvah.40
Halacha 12
When a person engages in relations many times with one of the arayot, he is liable for kerait or execution by the court for every time he engages in relations.41 Although the court can only execute the person only once, the different times he engages in relations are considered as different transgressions.
Similarly, if a person is liable for several different transgressions for engaging in relations once,42 if he transgressed inadvertently, he must bring a sacrifice for every transgression he performed even though he engaged in relations only once, as will be explained in Hilchot Shegagot43 If he transgressed intentionally, it is considered as if he violated many transgressions. Similarly, there is a situation where a person engages in relations once and incurs liability for lashes many times as will be explained.44
Halacha 13
The term shifchah charufah employed by the Torah refers to [a woman] who is half a Canaanite maidservant and half a freed woman45 who has been consecrated by a Hebrew servant.46 [Concerning the infidelity of such a woman,Leviticus 19:20] states: "They shall not die, because she was not freed."47 If she was freed entirely, one is liable for execution by the court, for she becomes a married woman in a complete sense, as explained in Hilchot Ishut.48
Halacha 14
[The laws regarding] relations with this maidservant are different than [those regarding] all other forbidden relations in the Torah. For she is lashed, as [ibid.] states: "There shall be an inquiry."49 He is liable to bring a guilt offering, as [ibid.:21] states: "And he shall bring his guilt offering."50Whether he transgresses intentionally or inadvertently with a shifchah charufah, he must bring a guilt offering.
When he enters into relations with her many times, whether intentionally or unintentionally, he is required to bring only one sacrifice.51 She, however, is liable for lashes for every act of relations if she acted intentionally, as is the law with regard to other instances [where relations are forbidden] by merely a negative commandment.
Halacha 15
When a person just inserts his corona into the female organ of the shifchah charufah, but does not insert the entire organ, he is not liable. [Liability is incurred only when] he inserts the entire organ.52
He is only liable when she is above majority, had engaged in relations previously and acts intentionally and willfully.53 If, however, she is a minor, she had never engaged in relations, or she transgressed inadvertently, was raped, or was sleeping, he is not liable. Similarly, if he had anal intercourse with her, he is not liable, for with regard to a shifchah charufah an equation was not established between vaginal intercourse and anal intercourse, for [Leviticus 19:20] speaks of: "ly[ing] while emitting seed."54 With regard to other [forbidden] relations, the Torah did not distinguish between one type of relations and the other, for [ibid. 18:22] speaks of "the ways [in which a man] lies with a woman." Implied is that the Torah recognizes two ways of lying with a woman.
Halacha 16
Halacha 17
When a youth nine years old engages in relations with a shifchah charufah, she is given lashes and he is required to bring a sacrifice,57 provided that she is an adult, not a virgin, and acts willfully, as we explained.58For a man is not liable to bring a sacrifice until she is liable for lashes, as [implied by] the verse: "There shall be an inquiry.... And he shall bring his guilt offering."
| FOOTNOTES | |
| 1. |
For there is no concept of marriage with regard to a male below the age of majority.
The term liable in this context means "liable for execution" if the transgression was performed willfully or "liable for a sacrifice" if it was performed inadvertently.
|
| 2. |
A yevamah is a childless widow whom one of the brothers of the deceased is obligated to marry. Now, relations with a yevamah do not require the conscious intent of the brother who seeks to marry her (Hilchot Yibbum 2:3) and relations carried out by a nine year old are of consequence in certain contexts (Chapter 1, Halachah 14). Hence, one might think that by carrying out relations with the yevamah, the nine year old would acquire her as his wife. See also Hilchot Yibbum 5:18.
|
| 3. |
A deaf-mute is not considered of sufficient mental capacity to be responsible for his actions. Hence, as the Rambam states in Hilchot Ishut 4:9, he cannot consecrate a woman according to Scriptural Law. Although according to Rabbinic Law, his consecration is binding, he is not held liable for execution or a sacrifice for violating a Rabbinic prohibition.
|
| 4. |
In this instance, the consecration is not binding even according to Rabbinic Law (ibid.).
|
| 5. |
As mentioned in the notes to Chapter 1, Halachah 15, there is an unresolved doubt with regard to the halachic status of an androgynus and a doubt with regard to the physiological makeup of atumtum. Hence we cannot be certain whether the adulterer is engaging in relations with a woman whose marriage is halachicly significant.
