Daily Quote:
Such is the way of Torah: Bread with salt you shall eat, water in small measure you shall drink, and upon the ground you shall sleep; live a life of deprivation and toil in Torah. If so you do, "fortunate are you, and good is to you" (Psalms 128:2): fortunate are you in this world, and it is good to you in the World To Come.[Ethics of the Fathers 6:4]
Daily Study:
Chitas and Rambam for today:
Chumash: Vayeitzei, 1st Portion Genesis 28:10-28:22 with Rashi
• English / Hebrew Linear Translation | Video Class• Genesis Chapter 28
10And Jacob left Beer sheba, and he went to Haran. יוַיֵּצֵ֥א יַֽעֲקֹ֖ב מִבְּאֵ֣ר שָׁ֑בַע וַיֵּ֖לֶךְ חָרָֽנָה:
And Jacob left: Because, it was due to the fact that the daughters of Canaan were displeasing in the eyes of his father Isaac, that Esau went to Ishmael, Scripture interrupted the account dealing with Jacob and it is written (above verse 6): “When Esau saw that Isaac had blessed [Jacob], etc.” And as soon as Scripture finished [the account of Esau’s marriage], it returned to the previous topic. ויצא יעקב: על ידי שבשביל שרעות בנות כנען בעיני יצחק אביו הלך עשו אל ישמעאל, הפסיק הענין בפרשתו של יעקב וכתיב (לעיל כח ו) וירא עשו כי ברך וגו', ומשגמר חזר לענין הראשון:
And Jacob left: Scripture had only to write: “And Jacob went to Haran.” Why did it mention his departure? But this tells [us] that the departure of a righteous man from a place makes an impression, for while the righteous man is in the city, he is its beauty, he is its splendor, he is its majesty. When he departs from there, its beauty has departed, its splendor has departed, its majesty has departed. And likewise (Ruth 1:7): “And she went forth from the place,” stated in reference to Naomi and Ruth. - [From Gen. Rabbah 68:6] ויצא יעקב מבאר שבע: לא היה צריך לכתוב אלא וילך יעקב חרנה, ולמה הזכיר יציאתו, אלא מגיד שיציאת צדיק מן המקום עושה רושם, שבזמן שהצדיק בעיר הוא הודה הוא זיוה הוא הדרה, יצא משם פנה הודה פנה זיוה פנה הדרה וכן (רות א ז) ותצא מן המקום, האמור בנעמי ורות:
and he went to Haran: He left in order to go to Haran. — [From Gen. Rabbah 68:8,] וילך חרנה: יצא ללכת לחרן:
11And he arrived at the place and lodged there because the sun had set, and he took some of the stones of the place and placed [them] at his head, and he lay down in that place. יאוַיִּפְגַּ֨ע בַּמָּק֜וֹם וַיָּ֤לֶן שָׁם֙ כִּי־בָ֣א הַשֶּׁ֔מֶשׁ וַיִּקַּח֙ מֵֽאַבְנֵ֣י הַמָּק֔וֹם וַיָּ֖שֶׂם מְרַֽאֲשֹׁתָ֑יו וַיִּשְׁכַּ֖ב בַּמָּק֥וֹם הַהֽוּא:
And he arrived at the place: Scripture does not mention which place, but [it means] the place mentioned elsewhere, which is Mount Moriah, concerning which it is said (Gen. 22:4):“And he saw the place from afar.” [From Pes. 88a] ויפגע במקום: לא הזכיר הכתוב באיזה מקום אלא במקום הנזכר במקום אחר, הוא הר המוריה שנאמר בו (לעיל כב ד) וירא את המקום מרחוק:
And he arrived: Heb. וַיִפְגַע, as in (Josh. 16:7):“and it reached (וּפָגַע) Jericho” ; (ibid. 19: 11):“and it reached (וּפָגַע) Dabbesheth.” Our Rabbis (Gen. Rabbah 68:9, Ber. 26b) interpreted it [the word וַיִפְגַע] as an expression of prayer, as in (Jer. 7:16):“And do not entreat (תִּפְגַּע) me,” and this teaches us that he [Jacob] instituted the evening prayer. [Scripture] did not write וַיִתְפַּלֵּל, [the usual expression for prayer], to teach that the earth sprang toward him [i.e. the mountain moved toward him], as is explained in the chapter entitled גִיד הַנָּשֶׁה (Chullin 91b). ויפגע: כמו (יהושע טז ז) ופגע ביריחו, (שם יט יא) ופגע בדבשת. ורבותינו פירשו לשון תפלה כמו (ירמיה ז טז) ואל תפגע בי, ולמדנו שתקן תפלת ערבית. ושנה הכתוב ולא כתב ויתפלל, ללמדך שקפצה לו הארץ, כמו שמפורש בפרק גיד הנשה (חולין צא ב):
because the sun had set: Heb. כִּי בָא הַשֶּׁמֶשׁ [Scripture] should have written [in reverse order]:“And the sun set (וַיָּבֹא), and he stayed there overnight.” [The expression] כִּי בָא הַשֶּׁמֶשׁ implies that the sun set suddenly for him, not at its usual time, so that he would have to stay there overnight. [From Gen. Rabbah 68:10, Chullin 91b] כי בא השמש: היה לו לכתוב ויבא השמש וילן שם. כי בא השמש, משמע ששקעה לו חמה פתאום שלא בעונתה כדי שילין שם:
and placed [them] at his head: He arranged them in the form of a drainpipe around his head because he feared the wild beasts. They [the stones] started quarreling with one another. One said, “Let the righteous man lay his head on me,” and another one said, “Let him lay [his head] on me.” Immediately, the Holy One, blessed be He, made them into one stone. This is why it is stated (verse 18):“and he took the stone [in the singular] that he had placed at his head.” [From Chullin 91b] וישם מראשותיו: עשאן כמין מרזב סביב לראשו שהיה ירא מפני חיות רעות. התחילו מריבות זו עם זו, זאת אומרת עלי יניח צדיק את ראשו, וזאת אומרת עלי יניח, מיד עשאן הקב"ה אבן אחת, וזהו שנאמר (פסוק יח) ויקח את האבן אשר שם מראשותיו:
and he lay down in that place: [The word הַהוּא] is a restrictive expression, meaning that [only] in that place did he lie down, but during the fourteen years that he served in the house of Eber, he did not lie down at night, because he was engaged in Torah study. [From Gen. Rabbah 68:11] וישכב במקום ההוא: לשון מיעוט באותו מקום שכב, אבל ארבע עשרה שנים ששמש בבית עבר לא שכב בלילה, שהיה עוסק בתורה:
12And he dreamed, and behold! a ladder set up on the ground and its top reached to heaven; and behold, angels of God were ascending and descending upon it. יבוַיַּֽחֲלֹ֗ם וְהִנֵּ֤ה סֻלָּם֙ מֻצָּ֣ב אַ֔רְצָה וְרֹאשׁ֖וֹ מַגִּ֣יעַ הַשָּׁמָ֑יְמָה וְהִנֵּה֙ מַלְאֲכֵ֣י אֱלֹהִ֔ים עֹלִ֥ים וְיֹֽרְדִ֖ים בּֽוֹ:
ascending and descending: Ascending first and afterwards descending. The angels who escorted him in the [Holy] Land do not go outside the Land, and they ascended to heaven, and the angels of outside the Holy Land descended to escort him.[From Gen. Rabbah 68:12] עולים ויורדים: עולים תחלה ואחר כך יורדים, מלאכים שליווהו בארץ אין יוצאים חוצה לארץ ועלו לרקיע, וירדו מלאכי חוצה לארץ ללותו:
13And behold, the Lord was standing over him, and He said, "I am the Lord, the God of Abraham your father, and the God of Isaac; the land upon which you are lying to you I will give it and to your seed. יגוְהִנֵּ֨ה יְהֹוָ֜ה נִצָּ֣ב עָלָיו֘ וַיֹּאמַר֒ אֲנִ֣י יְהֹוָ֗ה אֱלֹהֵי֙ אַבְרָהָ֣ם אָבִ֔יךָ וֵֽאלֹהֵ֖י יִצְחָ֑ק הָאָ֗רֶץ אֲשֶׁ֤ר אַתָּה֙ שֹׁכֵ֣ב עָלֶ֔יהָ לְךָ֥ אֶתְּנֶ֖נָּה וּלְזַרְעֶֽךָ:
And behold, the Lord was standing over him: to guard him. נצב עליו: לשמרו:
and the God of Isaac: Although we do not find in Scripture that the Holy One, blessed be He, associates His name with that of the righteous during their lifetimes by writing “the God of so-and-so,” for it is said (Job 15:15):“Lo! He does not believe in His holy ones,” [i.e., God does not consider even His holy ones as righteous until after their deaths, when they are no longer subject to the evil inclination,] nevertheless, here He associated His name with Isaac because his eyes had become dim, and he was confined in the house, and he was like a dead person, the evil inclination having ceased from him (Tanchuma Toledoth 7). ואלהי יצחק: אף על פי שלא מצינו במקרא שייחד הקב"ה שמו על הצדיקים בחייהם לכתוב אלהי פלוני, משום שנאמר (איוב טו טו) הן בקדושיו לא יאמין, כאן ייחד שמו על יצחק לפי שכהו עיניו וכלוא היה בבית, והרי הוא כמת, ויצר הרע פסק ממנו:
upon which you are lying: (Chullin ad loc.) The Holy One, blessed be He, folded the entire Land of Israel under him. He hinted to him that it would be as easily conquered by his children (as four cubits, which represent the area a person takes up [when lying down]). [From Chullin 91b] שכב עליה: קיפל הקב"ה כל ארץ ישראל תחתיו, רמז לו שתהא נוחה ליכבש לבניו:
14And your seed shall be as the dust of the earth, and you shall gain strength westward and eastward and northward and southward; and through you shall be blessed all the families of the earth and through your seed. ידוְהָיָ֤ה זַרְעֲךָ֙ כַּֽעֲפַ֣ר הָאָ֔רֶץ וּפָֽרַצְתָּ֛ יָ֥מָּה וָקֵ֖דְמָה וְצָפֹ֣נָה וָנֶ֑גְבָּה וְנִבְרְכ֥וּ בְךָ֛ כָּל־מִשְׁפְּחֹ֥ת הָֽאֲדָמָ֖ה וּבְזַרְעֶֽךָ:
and you shall gain strength: Heb. וּפָרַצ ְתָּ, as in יִפְרֹץ וְכֵן,“and so did they gain strength” (Exod. 1:12). [after targumim] ופרצת: וחזקת, כמו (שמות א יב) וכן יפרוץ:
15And behold, I am with you, and I will guard you wherever you go, and I will restore you to this land, for I will not forsake you until I have done what I have spoken concerning you." טווְהִנֵּ֨ה אָֽנֹכִ֜י עִמָּ֗ךְ וּשְׁמַרְתִּ֨יךָ֙ בְּכֹ֣ל אֲשֶׁר־תֵּלֵ֔ךְ וַֽהֲשִׁ֣בֹתִ֔יךָ אֶל־הָֽאֲדָמָ֖ה הַזֹּ֑את כִּ֚י לֹ֣א אֶֽעֱזָבְךָ֔ עַ֚ד אֲשֶׁ֣ר אִם־עָשִׂ֔יתִי אֵ֥ת אֲשֶׁר־דִּבַּ֖רְתִּי לָֽךְ:
And behold, I am with you: [God promised Jacob this] because he was afraid of Esau and Laban. אנכי עמך: לפי שהיה ירא מעשו ומלבן:
until I have done: אִם is used in the sense of כִּי, [meaning that]. עד אשר אם עשיתי: אם משמש בלשון כי:
I have spoken concerning you: Heb. לָ, for your benefit and concerning you. What I promised to Abraham concerning his seed, I promised in reference to you and not in reference to Esau, for I did not say to him, “for Isaac will be called your seed,” [which would signify that all of Isaac’s descendants would be regarded as Abraham’s] but“for in Isaac,” [meaning part of Isaac’s descendants] but not all [the descendants] of Isaac (Nedarim 31a). Likewise, wherever לִי, לוֹ, לָ and לָהֶם are used in conjunction with a form of the verb“speaking” (דִּבּוּר) they are used in the sense of “concerning.” This [verse] proves it, because heretofore, He had not spoken to Jacob. דברתי לך: לצרכך ועליך, מה שהבטחתי לאברהם על זרעו, לך הבטחתיו ולא לעשו, שלא אמרתי לו כי יצחק יקרא לך זרע, אלא כי ביצחק, ולא כל יצחק. וכן כל לי ולך ולו ולהם הסמוכים אצל דיבור, משמשים לשון על, וזה יוכיח, שהרי עם יעקב לא דיבר קודם לכן:
