Torah Reading
Torah Reading: Rosh Chodesh (Numbers 28:1
Today's Laws & Customs:
(v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
)• Rosh Chodesh Observances
Today is the first of the two Rosh Chodesh ("Head of the Month") days for the month of Kislev (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
Daily Quote:
"Console, console My people," says your G-d. Speak to the heart of Jerusalem and call to her, for she has become full from her host, for her iniquity has been appeased; for she has taken from the hand of the Lord double for all her sins...[Isaiah 40:1-2 (read on the Shabbat after Tisha B'Av)]
Daily Study
Chitas and Rambam for today:
Chumash: Toldot, 5th Portion Genesis 26:30-27:27 with Rashi
• English / Hebrew Linear Translation | Video Class• Genesis Chapter 26
30So he made a feast for them, and they ate and drank. לוַיַּ֤עַשׂ לָהֶם֙ מִשְׁתֶּ֔ה וַיֹּֽאכְל֖וּ וַיִּשְׁתּֽוּ:
31And they arose early in the morning, and they swore one to the other, and Isaac escorted them, and they went away from him in peace. לאוַיַּשְׁכִּ֣ימוּ בַבֹּ֔קֶר וַיִּשָּֽׁבְע֖וּ אִ֣ישׁ לְאָחִ֑יו וַיְשַׁלְּחֵ֣ם יִצְחָ֔ק וַיֵּֽלְכ֥וּ מֵֽאִתּ֖וֹ בְּשָׁלֽוֹם:
32And it came to pass on that day, that Isaac's servants came and told him about the well that they had dug, and they said to him, "We have found water." לבוַיְהִ֣י | בַּיּ֣וֹם הַה֗וּא וַיָּבֹ֨אוּ֙ עַבְדֵ֣י יִצְחָ֔ק וַיַּגִּ֣דוּ ל֔וֹ עַל־אֹד֥וֹת הַבְּאֵ֖ר אֲשֶׁ֣ר חָפָ֑רוּ וַיֹּ֥אמְרוּ ל֖וֹ מָצָ֥אנוּ מָֽיִם:
33And he named it Shibah; therefore, the city is named Beer sheba until this very day. לגוַיִּקְרָ֥א אֹתָ֖הּ שִׁבְעָ֑ה עַל־כֵּ֤ן שֵֽׁם־הָעִיר֙ בְּאֵ֣ר שֶׁ֔בַע עַ֖ד הַיּ֥וֹם הַזֶּֽה:
Shibah: Because of the covenant [shevuah in Hebrew means oath]. שבעה: על שם הברית:
34And Esau was forty years old, and he married Judith, the daughter of Beeri the Hittite, and Basemath, the daughter of Elon the Hittite. לדוַיְהִ֤י עֵשָׂו֙ בֶּן־אַרְבָּעִ֣ים שָׁנָ֔ה וַיִּקַּ֤ח אִשָּׁה֙ אֶת־יְהוּדִ֔ית בַּת־בְּאֵרִ֖י הַֽחִתִּ֑י וְאֶת־בָּ֣שְׂמַ֔ת בַּת־אֵילֹ֖ן הַֽחִתִּֽי:
forty years old: Esau was compared to a swine, as it is said (Ps. 80:14): “The boar from the forest gnaws at it.” This swine, when it lies down, stretches out its hooves, as if to say, “See, I am a clean (kosher) animal.” So do these [the chiefs of Esau] rob and plunder and then pretend to be honorable. During the entire forty years, Esau kidnapped wives from their husbands and violated them. When he was forty years old, he said:“My father married at forty; I, too, will do the same.” [From Gen. Rabbah 65:1] בן ארבעים שנה: עשו היה נמשל לחזיר, שנאמר (תהלים פ יד) יכרסמנה חזיר מיער, החזיר הזה כשהוא שוכב פושט טלפיו לומר ראו שאני טהור, כך אלו [אלופי עשו] גוזלים וחומסים ומראים עצמם כשרים. כל ארבעים שנה היה עשו צד נשים מתחת בעליהן ומענה אותם, כשהיה בן ארבעים אמר אבא בן ארבעים שנה נשא אשה, אף אני כן:
35And they were a vexation of the spirit to Isaac and to Rebecca. להוַתִּֽהְיֶ֖יןָ מֹ֣רַת ר֑וּחַ לְיִצְחָ֖ק וּלְרִבְקָֽה:
a vexation of the spirit: Heb. מֹרַת רוּחַ, an expression of defiance of spirit הַמְרָאַתרוּחַ like (Deut. 9:24):“You have been rebellious מַמְרִים.” All their deeds were to provoke and to grieve. [From Targum Onkelos] מורת רוח: לשון המראת רוח, כמו (דברים ט כד) ממרים הייתם כל מעשיהן היו לעצבון:
to Isaac and to Rebecca: for they worshipped idols. [From Midrash Tanchuma, Toledoth 8] ליצחק ולרבקה: שהיו עובדות עבודה זרה:
Genesis Chapter 27
1It came to pass when Isaac was old, and his eyes were too dim to see, that he called Esau his elder son, and he said to him, "My son," and he said to him, "Here I am." אוַֽיְהִי֙ כִּֽי־זָקֵ֣ן יִצְחָ֔ק וַתִּכְהֶ֥יןָ עֵינָ֖יו מֵֽרְאֹ֑ת וַיִּקְרָ֞א אֶת־עֵשָׂ֣ו | בְּנ֣וֹ הַגָּדֹ֗ל וַיֹּ֤אמֶר אֵלָיו֙ בְּנִ֔י וַיֹּ֥אמֶר אֵלָ֖יו הִנֵּֽנִי:
were too dim: Because of the smoke of these [wives of Esau] (who would burn [incense] to the idols) (Tanchuma, Toledoth 8; Pesiktha Rabbathi 12). Another explanation: When Isaac was bound on the altar, and his father was about to slaughter him, the heavens opened, and the ministering angels saw and wept, and their tears fell upon Isaac’s eyes. As a result, his eyes became dim (Gen. Rabbah 65:6). A third explanation: to enable Jacob to take the blessings (Gen. Rabbah 65:8). ותכהין: בעשנן של אלו. דבר אחר כשנעקד על גבי המזבח והיה אביו רוצה לשחטו, באותה שעה נפתחו השמים וראו מלאכי השרת והיו בוכים וירדו דמעותיהם ונפלו על עיניו, לפיכך כהו עיניו. דבר אחר כדי שיטול יעקב את הברכות:
2And he said, "Behold now, I have grown old; I do not know the day of my death. בוַיֹּ֕אמֶר הִנֵּה־נָ֖א זָקַ֑נְתִּי לֹ֥א יָדַ֖עְתִּי י֥וֹם מוֹתִֽי:
I do not know the day of my death: Rabbi Joshua ben Korchah said: If a person reaches the age of [the death of] his parents, he should worry five years beforehand and five years afterwards, and Isaac was one hundred and twenty-three years old. He said, “Perhaps I will reach the age of [the death of] my mother, and she died at one hundred and twenty-seven, and I am thus within five years of her age; therefore, ”I do not know the day of my death," -perhaps [I will die] at my mother’s age and perhaps at my father’s age. [From Gen. Rabbah 65:121] לא ידעתי יום מותי: אמר רבי יהושע בן קרחה אם מגיע אדם לפרק אבותיו ידאג חמש שנים לפניהם וחמש לאחר כן, ויצחק היה בן מאה עשרים ושלש, אמר שמא לפרק אמי אני מגיע, והיא מתה בת מאה עשרים ושבע והריני בן חמש שנים סמוך לפרקה, לפיכך לא ידעתי יום מותי, שמא לפרק אמי, שמא לפרק אבא:
3So, now, sharpen your implements, your sword [and take] your bow, and go forth to the field, and hunt game for me. גוְעַתָּה֙ שָׂא־נָ֣א כֵלֶ֔יךָ תֶּלְיְךָ֖ וְקַשְׁתֶּ֑ךָ וְצֵא֙ הַשָּׂדֶ֔ה וְצ֥וּדָה לִּ֖י צָֽיִד (כתיב צידה) : your sword: Heb. תֶּלְיְ, your sword, which is usually hung לִתְלוֹתָה. תליך: חרבך שדרך לתלותה:
So, now, sharpen: שָׂא נָא an expression of sharpening, as we learned in the Mishnah (Beizah 28a):“We may not sharpen a knife [on a whet-stone] but we may sharpen it (מַשִּׂיאָה) against another one [on Yom-Tov].” [Isaac said]: “Sharpen your knife and slaughter properly, lest you feed me neveila ” [an animal not slaughtered according to ritual law] (Gen. Rabbah 65: 13). שא נא: לשון השחזה כאותה ששנינו (ביצה כח א) אין משחיזין את הסכין אבל משיאה על גבי חברתה, חדד סכינך ושחוט יפה, שלא תאכילני נבלה:
and hunt for me: from ownerless [game], and not from stolen [animals]. [Gen. Rabbah 65:13] וצודה לי: מן ההפקר ולא מן הגזל:
4And make for me tasty foods as I like, and bring them to me, and I will eat, in order that my soul will bless you before I die." דוַֽעֲשֵׂה־לִ֨י מַטְעַמִּ֜ים כַּֽאֲשֶׁ֥ר אָהַ֛בְתִּי וְהָבִ֥יאָה לִּ֖י וְאֹכֵ֑לָה בַּֽעֲב֛וּר תְּבָֽרֶכְךָ֥ נַפְשִׁ֖י בְּטֶ֥רֶם אָמֽוּת:
5But Rebecca overheard when Isaac spoke to Esau his son, and Esau went to the field to hunt game, to bring [it]. הוְרִבְקָ֣ה שֹׁמַ֔עַת בְּדַבֵּ֣ר יִצְחָ֔ק אֶל־עֵשָׂ֖ו בְּנ֑וֹ וַיֵּ֤לֶךְ עֵשָׂו֙ הַשָּׂדֶ֔ה לָצ֥וּד צַ֖יִד לְהָבִֽיא:
to hunt game, to bring: What is the meaning of“to bring” ? If he would not find game, he intended to bring [meat] from stolen [animals]. - [from Gen. Rabbah 65:13] לצוד ציד להביא: מהו להביא, אם לא ימצא ציד יביא מן הגזל:
6And Rebecca said to Jacob her son, saying, "Behold I have heard your father speaking to Esau your brother, saying, ווְרִבְקָה֙ אָ֣מְרָ֔ה אֶל־יַֽעֲקֹ֥ב בְּנָ֖הּ לֵאמֹ֑ר הִנֵּ֤ה שָׁמַ֨עְתִּי֙ אֶת־אָבִ֔יךָ מְדַבֵּ֛ר אֶל־עֵשָׂ֥ו אָחִ֖יךָ לֵאמֹֽר:
7'Bring me game and make me tasty foods, and I will eat, and I will bless you before the Lord before my death.' זהָבִ֨יאָה לִּ֥י צַ֛יִד וַֽעֲשֵׂה־לִ֥י מַטְעַמִּ֖ים וְאֹכֵ֑לָה וַֽאֲבָֽרֶכְכָ֛ה לִפְנֵ֥י יְהֹוָ֖ה לִפְנֵ֥י מוֹתִֽי:
before the Lord: with His consent, that He will approve of what I do. לפני ה': ברשותו שיסכים על ידי:
8And now my son, hearken to my voice, to what I am commanding you. חוְעַתָּ֥ה בְנִ֖י שְׁמַ֣ע בְּקֹלִ֑י לַֽאֲשֶׁ֥ר אֲנִ֖י מְצַוָּ֥ה אֹתָֽךְ:
9Go now to the flock, and take for me from there two choice kids, and I will make them tasty foods for your father, as he likes. טלֶךְ־נָא֙ אֶל־הַצֹּ֔אן וְקַח־לִ֣י מִשָּׁ֗ם שְׁנֵ֛י גְּדָיֵ֥י עִזִּ֖ים טֹבִ֑ים וְאֶֽעֱשֶׂ֨ה אֹתָ֧ם מַטְעַמִּ֛ים לְאָבִ֖יךָ כַּֽאֲשֶׁ֥ר אָהֵֽב:
and take for me: [“לִי” indicates that] they are mine, and they are not stolen, because so had Isaac written for her in her marriage contract, that she might take two kids every day (Gen. Rabbah 65:14). וקח לי: משלי הם ואינם גזל, שכך כתב לה יצחק בכתובתה ליטול שני גדיי עזים בכל יום:
two choice kids: Now did Isaac’s menu consist of two kids? But [the explanation is that] he sacrificed one as a Paschal offering, and one he made into tasty foods. [This is found] in Pirkei d’Rabbi Eliezer (ch. 32). שני גדיי עזים: וכי שני גדיי עזים היה מאכלו של יצחק, אלא האחד הקריב לפסחו והאחד עשה מטעמים. בפרקי דרבי אליעזר (פרק לב):
as he likes: for the taste of a kid is like the taste of a deer. כאשר אהב: כי טעם הגדי כטעם הצבי:
10And you shall bring [them] to your father that he may eat, in order that he bless you before his death." יוְהֵֽבֵאתָ֥ לְאָבִ֖יךָ וְאָכָ֑ל בַּֽעֲבֻ֛ר אֲשֶׁ֥ר יְבָֽרֶכְךָ֖ לִפְנֵ֥י מוֹתֽוֹ:
11And Jacob said to Rebecca his mother, "Behold, my brother Esau is a hairy man, whereas I am a smooth man. יאוַיֹּ֣אמֶר יַֽעֲקֹ֔ב אֶל־רִבְקָ֖ה אִמּ֑וֹ הֵ֣ן עֵשָׂ֤ו אָחִי֙ אִ֣ישׁ שָׂעִ֔ר וְאָֽנֹכִ֖י אִ֥ישׁ חָלָֽק:
a hairy man: Heb. אִישׁ שָׂעִר, one possessing hair. איש שער: בעל שער:
12Perhaps my father will touch me, and I will appear to him as a deceiver, and I will bring upon myself a curse and not a blessing." יבאוּלַ֤י יְמֻשֵּׁ֨נִי֙ אָבִ֔י וְהָיִ֥יתִי בְעֵינָ֖יו כִּמְתַעְתֵּ֑עַ וְהֵֽבֵאתִ֥י עָלַ֛י קְלָלָ֖ה וְלֹ֥א בְרָכָֽה:
will touch me: Heb. יְמֻשֵּׁנִי, similar to (Deut. 28:29):“feeling (מְמַשֵּׁשׁ) at noon.” ימשני: כמו (דברים כח כט) ממשש בצהרים:
13And his mother said to him, "On me is your curse, my son. Only hearken to my voice and go, take [them] for me." יגוַתֹּ֤אמֶר לוֹ֙ אִמּ֔וֹ עָלַ֥י קִלְלָֽתְךָ֖ בְּנִ֑י אַ֛ךְ שְׁמַ֥ע בְּקֹלִ֖י וְלֵ֥ךְ קַח־לִֽי:
14So he went, and he took, and he brought [them] to his mother, and his mother made tasty foods, as his father liked. ידוַיֵּ֨לֶךְ֙ וַיִּקַּ֔ח וַיָּבֵ֖א לְאִמּ֑וֹ וַתַּ֤עַשׂ אִמּוֹ֙ מַטְעַמִּ֔ים כַּֽאֲשֶׁ֖ר אָהֵ֥ב אָבִֽיו:
15And Rebecca took the costly garments of Esau, her elder son, which were with her in the house, and she dressed Jacob, her younger son. טווַתִּקַּ֣ח רִ֠בְקָ֠ה אֶת־בִּגְדֵ֨י עֵשָׂ֜ו בְּנָ֤הּ הַגָּדֹל֙ הַֽחֲמֻדֹ֔ת אֲשֶׁ֥ר אִתָּ֖הּ בַּבָּ֑יִת וַתַּלְבֵּ֥שׁ אֶת־יַֽעֲקֹ֖ב בְּנָ֥הּ הַקָּטָֽן:
the costly: הַחַמוּדֹת [means] the clean ones, as the Targum renders: דַּכְיָתָא [clean ones]. Another explanation: The ones [garments] that he had coveted [שֶׁחָמַד] from Nimrod. [From Gen. Rabbah 65:16] החמודות: הנקיות, כתרגומו דכייתא. דבר אחר שחמד אותן מן נמרוד:
which were with her in the house: But He [Esau] had many wives, [with whom to entrust his garments] and yet he entrusted them [his garments] with his mother?! He was well aware of their deeds, and he was suspicious of them. [From Gen. Rabbah 65:16] אשר אתה בבית: והלא כמה נשים היו לו והוא מפקיד אצל אמו, אלא שהיה בקי במעשיהן וחושדן:
16And the hides of the kids she put on his hands and on the smoothness of his neck. טזוְאֵ֗ת עֹרֹת֙ גְּדָיֵ֣י הָֽעִזִּ֔ים הִלְבִּ֖ישָׁה עַל־יָדָ֑יו וְעַ֖ל חֶלְקַ֥ת צַוָּארָֽיו:
17And she gave the tasty foods and the bread that she had made, into the hand of Jacob her son. יזוַתִּתֵּ֧ן אֶת־הַמַּטְעַמִּ֛ים וְאֶת־הַלֶּ֖חֶם אֲשֶׁ֣ר עָשָׂ֑תָה בְּיַ֖ד יַֽעֲקֹ֥ב בְּנָֽהּ:
18And he came to his father and said, "My father!" And he said, "Here I am. Who are you, my son?" יחוַיָּבֹ֥א אֶל־אָבִ֖יו וַיֹּ֣אמֶר אָבִ֑י וַיֹּ֣אמֶר הִנֶּ֔נִּי מִ֥י אַתָּ֖ה בְּנִֽי:
19And Jacob said to his father, "I am Esau your firstborn. I have done as you have spoken to me. Please rise, sit down and eat of my game, so that your soul will bless me." יטוַיֹּ֨אמֶר יַֽעֲקֹ֜ב אֶל־אָבִ֗יו אָֽנֹכִי֙ עֵשָׂ֣ו בְּכֹרֶ֔ךָ עָשִׂ֕יתִי כַּֽאֲשֶׁ֥ר דִּבַּ֖רְתָּ אֵלָ֑י קֽוּם־נָ֣א שְׁבָ֗ה וְאָכְלָה֙ מִצֵּידִ֔י בַּֽעֲב֖וּר תְּבָֽרֲכַ֥נִּי נַפְשֶֽׁךָ:
I am…Esau…your firstborn: [He meant]: I am the one who is bringing you [food] and Esau is your firstborn. [From Tanchuma Buber] אנכי עשו בכורך: אנכי המביא לך, ועשו הוא בכורך:
I have done: many things, as you have spoken to me. עשיתי: כמה דברים כאשר דברת אלי:
sit down: Heb. שְׁבָה, an expression of sitting around the table [at a meal]. Therefore, it is rendered [by Onkelos] אִסְתְּחַר. שבה: לשון מיסב על השלחן, לכך מתורגם אסתחר:
20And Isaac said to his son, "How is it that you have found [it] so quickly, my son?" And he said, "Because the Lord your God prepared it before me." כוַיֹּ֤אמֶר יִצְחָק֙ אֶל־בְּנ֔וֹ מַה־זֶּ֛ה מִהַ֥רְתָּ לִמְצֹ֖א בְּנִ֑י וַיֹּ֕אמֶר כִּ֥י הִקְרָ֛ה יְהֹוָ֥ה אֱלֹהֶ֖יךָ לְפָנָֽי:
21And Isaac said to Jacob, "Please come closer, so that I may feel you, my son, whether you are really my son Esau or not." כאוַיֹּ֤אמֶר יִצְחָק֙ אֶל־יַֽעֲקֹ֔ב גְּשָׁה־נָּ֥א וַֽאֲמֻֽשְׁךָ֖ בְּנִ֑י הַֽאַתָּ֥ה זֶ֛ה בְּנִ֥י עֵשָׂ֖ו אִם־לֹֽא:
Please come closer, so that I may feel you: Isaac said to himself, “Esau does not usually mention the name of Heaven with frequency, but this one said: ‘Because the Lord your God prepared it….’” [from Gen. Rabbah 65:19] גשה נא ואמשך: אמר יצחק בלבו אין דרך עשו להיות שם שמים שגור בפיו, וזה אמר (פסוק כ) כי הקרה ה' אלהיך:
22So Jacob drew near to Isaac his father, and he felt him, and he said, "The voice is the voice of Jacob, but the hands are the hands of Esau." כבוַיִּגַּ֧שׁ יַֽעֲקֹ֛ב אֶל־יִצְחָ֥ק אָבִ֖יו וַיְמֻשֵּׁ֑הוּ וַיֹּ֗אמֶר הַקֹּל֙ ק֣וֹל יַֽעֲקֹ֔ב וְהַיָּדַ֖יִם יְדֵ֥י עֵשָֽׂו:
the voice of Jacob: who speaks entreatingly: “Please rise,” but Esau spoke harshly, “Let my father arise!” [From Tanchuma Buber, Toledoth 15] קול יעקב: שמדבר בלשון תחנונים (פסוק יט) קום נא, אבל עשו בלשון קנטוריא דבר (פסוק לא) יקום אבי:
23And he did not recognize him because his hands were hairy like the hands of his brother Esau, and he blessed him. כגוְלֹ֣א הִכִּיר֔וֹ כִּֽי־הָי֣וּ יָדָ֗יו כִּידֵ֛י עֵשָׂ֥ו אָחִ֖יו שְׂעִרֹ֑ת וַיְבָֽרֲכֵֽהוּ:
24And he said, "Are you [indeed] my son Esau?" And he said, "I am." כדוַיֹּ֕אמֶר אַתָּ֥ה זֶ֖ה בְּנִ֣י עֵשָׂ֑ו וַיֹּ֖אמֶר אָֽנִי:
And he said, “I am.”: He did not say, “I am Esau,” but “I am.” [From Num. Rabbah 10:6] ויאמר אני: לא אמר אני עשו אלא אני:
25And he said, "Serve [it] to me that I may eat of the game of my son, so that my soul will bless you." And he served him, and he ate, and he brought him wine, and he drank. כהוַיֹּ֗אמֶר הַגִּ֤שָׁה לִּי֙ וְאֹֽכְלָה֙ מִצֵּ֣יד בְּנִ֔י לְמַ֥עַן תְּבָֽרֶכְךָ֖ נַפְשִׁ֑י וַיַּגֶּשׁ־לוֹ֙ וַיֹּאכַ֔ל וַיָּ֧בֵא ל֦וֹ יַ֖יִן וַיֵּֽשְׁתְּ:
26And his father Isaac said to him, "Please come closer and kiss me, my son." כווַיֹּ֥אמֶר אֵלָ֖יו יִצְחָ֣ק אָבִ֑יו גְּשָׁה־נָּ֥א וּֽשֲׁקָה־לִּ֖י בְּנִֽי:
27And he came closer, and he kissed him, and he smelled the fragrance of his garments, and he blessed him, and he said, "Behold, the fragrance of my son is like the fragrance of a field, which the Lord has blessed! כזוַיִּגַּשׁ֙ וַיִּשַּׁק־ל֔וֹ וַיָּ֛רַח אֶת־רֵ֥יחַ בְּגָדָ֖יו וַיְבָֽרֲכֵ֑הוּ וַיֹּ֗אמֶר רְאֵה֙ רֵ֣יחַ בְּנִ֔י כְּרֵ֣יחַ שָׂדֶ֔ה אֲשֶׁ֥ר בֵּֽרֲכ֖וֹ יְהֹוָֽה:
and he smelled, etc.: Is it not so that there is no odor more offensive than that of washed goat skins? But this teaches us that the fragrance of the Garden of Eden entered with him. [From Tanchuma Buber 16] וירח וגו': והלא אין ריח רע יותר משטף העזים, אלא
--- מלמד שנכנסה עמו ריח גן עדן:
is like the fragrance of a field, which the Lord has blessed: for He gave it a pleasant fragrance, and this is a field of apples. So did our Sages explain it. [From Ta’anith 29b] כריח שדה אשר ברכו ה': שנתן בו ריח טוב, וזה שדה תפוחים, כן דרשו רבותינו ז"ל:
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Daily Tehillim: Chapters 145 - 150
• Hebrew text
• English text
• Chapter 145
Tanya: Kuntres Acharon, middle of Essay 3
• Lessons in Tanya
is like the fragrance of a field, which the Lord has blessed: for He gave it a pleasant fragrance, and this is a field of apples. So did our Sages explain it. [From Ta’anith 29b] כריח שדה אשר ברכו ה': שנתן בו ריח טוב, וזה שדה תפוחים, כן דרשו רבותינו ז"ל:
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Daily Tehillim: Chapters 145 - 150
• Hebrew text
• English text
• Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
---------------------Tanya: Kuntres Acharon, middle of Essay 3
• Lessons in Tanya
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• Thursday, Cheshvan 30, 5776 · November 12, 2015
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• Thursday, Cheshvan 30, 5776 · November 12, 2015
Today's Tanya Lesson
Kuntres Acharon, middle of Essay 3
אך ההפרש בין תורה לתפלה שלא בכוונה מובן מאליו
However, the difference between Torah and prayer without intention is self-evident.
כי לימוד התורה, הוא מבין ויודע מה שלומד, דבלאו הכי לא מיקרי לימוד כלל
For in the study of Torah without proper intent one understands and knows what he is learning, for otherwise it is not called study at all.
רק שלומד סתם, בלא כוונה לשמה מאהבת ה׳ שבלבו בבחינת גילוי
It is only that he is studying neutrally, without the intention of lishmah (“for its own sake”) out of a manifest love of G-d in his heart,
רק מאהבה המסותרת הטבעית
but only out of the latent natural love for G-d that every Jew harbors in his heart.