|
| 6. |
Since such women are not considered as capable of making responsible decisions, the man's consecration is not effective according to Scriptural Law. And since the consecration is not effective according to Scriptural Law, there are no punishments that result from it. In particular, however, there is a difference between the two situations, for the consecration of a woman who is mentally or emotionally unstable is not effective at all. The consecration of a female deaf-mute, by contrast, is effective according to Rabbinic Law (Hilchot Ishut, loc. cit.).
|
| 7. |
He is given the punishment due any adulterer, for the consecration is binding according to Scriptural Law (Hilchot Ishut3:11). This is speaking about a situation where the couple later married. Otherwise, the adulterer would be stoned to death. Also, it is speaking about a situation where the child is over three years old. Otherwise, the relations are not significant.
|
| 8. |
Neither punishment, nor a sacrifice. For she is a minor and is not responsible for her conduct.
|
| 9. |
As the Rambam states in Hilchot Gerushin 11:14, a woman who engages in adulterous relations becomes forbidden to her husband.
|
| 10. |
Chapter 2, Halachah 4. The Ra'avad both here and in Hilchot Sotah differs with the Rambam, basing his objections on Yevamot 33b which states "The seduction of a minor is always considered equivalent to rape." Since she is not responsible for her actions, her consent is of no significance. And if a woman is raped, she is permitted to her husband if he is not a priest (Hilchot Ishut 24:19).
The Maggid Mishneh admits that the question raised by the Ra'avad is substantial, but points to a passage in Ketubot 9a which appears to support the Rambam's decision. The Shulchan Aruch(Even HaEzer 178:3) cites both views without stating which to favor. The Beit Shmuel 178:3 states that the Ra'avad's view is accepted by most authorities.
|
| 11. |
Mi'un refers to a means of terminating a Rabbinically originated marriage arrangement. When a girl's father is not alive, our Sages gave her mother and/or her brothers the opportunity to consecrate her. This consecration is not binding according to Scriptural Law (see Hilchot Ishut4:8, Hilchot Gerushin 11:1). Hence, an adulterer is not punished for relations with her.
This law also applies to a deaf-mute and anyone else whose consecration is acceptable only according to Rabbinic Law (Rav David Arameah).
|
| 12. |
A priest is not allowed to remain married to a woman who engaged in forbidden relations, even if she was compelled to do so. Nevertheless, in this instance, she can end her marriage whenever she desires without a formal divorce, it is as if she was never married. Hence, her "adultery" is not of consequence.
|
| 13. |
A person born from an incestuous or adulterous relationship whom it is forbidden to marry.
|
| 14. |
See Chapter 12, Halachot 22-23, which explain that this term refers to a person descended from one of the seven Canaanite nations who converted. Such a person is forbidden to marry into the Jewish people.
|
| 15. |
When the prohibition against marriage is punishable by execution or kerait, the marriage is not considered valid and there is no punishment for adultery. If, however, it is forbidden only by a negative prohibition, the marriage is binding.
|
| 16. |
For the Torah states the severe punishment only for the woman herself.
|
| 17. |
The term maiden has a specific halachic definition: a girl who at the age of 12 (or over) manifested signs of physical maturity. She remains in this category for six months (Hilchot Ishut 2:1).
|
| 18. |
But not married.
|
| 19. |
I.e., the six months mentioned above passed.
|
| 20. |
I.e., completed the marriage ceremony.
|
| 21. |
For from this time, she is no longer under her father's control.
|
| 22. |
Although the verse speaks about "a consecrated maiden," relations with even a younger girl are given the same punishment.
|
| 23. |
Since she is a minor, she is not responsible for her actions and is not subjected to any punishment.
|
| 24. |
I.e., she is given the more severe punishment.
|
| 25. |
Because after relations with the first, she is no longer a virgin. Hence, they are given the ordinary penalty for adultery.
|
| 26. |
For with regard to punishment, there is no difference between anal intercourse and vaginal intercourse.
|
| 27. |
In which instance, even if she had engaged in relations beforehand, her signs of virginity would return.
|
| 28. |
Ketubot 44a states that this concept is derived from a Scriptural reference. When speaking of this transgression, Deuteronomy 22:21 states: "He committed an abuse in Israel," i.e., involving a native-born Jewess. In his Commentary to the Mishneh (Ketubot 4:3), the Rambam offers a different explanation, one which has raised questions among the commentaries.
|
| 29. |
See Deuteronomy 22:13-21 and Hilchot Na'arah, ch. 3, where this instance is discussed. A man enters into relations with his newly-wed wife and afterwards, claims she is not a virgin. Moreover, he produces witnesses who testify that the women committed adultery before entering into relations with him. If the testimony of the witnesses is not disproved, the women is executed as the Rambam continues to explain.