16And Jacob awakened from his sleep, and he said, "Indeed, the Lord is in this place, and I did not know [it]." טזוַיִּיקַ֣ץ יַֽעֲקֹב֘ מִשְּׁנָתוֹ֒ וַיֹּ֗אמֶר אָכֵן֙ יֵ֣שׁ יְהֹוָ֔ה בַּמָּק֖וֹם הַזֶּ֑ה וְאָֽנֹכִ֖י לֹ֥א יָדָֽעְתִּי:
and I did not know [it]: For had I known, I would not have slept in such a holy place. [from Bereishith Rabbathi , attributed to Rabbi Moshe Hadarshan] ואנכי לא ידעתי: שאילו ידעתי לא ישנתי במקום קדוש כזה:
17And he was frightened, and he said, "How awesome is this place! This is none other than the house of God, and this is the gate of heaven." יזוַיִּירָא֙ וַיֹּאמַ֔ר מַה־נּוֹרָ֖א הַמָּק֣וֹם הַזֶּ֑ה אֵ֣ין זֶ֗ה כִּ֚י אִם־בֵּ֣ית אֱלֹהִ֔ים וְזֶ֖ה שַׁ֥עַר הַשָּׁמָֽיִם:
than the house of God: Said Rabbi Eleazar in the name of Rabbi Jose ben Zimra: This ladder stood in Beer-sheba and the middle of its incline reached opposite the Temple, for Beer-sheba is situated in the south of Judah, and Jerusalem [is situated] in its north, on the boundary between Judah and Benjamin, and Beth-el was in the north of the territory of Benjamin, on the boundary between Benjamin and the sons of Joseph. Consequently, a ladder whose foot is in Beer-sheba and whose top is in Beth-el-the middle of its slant is opposite Jerusalem. This accords with what our Sages said, that the Holy One, blessed be He, said, “This righteous man has come to My lodging place [i.e., the Temple Mount]. Shall he leave without lodging?” And furthermore, they said: Jacob called Jerusalem Beth-el. But this place [which he called Beth-el] was Luz, and not Jerusalem. So, from where did they learn to say this? [i.e., that Luz was Jerusalem.] I believe that Mount Moriah was uprooted from its place, and it came here, [to Luz, i.e., at that time, Luz, Jerusalem and Beth-el were all in the same place], and this is the “springing of the earth” mentioned in Tractate Chullin, i.e., that the [site of the] Temple came towards him until Beth-el. This is the meaning of ויפגע במקום “And he met the place.” Now if you ask, “When Jacob passed by the Temple, why did He not detain him there?” [The answer is:] If he did not put his mind to pray in the place where his forefathers had prayed, should they detain him from heaven? He went as far as Haran, as it is stated in the chapter entitled, “Gid HaNasheh” (Hullin 91b), and the text, “and he went to Haran” (verse 10) supports this. When he arrived in Haran, he said, “Is is possible that I have passed the place where my forefathers prayed, and I did not pray there?” He decided to return, and he went back as far as Beth-El, and the earth “sprang toward him.” [This Beth-El is not the one near Ai, but the one near Jerusalem, and because it was the city of God, he called it Beth-El, the house of God, and that is Mount Moriah where Abraham prayed, and that is the field where Isaac prayed, and so did they say in Sotah (sic.) (Pes.88a) [concerning the verse] (Micah 4:2):“Come, let us go up to the Mount of the Lord, to the House of God of Jacob.” [It is] not [called] as did Abraham, who called it a mountain, and not as did Isaac, who called it a field, but as did Jacob, who called it the House of God. An exact edition of Rashi. כי אם בית א-להים: אמר רבי אלעזר בשם רבי יוסי בן זמרא הסולם הזה עומד בבאר שבע ואמצע שיפועו מגיע כנגד בית המקדש, שבאר שבע עומד בדרומה של יהודה, וירושלים בצפונה בגבול שבין יהודה ובנימין, ובית אל היה בצפון של נחלת בנימין בגבול שבין בנימין ובין בני יוסף, נמצא סולם שרגליו בבאר שבע וראשו בבית אל מגיע אמצע שיפועו נגד ירושלים. וכלפי שאמרו רבותינו שאמר הקב"ה צדיק זה בא לבית מלוני ויפטר בלא לינה, ועוד אמרו יעקב קראה לירושלים בית אל וזו לוז היא ולא ירושלים ומהיכן למדו לומר כן. אומר אני שנעקר הר המוריה ובא לכאן, וזהו היא קפיצת הארץ האמורה בשחיטת חולין (חולין צא ב), שבא בית המקדש לקראתו עד בית אל, וזהו ויפגע במקום. [ואם תאמר וכשעבר יעקב על בית המקדש מדוע לא עכבו שם, איהו לא יהיב לביה להתפלל במקום שהתפללו אבותיו, ומן השמים יעכבוהו, איהו עד חרן אזל כדאמרינן בפרק גיד הנשה (חולין צא ב), וקרא מוכיח וילך חרנה, כי מטא לחרן אמר אפשר שעברתי על מקום שהתפללו אבותי ולא התפללתי בו, יהב דעתיה למהדר וחזר עד בית אל וקפצה לו הארץ]:
How awesome: The Targum renders: How awesome (דְּחִילוּ) is this place! דְּחִילוּ is a noun, as in (Targum Exodus 31:3):“understanding” סוּכְלָתָנוּ; (below verse 20):“a garment (וּכְסוּ) to wear.” מה נורא: תרגום מה דחילו אתרא הדין. דחילו שם דבר הוא, כמו סוכלתנו, וכסו למלבש:
and this is the gate of heaven: A place of prayer, where their prayers ascend to heaven (Pirkei d’Rabbi Eliezer , ch. 35). And its midrashic interpretation is that the Heavenly Temple is directed exactly towards the earthly Temple. [From Gen. Rabbah 69:7] וזה שער השמים: מקום תפלה לעלות תפלתם השמימה. ומדרשו שבית המקדש של מעלה מכוון כנגד בית המקדש של מטה:
18And Jacob arose early in the morning, and he took the stone that he had placed at his head, and he set it up as a monument, and he poured oil on top of it. יחוַיַּשְׁכֵּ֨ם יַֽעֲקֹ֜ב בַּבֹּ֗קֶר וַיִּקַּ֤ח אֶת־הָאֶ֨בֶן֙ אֲשֶׁר־שָׂ֣ם מְרַֽאֲשֹׁתָ֔יו וַיָּ֥שֶׂם אֹתָ֖הּ מַצֵּבָ֑ה וַיִּצֹ֥ק שֶׁ֖מֶן עַל־רֹאשָֽׁהּ:
19And he named the place Beth El, but Luz was orignally the name of the city. יטוַיִּקְרָ֛א אֶת־שֵֽׁם־הַמָּק֥וֹם הַה֖וּא בֵּֽית־אֵ֑ל וְאוּלָ֛ם ל֥וּז שֵֽׁם־הָעִ֖יר לָרִֽאשֹׁנָֽה:
20And Jacob uttered a vow, saying, "If God will be with me, and He will guard me on this way, upon which I am going, and He will give me bread to eat and a garment to wear; כוַיִּדַּ֥ר יַֽעֲקֹ֖ב נֶ֣דֶר לֵאמֹ֑ר אִם־יִֽהְיֶ֨ה אֱלֹהִ֜ים עִמָּדִ֗י וּשְׁמָרַ֨נִי֙ בַּדֶּ֤רֶךְ הַזֶּה֙ אֲשֶׁ֣ר אָֽנֹכִ֣י הוֹלֵ֔ךְ וְנָֽתַן־לִ֥י לֶ֛חֶם לֶֽאֱכֹ֖ל וּבֶ֥גֶד לִלְבֹּֽשׁ:
If God will be with me: If He keeps these promises that he promised me to be with me, as He said to me, “And behold, I am with you.” [from Gen. Rabbah 70:4] אם יהיה א-להים עמדי: אם ישמור לי הבטחות הללו שהבטיחני להיות עמדי, כמו שאמר לי (פסוק טו) והנה אנכי עמך:
and He will guard me: As He said to me, “and I will guard you wherever you go.” ושמרני: כמו שאמר לי (פסוק טו) ושמרתיך בכל אשר תלך:
and He will give me bread to eat: As He said, “for I will not forsake you,” for if one must seek bread, he is called “forsaken,” as it is said, (Ps. 37:25): “and I have not seen a righteous man forsaken and his seed seeking bread.” [from Gen. Rabbah 69:6] ונתן לי לחם לאכול: כמו שאמר (פסוק טו) כי לא אעזבך, והמבקש לחם הוא קרוי נעזב, שנאמר (תהלים לז כה) ולא ראיתי צדיק נעזב וזרעו מבקש לחם:
21And if I return in peace to my father's house, and the Lord will be my God; כאוְשַׁבְתִּ֥י בְשָׁל֖וֹם אֶל־בֵּ֣ית אָבִ֑י וְהָיָ֧ה יְהֹוָ֛ה לִ֖י לֵֽאלֹהִֽים:
And if I return: As He said to me, “and I will restore you to this land.” ושבתי: כמו שאמר לי (פסוק טו) והשיבותיך אל האדמה:
in peace: Perfect from sin, that I will not learn from the ways of Laban. בשלום: שלם מן החטא, שלא אלמד מדרכי לבן:
and the Lord will be my God: that His name will rest upon me from beginning to end, that no disqualification should be found among my seed, as it is written: “[I will do] that which I have spoken concerning you.” And this promise He promised to Abraham, as it is said (17: 7):“to be a God to you and to your seed after you.” (“Your seed” [means that they should be] of pure lineage, that no disqualification should be found in him.) [from Sifrei Va-etchanan 31] והיה ה' לי לא-להים: שיחול שמו עלי מתחלה ועד סוף, שלא ימצא פסול בזרעי, כמו שנאמר (פסוק טו) אשר דברתי לך, והבטחה זו הבטיח לאברהם, שנאמר (שם יז ז) להיות לך לא-להים ולזרעך אחריך:
22Then this stone, which I have placed as a monument, shall be a house of God, and everything that You give me, I will surely tithe to You. כבוְהָאֶ֣בֶן הַזֹּ֗את אֲשֶׁר־שַׂ֨מְתִּי֙ מַצֵּבָ֔ה יִֽהְיֶ֖ה בֵּ֣ית אֱלֹהִ֑ים וְכֹל֙ אֲשֶׁ֣ר תִּתֶּן־לִ֔י עַשֵּׂ֖ר אֲעַשְּׂרֶ֥נּוּ לָֽךְ:
Then this stone: Heb. וְהָאֶבֶן הַזֹּאת, lit., and this stone. This“vav” of וְהָאֶבֶן is to be explained as follows: If You will do these things for me, I too will do this: “And this stone, which I have placed as a monument, etc.” As the Targum paraphrases: “I will worship upon it before the Lord.” And so he did when he returned from Padan-aram, when He said to him, (35:1): “Arise, go up to Beth-el.” What is stated there? (ibid. verse 14): “And Jacob erected a monument, etc., and he poured a libation upon it.” [from Mishnath Rabbi Eliezer, ch. 14] והאבן הזאת: כך תפרש וי"ו זו של והאבן, אם תעשה לי את אלה, אף אני אעשה זאת:
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Daily Tehillim: Chapters 18 - 22
• Hebrew text
• English text• Chapter 18
If one merits a public miracle, he should offer a song to God, including in his song all the miracles that have occurred since the day the world was created, as well as the good that God wrought for Israel at the giving of the Torah. And he should say: "He Who has performed these miracles, may He do with me likewise."