אך אינו לומד שלא לשמה ממש, להתגדל כו׳
On the other hand, he is not studying with an actual negative motivation, such as for self-aggrandizement or the like,
דהא לא סליק לעילא מן שמשא, כמו שכתוב בפרשת ויחי, דף רכ״ג עמוד ב׳
“for this [manner of Torah study] does not ascend higher than the sun,” as stated in [the Zohar,] Parshat Vayechi, p. 223b.
The Zohar states there that the verse,1 “What profit is there for man from all the toil that he toils under the sun,” does not refer to one’s toil in Torah study, for Torah is “loftier than the sun”; however, if this toil is undertaken “for self-aggrandizement,” it is also considered to be “under the sun,” for it does not ascend aloft.
היינו משום שמחשבתו וכוונתו הן מתלבשות באותיות הדבור, ואינן מניחות אותן לסלקא לעילא
That is because one’s thought and intent are clothed within the letters [of Torah] that he utters, and prevent them from ascending.
The ulterior motive that derives from the kelipot thus encumbers his words of Torah.
והכי נמי בתפלה שלא בכוונה, שמחשב מחשבות זרות
So, too, in prayer without intent,2 meaning that one entertains alien thoughts.
אלא מפני שכוונתו לשם שמים)
(3But since his intention is addressed to G‑d,
He is, after all, in a state of prayer, except that alien thoughts interpose.
לכך יש לה תיקון בקל, לחזור ולעלות
it is therefore easily corrected, so that [his prayer] may once again rise to the state from which it was originally repelled,
כשמתפלל בכוונה אפילו תפלה אחת מלוקטת מתפלות כל השנה
when he prays with proper intention even one [full] prayer gathered piecemeal from the prayers of the entire year.
When on one day one passage of the prayers was read with proper intent and on another day another passage, and so on, and then all these passages are gathered together, thus constituting one complete prayer from the prayers of a whole year, then all one’s prayers throughout the year are elevated.4
כמו שכתוב במקדש מלך, פרשת פקודי
Thus it is written in Mikdash Melech on Parshat Pekudei.)
We thus see that in one sense Torah without proper intent is superior to prayer without proper intent, for such Torah study creates angels in the World of Yetzirah, while prayer without proper intent is repulsed. On the other hand, when the lack of proper intent in Torah study is such that it prevents it from ascending, as in the case of studying for the sake of self-aggrandizement, then this is lower than prayer without proper intent.
For one proper prayer, or even a compilation of different prayers that add up to one prayer with proper intent, elevates all the other prayers of that year. With regard to Torah study, by contrast, even if one later studies with proper intent, this does not elevate his previous study; actual repentance is required. Until such time one’s Torah study is in exile within the kelipahwhich spawned his ulterior motive.
Nevertheless, since all Jews will eventually repent, for5 “No one of them will be rejected,” our Sages advise that6 “one should always study Torah and perform mitzvot even when they are not done for their own sake” — and, indeed, even if they involve an ulterior motive — for eventually he will achieve the state of lishmah, when he repents. This is explained by the Alter Rebbe at the end of ch. 39 of Tanya.
| FOOTNOTES | |
| 1. | Kohelet 1:3. |
| 2. | Note of the Rebbe: “The specific intent that is lacking here, is keeping in mind the meaning of the words. This, however, does not make for an ‘invalid prayer,’ inasmuch as the worshiper has the pervasive intent of praying to G-d. And this is what the Alter Rebbe goes on to specify: ‘meaning that he entertains alien thoughts.’ For these thoughts — thoughts other than those of one’s prayer — vest themselves in his speech and cause the prayers to be drawn downward.” |
| 3. | Parentheses are in the original text. |
| 4. | Note of the Rebbe: “The wording of the Zohar would appear to indicate that one would need to pray ‘one other [complete] prayer with pure intent,’ and when that ascends it elevates with it (since prayers can be gathered piecemeal together) all the previous prayers that were repelled. The commentary of the Mikdash Melech, however, states that ‘the master’ wrote that it is not necessary for all eighteen benedictions to be recited with proper intent, [as long as one full prayer with proper intent can be put together from the successful components of one’s various imperfect prayers throughout the year]. The wording of Mikdash Melech thus requires at least some examination. It would be worthwhile to compare the early editions, for there seems to be a printer’s error.” |
| 5. | II Shmuel 14:14. |
| 6. | Pesachim 50b. |
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• Today's Mitzvah
Thursday, Cheshvan 30, 5776 · November 12, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 167
A High Priest under the Same Roof as a Corpse
"Neither shall he come close to any dead body"—Leviticus 21:11.
A high priest is prohibited from being under the same roof as a human corpse—even if the deceased is his next of kin.
Full text of this Mitzvah »
A High Priest under the Same Roof as a Corpse
Negative Commandment 167
Translated by Berel Bell
The 167th prohibition is that a kohen gadol is forbidden from being under the same roof as a dead body, even if it is someone who there is a command to mourn, i.e. a close relative.1
The source of this prohibition is G‑d's statement,2 "He shall not come into [a tent containing] any dead body."
If he makes himself tameh — even for his father or mother — he is punished by lashes.
FOOTNOTES
1. I.e. father, mother, son, daughter, brother or sister.
2. Lev. 21:11.
Thursday, Cheshvan 30, 5776 · November 12, 2015
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 167
A High Priest under the Same Roof as a Corpse
"Neither shall he come close to any dead body"—Leviticus 21:11.
A high priest is prohibited from being under the same roof as a human corpse—even if the deceased is his next of kin.
Full text of this Mitzvah »
A High Priest under the Same Roof as a Corpse
Negative Commandment 167
Translated by Berel Bell
The 167th prohibition is that a kohen gadol is forbidden from being under the same roof as a dead body, even if it is someone who there is a command to mourn, i.e. a close relative.1
The source of this prohibition is G‑d's statement,2 "He shall not come into [a tent containing] any dead body."
If he makes himself tameh — even for his father or mother — he is punished by lashes.
FOOTNOTES
1. I.e. father, mother, son, daughter, brother or sister.
2. Lev. 21:11.
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• 1 Chapter: Nedarim Nedarim - Chapter 9 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Nedarim - Chapter 9
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Halacha 1
With regard to vows, we follow the intent of the words people use at that place, in that language, and at that time when the vow or oath was taken.1
What is implied? A person took a vow or an oath not [to partake of] cooked food. If it was customary in that place in that language and at that time to call roasted meat and boiled meat2 also cooked food, he is forbidden to partake of all types of cooked food. If they were accustomed to use the term cooked food only to refer to meat cooked with water and spices, he is permitted [to partake of] roasted meat or boiled meat. Similarly, with regard to smoked food or food cooked in the hot springs of Tiberias. We follow the terminology used by the people of that city.
Halacha 2
[The following rules apply if a person] took a vow or an oath not to partake of salted foods. If it is customary to call all salted foods "salted food," he is forbidden to partake of all of them.3 If it is customary to use the term "salted food" to refer only to salted fish, he is only forbidden to partake of salted fish.
Halacha 3
[The following rules apply if a person] took a vow or an oath not to partake of pickled foods. If it is customary to call all pickled foods "pickled food," he is forbidden to partake of all of them.4 If it is customary to use the term "pickled food" to refer only to pickled vegetables, he is only forbidden to partake of pickled vegetables. Similar laws apply in all analogous situations.
Halacha 4
If some of the people would refer to food with one term and others would not use that term, we do not follow [the practice of] the majority. Instead, it is considered an unresolved question with regard to his vow. And whenever there is an unresolved question with regard to a vow, we rule stringently.5 If one violates the vow, however, he is not worthy of lashes.6
Halacha 5
What is implied? A person takes a vow [not to partake] of oil in a place where both olive oil and sesame seed oil is used. When most people from that place use the term "oil" without any modifier, they mean olive oil. When they refer to sesame seed oil, they call it "sesame seed oil." A minority of the populace, however, also refer to sesame seed oil with the term "oil" without a modifier. [Hence,] he is forbidden to partake of both of them, but is not liable for lashes for [partaking of] sesame seed oil. Similar laws apply in all analogous situations.
Halacha 6
Whenever an agent in a given locale would have to question [the principal if that was his intent], it is considered in the category of the substance that was mentioned to the agent when [the term is mentioned] without a modifier.
What is implied? In a place where if a person would send an agent to buy meat without using a modifier to describe the term, the agent would tell him: "I found only fish [being sold],"7 [a person who took a vow not to partake of meat] is forbidden to partake of fish as well.8 Similar laws apply in all analogous situations.