|
| 30. |
Halachah 4. The Ra'avad differs with the Rambam's ruling, explaining that once a woman enters the marriage canopy as a virgin, she is executed by strangulation as are all other married women. The difference of opinion centers on the interpretation of Ketubot 45a. Rashi and Tosafot also differ in their interpretation of that passage.
|
| 31. |
An ordinary case of adultery.
|
| 32. |
The daughter of a priest who committed adultery.
|
| 33. |
A consecrated maiden who committed adultery in her father's house or a maiden about whom a malicious report was spread and it was discovered to be true.
|
| 34. |
As Ketubot 45a states, this is intended to dishonor her parents, as if to say: "See the offspring which you raised."
|
| 35. |
As stated in Deuteronomy 22:23. This is a mark of dishonor for the city, a sign that the environment is not moral. The Rambam's ruling is based on his version of Ketubot 45a. Rashi (and the standard published text of that passage) follow a different version.
Or Sameach states that since the transgression did not take place in her father's home, it is not fitting that he be dishonored in this fashion.
|
| 36. |
I.e., six months after she manifests signs of physical maturity.
|
| 37. |
As Hilchot Sanhedrin 13:1, 15:1, the place for stoning was a two storey building somewhat removed from the city.
|
| 38. |
Since she has already come of age, the laws governing her change and she is not stoned at her father's house. If she would commit adultery at this age, she would be executed by strangulation. Hence, when she is punished for the adultery she committed beforehand, her sentence is commuted somewhat and she is not executed at her parents' home (Maggid Mishneh).
The Ra'avad and the Maggid Mishneh himself note that when a man spreads a malicious report about a woman and his statements are proved to be correct, the woman is executed at her father's home. Although she already had relations with her husband, she is executed in the same place as before. This would indicate that her coming of age is also not significant. Rav Akiva Eiger explains that since when a malicious report was proven true, a woman is stoned to death even though she has already married her husband, it obviously is a different type of instance than an ordinary case of a maiden committing adultery.
|
| 39. |
For the verse mentions stoning her "at the entrance to your gates." If the city is predominantly populated by gentiles, its entrance is not "your gates" (Tosafot, Sanhedrin 45b).
|
| 40. |
I.e., the optimum manner for the execution to be performed.
|
| 41. |
With regard to his obligation to bring a sin-offering for inadvertent transgression, see Hilchot Shegagot 5:1 which states that even though a person transgressed several times, as long as he does not become aware of his transgression, he is liable for only one sin offering. If he transgresses inadvertently again after he became aware of his first transgression(s), he must bring another sin-offering.
|
| 42. |
E.g., he had relations with his brother's wife while she is in the niddah state, in which instance he is liable for relations with a married woman, relations with his brother's wife, and relations with a woman in the niddah state.
|
| 43. |
Chapter 4, Halachah 2.
|
| 44. |
Chapter 17, Halachot 9-10.
|
| 45. |
Such a situation is possible when a Canaanite maidservant was owned by two partners. One released her from bondage and one did not. In this situation, she is obligated to serve her master one day and on the following day, she is free to do as she chooses.
|
| 46. |
In contrast to other Jewish men, a Hebrew servant is permitted to engage in relations with a Canaanite maid-servant. Hence, the fact that this woman is half a maid-servant will not represent a difficulty for him. And because, she is half a freed woman, he may consecrate her.
|
| 47. |
And since she was not freed, the Hebrew servant's consecration of her is contingent on her freedom. Until she is freed, they are not fully married.
|
| 48. |
Chapter 4, Halachah 16.
|
| 49. |
Keritot 11a interprets this phrase as indicating that she - and not the man - should be given the above punishment.
|
| 50. |
See Hilchot Shegagot, ch. 9, which describes the particulars of this sacrifice.
|
| 51. |
Keritot 9a derives this concept through the principles of Biblical exegesis. If, however, he enters into relations with many different maid-servants, he is liable for each act (Ra'avad; Hilchot Shegagot 9:5).
|
| 52. |
The term literally means "complete relations." Our translation is based on the definition given by the Rambam in Chapter 1, Halachah 10. It must be noted that Tosafot, Yevamot 55b understands Rashi as interpreting the phrase "conclude relations" to mean "to ejaculate." Support for that interpretation is brought from the fact that the prooftext from Leviticus speaks of "lying with her with seed." Somehave also pointed to the Rambam's Commentary to the Mishnah (Keritot 2:5 for support for this interpretation.