1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
Chapter 21
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
Chapter 22
Every person should pray in agony over the length of the exile, and our fall from prestige to lowliness. One should also take vows (for self-improvement) in his distress.
1. For the Conductor, on the ayelet hashachar, a psalm by David.
2. My God, my God, why have You forsaken me! So far from saving me, from the words of my outcry?
3. My God, I call out by day, and You do not answer; at night-but there is no respite for me.
4. Yet You, Holy One, are enthroned upon the praises of Israel.
5. In You our fathers trusted; they trusted and You saved them.
6. They cried to You and were rescued; they trusted in You and were not shamed.
7. And I am a worm and not a man; scorn of men, contempt of nations.
8. All who see me mock me; they open their lips, they shake their heads.
9. But one that casts [his burden] upon the Lord-He will save him; He will rescue him, for He desires him.
10. For You took me out of the womb, and made me secure on my mother's breasts.
11. I have been thrown upon You from birth; from my mother's womb You have been my God.
12. Be not distant from me, for trouble is near, for there is none to help.
13. Many bulls surround me, the mighty bulls of Bashan encircle me.
14. They open their mouths against me, like a lion that ravages and roars.
15. I am poured out like water, all my bones are disjointed; my heart has become like wax, melted within my innards.
16. My strength is dried up like a potsherd, and my tongue cleaves to my palate; You set me in the dust of death.
17. For dogs surround me, a pack of evildoers enclose me; my hands and feet are like a lion's prey.
18. I count all my limbs, while they watch and gloat over me.
19. They divide my garments amongst them; they cast lots upon my clothing.
20. But You, Lord, do not be distant; my Strength, hurry to my aid!
21. Save my life from the sword, my soul from the grip of dogs.
22. Save me from the lion's mouth, as You have answered me from the horns of wild beasts.
23. I will recount [the praises of] Your Name to my brothers; I will extol You amidst the congregation.
24. You that fear the Lord, praise Him! Glorify Him, all you progeny of Jacob! Stand in awe of Him, all you progeny of Israel!
25. For He has not despised nor abhorred the entreaty of the poor, nor has He concealed His face from him; rather He heard when he cried to Him.
26. My praise comes from You, in the great congregation; I will pay my vows before those that fear Him.
27. Let the humble eat and be satisfied; let those who seek the Lord praise Him-may your hearts live forever!
28. All the ends of the earth will remember and return to the Lord; all families of nations will bow down before You.
29. For sovereignty is the Lord's, and He rules over the nations.
30. All the fat ones of the earth will eat and bow down, all who descend to the dust shall kneel before Him, but He will not revive their soul.
31. The progeny of those who serve Him will tell of the Lord to the latter generations.
32. They will come and relate His righteousness-all that He has done-to a newborn nation.
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Tanya: Kuntres Acharon, middle of Essay 4
• ELessons in Tanya
• Hebrew Text
Tanya: Kuntres Acharon, middle of Essay 4
• ELessons in Tanya
• Hebrew Text
• English Text
• Audio Class: Listen | Download
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• Audio Class: Listen | Download
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• Sunday, Kislev 3, 5776 · November 15, 2015
Today's Tanya Lesson
Kuntres Acharon, middle of Essay 4
והנה במקום אחר כתב שרמ״ח מצות עשה הן בה׳ חסדים
Now, in one source1 it is written2 that the 248 positive commandments are [rooted] in the Five Attributes of Kindness of Za of Atzilut, for every positive command serves as a vessel to receive an expression of the kindly attributes and a calling forth of Divinity,
ושס״ה לא תעשה בה׳ גבורות וכו׳
and the 365 prohibitions are [rooted] in the Five Attributes of Severity of Za of Atzilut.
The Gevurot (the attributes of severity) reflect a Divine thrust to self-contraction and limitation. The prohibitory commands thus derive from them, since the intent of these commands is to withhold the efflux of holiness from kelipot.
ובמקום אחר כתב שהן תרי״ג ארחין נמשכין מחד ארחא כו׳
Elsewhere it is written3 that there are 613 paths (i.e., the 613 mitzvot) that derive from one path...,
שהוא לבנונית וכו׳
which is the Lavnunit..., the benevolent pristine “whiteness” of the Supernal Keter.
This level includes no element of severity at all. As the Zohar states there, “There is no ‘left’ in Atik” — i.e., there is no element of Gevurah in the internal level of Keter; there is only Chesed.
We thus seem to have a compound contradiction: We have just stated here that the 248 positive commandments stem from the vessels of the Ten Sefirot of Za; the Zohar states that the 248 positive commandments stem from the Five Chasadim(attributes of kindness) of Za while the 365 prohibitory commandments stem from the Five Gevurot (attributes of severity) ofZa; and the Zohar states elsewhere that the commandments derive from the Lavnunit of the Supernal Keter, where attributes of severity do not exist at all.
אך הענין, שכל המצות לתקן רמ״ח אברי ז״א, על ידי המשכת אור אין סוף ברוך הוא במוחין, הכלולין בה׳ חסדים וה׳ גבורות
The explanation is: All the mitzvot are designed to rectify the 248 organs of Za, by drawing the [infinite]Ein Sof-light into the [Divine] Intellect as incorporated within the Five Attributes of Kindness and Five Attributes of Severity. (In mortal man, too, by way of analogy, one’s intellectual decisions are commonly swayed by a natural leaning to kindness or severity.)
Since the purpose of mitzvot is to “repair” the 248 organs of Za, it is true to say that mitzvot are rooted in the vessels of theSefirot that constitute Za. Since the repair is accomplished through drawing the infinite light into the Divine Intellect that is housed in the Five Attributes of Kindness and the Five Attributes of Severity, it is also sometimes said that the mitzvotthemselves are rooted in the Five Attributes of Kindness and the Five Attributes of Severity.
ומקור המוחין הוא לבנונית כו׳
The source of the [Divine] Intellect is the Lavnunit [of Keter],
הוא הענג וחפץ העליון להמשיך אור למטה, לרמ״ח אברין דז״א
which is the supreme delight and desire to draw the light below into the 248 organs of Za, for relative toKeter, Za is deemed “below”.
Thus the Zohar also says elsewhere that the commandments are rooted in the level of Supernal Keter called Lavnunit, where there are no attributes of severity whatever, for this is the source of mitzvot as they exist in the supreme delight and desire of Keter.
ומתחלקת ההמשכה לתרי״ג המשכות פרטיות, לפי בחינת ערך המצות
The light drawn forth divides into 613 individual streams according to the respective levels of the mitzvot.
כגון בצדקה וגמילות חסדים, נמשך אור אין סוף ברוך הוא לחיצוניות הכלי דחסד דז״א
For instance, through charity and kindly deeds the [infinite] Ein Sof-light is drawn into the external aspect of the vessel of the Attribute of Kindness of Za,
Since “Chesed is of the right side” of Za, a kindly act of charity in this world below draws down the infinite light into the corresponding “right side” above — into the Attribute of Kindness of Za. Just as this “arousal from below” sprang from kindness, so too the reciprocal “arousal from above” comes as a direct and similar response, drawing down the infinite light into the Chesed of Za.
ובקיום הדינין, בחיצוניות גבורה ברחמים כו׳
while through observing mitzvot that are in the order of severity, [the infinite light is drawn] into the external aspect of Severity [of Za], with mercy....
ודרך ומעבר ההמשכה הוא על ידי פנימיות הכלים ומוחותיהן
The path and passage of the issuing light that is drawn into the external vessels of Za is through the internal aspect of the vessels and their Intellects,
שהן דחילו ורחימו שכליים או טבעיים
which are, in terms of a Jew’s service, awe and love, either intellectually generated or innate. (Whereas the former is an expression of intellect, the latter is an expression of the spiritual emotions.)
שהן בחינת מוחין דקטנות וגדלות
These [attributes] correspond, in terms of the Supernal Sefirot, to the “major” or “minor” [Divine] Intellect.
The “minor [Divine] Intellect” corresponds to man’s innate love and fear of G‑d, while the “major [Divine] Intellect” corresponds to the love and fear of G‑d that are born of meditation.
ולזה ביקש משה רבינו עליו השלום מאד, לקיים המצות מעשיות התלויות בארץ
This is the reason for Moses’ fervent plea to fulfill the active mitzvot that are contingent on the Land,4 i.e., that can be fulfilled only in the Holy Land.
שהן תכלית ההשתלשלות
For these [practical mitzvot] are the ultimate purpose of the Hishtalshelut, the chainlike stages of progressive self-screening whereby the Divine light descends from level to level until ultimately this corporeal world is created —
להמשיך אור אין סוף ברוך הוא, לברר הכלים דז״א דבריאה יצירה עשיה, דבהן הן הרפ״ח ניצוצין
to call forth the [infinite] Ein Sof-light, in order to refine the vessels of Za of Beriah, Yetzirah and Asiyah, in which are located the 288 sparks.