In all places, a person who takes a vow [not to partake] of meat is forbidden to partake of fowl and of the entrails,9 but is permitted to partake of grasshoppers.10 If it appears that at the time he took the vow, his intent was only to forbid meat from an animal - or meat from an animal and fowl - he is permitted [to partake] of fish even in a place where an agent would question [if fish would be considered as meat].11
Halacha 7
When a person takes a vow against partaking of cooked food, he is permitted to partake of an egg that has not been cooked until it hardens, but has merely been soft-boiled.12 When a person takes a vow [not to partake of food] boiled lightly in a pot,13 he is only forbidden [to partake] of those foods that are boiled in a pot, e.g., groats, dumplings, and the like.14 If he forbade himself from partaking of anything placed in a pot, he is forbidden to partake of all food cooked in a pot.
Halacha 8
A person who vows [not to partake] of fish is permitted to partake of brine and a dip made with fish oil.15 A person who vows [not to partake] of milk is permitted to partake of the whey, i.e., the liquid that is separated from the milk. If he vows [not to partake] of whey, he is permitted to partake of milk. If he vows [not to partake] of cheese, he is forbidden to partake of both salted cheese and unsalted cheese.16
Halacha 9
A person who vows not to partake of grains of wheat is forbidden to partake of wheat kernels whether they are fresh or cooked. If he says: "Neither wheat, nor grains of wheat will I taste,"17 he is forbidden to partake of either flour or bread. "I will not taste wheat," he is forbidden to partake of baked goods, but permitted to chew kernels of wheat. If he states: "I will not partake of grains of wheat," he is permitted to partake of baked goods, but forbidden to chew kernels of wheat. If he says: "Neither wheat, nor grains of wheat will I taste," he is forbidden to partake of baked goods, nor may he chew kernels of wheat. When a person takes a vow forbidding himself from partaking of grain, he is forbidden only [to partake of] the five species.18
Halacha 10
When a person takes a vow [not to partake of] green vegetables, he is permitted to partake of squash.19 If he takes a vow [not to partake of] leek, he is permitted to partake of the poret.20
If a person takes a vow [not to partake of] cabbage, he is forbidden to partake of the water cooked with cabbage, for the water in which food is cooked is considered as the food itself.21 If, however, he vowed not to partake of the water in which a food is cooked, he may partake of the cooked food itself.22
A person who takes a vow [not to partake of] sauce is permitted [to partake of] the spices. [One who takes a vow not to partake] of the spices is permitted [to partake of] the sauce. One who takes a vow [not to partake of] groats23 is forbidden [to partake of] the thick sauce produced by the groats.24
Halacha 11
A person who takes a vow [not to partake of] the produce of the earth is forbidden to partake of all the produce of the earth,25 but is permitted [to partake of] fungi and mushrooms.26 If he says: "Everything that grows upon the earth is [forbidden] to me," he is forbidden to partake of even fungi and mushrooms. [The rationale is that] although they do not derive their nurture from the earth, they grow upon the earth.
Halacha 12
When a person takes a vow forbidding himself from partaking of the produce of a particular year, he is forbidden to partake of all the produce of that year. He is, however, permitted to partake of kid-goats, lambs, milk, eggs, and, chicks.27If, however, he said: "All of the products of a given year are [forbidden] to me," he is forbidden to partake of all of them.28
When a person takes a vow forbidding himself from partaking of the fruits of thekayitz, he is forbidden only to partake of figs.29
Halacha 13
In all of the above - and in analogous instances - follow this general principle: With regard to vows, we follow the intent of the words people use at that place, in that language, and at that time when the vow or oath was taken.30 Based on this principle, one should rule and say: "The person who took the vow is forbidden [to benefit from] these entities and permitted [to benefit from] these entities."
Halacha 14
When a person takes a vow [not to partake of grapes], he is permitted to partake of wine, even fresh wine.31 [If he takes a vow not to partake] of olives, he is permitted to partake of oil. [If he takes a vow not to partake] of dates, he is permitted to partake of date-honey. [If he takes a vow not to partake] of grapes that blossom in the fall,32 he is permitted to partake of vinegar that is produced from them.33
If he takes a vow not to partake] of wine, he is permitted to partake of apple wine. [If he takes a vow not to partake] of oil, he is permitted to partake of sesame seed oil. [If he takes a vow not to partake] of honey,34 he is permitted to partake of date honey. [If he takes a vow not to partake] of vinegar, he is permitted to partake of vinegar produced from grapes that blossom in the fall. [If he takes a vow not to partake] of vegetables, he is permitted to partake of vegetables that grow on their own.35 [The rationale for all of these rulings is] that [the names of] all these substances have a modifier36 and [when] the person took the vow, he referred to the substance without a modifier. Similar laws apply in all analogous situations.
Halacha 15
When a person takes a vow not to wear clothing, he is permitted [to cover himself] with sackcloth,37 a coarsely woven thick fabric,38 a thick sheet used as a rainshield.39
[When a person takes a vow not to enter] a house, he is forbidden to enter its loft. For the loft is part of the house. [If he] takes a vow [not to enter] a loft, he is permitted [to enter] the home.
[When a person takes a vow not to] use a dargeish,40 he is permitted [to use] a bed. [If he takes a vow not to use] a bed, he is forbidden to use a dargeish, because it is like a small bed.
Halacha 16
Halacha 17
When a person takes a vow not to benefit from the residents of a city and a person comes and lives there for twelve months, it is forbidden for the person who took the vow to benefit from him.43 If he stays for a lesser time, it is permitted.
If he takes a vow from those who dwell in a city, he is forbidden to benefit from anyone who dwells there for 30 days. He is permitted to benefit from one who dwells there for a lesser period.44
Halacha 18
When a person takes a vow [not to benefit] from the water that flows from this-and-this spring, he is forbidden [to benefit] from all the rivers that derive nurture from it. Needless to say, this refers to those that flow directly from it. Although the name [of the body of water] has changed and it is now called "the So-and-So River" or "the So-and-So well," and we do not associate it at all with the name of the spring concerning which a vow was taken, since it is the source for these bodies of water, he is forbidden to benefit from all of them. If, however, a person takes a vow [not to benefit] from this-and-this river or spring, he is only forbidden [to benefit] from those rivers called by that name.
Halacha 19
When a person takes a vow not [to benefit] from sea-farers,45 he is permitted [to benefit] from those who dwell on the land. When he takes a vow not [to benefit] from those who dwell on the land, he is forbidden [to benefit] from sea-farers even though they set out to the Mediterranean Sea. For sea-farers are considered as among those who dwell on land.46
When he takes a vow not [to benefit] from those who see the sun, he is forbidden to benefit from the blind.47 For his intent was those who are seen by the sun. If he takes a vow not [to benefit] from those who are dark-haired, he is forbidden to benefit from men who are bald and grey-haired48 and permitted to benefit from women49 and children.50 If it customary to refer to all people as dark-haired, he is forbidden to benefit from everyone.
Halacha 20
When a person takes a vow not [to benefit] from those who rest on the Sabbath, he is forbidden [to benefit] from Jews and Samaritans.51 One who takes a vow not [to benefit] from those who make pilgrimages to Jerusalem is forbidden to benefit from the Jews and permitted to benefit from Samaritans. For his intent was to include only those for whom it is a mitzvah to make a pilgrimage to Jerusalem.52
When one takes a vow not [to benefit] from the descendants of Noah, he is permitted to benefit from the Jews.53 For the term "descendants of Noah" is used only to refer to members of other nations.
Halacha 21
When a person takes a vow not [to benefit] from the descendants of Abraham, he is permitted [to benefit] from the descendants of Yishmael and the descendants of Esau.54 He is forbidden to benefit only from the Jews,55 as [indicated by Genesis 21:12]: "Through Isaac, your offspring will be called."56And Isaac told Jacob [ibid. 28:4]: "And I will give you the blessing of Abraham."57
Halacha 22
When a person takes a vow not [to benefit] from uncircumcised individuals, he is forbidden [to benefit] from circumcised gentiles,58 but is permitted [to benefit] from uncircumcised Jews. If he takes a vow not [to benefit] from circumcised individuals, he is forbidden [to benefit] from uncircumcised Jews, but is permitted [to benefit] from circumcised gentiles.
[The rationale is that] the foreskin is identified with the gentiles, as [Jeremiah 9:25] states: "For all the gentiles are uncircumcised. His intent is only to refer to those who are commanded concerning the circumcision and not to those who were not commanded concerning it.