|
| 53. |
For Keritot 11a teaches: Whenever the woman is lashed, he is required to bring a sacrifice. Whenever she is not punished, he is not liable. And she is not punished unless she is an adult who acts willfully.
|
| 54. |
And that is significant only with regard to vaginal intercourse.
|
| 55. |
This is the version of the standard printed text of the Mishneh Torah. Many authentic manuscripts and early printings state "they," i.e., both the male and the female.
|
| 56. |
For they committed an immoral act which requires punishment lest they continue the pattern.
|
| 57. |
Since he is already nine years old, his sexual acts are of consequence. Hence, since she transgressed willfully, she is liable. And since she is liable, he is liable for a sacrifice. For a sacrifice is not punishment, but atonement. Although he is still a minor, atonement is still required. In Hilchot Shegagot 9:3, the Rambam clarifies: "It appears to me that he does not bring [the sacrifice] until he comes of age."
The Ra'avad differs with the Rambam's ruling, maintaining that a minor is never required to bring such a sacrifice, for this sacrifice is a punishment. And since the male is not liable, the female is also not liable.
|
| 58. |
In Halachah 15.
|
Rotzeach uShmirat Nefesh - Chapter Eleven
Halacha 1
It is a positive commandment for a man to build a guardrail for his roof, asDeuteronomy 22:8 says: "And you shall make a guardrail for your roof."
This applies with regard to a building used as a dwelling. But for a warehouse or a cattle barn and the like, there is no necessity. Similarly, any building that is not four cubits by four cubits does not require a guardrail.
Halacha 2
A house owned by two partners requires a guardrail. As can be inferred fromDeuteronomy 22:8: "For one who falls may certainly fall from it," the obligation stems from the fact that one may fall.
If so, why does the verse state "your roof"? To exclude synagogues and houses of study, for they are not intended to serve as dwellings.
If the public domain is higher than a person's roof, he does not need to erect a guardrail, for the phrase "For one who falls may certainly fall from it" implies that the guardrail is intended to prevent people from falling "from the roof," and not onto the roof.
Halacha 3
The height of a guardrail should not be any less than ten handbreadths, so that a person who might fall will not fall from it.
A guardrail must be a partition strong enough to enable a person to lean on it without falling.
Anyone who leaves his roof open without a guardrail negates the observance of a positive commandment and violates a negative commandment, asDeuteronomy 22:8 states: "Do not cause blood to be spilled in your home." The violation of this commandment is not punished by lashes, for it does not involve a deed.
Halacha 4
This requirement applies to a roof, and similarly, to any place that might present a danger and cause a person to stumble and die. For example, if a person has a well or a cistern in his courtyard, he must erect a sand wall ten handbreadths high around them or make a cover for them, so that a person will not fall in and die.
Similarly, it is a positive mitzvah to remove any obstacle that could pose a danger to life, and to be very careful regarding these matters, as Deuteronomy 4:9 states: "Beware for yourself; and guard your soul." If a person leaves a dangerous obstacle and does not remove it, he negates the observance of a positive commandment, and violates the negative commandment: "Do not cause blood to be spilled."
Halacha 5
Our Sages forbade many matters because they involve a threat to life. Whenever a person transgresses these guidelines, saying: "I will risk my life, what does this matter to others," or "I am not careful about these things," he should be punished by stripes for rebelliousness.
Halacha 6
They include: A person should not place his mouth over a conduit through which water flows and drink. Nor should he drink at night from rivers and lakes, lest he swallow a leech without seeing.
Similarly, a person should not drink water that was left uncovered, lest a snake or other poisonous crawling animal might have drunk from them, and as a result, the person would die.
Halacha 7
These are the liquids that are forbidden if left uncovered: water, wine - even watered-down wine, or wine whose flavor has begun to change to vinegar - milk, honey, and brine. Other liquids are not forbidden if left uncovered, because venomous animals will not drink from them.
Halacha 8
When garlic has been crushed or a watermelon cut open and left uncovered, they are forbidden. The same applies in all analogous situations.
The prohibition against drinking uncovered beverages does not apply to wine that has been boiled or to unfermented wine. Unfermented wine refers to wine from the time it was squeezed from the grapes until three days have passed.
Similarly, the prohibition against drinking uncovered beverages does not apply to wine, water or milk that are hot to the extent that vapor arises from them, nor to liquids into which liquid is descending from above drop after drop, providing the liquid continuously descends. For crawling animals fear bubbles and vapor, and will not drink from them.