על ידי תורה ומצות מעשיות שבבריאה יצירה עשיה דוקא
[And this purification is effected] exclusively through Torah study and mitzvot requiring action, in Beriah,Yetzirah and Asiyah.
Since this is the purpose of all of creation, and the mitzvot can be fully performed only in the Holy Land, Moses fervently desired to enter it so that he would be able to perform them in the most complete manner possible.
From all the above we understand why the extraction and refinement of sparks is primarily accomplished through prayer, even though the study of Torah is loftier than prayer. For prayer involves the elevation of the sparks of Tohu to their most supreme source there, and from there even higher to the Ein Sof.
As the Alter Rebbe will soon explain, this is so specifically in contemporary times because the loftier souls of earlier generations could accomplish this speedily, merely by reciting the Shema with its introductory blessings and selections from the Verses of Praise. In our days, however, when such lofty souls are not to be found, the task of beirur must come about through prayer.
* * *
| FOOTNOTES | |
| 1. | Note of the Rebbe: “See Or HaTorah by the Tzemach Tzedek on Bereishit, Vol. III, p. 471, et al.” |
| 2. | See Etz Chayim, Shaar Kitzur ABiYA, ch. 4. |
| 3. | Note of the Rebbe: “Zohar III, 129a.” |
| 4. | Sotah 14a. |
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Rambam:
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• Today's Mitzvah
Sunday, Kislev 3, 5776 · November 15, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 173
Crowning a King
"Appoint a king upon yourselves"—Deuteronomy 17:15.
We are commanded to appoint a king, who will unite and rule over our nation. This is one of the three mitzvot the Jews were commanded upon entering the Land—the other two were building the Holy Temple and eradicating Amalek.
The king whom we appoint must command our awe. We must have the ultimate respect, reverence and estimation for the monarch—greater even than that we have for prophets. Any decree that the king issues must be obeyed—provided that it doesn't countermand a Torah law. And the Torah-sanctioned king has the right to have executed anyone who disregards his orders.
Full text of this Mitzvah »
Negative Commandment 362
Appointing a Foreigner as a King
"You may not set a stranger over you who is not your brother"—Deuteronomy 17:15.
We are forbidden to appoint a king who is not from Jewish ancestry, even if he is a righteous convert. To be eligible for the position, the individual must have been born to a Jewish mother.
The same is true with regards to all appointments – whether governmental or Torah-related – only one with Jewish ancestry may be appointed.
This all applied until King David became king. From that point and onwards, only a descendant of King David (specifically through his son Solomon) is eligible to be king. Anyone other than a descendant of David is considered a "stranger" with regards to kingship, as is anyone not of Aaron's seed with relation to priesthood.
Full text of this Mitzvah »
Negative Commandment 364
A King Marrying Multiple Wives
"Neither shall he have many wives"—Deuteronomy 17:17.
A king may not marry a multitude of wives. The maximum allowable is eighteen wives.
Full text of this Mitzvah »
Negative Commandment 363
A King Accumulating Many Horses
"But he shall not accumulate many horses"—Deuteronomy 17:16.
A king may not accumulate many horses. He may have one horse to ride upon, and for military purposes as many as necessary in his royal stables. But his entourage may not include even one extra horse running before him.
Full text of this Mitzvah »
Negative Commandment 365
A King Amassing Personal Wealth
"Neither shall he greatly multiply to himself silver and gold"—Deuteronomy 17:17.
A king may not amass personal wealth. He may keep in his personal treasury funds sufficient to pay his servants' and soldiers' wages—but no more than that. And for communal purposes, he may collect as much as he wishes.
The reason for these prohibitions – against accumulating wives, horses and money – is explicitly stated in the Torah: "He may not acquire many horses for himself, so that he will not bring the people back to Egypt in order to acquire many horses... He shall not take many wives for himself, so that his heart shall not turn away [from G‑d], and he shall not acquire much silver and gold for himself."
Because the reasons for these mitzvot are known, many decided to disregard them [claiming that the reasons do not apply to them]—even Solomon, despite his incredible wisdom and knowledge, and despite the fact that he was dubbed "a friend of G‑d" [fell into this trap].
This is a valuable lesson for us all. Were we to know the reasons behind all the mitzvot, we would find reasons to abolish them all. If Solomon made this mistake, certainly the weak-minded general public would the same, saying, "G‑d only commanded us to do this, and forbade us from doing that, because of such and such. We will be meticulous regarding the reason why the mitzvah was given—but will disregard the mitzvah itself." And the entire religion would thus be lost.
Therefore G‑d concealed the reasons behind [many of] the mitzvot, and most of the reasons are beyond the comprehension of the general population.
But there is not one that doesn't have logic and reason. They are all, as the prophet testifies, "the statutes of G‑d are upright; they make the heart rejoice."
And I beseech G‑d for assistance in observing all that He commanded, and distancing all that He forbade.
And this is what we wished to include in this work.
Translator's Note: This is the final mitzvah in the Sefer Hamitzvot.
Full text of this Mitzvah »
Sunday, Kislev 3, 5776 · November 15, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 173
Crowning a King
"Appoint a king upon yourselves"—Deuteronomy 17:15.
We are commanded to appoint a king, who will unite and rule over our nation. This is one of the three mitzvot the Jews were commanded upon entering the Land—the other two were building the Holy Temple and eradicating Amalek.
The king whom we appoint must command our awe. We must have the ultimate respect, reverence and estimation for the monarch—greater even than that we have for prophets. Any decree that the king issues must be obeyed—provided that it doesn't countermand a Torah law. And the Torah-sanctioned king has the right to have executed anyone who disregards his orders.
Full text of this Mitzvah »
Crowning a King
Positive Commandment 173
Translated by Berel Bell
The 173rd mitzvah is that we are commanded to appoint over ourselves a Jewish king to speak for us1 and lead us.
The source of this commandment is G‑d's statement2 (exalted be He), "You shall appoint for yourselves a king."
We have mentioned previously3 the statement of our Sages in the Sifri,4 "The Jewish people were commanded three mitzvos upon entering the Land of Israel: to appoint a king, to build the Holy Temple, and to destroy the descendants of Amalek." Our Sages also said in the Sifri,5 "The verse, 'You shall appoint for yourselves a king,' constitutes a positive commandment."
This commandment is explained as follows:6 "The verse, 'You shall appoint for yourselves a king,' means that you must instill in yourselves awe of him."7 We should think of him with the greatest possible respect, and awareness of his great and exalted status, to the extent that in our eyes he is greater than any of the prophets of that generation.8
We are required to fulfill any command the king issues unless it contradicts a commandment of the Torah. If a person transgresses the king's command and does not fulfill it, the king is allowed to execute him by the sword. Our ancestors, may they rest in peace, accepted this upon themselves when they said [to Joshua9], "Whoever rebels against your statement, and does not obey all your commands shall be put to death." Anyone who rebels against a king who was appointed in accordance with the Torah, may be executed by the king.
All the details of this mitzvah are explained in the second chapter of tractate Sanhedrin,10 the first chapter of Kerisus,11 and the seventh chapter of Sotah.12
FOOTNOTES
1.Literally, "unite our speech," i.e. represent and speak on behalf of the entire Jewish people. See Kapach, 5731, footnote 55. The Rav Kook edition translates, umoseinu, which is followed by Chavel and translated "unite our whole nation."
2.Deut. 17:15.
3.P20.
4.Deut. 12:10. From the expression, "three mitzvos," the Rambam derives that each of the three is counted as a mitzvah among the 613.
5.Ibid.
6.Sifri, ibid.; Sanhedrin 20b.
7.The verse literally reads, "Place, you shall place upon yourselves a king." It is this redundant use of the word, "you shall place," that alludes to the added dimension of this commandment.
8.See Horios 13a: "A king precedes a kohen gadol...a kohen gadol precedes a prophet."
9.Joshua 1:18.
10.19b.
11.5b.
12.41b.
--------------------------------------Negative Commandment 362
Appointing a Foreigner as a King
"You may not set a stranger over you who is not your brother"—Deuteronomy 17:15.
We are forbidden to appoint a king who is not from Jewish ancestry, even if he is a righteous convert. To be eligible for the position, the individual must have been born to a Jewish mother.
The same is true with regards to all appointments – whether governmental or Torah-related – only one with Jewish ancestry may be appointed.
This all applied until King David became king. From that point and onwards, only a descendant of King David (specifically through his son Solomon) is eligible to be king. Anyone other than a descendant of David is considered a "stranger" with regards to kingship, as is anyone not of Aaron's seed with relation to priesthood.
Full text of this Mitzvah »
Appointing a Foreigner as a King
Negative Commandment 362
Translated by Berel Bell
The 362nd prohibition is that we are forbidden from appointing over ourselves a king who is not of Jewish lineage, even if he is a ger tzedek (righteous convert).
The source of this prohibition is G‑d's statement1 (exalted be He), "You may not appoint a foreigner who is not one of your brethren."
The Sifri2 says: "The verse, 'You may not appoint a foreigner,' constitutes a prohibition."
It is also prohibited to appoint a ger tzedek to any another position, whether in Torah3 or in government,4 unless his mother is Jewish. From this that G‑d (exalted be He) said,5 "You shall appoint for yourselves a king among your brethren," our Sages derived,6 "All appointments you make over yourselves must be from among your brethren."
The position of king is unique in that it was bestowed upon Dovid [and his descendants], as you know from the words of the Prophets. Our Sages said explicitly,7 "Kingship was bestowed upon Dovid," and so too his descendants for all generations.8 For those who believe in the Torah of Moshe Rabbeinu, a king must descend from Dovid and Shlomo. One who is not from this distinguished lineage is considered a "foreigner" as far as kingship is concerned, just as any Jew who does not descend from Aaron is considered a "foreigner" as far as serving in the Holy Temple. This is clear beyond any doubt.
The details of this mitzvah are explained in many passages in tractate Yevamos,9 Sanhedrin,10 Sotah,11 and Niddah.12
FOOTNOTES
1.Deut. 17:15.
2.Ibid.
3.Such as a judge.
4.Such as a mayor.
5.Deut. 17:15.
6.Yevamos 45b. The verse literally reads, "Place, you shall place upon yourselves." This is derived from the same repetitive phrase mentioned above in P173.
7.Yoma 72b.
8.See Psalms 18:51.
9.45b.
10.18ff.
11.41a.
12.49b. See Tosafos, "Chada."
-------------------------------------Negative Commandment 364
A King Marrying Multiple Wives
"Neither shall he have many wives"—Deuteronomy 17:17.
A king may not marry a multitude of wives. The maximum allowable is eighteen wives.
Full text of this Mitzvah »
A King Marrying Multiple Wives
Negative Commandment 364
Translated by Berel Bell
The 364th prohibition is that a king is forbidden from having too many wives.
The source of this prohibition is G‑d's statement1 (exalted be He), "He must not have too many wives."
The limit is that he may not have more than 18 wives legally bound by kesubah and kiddushin.2
The details of this mitzvah are explained in the second chapter of tractate Sanhedrin.3 Whenever he adds on to this limit, he is punished by lashes.