Halacha 23
When a person takes a vow not [to benefit] from the Jewish people, he is forbidden [to benefit] from converts. [When a person takes a vow not to benefit] from converts, he is permitted [to benefit] from natural born Jews. When he takes a vow [not to benefit] from Israelites, he is forbidden [to benefit] from priests and Levites.59 [When he vows not to benefit] from the priests and the Levites, he is permitted to benefit from an Israelite. [When he vows not to benefit] from the priests, he is permitted to benefit from the Levites.60 [When he vows not to benefit] from the Levites, he is permitted to benefit from the priests. [When he vows not to benefit] from his sons, he is permitted to benefit from his grandchildren.61In all these and analogous matters, the laws regarding those who take a vow and an oath are the same.
| FOOTNOTES | |
| 1. |
The Rambam's rationale is that since everything depends on the person's intent, it is logical to assume that the meaning of his statements follows the usage common at that time and place. See also Halachah 13.
One might ask: If so, why in the halachot that follow does the Rambam set out guidelines with regard to vows. The Radbaz (in his gloss to Halachah 13) explains that these guidelines should be followed only in places where there is no clarity regarding the expressions commonly used.
|
| 2. |
I.e., boiled without spices (Rav Avraham MinHaHar).
|
| 3. |
Although the Rambam's ruling runs contrary to the statements of the Mishnah (Nedarim 6:2), the Rambam relies on the principle that the determinant factor in values is the meaning attached to the terms used by people at that time and in that place. The Shulchan Aruch (Yoreh De'ah 217:3) follows the Rambam's approach.
|
| 4. |
Although the Rambam's ruling runs contrary to the statements of the Mishnah (Nedarim 6:2), the Rambam relies on the principle that the determinant factor in values is the meaning attached to the terms used by people at that time and in that place. The Shulchan Aruch (Yoreh De'ah 217:3) follows the Rambam's approach.
|
| 5. |
Since there is a possibility that a prohibition is involved, we must rule stringently.
|
| 6. |
For corporal punishment is inflicted only when we are certain that a prohibition has been violated.
|
| 7. |
I.e., he is not certain whether the principal's intent when telling him to buy meat was to buy fish or not.
|
| 8. |
For in that locale, it is possible that it is referred to as "meat."
|
| 9. |
For they are generally referred to as meat.
|
| 10. |
For they are not. In the present age, this principle also applies to fish. The Rama (Yoreh De'ah217:8) goes further and states that even fowl is not usually implied by the term "meat."
|
| 11. |
The commentaries have noted that the Rambam's ruling is not entirely identical with that of his source (Nedarim 54a). In his Commentary to the Mishnah (Chullin 8:1), the Rambam explains this difficulty, stating that the meanings of terms used today are different than the meanings used for the same terms in the Talmudic period.
|
| 12. |
See the Rambam's Commentary to the Mishnah (Nedarim 6:1).
|
| 13. |
This is the implication of the Hebrew term used by the Rambam [Bayit Chadash (Yoreh De'ah217)].
|
| 14. |
E.g., porridge (the Rambam's Commentary to the Mishnah, loc. cit.). See also Hilchot Berachot3:4 which discusses these terms.
|
| 15. |
See the Rambam's Commentary to the Mishnah (Nedarim 6:3).
|
| 16. |
In the Talmudic and Rabbinic era, most hard cheeses were salted to preserve them.
|
| 17. |
The term chittim is plural, implying many kernels of grain. Chitah is singular, referring not to a single kernel, but rather to a single entity made from wheat flour (Rabbenu Nissim, as cited by theKessef Mishneh).
|
| 18. |
I.e., wheat, barley, rye, oats, and spelt. Other grains, e.g., rice and millet, are not included.
|
| 19. |
For in Talmudic terminology, the term green vegetable refers to vegetables that are eaten raw and squash must be cooked.
|
| 20. |
These two species of vegetables are similar, but not identical. Therefore, the Rambam feels it necessary to make this clarification. In his Commentary to the Mishnah (Nedarim 5:7), he uses the same Arabic term to define the two species but explains that the latter is more commonly grown in Eretz Yisrael.
|
| 21. |
For through the cooking process, it takes on the flavor of the food (see Berachot 39a; Hilchot Berachot 8:4). In his Commentary to the Mishnah (Nedarim 5:8), the Rambam maintains that this is the meaning of the first clause of that mishnah. Rashi and others, while accepting this principle, interpret that clause differently.
|
| 22. |
For there is obviously a difference between the food and the liquid in which it was cooked.
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| 23. |
I.e., ground beans (the Rambam's Commentary to the Mishnah, loc. cit.).
|
| 24. |
For it has the flavor of the groats.
|
| 25. |
Not only vegetables, but fruit as well [Shulchan Aruch (Yoreh De'ah 217:23)].
|
| 26. |
Our Rabbis explain that the terms refer to species that have little botanical difference between them. The first term refers to those mushrooms which grow on the earth and the second, to those which grow in trees. The rationale is that, as the Rambam states, these fungi do not have roots. Thus they do not derive their nurture from the earth, but from the atmosphere (see Nedarim 55b;Hilchot Ma'aser Sheni 7:4).
|
| 27. |
The Hebrew word peirot can also be interpreted as: "benefit accruing from." Thus these entities could be included in the term. Nevertheless, since this is not the popular usage, they are not included.
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| 28. |
The Siftei Cohen 217:31 explains that this applies only when it is possible for a person to abide by this prohibition. If, however, the vow prevents him from eating enough to maintain his wellbeing, it is nullified.
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| 29. |
The term kayitz has a specific meaning "fruit harvested by hand," rather than cut from the tree with a knife. Therefore, it refers to the fig harvest alone (Nedarim 61b).
|
| 30. |
As stated in Halachah 1. The Radbaz explains that the only reason the Rambam mentioned all the principles in the above and following halachot is to clarify the guidelines set forth by our Sages. They should be followed only in places where there is no clarity regarding the expressions commonly used.
|
| 31. |
Even though the wine tastes the same as grapes, since it is called by a different name, it is not considered in the same category (Siftei Cohen 216:27). This principle is reflected in all the rulings of this halachah: As long as an entity has a different name, even if its flavor is the same as another entity and even their substance is fundamentally the same, they are considered as different entities with regard to vows.
|
| 32. |
In his Commentary to the Mishnah (Nedarim 6:6) explains that these grapes are not fit to be eaten and instead, are used to produce vinegar.
|
| 33. |
The substances produced by the fruit are considered as being different from the fruit itself.
|
| 34. |
Although the Torah uses the term honey to refer to date-honey, in common usage, everyone understands the term as referring to bee honey (Siftei Cohen 217:22).
|
| 35. |
The Siftei Cohen 217:15 states that in the present age, people do not make such a distinction when referring to these vegetables.
|
| 36. |
I.e., they are not referred to by the name of the substance as it is used without a modifier.
|
| 37. |
This term refers to a weave from goat's hair (the Rambam's Commentary to the Mishnah,Nedarim 7:3).
|
| 38. |
This translation is taken from the above source.
|
| 39. |
This translation is also taken from the above source. The rationale is that none of these fabrics are considered as garments.
|
| 40. |
A small bed that is placed before a larger bed to use as a stepstool for the larger bed (the Rambam's Commentary to the Mishnah, Nedarim 7:4).
|
| 41. |
The area 2000 cubits around the city. See Hilchot Shabbat 27:1-2.
In other contexts, this area - and indeed, even further removed places - are considered as part of a city. With regard to vows, this is not the case, for we follow the terminology people commonly used (Siftei Cohen 217:35).
|
| 42. |
This term refers to homes that are located within 70 cubits of each other on the perimeter of the city. As long as they are within that distance of another home, they are considered as part of the city itself (Hilchot Shabbat 28:1; the Rambam's Commentary to the Mishnah, Nedarim, loc. cit.).