Halacha 9
The prohibition against drinking uncovered beverages does not apply to water used for pickling, cooking food or cooking vetch. Similarly, this prohibition does not apply when pickled foods, cooked foods or vetch have been left to soak in water, if they have changed the taste of the water. If they did not change the taste, the water is forbidden if left uncovered. Similarly, water in which quince and Syrian pears were washed for a sick person is forbidden if left uncovered.
Halacha 10
The prohibition against drinking uncovered beverages does not apply when sharp tasting substances like pepper, or bitter substances like wormwood are mixed with wine to the extent that its flavor changes. The same applies with regard to other beverages.
Halacha 11
When a liquid is forbidden if left uncovered, it is forbidden whether it was left uncovered during the day or during the night. This applies even when a person was sleeping beside the liquid. For crawling animals are not afraid of sleeping men.
For how long must a liquid be left uncovered to be forbidden? For as long as it takes for a crawling animal to emerge from under the container, drink, and return to its place.
Halacha 12
The quantity of water that becomes forbidden if uncovered is an amount in which the venom could remain a distinct entity and cause danger. If, however, there is so much that the venom will be nullified as if it does not exist, the water is permitted. This applies to water contained in utensils or on the ground. The same law applies to other liquids.
Halacha 13
The prohibition against drinking uncovered beverages does not apply to a stream that is flowing, even slightly.
When a container of wine is left uncovered in a chest, a bureau or a closet, or in a larger container in a pit that is even 100 cubits deep, in a tower that is 100 cubits high, or in a hall that is ornamented and plastered, it is forbidden.
If the person checked the bureau or the chest and then put the wine there, it is permitted. If there was a hole in the chest, it is forbidden. How large must the hole be? Large enough for a child to insert his small finger.
Halacha 14
When a jug is left uncovered, a person should not drink from it, although nine people drank from it before him without dying.
An incident occurred, and it was reported that the tenth person who drank from a jug died, because the venom of the snake sank to the bottom of the jug. And there is venom from some crawling animals that rises to the surface of liquids, and other venom that becomes suspended in the middle. Therefore, everything is forbidden. This applies even if one filtered the liquid with a filter.
Similarly, when a watermelon was left uncovered, even if nine people partook of it without dying, a tenth should not partake of it.
Halacha 15
Water that was left uncovered should not be poured into the public domain, nor should it be used to settle the dust of a home, nor should it be used to mix mortar, nor should it be used to wash one's face, to water one's animal or an animal belonging to a colleague. It may, however, be used to water a cat.
Halacha 16
When dough has been mixed with water that has been left uncovered, it should be burned. This applies even if the dough was terumah. Even if it has been baked, it is forbidden.
Rotzeach uShmirat Nefesh - Chapter Twelve
Halacha 1
When an animal, a beast or a fowl has been bitten by a snake or another poisonous anima, or it ate a poison that could kill a person, and the nature of the poison has not changed in the animal's body, it is forbidden to partake of meat from that animal, because of the deadly danger involved.
For this reason, if an animal, a beast, or a fowl was found with its feet cut off, although it is permitted and it is not considered taref because its feet were cut off, it is forbidden because of the possible danger, unless it is checked, because of the possibility that a poisonous crawling animal bit it.
How should such meat be checked? If should be roasted in an oven. If the meat does not break into pieces or react differently from ordinary roasted meat, it is acceptable.
Halacha 2
Similarly, figs, grapes, zucchini, squash, watermelons and cucumbers that have holes are forbidden, lest a snake or other poisonous animal have bitten them. This applies even if the produce was very large, and regardless of whether it was still growing or detached, even if it was placed within a container, as long as it has moisture, and it is discovered that it was bitten it is forbidden.
Even if one saw a bird or a rat sitting and making holes in the fruit, it is still forbidden. Perhaps they made the hole in the place of an existing hole.
Halacha 3
When the stem of a grape or a fig has been removed, the produce is not considered to have been left uncovered. Therefore, a person may eat figs and grapes at night without concern.
A fig that had a hole, but dried to the extent that it can be considered a dried fig, and a date that had a hole and dries, are both permitted.
Halacha 4
It is forbidden for a person to place coins or dinarim in his mouth, lest there be the remnants of dried spittle from a leper or a metzora, or sweat on them. For all sweat from a person is like poisonous venom, except sweat from one's face.
Halacha 5
Similarly, a person should not place the palm of his hand under his armpits, lest his hands have touched a leper or a poisonous substance, for "hands are active."
A person should not place a cooked dish under the couch on which he is reclining, even though he is in the midst of his meal, lest an entity that could harm him fall into the food without his noticing.