FOOTNOTES
1.Deut. 17:17.
2.Kesubah is a written contract and kiddushin is the actual marriage. This seems to exclude pilagshim (concubines), who do not have a kesubah. In Mishneh Torah (Hilchos Melachim, 3:2), however, the Rambam rules that the limit of 18 applies to the total of regular wives and pilagshim.
3.21a.
-------------------------------------Negative Commandment 363
A King Accumulating Many Horses
"But he shall not accumulate many horses"—Deuteronomy 17:16.
A king may not accumulate many horses. He may have one horse to ride upon, and for military purposes as many as necessary in his royal stables. But his entourage may not include even one extra horse running before him.
Full text of this Mitzvah »
A King Accumulating Many Horses
Negative Commandment 363
Translated by Berel Bell
The 363rd prohibition is that a king is forbidden from having too many horses.
The source of this prohibition is G‑d's statement1 (exalted be He), "He must not have too many horses."
The limit is that he may not have even one horse for the purpose of running before him.2 He may own only the animal that he himself rides upon, and horses kept ready in his stables for his army to ride on in battle. For himself, he may own only one single animal.
The details of this mitzvah are explained in the second chapter of tractate Sanhedrin.3
FOOTNOTES
1.Deut. 17:16.
2.Non-Jewish kings would have many horses in formation in front of themselves for pomp and glory.
3.21b.
-------------------------------------Negative Commandment 365
A King Amassing Personal Wealth
"Neither shall he greatly multiply to himself silver and gold"—Deuteronomy 17:17.
A king may not amass personal wealth. He may keep in his personal treasury funds sufficient to pay his servants' and soldiers' wages—but no more than that. And for communal purposes, he may collect as much as he wishes.
The reason for these prohibitions – against accumulating wives, horses and money – is explicitly stated in the Torah: "He may not acquire many horses for himself, so that he will not bring the people back to Egypt in order to acquire many horses... He shall not take many wives for himself, so that his heart shall not turn away [from G‑d], and he shall not acquire much silver and gold for himself."
Because the reasons for these mitzvot are known, many decided to disregard them [claiming that the reasons do not apply to them]—even Solomon, despite his incredible wisdom and knowledge, and despite the fact that he was dubbed "a friend of G‑d" [fell into this trap].
This is a valuable lesson for us all. Were we to know the reasons behind all the mitzvot, we would find reasons to abolish them all. If Solomon made this mistake, certainly the weak-minded general public would the same, saying, "G‑d only commanded us to do this, and forbade us from doing that, because of such and such. We will be meticulous regarding the reason why the mitzvah was given—but will disregard the mitzvah itself." And the entire religion would thus be lost.
Therefore G‑d concealed the reasons behind [many of] the mitzvot, and most of the reasons are beyond the comprehension of the general population.
But there is not one that doesn't have logic and reason. They are all, as the prophet testifies, "the statutes of G‑d are upright; they make the heart rejoice."
And I beseech G‑d for assistance in observing all that He commanded, and distancing all that He forbade.
And this is what we wished to include in this work.
Translator's Note: This is the final mitzvah in the Sefer Hamitzvot.
Full text of this Mitzvah »
A King Amassing Personal Wealth
Negative Commandment 365
Translated by Berel Bell
The 365th prohibition is that a king is forbidden from having too much money for his personal use.
The source of this prohibition is G‑d's statement1 (exalted be He), "He must not accumulate very much silver and gold."
The limit is that he should not have personal wealth beyond the expenses of his royal court and servants. To accumulate wealth for the needs of the Jewish people, however, is allowed.
The reasons for these mitzvos — "He must not have too many horses," "He must not have too many wives," and "He must not accumulate very much silver and gold" — are given in Scripture.2 Since their reason was known it became possible to nullify them, as is well known from the case of Shlomo, [who nullified them] in spite of his exalted level of knowledge and wisdom, and his being, "Yedidy‑ah" [the beloved of G‑d].
Our Sages said3 that this is a lesson to people that if G‑d would reveal the reasons for all the mitzvos, they would find ways to disobey them. If even one who was so great and perfect [i.e. Shlomo] could make the mistake of thinking that he could do the forbidden act and avoid the underlying reason for the prohibition,4 how much moreso the more weakminded masses. Certainly [if they knew the reasons for the mitzvos] they would disregard them by saying, "this was prohibited," or "this was commanded only for such-and-such a reason. I can avoid the reason for which the commandment was given and ignore [the mitzvah itself]." In such a way, the entire Torah could be nullified. G‑d therefore concealed their rationale.
There is not a single mitzvah, however, that does not have a reason and purpose. The majority of these causes and reasons, though, cannot be grasped or understood by the masses. But regarding them all the Prophet says,5 "The commandments of G‑d are straight, they make the heart rejoice." And I ask that G‑d, in His Kindness, help me fulfill everything that He has commanded from these [mitzvos], and to keep [me] far away from everything He has prohibited from them.
FOOTNOTES
1.Deut. 17:17.
2.Horses: To prevent the king from bringing the Jewish people back to Egypt (which was famous for its horses). Wives: To prevent them from leading his heart astray.
3.Sanhedrin 21b.
4.E.g. to own many horses and nevertheless not return to Egypt.
5.Tehillim 19:9.
--------------------------------------
• 1 Chapter: Nedarim Nedarim - Chapter 12 • English Text | Hebrew Text | Audio: Listen | Download | Video Class
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• Nedarim - Chapter 12
Halacha 1
A father [has the right to] nullify any1 vows and oaths [taken by his daughter only] on the day he hears of them,2 as [Numbers 30:6] states: "[But if her father withheld her on the day that he heard,] all of her vows and prohibitions3... [shall not stand]."
Halacha 2
What is the difference between [the laws governing] vows that involve personal aggravation and those that affect the marriage relationship. With regard to vows that involve personal aggravation, his nullification has bearing for himself and for others.8 With regard to those involving the marriage relationship, his nullification has bearing for himself but not for others.9
Halacha 3
What is implied? She took a vow not to eat meat. He may nullify it and she will be permitted to eat meat if she is married to any other person forever. If she forbade marital intimacy with any man, he may nullify the vow with regard to himself10 and she may engage in intimacy with him. If, however, he dies or divorces her, she is forbidden to engage in intimacy with all other men. Similar laws apply in all analogous situations.
Halacha 4
Whether the aggravation is of a minor nature or a major nature, for a short time or for a long time, the husband has the right to nullify all [such] vows.
Halacha 5
What is implied? She took a vow or an oath "not to bathe today," "not drink wine today," or "not to eat honey today,"11 he may nullify the vows. [This also applies if] she vowed "not to put on eye paint today" or "not to wear colored woven garments today."12 Similar laws apply in all analogous situations. Even if she took a vow [not to partake of] an unpleasant food13 or a type of food that she had never eaten,14 [her husband] may nullify it.
Halacha 6
When she took a vow not to partake of two loaves of bread and not partaking of one would cause her aggravation, but not partaking of the other would not cause her aggravation,15 her husband may nullify the one that would cause her aggravation and may not nullify the one that would not cause her aggravation.16
Halacha 7
When a woman takes a vow not to eat figs from her native country, [her husband] may nullify her vow, because this is a matter that affects the marriage relationship.17 For it is a major problem for him to undertake the difficulty of bringing her [figs] from another place. Therefore, if he dies, divorces her, or another person brings her figs from her native country, they are forbidden to her. For [a husband's] nullification [of a vow that] affects the marriage relationship does not have bearing for others.18
Halacha 8
Similarly, if she took an oath not to benefit from people at large, even though her husband is not included in the vow,19 he has the right to nullify it, because it affects the marriage relationship.20 Otherwise, he will have to give her food only from his own resources. Similarly, he may nullify [the vow] if she [takes a vow], forbidding her from benefiting from an entire nation,21 e.g., all the Jews or all the Ishmaelites.
Halacha 9
When a woman tells her husband: "Pleasure from intimacy with me is forbidden to you," he need not nullify the vow.22 To what can the matter be compared? To one who forbids the owner of fruit from benefiting from his own fruit.23 Similarly, if he tells her: "Pleasure from intimacy with me is forbidden to you," his statements are of no consequence, because he is obligated to provide her with her sustenance, clothing, and intimacy, as we explained in Hilchot Ishut.24
If, however, she told him: "Pleasure from intimacy with you is forbidden to me," he must nullify the vow.25 If he does not nullify it, it is forbidden for him to engage in relations with her, because we may not force a person to partake of food that is forbidden to him.
Halacha 10
If she said: "May my hands be sanctified to the One who made them," or she took a vow that he would not benefit from the labor of her hands,26 he is not forbidden to benefit from the labor of her hands, because her hands are on lien to him.27 Although [our Sages] declared:28 "Emancipation,29[the prohibition against] chametz,30and consecration31sever a lien," our Sages reinforced a husband's lien [on his wife's work and her earnings], preventing her from severing it, because it is of Rabbinic origin.32 He must, however, nullify the vow, lest he divorce her and then he be forbidden to remarry her.33
Halacha 11
If she took an oath or a vow that neither the father of her husband, his brothers, or any of his other relatives will benefit from her, he cannot nullify the vow.34Similarly, he may not nullify her vow if she vows not to bring his animal35water,36 straw for his cattle,37 or the like. [The rationale is that these vows] do not aggravate the soul, nor do they affect the marriage relationship, [since] they are not of the tasks that she is obligated to perform.38
Halacha 12
A husband and a father may nullify vows that have not taken effect and have not yet caused prohibitions for her.39 What is implied? She said, for example: "Wine will be forbidden to me if I go to this-and-this place."40 Even though she has not yet gone there and [thus the wine] is not yet forbidden, the vow may be nullified. Similar laws apply in all analogous situations.
Halacha 13
Halacha 14
Neither a father, nor a husband who is intellectually or emotionally unstable may nullify a vow. A minor cannot establish a marriage bond;45 accordingly, he may not nullify a vow. A husband may nullify the vows of two of his wives simultaneously. Similarly, a father may nullify the vows of two of his daughters simultaneously.46
Halacha 15
The nullification of vows may be carried out throughout the entire day.47 [The right does not continue] for 24 hours.
What is implied? If she took a vow at the beginning of Sunday night, the vow may be nullified throughout that night and the entire day Monday.48 When she took a vow at the conclusion of the day, directly before nightfall. If he49 nullified the vow before nightfall, it is nullified. If he did not nullify it until after nightfall, he may not nullify it any longer.50
Halacha 16
What is meant by the Torah's words [Numbers 30:15]: "from one day to the next"?51 They teach that if she takes a vow at night, he may nullify it during the night. And he may nullify it throughout the following day, as we explained.52
If she took a vow and waited several days and only then, her father or her husband heard of it, he may nullify it on the day he heard of it. It is as if she took the vow on the day that he heard of it, as [implied by ibid.:6]: "On the day he heard of it," [i.e.,] and not only the day she took the vow.