Nedarim 56b derives these concepts from the exegesis of Biblical verses. Joshua 5:13 states: "And while Joshua was in Jericho" and describes an event that took place while the Jews were camp on the outer reaches of the city. And when speaking about measuring the area 2000 cubits around a city, Numbers 35:5 speaks of measuring "outside the city."
|
| 43. |
Note the parallel to Hilchot Shechenim 6:5 which states that a person who lives in a city for twelve months becomes obligated to pay all the city's levies.
|
| 44. |
See the Rama (Yoreh De'ah 217:32) and the Siftei Cohen 217:37 who emphasizes that if the common terminology used at present is different, the laws are dependent on the current usages.
|
| 45. |
This term refers to people who set out on extended journeys, not on short jaunts.
|
| 46. |
For they do not remain on an ocean journey forever and ultimately, return home.
|
| 47. |
Even though they cannot see the sun.
|
| 48. |
For this term is generally used to refer to men, even if they do not have dark hair.
|
| 49. |
For they are referred to as being "covered-haired" (Rabbeinu Nissim).
|
| 50. |
For they are referred to as being "uncovered-haired" (ibid.).
|
| 51. |
This term refers to the people brought by the Assyrians to settle in Samaria after they exiled the Ten Tribes. At first, they converted and observed the rudiments of Judaism. Afterwards, however, they became like gentiles entirely.
|
| 52. |
In his Commentary to the Mishnah (Nedarim 3:8), the Rambam explains that the Samaritans despise Jerusalem and make their pilgrimages to Mount Gerizim instead. The Merkevat HaMishnah explains that since the Samaritans are converts, they do not have a right to a portion in Eretz Yisrael. Hence they are not obligated to ascend to Jerusalem for the pilgrimage festivals (see Hilchot Ma'aser Sheni 11:15).
|
| 53. |
Although the Jews are also of Noah's descendants, they are not popularly referred to with that term.
|
| 54. |
Although actually, both of these nations descended from Abraham, Yishmael being Abraham's son and Esau, Isaac's.
|
| 55. |
The Shulchan Aruch (Yoreh De'ah 217:40) states that this includes converts.
|
| 56. |
Thus excluding Yishmael and his descendants.
|
| 57. |
Thus excluding Esau and his descendants. In his Commentary to the Mishnah (Nedarim 3:11), the Rambam adds another point. In the covenant God made with Abraham bein habetarim, he was told that his descendants would be "strangers in a foreign land" and only Jacob's descendants - not those of Esau or Yishmael - were subjected to this decree.
|
| 58. |
This includes both gentiles who circumcise themselves for health reasons and those - like the Arabs - who circumcise themselves for religious reasons. The rationale is that the majority of gentiles and uncircumcised and the person made his statements with the intent of referring to the majority. See the Commentary of Rav Ovadiah of Bartenura to Nedarim, loc. cit.
|
| 59. |
For when the term Israelite is used, it refers to the entire Jewish people as a collective. As Yoma66a states: "Are not the priests part of Your nation Israel?"
|
| 60. |
Even though in the Torah, the priests are identified as Levites at times (Deuteronomy 17:9, et al), we follow the wording used by people at large (Radbaz).
|
| 61. |
Although Yevamot 62b states that grandchildren are considered as children, that is not the meaning employed by people at large (Radbaz).
|
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• 3 Chapters: Avel Avel - Chapter 6, Avel Avel - Chapter 7, Avel Avel - Chapter 8 • English Text | Hebrew Text | Audio: Listen | Download
• Avel - Chapter 6
Audio: Listen | Download• Avel - Chapter 6
Halacha 1
According to Rabbinic Law, a mourner should observe some of the mourning practices for 30 days. Which source did our Sages use as a support for the concept of 30 days? Deuteronomy 21:13 states: "And she shall cry for her father and mother for a month." Implied is that a mourner will feel discomfort for a month.
Halacha 2
These are the practices forbidden to a mourner for the entire 30-day period. He is forbidden to cut his hair, to wear freshly ironed clothing, to marry, to enter a celebration of friends, and to go on a business trip to another city; five matters in all.
Halacha 3
What does the prohibition against cutting one's hair involve? Just as it is forbidden to cut any of the hair of one's body, to shave one's mustache, or to cut one's nails with a utensil through the seven days of mourning;66 so, too, he is forbidden throughout these 30 days.
To whom does the above apply? To a man. A woman, by contrast, is permitted to remove hair after seven days although a man must wait 30. For one's father or mother, a man is obligated to let his hair grow until it becomes noticeably long or until his colleagues rebuke him for not attending to his appearance.
Halacha 4
Similarly, a mourner is forbidden to wear new white clothes that have been ironed for 30 days. This applies to both a man and a woman. If they are colored and ironed, it is permitted. Similarly, if they are not new although they are white and ironed, it is permitted. There is no prohibition against wearing linen clothes that were ironed.
After 30 days, one may wear ironed clothes, even if one is in mourning for one's father or mother.
Halacha 5
What does the prohibition against marriage involve? It is forbidden to marry a woman throughout these 30 days. It is, however, permitted to consecrate her even on the day of the death of one's relative.
When a man's wife dies, if he already fulfilled the mitzvah of procreation, and he has someone to attend to him and he does not have young children, he may not remarry until three festivals pass. If, however, a person has not fulfilled the mitzvah of procreation, or fulfilled the mitzvah and has young children, or does not have someone to attend to him, he is permitted to consecrate and marry immediately. It is, however, forbidden for him to enter into relations with his wife until 30 days have passed. Similarly, a woman who was in mourning should not enter into relations until 30 days have passed.
Halacha 6
A friendly get-together which a person is obligated to requite immediately may be held immediately after the seven days of mourning. If, however, he is not obligated to requite such a gathering, he is forbidden to enter one until 30 days pass.
Halacha 7
When does the above apply? When one is mourning for other deceased persons. When mourning for one's father or mother, by contrast, under all circumstances, one is forbidden to enter a friendly gathering for twelve months.
Halacha 8
When mourning for all other deceased persons, one is permitted to go on a business trip immediately after 30 days pass. When mourning for one's father or mother, by contrast, one should not go until his colleagues rebuke him and tell him: "Come with us."
Halacha 9
When mourning for all other deceased persons, if one desires, one may reduce his business activities. If he does not desire, he need not reduce them. When mourning for one's father or mother, by contrast, one should reduce one's business activities.
Halacha 10
When a person is journeying from place to place, he should minimize his commercial activity if possible. If not, he should purchase the articles he needs for his journey and articles which are necessary to maintain his existence.
Halacha 11
When a person's husband, wife, father, or mother was crucified in a city, it is forbidden for him to dwell in that city until the flesh of the corpse decomposes. If it is a major metropolis like Antioch, one may dwell in the other portion of the city, where one's relatives are not crucified.
Halacha 12
Even a portion of the seventh day is considered as the entire day and is counted both as part of the seven days of acute mourning and the 30 days of mourning. Therefore it is permissible to launder, to wash, and to perform other activities on the seventh day. Similarly, even a portion of the thirtieth day is considered as the entire day and it is permitted to cut one's hair and iron one's clothes on that day.
Halacha 13
The following laws apply when one suffers several losses for which he is required to mourn one after the other. If his hair grows overly long, he may trim it with a razor, but not with scissors. He may wash his clothes in water, but not with soap or using sand. He may wash his entire body in cold water, but not in hot water.
Similarly, when one suffers repeated losses for which he must mourn after arriving from an overseas journey, being released from captivity or prison, being released from a ban of ostracism under which he had being placed, being absolved from a vow which he had taken, or emerging from a state of ritual impurity to one of purity, he may cut his hair in the midst of the period of mourning. The rationale is that one period of mourning followed the other and the people did not have the opportunity to care for themselves.
Avel - Chapter 7
Halacha 1
The following rules apply when a person receives a report that a close relative of his died. If he received the report within 30 days of the person's death - even on the thirtieth day itself - it is considered a proximate report. He must observe the seven days of mourning from the time he receives the report. He must rend his garments and count 30 days for the prohibition against cutting one's hair and the other factors from that date. The general principle is: The day on which he hears the report is like the day of the person's burial.
If, however, a person receives a report after 30 days, it is considered as a distant report. He observes mourning rites for only one day and is not required to rend his garments. It is as if the day of the report is both the seventh day and the thirtieth day. And we follow the principle: A portion of the day is considered as the entire day.
Halacha 2
What is implied by the statement: A portion of the day is considered as the entire day? Once one observed the mourning rites for a certain time He is permitted to wear shoes, wash, anoint himself, and cut his hair during the remainder of the day. Similarly, he has license not to observe any of the mourning rites.
Halacha 3
When a person hears a proximate report in the midst of a festival or on the Sabbath and after the Sabbath or after the festival, the report will become distant, the Sabbath or the festival are counted for him. Thus he observes only one day of mourning after the festival or after the Sabbath. And a portion of the day is considered as the entire day as explained.
Halacha 4
The following rules apply when a close relative of a person dies and that person does not know until he comes to that place. If he was in a close place, e.g., within ten parseot away, and thus he could come in one day, even if he came on the seventh day, if he finds people offering comfort to the person of greatest stature in the family, it is considered as if he was together with them and he counts with them the remainder of the 30 days. This applies even if they had already begun to rise, as long as he finds comforters, he counts with the other mourners.
If he did not find comforters, he counts for himself. Similarly, if he comes from a distant place, even if he comes on the second day, he counts seven and thirty days for himself from the day he comes.
Halacha 5
During the first three days of mourning, a mourner does not even go the house of another mourner. From that time onward, he may go, but he does not sit together with those offering comfort, but with those receiving comfort. He should not leave the entrance to his house to go any place for the entire first week. During the second week, he may leave his home, but should not sit in his ordinary place. During the third week, he may sit in his ordinary place, but should not speak in his ordinary manner. During the fourth week, he is like any other person.