Halacha 6
Similarly, one should not stick a knife into an etrog or into a radish, lest a person fall on its point and die.
Similarly, it is forbidden for a person to pass under a wall that is leaning, or over a shaky bridge or to enter a ruin. Similarly, it is forbidden to enter all other places that are dangerous for these or other reasons.
Halacha 7
Similarly, it is forbidden for a Jew to enter into privacy with a gentile, for they are suspect for bloodshed. Nor should one accompany gentiles on a journey. If a Jew encounters a gentile on a journey, he should make sure the gentile is at his right.
If they are making an ascent or a descent together, the Jew should be careful that he should be in the higher position and the gentile in the lower position, but not vice versa, lest the gentile fall on him with the intent of killing him. Nor should a Jew bend down before a gentile, lest he crush his skull.
Halacha 8
If a gentile asks a Jew where he is going, he should give him a misleading answer, as Jacob gave a misleading answer to Esau, as Genesis 33:14 states: "Until I come to my master, in Seir."
Halacha 9
It is forbidden to take medication from a gentile, unless there is no hope that the sick person will live. It is forbidden to be healed by a heretic, even if there is no hope that the person will live.
It is permitted to take a medication from a gentile for an animal, or for an external affliction - e.g., a compress or a bandage. If, however, the affliction involves a danger to life, it is forbidden to take medication from them. The general rule is: One should not take medication from a gentile for any affliction for which one may desecrate the Sabbath.
Halacha 10
It is permitted to ask the opinion of a gentile doctor and follow his directives if he says: "This drug is good for you; you should perform these and these treatments." One should not take the prescription from him directly.
Halacha 11
It is forbidden to have one's hair cut by a gentile in a private domain, lest the barber kill him. If the person whose hair is being cut is an important personage, it is permitted, because the gentile will be afraid to kill him.
It is also permitted for a person who creates an impression of being an important personage for a gentile barber, so that he will fear him and not kill him, to have his hair cut by him.
Halacha 12
It is forbidden to sell gentiles any weaponry. We may not sharpen weapons for them or sell them a knife, chains put on the necks of prisoners, fetters, iron chains, raw Indian iron, bears, lions, or any other object that could cause danger to people at large. One may, however, sell them shields, for these serve only the purpose of defense.
Halacha 13
Just as it is forbidden to sell such weaponry to a gentile, so too, is it forbidden to sell it to a Jew who will sell it to a gentile.
It is permitted to sell weapons to the soldiers of the country in which one lives, because they defend the Jewish inhabitants of the land.
Halacha 14
Every article that is forbidden to be sold to a gentile is also forbidden to be sold to a Jewish robber, for by doing so one reinforces a transgressor and causes him to sin.
Similarly, anyone who causes a person who is blind with regard to a certain matter to stumble and gives him improper advice, or who reinforces a transgressor - who is spiritually blind, for he does not see the path of truth, because of the desires of his heart - transgresses a negative commandment, as Leviticus 19:14 states: "Do not place an obstacle in front of a blind man." When a person comes to ask advice from you, give him proper counsel.
Halacha 15
It is forbidden to give good advice to a wicked gentile or servant. It is even forbidden to counsel him to observe a mitzvah if he perseveres in his wickedness. Daniel was subjected to a test solely because he advised Nebuchadnezzar to give charity, as Daniel 4:24 states: "O King, let my counsel be acceptable to you. Redeem your sins through charity."
Rotzeach uShmirat Nefesh - Chapter Thirteen
Halacha 1
When a person encounters a colleague who is on a journey and his animal has fallen under its load, he is commanded to unload the burden from it. This applies whether the animal was carrying a burden appropriate for it, or a burden greater than it could bear.
This is a positive commandment, as Exodus 23:5 states: "You shall certainly help him."
Halacha 2
One should not unload the animal and depart, leaving the wayfarer in panic. Instead, one should lift up the animal together with its owner, and reload the animal's burden upon it, as Deuteronomy 22:4 states: "You shall certainly lift it up." This is another positive commandment.
If one leaves the wayfarer in panic without either unloading or reloading, one has negated the observance of a positive commandment and violated a negative commandment, as Deuteronomy, ibid. states: "You shall not see the donkey of your brother... and conceal yourself...."
Halacha 3
When a priest sees an animal fallen in a cemetery, he should not contract ritual impurity to unload and reload it, just as he does not contract ritual impurity to return a lost article.
Similarly, if he is an elder, whose practice is not to unload and load animals, since this is beneath his dignity he is not liable.