Halacha 17
When a consecrated maiden took a vow and her father heard of it and nullified it and after several days her erus heard of it and nullified it on the day he heard of it, it is not nullified, as [implied by ibid.:6-8]: "If her father prevented her on the day that he heard of it.... If she was married to a man with vows incumbent upon her.... If her husband heard of it. On the day, he heard of it...." From this we infer: Since her father nullified it and her erus heard of it, he must nullify it on the day the father heard of it. Similarly, if her erus heard [of the vow] and nullified it and after several days, the father heard of it and nullified it on the day he heard of it, it is not nullified.53
How do we know that the verse is speaking about a consecrated maiden? Because further on, the passage [ibid.:11-12] states: "If she vows in her husband's home...54 her husband heard her and remained silent." We can infer that the husband spoken about previously is an erus., as we explained.
Halacha 18
When a father or a husband hears of a vow and remains silent in order to cause the woman aggravation,55 if the day passes without him nullifying or revoking [her vows], they are binding even if he did not have the intent of accepting them.
If she took a vow and her father or her husband nullified it, but without knowing of the nullification, she willfully violated her vow or oath, she is not liable. Although she had the intent of transgressing, since she committed a permitted act,56 she is exempt. Concerning this, [ibid.:6] states: "God will forgive her, although her father prevented her." She is given stripes for rebellious conduct,57 because she had the intent to transgress.
Halacha 19
Halacha 20
If a father or a husband heard of [a woman's] vow, but remained silent, because he did not know that a father or a husband has a right to nullify her vows or he knew that he had a right to nullify her vow, but did not know that such a vow required nullification, when he learns of this, he may nullify [the vow]. The time when he gains this knowledge is equivalent to the time of the vow or the time he heard of it and he may nullify it for that entire day.
Halacha 21
[When a nullification is made in error,] one must return and nullify it again. [For example,] his wife took a vow and he thought that she was his daughter, and he nullified it with the intent that she was his daughter. She took a nazirite vow and he thought that she had vowed [to offer] a sacrifice and he nullified it with the intent that she had vowed [to offer] a sacrifice. She forbade herself to partake of figs and he thought she said grapes and nullified with the intent that she had forbade grapes. [In all such instances,] he must nullify the vow again when he learns of the vow and the identity of the woman taking the vow for the sake of this woman and this vow. [This can be inferred from ibid.:5]: "Her father did not prevent her"; [this indicates that he must have in mind] the woman taking the vow herself. "And her father heard her vow,"61 i.e., until he knows the vow that she took. He may nullify the vow throughout the entire day that he discovers this information.62
| FOOTNOTES | |
| 1. |
I.e., he may nullify all vows, not merely those that a husband may nullify.
Rabbenu Asher and other Rishonim differ and maintain that the Sifri states that the father's rights are the same as the husband's. In a response attributed to the Rambam, he explains that although this view is stated in the Sifri, it is not mentioned anywhere else in the Talmud and the simple meaning of the Biblical passage does not lead to such an inference. This leads to the conclusion that the statement of the Sifri is a minority opinion. The Shulchan Aruch (Yoreh De'ah 234:58) mentions both views without stating which one should be followed.
|
| 2. |
I.e., not necessarily on the day the vow was taken, but on the day he first heard of it.
|
| 3. |
The Emek HaShaalah interprets this term as referring to oaths.
|
| 4. |
I.e., after nissuin, the second stage of the marriage relationship.
|
| 5. |
For Numbers 30:14 specifically mentions a husband's authority involving vows of this type. Vows that involve personal aggravation refer to vows that involve accepting a prohibition of a particular type of satisfaction.
|
| 6. |
Literally, those "between him and her."
|
| 7. |
Such conduct could arouse a husband's displeasure, for he will not be happy that his wife does not appear attractive.
The Shulchan Aruch (234:59) mentions other views which consider these vows as ones that involve personal aggravation as well as the Rambam's view that these are matters that affect the husband-wife relationship.
|
| 8. |
I.e., even if he divorces her, the vow is nullified.
|
| 9. |
The nullification applies only when they are married.
|
| 10. |
See Halachah 9 with regard to clarification when this vow must be nullified and when it need not be nullified. The Siftei Cohen 234:83 quotes views that maintain that since the vow takes effect with regard to other men, it would also take effect with regard to him if he did not nullify it.
|
| 11. |
These are considered vows that involve personal aggravation.
|
| 12. |
These are considered vows affecting the marriage relationship.
|
| 13. |
Our translation follows the gloss of the Kessef Mishneh. The Chatam Sofer explains that since it is forbidden to eat unpleasant foods on Yom Kippur - when fasting is described as aggravating one's soul - even unpleasant foods are included in this category.
The Turei Zahav 234:51, however, translates the term as "harmful foods," arguing that if the woman considered the food unpleasant and had no desire for it, it would not be considered as "aggravation" for her to be prevented from partaking of it.
|
| 14. |
Since she never partook of this food, there is room to say that no aggravation would be caused by prohibiting it. Hence it is necessary to emphasize that it is forbidden.
|
| 15. |
The Kessef Mishneh quotes Rabbenu Asher's commentary to Nedarim 82b which explains that this refers to a situation where one loaf is made of fine flour and is attractive and one is made of coarse flour and is not. She will suffer aggravation from not eating the first, but not from not eating the second.
There is a slight difficulty with this explanation, because the previous halachah stated that a husband may nullify even a vow involving unpleasant food. It can be explained, however, that since her husband makes it possible for her to partake of the loaf of fine bread, she will have no aggravation over not partaking over the coarse bread. When, however, she is not able to partake of the unpleasant food, she has no similar alternative.
Alternatively, Rabbenu Asher explains that she is hungry and will be satisfied by eating one loaf. Hence, not eating that loaf will give her aggravation. Not eating the second one will not.
|
| 16. |
The Kessef Mishneh notes that when a sage absolves a vow, if he nullifies a portion of the vow, the entire vow is nullified (Chapter 4, Halachah 11). This principle does not, however, hold true with regard to a vow nullified by a husband.
|
| 17. |
I.e., it is not a matter of aggravation, because she may eat figs. Nevertheless, obtaining the figs places a difficulty upon her husband. Although it also mentions the Rambam's view, the Shulchan Aruch (Yoreh De'ah 234:60) appears to follow the view of other Rishonim who maintain that this is also considered a vow involving aggravation.
|
| 18. |
As stated in Halachah 2.
|
| 19. |
I.e., this point is obvious. Even if she does not say so explicitly, she may benefit from him without him having to nullify the vow.
|
| 20. |
The Mishnah (Nedarim 11:3) quotes Rabbi Yossi who rules that one may not nullify such a vow. In his Commentary to the Mishnah, the Rambam explains that this is a minority view.
The Shulchan Aruch (Yoreh De'ah 234:64) quotes the Rambam's view, but also that of otherRishonim who maintain that such a vow is considered one which involves personal aggravation.
|
| 21. |
Our translation is based on the Kessef Mishneh who states that the wording of the original is inexact.
|
| 22. |
I.e., even if he does not nullify the vow, it does not take effect.
|
| 23. |
See Chapter 5, Halachah 3. By agreeing to marriage, a woman gives her husband rights to marital intimacy that cannot be withheld.
|
| 24. |
Hilchot Ishut 12:2, based on Exodus 21:10.
|
| 25. |
Since the vow does not forbid anything to the man, it will take effect unless he nullifies it. See also parallels in Hilchot Ishut 14:7 and Chapter 1, Halachah 30, above.
Based on Chapter 3, Halachah 10, it must be concluded that we are referring to an instance where she said "Your body is forbidden to me," for satisfaction is not a tangible matter (Rashba, as quoted by Turei Zahav 234:57; Siftei Cohen 234:81). Tosafot maintains that even if he does not say "Your body...," we consider it as if he did. This intent is reflected in the wording chosen by theShulchan Aruch.
|
| 26. |
I.e., in both cases, she is consecrating the future products of her labor to the Temple treasury. She must, however, be careful to phrase the vow in a manner that she is not consecrating an entity that does not exist. For then the vow would not be effective [Nedarim 85a; Rama (Yoreh De'ah 234:71)]. See also Hilchot Arachin 6:28.
|
| 27. |
I.e., one of the rights given to a husband is the right to benefit from his wife's labor (Hilchot Ishut, loc. cit.).
|
| 28. |
Ketubot 59b; Nedarim 86b.
|
| 29. |
Of a servant. If a servant was designated as security for a debt and was then freed by his master, he is a free man and is not in any way subjugated to the person who had the lien (Hilchot Malveh ULoveh 18:6).
|
| 30. |
If a Jew designated leavened products (chametz) as security for a loan to a gentile, when the prohibition against benefiting from chametz takes effect, the lien is no longer effective and thechametz reverts to the ownership of the Jew and he is obligated to destroy it.
|
| 31. |
If an ox was designated as security for a loan and then its owner, the borrower, consecrated it, the lien is severed and the lender must collect the debt from another source. See also Hilchot Arachin 7:5.
|
| 32. |
As in several other instances, our Sages reinforced their decrees, giving them more power than Scriptural Law (see Chapter 3, Halachah 9 for another example). The rationale is that if Rabbinic Law was not given this additional measure of strength, people might treat it lightly.
|
| 33. |
For her vow would take effect after the divorce and then, he would not be able to remarry her because he would then be forbidden to benefit from her work, including her performance of household tasks, thus creating an impossible situation.
See Turei Zahav 234:63 who explains why we mention this concern in this instance and not in others where it would seemingly apply.
|
| 34. |
For, as reflected by Hilchot Ishut 21:3, she is not under any obligation to perform work on behalf of these people.
|
| 35. |
I.e., the animal he rides upon.
|
| 36. |
As Hilchot Ishut 21:5 states, she is obligated to provide straw for his riding animal. She is not, however, obligated to provide water for it, for it is necessary to draw water from a spring or river and that is compromising to a woman's modesty (Kessef Mishneh). As mentioned in the notes toHilchot Ishut, loc. cit., the Rambam's ruling is based the version of Ketubot 61b cited by Rabbenu Yitzchak Alfasi. The standard published text of the Talmud follows a different understanding.
|
| 37. |
She is obligated to provide straw for the animal he rides upon, for that is an expression of consideration for her husband's person. She has no such obligation with regard to his cattle, for those animals are necessary only for work and that is solely her husband's concern.
|
| 38. |
I.e., were she obligated to perform these tasks, her vow not to perform them would not take effect.
|
| 39. |
A sage, by contrast, may only absolve an oath or a vow after it takes effect (Hilchot Sh'vuot 6:14).
|
| 40. |
The Rambam's ruling is cited by the Shulchan Aruch (Yoreh De'ah 234:28). The Kessef Mishnehand the Rama quote the ruling of Rabbenu Yerucham who maintains that this principle applies only with regard to vows that have not taken effect because the time when they are due to take effect has not come. If, however, they are dependent on a deed, they cannot be nullified until they take effect. See the comments of the Siftei Cohen 234:45 which discusses this issue.
|
| 41. |
This applies even if he is not both deaf and dumb [Shulchan Aruch (Yoreh De'ah 234:25)].
|
| 42. |
For Numbers 30:5 speak of her father hearing. Implied is that if he cannot hear, he cannot nullify the vow (Sifri to the verse).
