Today in Jewish History:
• Passing of Ravina II; Talmud completed (475 CE)
In the first decades of the 5th century, Rav Ashi (d. 427) and Ravina I (d. 421) led a group of the Amoraim (Talmudic sages) in the massive undertaking of compiling the Babylonian Talmud-- collecting and editing the discussions, debates and rulings of hundreds of scholars and sages which had taken place in the more than 200 years since the compilation of the Mishnah by Rabbi Judah HaNassi in 189. The last of these editors and compilers was Ravina II, who passed away on the 13th of Kislev of the year 4235 from creation (475 CE); after Ravina II, no further additions were make to the Talmud, with the exception of the minimal editing undertaken by the Rabbanan Savura'i (476-560). This date thus marks the point at which the Talmud was "closed" and became the basis for all further exegesis of Torah law.
Daily Quote:
No sooner was [Abraham] weaned -- and he was but a small child -- that his mind began to seek and wonder: How do the heavenly bodies orbit without a moving force? Who moves them? They cannot move themselves! Immersed amongst the foolish idol-worshippers of Ur Casdim, he had no one to teach him anything; his father, mother and countrymen, and he amongst them, all worshipped idols. But his heart sought, and came to know that there is one G-d... who created all and that in all existence there is none other than Him. He came to know that the entire world erred...[Maimonides]
Daily Study:
Chitas and Rambam for today:
Chumash: Vayishlach, 4th Portion Genesis 33:6-33:20 with Rashi
• English / Hebrew Linear Translation | Video Class• Genesis Chapter 33
6And the maidservants and their children drew near and prostrated themselves. ווַתִּגַּ֧שְׁןָ הַשְּׁפָח֛וֹת הֵ֥נָּה וְיַלְדֵיהֶ֖ן וַתִּשְׁתַּֽחֲוֶֽיןָ:
7And Leah and her children drew near and prostrated themselves, and after [them], Joseph and Rachel drew near and prostrated themselves. זוַתִּגַּ֧שׁ גַּם־לֵאָ֛ה וִֽילָדֶ֖יהָ וַיִּשְׁתַּֽחֲו֑וּ וְאַחַ֗ר נִגַּ֥שׁ יוֹסֵ֛ף וְרָחֵ֖ל וַיִּשְׁתַּֽחֲוֽוּ:
Joseph and Rachel drew near: In all cases, the mothers drew near before the sons, but in Rachel’s case, Joseph preceded her. He said, “My mother has a pretty figure. Perhaps that scoundrel will set his eyes on her. I will stand in front of her and prevent him from gazing upon her.” Because of this deed, Joseph merited the blessing (below 49:22), “over the eye” [meaning that he stood up in front of Esau’s eyes]. — [from Pesikta Rabbathi , ch. 12; Targum Jonathan ben Uzziel] נגש יוסף ורחל: בכלן האמהות נגשות לפני הבנים, אבל ברחל יוסף נגש לפניה, אמר אמי יפת תואר, שמא יתלה בה עיניו אותו רשע, אעמוד כנגדה ואעכבנו מלהסתכל בה, מכאן זכה יוסף לברכת (מט כב) עלי עין:
8And he said, "What is to you [the purpose of] all this camp that I have met?" And he said, "To find favor in my master's eyes." חוַיֹּ֕אמֶר מִ֥י לְךָ֛ כָּל־הַמַּֽחֲנֶ֥ה הַזֶּ֖ה אֲשֶׁ֣ר פָּגָ֑שְׁתִּי וַיֹּ֕אמֶר לִמְצֹא־חֵ֖ן בְּעֵינֵ֥י אֲדֹנִֽי:
What is to you [the purpose of] all this camp: Who is all this camp that I have met, which is yours? That is to say, why is it yours? The simple meaning of the verse is [that Esau asked] about those who brought the gift. Its midrashic interpretation is that he (Esau) encountered groups of angels, who were shoving him and his men and asking them, “To whom do you belong?” and they responded, “We belong to Esau.” They (the angels) said [to one another], “Hit [them], hit [them]!” These [men of Esau] would say, “Leave them alone! He is Isaac’s son.” But [the