Halacha 4
This is the general principle: If the animal were his own and he would unload and reload it, he is obligated to unload and reload it for a colleague.
If he is pious and goes beyond the measure of the law, even if he is a greatnasi, and sees an animal belonging to a colleague fallen under a load of straw, reeds or the like, he should unload and load it with its owner.
Halacha 5
If one unloaded and reloaded the animal, and it fell again, one is obligated to unload and reload it another time, indeed even 100 times, This is indicated by the verbs עזוב תעזוב and הקם תקים in the proof-texts cited above.
For this reason, one must accompany the animal for a parsah, unless the owner of the burden says that it is not necessary.
Halacha 6
When does one become obligated to unload and reload together with its owner? When he sees the fallen animal in a way that can be described as an encounter. For Exodus 23:5 states "When you see your colleague's donkey..." and the previous verse states: "When you encounter...."
How far a distance is implied? Our Sages determined it as being a distance of 266 2/3 cubits - i.e., 1/7.5 of a mil. If a person was further away from a fallen animal, he is not obligated.
Halacha 7
It is a mitzvah from the Torah to unload an animal without charge. Loading it, however, is a mitzvah for which one may charge. Similarly, for the time when one accompanies the animal for a parsah, one may receive payment.
Halacha 8
If one finds an animal belonging to a colleague fallen under its load, it is a mitzvah to unload and reload it even if its owner is not present, for "You shall certainly help" and "You shall certainly lift up..." implies that one must fulfill these mitzvot in all situations.
If so, why does the Torah say "together with him" i.e., the animal's owner? To teach that if the owner of the animal was there and goes off to the side, telling the passerby, "Since you have a mitzvah, if you would like to unload it yourself, unload it," the passerby is not obligated. This is implied by "together with him."
If the owner of the animal was old or ailing, the passerby is obligated to load and unload the animal by himself.
Halacha 9
The following rules apply when the animal [that has fallen is owned by a gentile, but the burden it is carrying is owned by a Jew. If the gentile is the one driving his donkey, one is not obligated toward him. If not, one is obligated to unload and reload it because of the distress suffered by the Jew.
Similarly, if the animal that has fallen is owned by a Jew, but the burden it is carrying is owned by a gentile, one is obligated to unload and reload it because of the distress suffered by the Jew.
When, however, both the animal and the burden are owned by a gentile, a passerby is not obligated to concern himself with the animal, unless there is the possibility that animosity will be aroused.
Halacha 10
When the legs of a donkey owned by one of the donkey drivers in a caravan are shaky, his colleagues may not proceed and pass before him. If it falls, the other donkey drivers may pass him.
Halacha 11
If one donkey was laden with a burden, and another was carrying a rider, and the way became too narrow for both of them, the rider must move to the side to allow the laden donkey to proceed.
If one donkey was laden with a burden, and another was burden-less, the burden-less one must move to the side to allow the laden donkey to proceed. If one was carrying a rider, and another was burden-less, the burden-less one must move to the side to allow the donkey carrying a rider to proceed.
if both are laden with burdens, carrying riders or burden-less, the owners should negotiate a compromise.
Halacha 12
Similarly, there are criteria laid down when two ships that are passing through the same straits confront each other, and if they both try to pass at the same time they would sink, but they could pass one by one, or when two camels that are climbing a high pass confront each other, and if they both try to pass at the same time they would fall, but they could pass one by one.
What should they do? If one was carrying cargo, and another was burden-less, the burden-less one should move to the side in favor of the one that was carrying cargo. If one was close to the port or city from which it set out and one was further removed, the one that was closer should move to the side in favor of the one that was further removed.
If they are both far removed, both close or both laden with cargo, and they both share the same difficulty, they should come to a compromise and reach a financial settlement between themselves. With regard to such situations, it is said Leviticus 19:15: "Judge your colleague with righteousness."
Halacha 13
When a person encounters two individuals: one whose donkey is fallen under its load and one with a donkey whose burden has been unloaded, but who cannot find anyone to help him reload it, it is a mitzvah to unload the fallen donkey first, because of the discomfort suffered by the animal. Afterwards, he should reload the other animal.
When does the above apply? When the two people he encounters are both friends or both enemies. If, however, the one whose donkey must be reloaded is an enemy and the other is a friend, it is a mitzvah for the passerby to reload his enemy's donkey first, in order to subjugate his evil inclination.
Halacha 14
The enemy mentioned in the Torah is not a gentile, but rather a Jew.