Halacha 6
The High Priest is obligated to observe all the mourning practices, except that he is forbidden to rend the upper portion of his garments, to let his hair grow long, or to follow the bier in the funeral procession.
The entire Jewish people come to his house to comfort him. When they bring him the meal of comfort, all of the people must sit on the ground; he, by contrast, sits on a bench. When they comfort him, they tell him: "We are atonement for you." And he tells them: "May you be blessed from heaven."
If he desires to comfort others, the deputee has him positioned among the people. And he tells the mourners: "Be comforted."
Halacha 7
Similarly, a king is obligated to observe all the mourning practices, except that he does not leave his palace in the funeral procession for his dead. Needless to say, this applies with regard to other deceased. Nor does he comfort mourners. King David followed Avner's funeral procession only to show the people that he was not slain because of David's desire.
Halacha 8
No one enters the king's presence to comfort him except his servants and those who are given permission to enter. They do not have permission to speak words of comfort except what he allows them. When they serve him the meal of comfort, all of the others recline on the ground and he reclines on a dargesh.
Avel - Chapter 8
Halacha 1
A mourner is obligated to rend his garments for his dead, as can be derived from Leviticus 10:6: "Do not rend your garments lest you die." Implied is that others must rend their garments.
One must rend one's garments only while standing, as II Samuel 13:31 states: "And the king stood and rent his garments."
Where does one rend his garment? In front. If one rends his garment from the back or from the sides or from the bottom, he does not fulfill the obligation to rend his garments, with the exception of a High Priest who must rend his garment from the bottom.
Halacha 2
What is the required measure for the tear? A handbreadth. It is not necessary to rip apart the border of the garment. One may rend his garments with a utensil.
One may rend one's garments inside, not in the presence of others. Therefore he may place his hand inside his garment and tear it modestly. He is only obligated to tear his upper garment.
Halacha 3
For the entire seven days of mourning, he keeps the tear in front of him. If he desires to change his garments, he may. He is not required to rend the second garment, for any tear that is not made at the time of emotional excitement, is not a tear.
When does the above apply? With regard to other deceased persons aside from his father and mother. For his father and mother, by contrast, he must rend his garment until he reveals his heart. He must rip apart the border of the garment; he may not tear it with a utensil, and must tear it outside, in the presence of people at large.
He must tear all the garments he is wearing. His underwear - i.e., the garments worn next to his flesh - need not be ripped. If he changes his clothes, he is required to rend them for all seven days. Similarly, for his father and mother, he uncovers his shoulder and takes his forearm out from his garment, revealing his shoulder and his forearm. He passes before the bier in this manner. After his father and his mother are buried, however, he is not required to uncover his shoulder.
Halacha 4
A child's garments should be torn to create sorrow.
When a dangerously ill person loses a close relative, we do not rend his garments, nor do we notify him lest he lose control of his emotions. We silence the women in his presence.
Halacha 5
A person should rend his garments when his father-in-law and mother-in-law dies as an expression of honor for his wife. Similarly, a woman should rend her garments for her father-in-law and mother-in-law as an expression of honor for her husband.
Halacha 6
When a person does not have an outer garment to tear at the time of a person's passing and he obtains a garment within the seven days of mourning, he is obligated to tear it. After seven days, he is not obligated to tear it. For his father and mother, he is obligated to tear it even if he obtains it after the seven days, but within the 30 days.
Whenever a person goes out wearing a torn garment before the dead implying that he tore the garment because of them, he is deceiving people and degrading the honor of the dead and the living.
Halacha 7
When one tells a colleague: "Lend me your cloak so that I can visit my father who is dangerously ill," if, when he visits him, he finds that he died, he should rend the garment, mend it, and return it, reimbursing the owner for the tear. If he does not notify him that he is going to visit a person who is dangerously ill, he should not touch the garment.
Halacha 8
The following rules apply when one has a dangerously ill person in his home, that person faints and he thinks that he has died and hence, he rends his garments, the sick person regains consciousness and then dies. If he dies immediately after the garments are torn, he need not rend his garments again. If he dies after even a short time has past, he must rend his garments again.
Similar concepts apply if someone tells a person that his father died and he therefore rent his garments and then it was discovered that his son died or if someone told him that a person close to him died, he thought it was his father and rent his garments and then he discovered that it was his son. If he realized the true situation immediately afterwards, he fulfilled the obligation to rend his garments. If he did not realize this until afterwards, he did not fulfill his obligation and is obligated to rend his garments again.
Halacha 9
When many close relatives die at once, a person should rend his garments once for all of them. If his father or mother are among them, he should rend his garments once for all the others, and once for his father or mother.
Halacha 10
The following rules apply when a person's close relative dies, he rends his garments because of him and then another close relative dies. If the second relative dies within the seven days of mourning, he should tear his garments again. If it is after the seven days, he need only add the slightest amount to the original tear.
If a third close relative dies after the seven days of mourning for the second, again, he need only add the slightest amount to the original tear. And he can continue in this manner until he reaches his navel. Once he reaches his navel, he should distance himself at least three thumbbreadths and rend the garment again.
When the garment is entirely torn in front, he may turn it around. When its upper portion is entirely torn, he may make the bottom the top.
If he was told: "Your father died," and he rent his garments and after the seven days of mourning, his son died and he extended the tear, he may mend the lower tear, but not the upper tear as will be explained. If he was told: "Your son died," and he rent his garments and after the seven days of mourning, his father died, he may not merely extend the tear. Instead, he must make a new tear. For extending a tear is not sufficient for his father and mother.
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Hayom Yom:
• English Text | Video Class• Thursday, Cheshvan 30, 5776 · 12 November 2015
"Today's Day"
NOTE: Since there was no Cheshvan 30 in the year 5704 when "Today's Day" was published, it is customary to study the portion for Cheshvan 29 today as well.
Shabbat Cheshvan 29 5704
Bless Rosh Chodesh Kislev. Say the entire Tehillim in the early morning. Day of farbrengen.
Torah lessons: Chumash: Tol'dot, Shevi'i with Rashi.
Tehillim: 140-150.
Tanya: To return to (p. 599) ...children to Atzilut. (p. 601).
We cannot adequately describe the great merit of those who participate in the sacred avoda of saying Tehillim with a minyan, and the great pleasure this avoda causes On High, as discussed in sacred texts and in very tiny part in Kuntres Takanat Amirat Tehillim B'rabim (Koveitz Michtavim 1).1
How fortunate are you Israel, and for this may you all be blessed with proper health and with super-abundant livelihood - you, your wives, your sons and your daughters (G-d grant them eternal life.)2 In your merit may all the congregation of Israel in your communities be helped (among all our Jewish brethren) in all they need, materially and spiritually.
FOOTNOTES
1. This has appeared in English as "Saying Tehillim," Kehot, N.Y.
2. C.f. Yeshayahu 38:16; see Tamuz 13.---------------------
• Daily Thought:
Hayom Yom:
• English Text | Video Class• Thursday, Cheshvan 30, 5776 · 12 November 2015
"Today's Day"
NOTE: Since there was no Cheshvan 30 in the year 5704 when "Today's Day" was published, it is customary to study the portion for Cheshvan 29 today as well.
Shabbat Cheshvan 29 5704
Bless Rosh Chodesh Kislev. Say the entire Tehillim in the early morning. Day of farbrengen.
Torah lessons: Chumash: Tol'dot, Shevi'i with Rashi.
Tehillim: 140-150.
Tanya: To return to (p. 599) ...children to Atzilut. (p. 601).
We cannot adequately describe the great merit of those who participate in the sacred avoda of saying Tehillim with a minyan, and the great pleasure this avoda causes On High, as discussed in sacred texts and in very tiny part in Kuntres Takanat Amirat Tehillim B'rabim (Koveitz Michtavim 1).1
How fortunate are you Israel, and for this may you all be blessed with proper health and with super-abundant livelihood - you, your wives, your sons and your daughters (G-d grant them eternal life.)2 In your merit may all the congregation of Israel in your communities be helped (among all our Jewish brethren) in all they need, materially and spiritually.
FOOTNOTES
1. This has appeared in English as "Saying Tehillim," Kehot, N.Y.
2. C.f. Yeshayahu 38:16; see Tamuz 13.---------------------
• Daily Thought:
Just Do Something
You have to do something. What you choose is not the issue. Neither are all the neat little tricks and conniving.
All that really matters is that you do your job honestly and as best you can using the talents and skills with which your Creator blessed you.
As He blessed you with those talents, so He will bless you in whatever you do.
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