|
| 43. |
Chapter 11, Halachah 21. This also applies with regard to her father, as indicated by Halachah 20 of that chapter.
|
| 44. |
Rabbenu Asher [quoted by Rama (Yoreh De'ah 234:25)] differs and maintains that it is necessary for him to hear the vow.
|
| 45. |
See Hilchot Ishut 4:7; 11:6.
|
| 46. |
The Shulchan Aruch (Yoreh De'ah 234:29) quotes the Rambam's ruling, but mentions that there are other Rishonim who differ regarding this issue.
|
| 47. |
I.e., until nightfall, as the Rambam continues to explain.
|
| 48. |
The Shulchan Aruch (Yoreh De'ah 234:29) quotes the Rambam's ruling, but mentions that there are other Rishonim who differ regarding this issue.
|
| 49. |
I.e., neither a husband, nor a father.
|
| 50. |
For the day on which he heard the vow has passed.
|
| 51. |
Which seemingly implies a 24 hour period.
|
| 52. |
In the previous halachah.
|
| 53. |
I.e., according to the Rambam, regardless of who hears about the vow and nullifies it first, the father and the husband must both nullify it on the same day. The Shulchan Aruch (Yoreh De'ah234:5) quotes the Rambam's view, but also that of the Ramban and Rabbenu Asher who maintain that the father and the husband do not have to nullify the vow on the same day. As long as each one nullifies it on the day he hears of it, it is nullified. The Siftei Cohen 234:13 quotes the opinion of the Bayit Chadash who rules that we should be stringent and follow the Rambam's decision.
|
| 54. |
I.e., this obviously applies after nissuin, when the woman is living in her husband's home.
|
| 55. |
I.e., he intended to nullify her vow afterwards, but desired that she think that the vow is binding so that she will take the matter more seriously.
|
| 56. |
I.e., since the vow was nullified, there is no prohibition involved in the action.
|
| 57. |
A punishment instituted by the Rabbis.
|
| 58. |
If she transgressed willfully.
|
| 59. |
If she transgressed inadvertently.
|
| 60. |
In contrast to the repeal of a vow by a sage, when a father or a husband nullify a vow, they do not nullify it retroactively, only from the time of their actions onward. See the notes to Chapter 13, Halachah 2.
|
| 61. |
Significantly, the Sifri derives the same concept from a different verse.
|
| 62. |
For the day he discovers new information concerning the vow is equivalent to the day he hears of it.
|
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• 3 Chapters: Melachim uMilchamot Melachim uMilchamot - Chapter 1, Melachim uMilchamot Melachim uMilchamot - Chapter 2, Melachim uMilchamot Melachim uMilchamot - Chapter 3 • English Text | Hebrew Text | Audio: Listen | Download• Melachim uMilchamot - Chapter 1
• 3 Chapters: Melachim uMilchamot Melachim uMilchamot - Chapter 1, Melachim uMilchamot Melachim uMilchamot - Chapter 2, Melachim uMilchamot Melachim uMilchamot - Chapter 3 • English Text | Hebrew Text |
Audio: Listen | Download• Melachim uMilchamot - Chapter 1
HILCHOT MELACHIM U'MILCHAMOTEIHEM
THE LAWS OF KINGS AND THEIR WARS
This text includes 23 mitzvot; ten positive commandments and thirteen negative commandments. They are:
1) The obligation to appoint a king in Israel;
2) The prohibition against appointing a convert as king;
3) The prohibition against the king marrying many wives;
4) The prohibition against the king accumulating many horses;
5) The prohibition against the king amassing too much silver and gold;
6) The obligation to destroy the seven nations living in the Land of Canaan;
7) The prohibition against allowing any one of them to remain alive;
8) The obligation to destroy the descendents of Amalek;
9) The obligation to remember what Amalek did;
10) The prohibition against forgetting Amalek's evil deeds, including his ambush against the Israelites during their journey from Egypt to Israel;
l l) The prohibition against dwelling in Egypt;
12) The obligation to offer peace to the inhabitants of a city when besieging it; to carry out the laws governing the siege as prescribed in the Torah, in particular, the laws applying if the enemy agrees to surrender and those applying if it refuses;
13) The prohibition against offering peace to Ammon and Moab, in contrast to other nations, when besieging them;
14) The prohibition against destroying fruit-bearing trees during a siege;
15) The obligation to set up a latrine outside an army camp;
16) The obligation to carry a spike to dig with;
17) The obligation to anoint a priest to speak to the troops in the event of war;
18) The obligation to allow those who have consecrated wives, built houses, or planted vineyards to rejoice in their new status for a complete year, while releasing them from military conscription;
19) The prohibition against asking those mentioned in the previous category to perform any duties, including handling the needs of one's city or providing supplies to the troops during that year;
20) The obligation not to become frightened, nor to flee in the midst of battle;
21) The prohibitions and obligations regarding a yefat toar, a Gentile woman with whom the Torah allows relations in wartime;
22) The prohibition against selling a yefat toar;
23) The prohibition against subjugating her to perform menial duties after having relations with her.
These mitzvot are explained in the coming chapters.
Halacha 1
Israel was commanded to fulfill three mitzvot upon entering the Promised Land:
a) To choose a king, as Deuteronomy 17:15 states: 'Appoint a king over yourselves;'
b) To wipe out the descendents of Amalek, as Deuteronomy 25:19 states: 'Erase the memory of Amalek;'
c) To build God's Chosen House, as Deuteronomy 12:5 states: 'Seek out His Presence and go there.'
Halacha 2
The appointment of a king should precede the war against Amalek. This is evident from Samuel's charge to King Saul (I Samuel 15: l-3): 'God sent me to anoint you as king ... Now, go and smite Amalek.'
Amalek's seed should be annihilated before the construction of the Temple, asII Samuel 7:1-2 states: 'And it came to pass, when the king dwelled in his palace, and God gave him peace from all his enemies who surrounded him, the king said to Nathan, the prophet: 'Look! I am dwelling in a house of cedar, ... but the ark of God dwells within curtains.'
Since it is a mitzvah to appoint a king, why was God displeased with the people's request of a king from Samuel? Because they made their request in a spirit of complaint. Rather than seeking to fulfill the mitzvah of appointing a king, they were simply intent on rejecting the Prophet Samuel as implied by God's reply to him (I Samuel 8:7): 'It is not you, but Me they have rejected.'
Halacha 3
As an initial and preferred option, a king may be appointed only by a court of 70 elders, together with a prophet, as Joshua was appointed by Moses and his court, and as Saul and David, were appointed by Samuel of Ramah and his court.
Halacha 4
A king should not be appointed from converts to Judaism. This applies even if the convert's ancestors had been Jewish for many generations, unless his mother [or father1] is a native-born Israelite, as Deuteronomy 17:15 states: 'You may not appoint a foreigner who is not one of your brethren.'
This does not apply to the monarchy alone, but to all positions of authority within Israel. A convert may not serve as an army commander, a leader of fifty, or as a leader of ten. He may not even supervise the allocation of water from a stream to various fields.
Needless to say, a judge or a nasi should only be a native-born Israelite, as it is stated (ibid.): 'Appoint a king over you from among your brethren.' This implies that all appointments must only be 'from your brethren.'
Halacha 5
We may not appoint a woman as king. When describing the monarchy, the Torah employs the male form of the word king and not the female.
This principle also applies to all other positions of authority within Israel. Only men should be appointed to fill them.
Halacha 6
Neither a butcher, barber, bath-attendant, nor a tanner should be appointed king or High-Priest. This is not because of an inherent fault, but because their professions are less prestigious, and the people will always treat them lightly.
A person who has served in one of these professions for even one day, is disqualified for the monarchy.
Halacha 7
When a king is appointed, he is anointed with oil reserved for this purpose, as I Samuel 10:1 states: 'And Samuel took the cruse of oil and poured it over his head. Then, he kissed him.'
Once a king is anointed, he and his descendents are granted the monarchy until eternity, for the monarchy is passed down by inheritance, as Deuteronomy 17:20 states 'Thus, he the king and his descendents will prolong their reign in the midst of Israel.'
If the king leaves only a young son, the monarchy should be held for him until he matures, as Yehoyada did for Yoash. The order of inheritance of the monarchy is the same as that governing the inheritance of property. An older son is given precedence over a younger one.
Not only the monarchy, but all other positions of authority and appointments in Israel, are transferred to one's children and grandchildren as inheritances forever.
The above applies if the knowledge and the fear of God of the son is equivalent to that of his ancestors. If his fear of God is equivalent to theirs but not his knowledge, he should be granted his father's position and given instruction. However, under no circumstance should a person who lacks the fear of God be appointed to any posi-tion in Israel, even though he possesses much knowledge.
Once David was anointed king, he acquired the crown of kingship. Afterwards, the kingship belonged to him and to his male descendents forever, as II Samuel 7: 16 states: 'Your throne shall be established forever.' Nevertheless, his acquisition of the monarchy was conditional, applying only to the righteous among his descendents, as Psalms 132:12 states: 'If your children will keep My covenant... their children shall also sit on your throne forever.'
Despite this condition, God assured David that the monarchy would never be taken from his descendents forever, as Psalms 89:31-38 states: "lf his children will forsake My Torah and cease walking in My statutes ... I will punish their transgressions with the rod and their sins with plagues. Nevertheless, I will not utterly remove My grace from him.... His throne shall be ... established forever.'
Halacha 8
If a prophet appoints a king from any other tribe of Israel and that king follows the path of Torah and mitzvot and fights the wars of God, he is considered as a king, and all the commandments associaed with the monarchy apply to him.
Although the kingship was primarily given to David and one of his descendents will be serving as king, there is halachic legitimacy to the rule of other kings. Behold, Achiyah of Shilo appointed Jeroboam and told him (I Kings 11:38): 'And it shall be that if you obey all that I command you... I will build you a faithful house as I built for David.' Similarly, Achiyah told him (ibid.: 36): 'To his (David's) son, I will grant one tribe, so that David, My servant, will always have sovereignty before Me in Jerusalem.'
Halacha 9
The kings of the Davidic dynasty will prevail forever (II Samuel 7:16): 'Your throne shall be established forever.' In contrast, should a king arise from other Israelites, the monarchy will eventually cease from his descendents. For behold, Jeroboam was told: I Kings 11:39 'I will afflict the House of David.... but not forever.'
Halacha 10
Kings of Israel are not anointed with the special anointing oil, but with Afarsimon oil. Only a descendent of David may be appointed as king in Jerusalem. And only descendents of David are anointed with the special anointing oil.
Halacha 11
The kings of the Davidic dynasty should only be anointed near a spring.
Halacha 12
A son who succeeds his father as king is not anointed unless he assumes his position amid a dispute over the inheritance or during a civil war. Under these circumstances, he should be anointed in order to remove all disagreement.