One might ask: How is it possible for one Jew to hate another? Is it not writtenLeviticus 19:17: "Do not hate your brother in your heart"?
Our Sages explained that this is referring to a person who while alone sees a colleague violate a transgression and rebukes him, but the colleague did not cease transgressing. In such an instance, it is a mitzvah to hate the person until he repents and abandons his wickedness.
Even if he did not repent yet, if one sees him in panic because of his cargo, it is a mitzvah to unload and reload with him, instead of leaving him inclined toward death, lest he tarry because of his money and be brought to danger. For the Torah showed concern for the lives of the Jewish people, both the wicked and the righteous, for they are attached to God and believe in the fundamentals of our faith. And Ezekiel 33:11 states: "Say to them, 'As I live,' says God, the Lord, 'Do I desire the death of a wicked man? I desire that the wicked return from his path and live.'
Blessed be God who grants assistance.
With the help of the Almighty, the eleventh book has been completed.
The number of chapters in this book are 62.
Hilchot Nizkei Mammon has 14 chapters.
Hilchot Geneivah has 9 chapters.
Hilchot Gezelah Va'Avedah has 18 chapters.
Hilchot Chovel UMazik has 8 chapters.
Hilchot Rotzeach USh'mirat HaNefesh has 13 chapters.
• Wednesday, Elul 18, 5775 · 02 September 2015
"Today's Day"
Shabbat Chai (18) Elul 5703
At Shishi the Torah-reader says the b'rachot without being called to the Torah.
Torah lessons: Chumash: Tavo, Shevi'i with Rashi.
Tehillim: 88-89. Also 52-54.
Tanya: Now all this (p. 473) ...in its place. (p. 477).
Birth of the Baal Shem Tov in 5458 (1698). The day his holy teacher1 and master appeared to him in 5484 (1724). The day the Baal Shem Tov became revealed2 in 5494 (1734).
Birth of the Alter Rebbe 5505 (1745).
Outline of the Baal Shem Tov's discourse3 on Shabbat Tavo, Chai (18th) Elul 5652 (1892), after Kabalat Shabbat:
It will be when you come into the land (eretz) that the Eternal your G-d gives you for an inheritance, and you will inherit it and dwell in it.4
The Midrash notes that eretz is an idiom of merutza (running) and of ratzon (will, desire). When you attain the level of ratzon, "desire,"5 that is a gift from Above and an inheritance for every one of Israel, then your avoda is "...you will dwell in it" - to internalize all you have attained, "bringing it down" in a settled manner.6
"You shall take...and place it in a basket,"7 - draw down the (spiritual) lights into (appropriate) vessels.
"You shall go to the place the Eternal your G-d will choose"8 - a Jew must know that when he goes from one place to another, he is not going on his own, but is being directed from Above. And the intention and purpose in this is...
"...to cause His Name to dwell there"9 - that is, to make G-d known in his (that Jew's) locale.10
After Maariv the Baal Shem Tov repeated this discourse and added:
"It will be when you come..." For you to attain the level of "desire"11 etc. it is necessary that... "you shall go to the place, etc... to cause His Name to dwell there." You are to utterly dedicate yourself to making G-d known there. How does one "make G-d known"? With a b'racha and a verse of Tehillim.
FOOTNOTES
1. Achiya HaShiloni.
2. As a tzadik, to the world.
3. The Baal Shem Tov passed away in 1760. His discourse - in gan eden (the heavenly abode of souls) - was said by him to the Rebbe Rashab in 1892 in a vision experienced by the latter after Kabalat Shabbat and again after Maariv. See Section 3, Supplements to Keter Shem Tov (Kehot edition).
4. Devarim 26:1.
5. For the G-dly.
6. "In a settled manner" - hit'yashvut, from the same root as veyashavta, "you will dwell."
7. Devarim ibid; verse 2.
8. Ibid.
9. Ibid.
10. In the place to which he was Divinely led.
11. As above.
Daily Thought:
Beyond Wisdom
Do not be misled by those who claim there is no purpose.
They may know life, but not its womb.
They may know darkness, but not its meaning.
They may have wisdom, but they cannot reach higher, to a place beyond wisdom
a place from which all wisdom began.
They may reach so high until the very source from which all rivers flow. To the place where all known things converge, where all knowledge is one.
But they have not touched the the very core of being, the place before being begins, where it is chosen that being will begin, where there is nothing—no light, no darkness, no knowledge, no convergence, no wisdom—
Nothing but the burning purpose of this moment now.
Because it is for that purpose that being began.
____________________________
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