Therefore, they anointed Solomon because of the claim of Adoniyahu, Jehoash, because of the usurpation of Atalyah, and Jehoachaz, because of [the claim of his brother, Jehoyakim.
| FOOTNOTES | |
| 1. | Tosafot (Yevamot 102a) explain that if a person's father is a native-born Israelite, he may be appointed to positions of authority, regardless of his mother's origins. Alternatively, a king's yichusis questioned only at the beginning of a dynasty. Once the dynasty has been established, a son may assume his father's position, even if his mother is a convert (Noda B’Yehudah, Choshen Mishpat, Responsum l). |
Melachim uMilchamot - Chapter 2
Halacha 1
The king must be treated with great honor. We must implant awe and fear of him in the hearts of all men. The command Deuteronomy 17:15: 'Appoint a king' implies the obligation to be in awe of him.
We may not ride on his horse, nor sit on his throne, use his scepter, wear his crown, or use any of his utensils. When he dies, they should all be burned before his bier.
Similarly, only another king is allowed to make use of his servants, maids, and attendants. Accordingly, Avishag was permitted to Solomon, but prohibited to Adoniyahu.
Halacha 2
However, a king's wife is forbidden to share intimacy with another person forever. Even another king may not marry a king's widow or divorced exwife.
Halacha 3
It is forbidden to observe him while he is naked, while he is having his hair cut, while he is in the baths, or while he is drying himself afterwards.
He may not perform chalitzah, for concerning that ritual, it is said Deuteronomy 25:9: 'And she shall spit before him.' This would be disrespectful to the king.
Even if he desires to perform this mitzvah, he is not given the opportunity because a king's honor must be preserved even though he is willing to forgo it.
Since he is not allowed to perform chalitzah, he is not eligible to participate inyibbum. Similarly, in the event of his death, since it is forbidden to initiateyibbum with his wife, chalitzah is also not performed for her. Rather, she must remain in her state of attachment forever.
Halacha 4
Even if one of his close relatives dies, he may not leave his palace. When he is served the meal of comfort, the entire nation should sit on the ground and he should sit on a low couch.
If he enters the Temple courtyard, and he is of David's descendents, he may sit. For the only ones who may sit in the Temple Courtyard are kings of the Davidic dynasty, as II Samuel 7:18 states: 'And David sat before God.'
Halacha 5
A king should have his hair cut every day. He should dress and adorn himself in attractive and impressive garments, as Isaiah 33:17 states: 'Your eyes shall behold the king in his beauty.'
He sits on his throne in his palace and has a crown placed on his head.
When he desires, the nation must present themselves before him. They should stand before him and prostrate themselves to the ground. Even a prophet must stand before the king and prostrate himself on the ground, as I Kings 1:23states: 'Behold, Nathan, the prophet came before the king and prostrated himself before the king.'
However, a High Priest need not come before the king unless he the High Priest desires to do so. The High Priest need not stand before the king. Rather, the king stands before the High Priest, as Numbers 27:21 states: 'And he shall stand before Elazar, the priest.'
Nevertheless, it is a mitzvah for the High Priest to honor the king by having him seated and standing in his presence when he visits him. The king should only stand before him when he consults the Urim and Tumim.
Similarly, it is a mitzvah for the king to honor students of Torah when they enter his presence. He should stand before the Sanhedrin and the Sages of Israel and seat them at his side.
Jehosephat, King of Judah would follow this practice. Whenever even a student of a Torah scholar would come to him, he would rise from his throne and kiss him and address him as 'My teacher and master.'
When does the above apply? When the king is alone in his palace. Then, in private, before his servants, he should behave in this fashion. However, in public, before the people at large, he should not conduct himself in this manner. He should not stand before anyone. He should not speak gently and should address a person using his name alone in order that the awe of him will be implanted in everyone's hearts.
Halacha 6
Just as the Torah has granted him great honor and obligated everyone to revere him; so, too, has it commanded him to be lowly and empty at heart, asPsalms 109:22 states: 'My heart is a void within me.' Nor should he treat Israel with overbearing haughtiness. For Deuteronomy 17:20 describes how 'he should not lift up his heart above his brothers.'
He should be gracious and merciful to the small and the great, involving himself in their good and welfare. He should protect the honor of even the humblest of men.
When he speaks to the people as a community, he should speak gently, as I Chronicles 28:2 states 'Listen my brothers and my people....' Similarly, I Kings 12:7 states 'If today, you will be a servant to these people....'
He should always conduct himself with great humility. There is none greater than Moses, our teacher. Yet, he said Exodus 16:8: 'What are we? Your complaints are not against us.' He should bear the nation's difficulties, burdens, complaints, and anger as a nurse carries an infant.
Psalms 78:71 refers to a king as a shepherd: 'to pasture, Jacob, His nation.' The prophets have described the behavior of a shepherd (Isaiah 40:11): 'He shall pasture His flock like a shepherd, He shall gather the lambs with His arm and carry them in His bosom."
Melachim uMilchamot - Chapter 3
Halacha 1
During a king's reign, he must write a Torah scroll for himself in addition to the scroll which was left to him by his ancestors. A court of 71 elders should check this scroll by comparing it to the Torah scroll kept in the Temple Courtyard.
If his ancestors did not leave him a Torah scroll or that scroll was lost, he must write two Torah scrolls:
one, in whose writing, he is obligated as is every individual Israelite, and which he places in his treasury;
the second, which should not move from his presence except when he enters a lavatory, the baths, or other places in which it is not fit to read the words of Torah.
When he goes to war, this scroll should accompany him. When he returns, it should accompany him. When he sits in judgement, it should be with him. When he dines, it should be opposite him, as Deuteronomy 17:19 states: 'It should accompany him and he should read it all the days of his life.'
Halacha 2
'He should not amass many wives' Deuteronomy 17:17. The Oral Tradition states that he may take no more than eighteen wives.
The figure eighteen includes both wives and concubines. If he takes an additional wife and has relations with her, he is punished with lashes.
He may divorce one of his wives and marry another instead of the one he divorced.
Halacha 3
He may not accumulate many horses, only what is necessary for his cavalry. It is even forbidden for him to have one additional horse to run before him as is customarily done by other kings. If he adds an additional horse, he is to be lashed.
Halacha 4
He may not amass silver and gold to keep in his personal treasury in order to boost his pride or allow him to glorify himself. Rather, he may collect only what is necessary to pay his soldiers, servants, and attendants.
Any gold and silver which he does accumulate should be given to the Temple treasury to be kept there, in readiness for the needs of the community and their wars.
It is a mitzvah to accumulate such treasure stores. The prohibition is only against amassing personal wealth in his own treasure houses, as Deuteronomy 17:17 states: 'He shall not amass for himself...' Should he amass personal wealth, he is to be lashed.
Halacha 5
The king is forbidden to drink wine to the point of intoxication, as Proverbs 31:4states: 'It is not for kings to drink wine....'
Rather, he should be involved with Torah study and the needs of Israel by day and by night, as Deuteronomy, loc. cit. states: 'It should accompany him and he should read it all the days of his life.'
Halacha 6
Similarly, he should not be overly indulgent in his relations with his wives. Even if he has only one wife, he should not constantly be with her as is the practice of fools, as Proverbs 31:3 states: 'Do not give your strength to women.'
When the Torah forbade the king from accumulating many wives, its emphasis was that his heart not go astray as Deuteronomy 17: 17 warns: 'lest his heart go astray.' His heart is the heart of the entire congregation of Israel. Therefore, the verse commanded him to have it cleave to the Torah to a greater degree than the rest of the nation, as it is stated: 'all the days of his life.'
Halacha 7
We have already explained that kings of the Davidic dynasty may be judged and testimony may be given against them.
However, in regard to the other kings of Israel, the Sages decreed that they neither sit in judgement or be judged. They may not give testimony, nor is testimony given against them. This is because they are arrogant and the matter may cause a tragedy and loss to the faith.
Halacha 8
Anyone who rebels against a king of Israel may be executed by the king.
Even if the king orders one of the people to go to a particular place and the latter refuses, or he orders him not to leave his house and he goes out, the offender is liable to be put to death. The king may execute him if he desires, asJoshua 1:18 states: 'Whoever rebels against your command ... shall be put to death."
Similarly, anyone who embarrasses or shames the king may be executed by the king as was Shim'i ben Gera.
The king may only execute people by decapitation. He may also imprison offenders and have them beaten with rods to protect his honor. However, he may not confiscate property. If he does, it is considered theft.
Halacha 9
A person who negates a king's command because he was occupied with a mitzvah, even a minor one, is not liable. Whose words should have precedence in case of conflict, the words of the Master or the words of the subject? Needless to say, if a king decrees that a mitzvah should be negated, his words should not be heeded.
Halacha 10
A murderer against whom the evidence is not totally conclusive, or who was not warned before he slew his victim, or even one who was observed by only one witness, and similarly, an enemy who inadvertently killed one of his foes - the king is granted license to execute them and to improve society according to the needs of the time.
He may execute many on one day, hang them, and leave them hanging for many days in order to cast fear into the hearts and destroy the power of the wicked of the earth.
---------------------
Hayom Yom:
• English Text | Video Class• Sunday, Kislev 3, 5776 · 15 November 2015
"Today's Day"
Tuesday Kislev 3 5704
Torah lessons: Chumash: Vayeitsei, Shlishi with Rashi.
Tehillim: 18-22.
Tanya: To perform a (p. 603)...see my hinderpart..." (p. 605).
One difference between the ways of the Baal Shem Tov and of the Maggid1 was that the Baal Shem Tov went on all sorts of journeys, while the Maggid stayed home.
Moreover, when the Maggid was Rebbe, Chassidus was already widely known, even in distant places, because of the extensive journeys of the Holy Society.2 Many average laymen had thus become devoted to Chassidus and used to make pilgrimages to Mezritch.3
FOOTNOTES
1. His successor.
2. The Maggid's disciples.
3. The Maggid's place of residence.---------------------• Daily Thought:
Hayom Yom:
• English Text | Video Class• Sunday, Kislev 3, 5776 · 15 November 2015
"Today's Day"
Tuesday Kislev 3 5704
Torah lessons: Chumash: Vayeitsei, Shlishi with Rashi.
Tehillim: 18-22.
Tanya: To perform a (p. 603)...see my hinderpart..." (p. 605).
One difference between the ways of the Baal Shem Tov and of the Maggid1 was that the Baal Shem Tov went on all sorts of journeys, while the Maggid stayed home.
Moreover, when the Maggid was Rebbe, Chassidus was already widely known, even in distant places, because of the extensive journeys of the Holy Society.2 Many average laymen had thus become devoted to Chassidus and used to make pilgrimages to Mezritch.3
FOOTNOTES
1. His successor.
2. The Maggid's disciples.
3. The Maggid's place of residence.---------------------• Daily Thought:
Forget Punishment
Pessimism comes with a thousand arguments. Maybe you don’t deserve to be saved from the mess you’ve gotten into. Maybe you deserve punishment, G-d forbid. Maybe the only way to save your soul is through a dark tunnel.
That’s not called trust. Trust means you have not a shade of doubt that He will deliver—no matter who you are and what you've been up to—and it will all be good, every step along the way.
As for your mess-ups, He knows you regret them all, and He is a kind and loving G-d.
And so, He delivers
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