angels] would pay this no heed. [Esau’s men then retorted,] “He is Abraham’s grandson.” But they (the angels) would pay this no heed. [Esau’s men again retorted,] “He is Jacob’s brother.” [The angels] then said to them, “If so, he is one of ours.” - [from Gen. Rabbah 78: 11] מי לך כל המחנה: מי כל המחנה אשר פגשתי שהוא שלך, כלומר למה הוא לך. ופשוטו של מקרא [נאמר] על מוליכי המנחה. ומדרשו כתות של מלאכים פגע, שהיו דוחפין אותו ואת אנשיו, ואומרים להם של מי אתם, והם אומרים להם של עשו, והן אומרים הכו הכו, ואלו אומרים הניחו בנו של יצחק הוא, ולא היו משגיחים עליו, בן בנו של אברהם הוא, ולא היו משגיחים, אחיו של יעקב הוא, אומרים להם אם כן משלנו אתם:
9But Esau said, "I have plenty, my brother; let what you have remain yours." טוַיֹּ֥אמֶר עֵשָׂ֖ו יֶשׁ־לִ֣י רָ֑ב אָחִ֕י יְהִ֥י לְךָ֖ אֲשֶׁר־לָֽךְ:
let what you have remain yours: Here he acknowledged his (Jacob’s) right to the blessings (Gen. Rabbah 78:11). יהי לך אשר לך: כאן הודה לו על הברכות:
10Thereupon Jacob said, "Please no! If indeed I have found favor in your eyes, then you shall take my gift from my hand, because I have seen your face, which is like seeing the face of an angel, and you have accepted me. יוַיֹּ֣אמֶר יַֽעֲקֹ֗ב אַל־נָא֙ אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ וְלָֽקַחְתָּ֥ מִנְחָתִ֖י מִיָּדִ֑י כִּ֣י עַל־כֵּ֞ן רָאִ֣יתִי פָנֶ֗יךָ כִּרְאֹ֛ת פְּנֵ֥י אֱלֹהִ֖ים וַתִּרְצֵֽנִי:
Please no!: Please do not say this to me. [from Targum Jonathan ben Uzziel] אל נא: אל נא תאמר לי כן:
If indeed I have found favor …shall take my gift from my hand, because I have seen your face, etc.: It is worthy and proper for you to accept my gift, because I have seen your face, and to me this is tantamount to seeing the face of the angel, for I saw your prince [guardian angel], and furthermore [you should take my gift], because you have consented to forgive my offense. Why did he (Jacob) mention that he saw the angel? In order that he [should] fear him and say,“He saw angels and was saved. From now on, I will not be able to prevail against him.” - [from Gen. Rabbah 75:10] אם נא מצאתי חן בעיניך ולקחת מנחתי מידי כי על כן ראיתי פניך וגו': כי כדאי והגון לך שתקבל מנחתי על אשר ראיתי פניך, והן חשובין לי כראיית פני המלאך שראיתי שר שלך, ועוד על שנתרצית למחול סורחני. ולמה הזכיר לו ראיית המלאך, כדי שיתירא הימנו ויאמר ראה מלאכים וניצול, איני יכול לו מעתה:
and you have accepted me: You have become reconciled with me. Likewise, every [instance of] רָצוֹן in Scripture is an expression of appeasement, apayement in Old French, e.g.,“for it will not be for an appeasement (לְרָצוֹן) for you” (Lev. 22:20),“The lips of a righteous man know רָצוֹן. They know how to placate and appease (לְרַצוֹת)” (Prov. 10:32). [from Targum Onkelos] ותרצני: נתפייסת לי, וכן כל רצון שבמקרא לשון פיוס, אפיימינ"ט בלע"ז [פיוס] (ויקרא כב כ) כי לא לרצון יהיה לכם, הקרבנות באות לפייס ולרצון, וכן (משלי י לב) שפתי צדיק ידעון רצון, יודעים לפייס ולרצות:
11Now take my gift, which has been brought to you, for God has favored me [with it], and [because] I have everything." He prevailed upon him, and he took [it]. יאקַח־נָ֤א אֶת־בִּרְכָתִי֙ אֲשֶׁ֣ר הֻבָ֣את לָ֔ךְ כִּֽי־חַנַּ֥נִי אֱלֹהִ֖ים וְכִ֣י יֶשׁ־לִי־כֹ֑ל וַיִּפְצַר־בּ֖וֹ וַיִּקָּֽח:
my gift: Heb. בָּרְכָתִי. This gift, which is given for an audience and after an interval [of not seeing a person], is intended only as a greeting, as is every [instance of] בְּרָכָה for an audience. It is similar to:“And Jacob blessed (וַיְבָרֶ) Pharaoh” (Gen. 47:7);“Make peace (בְרָכָה) with me” (II Kings 18:31), mentioned in connection with Sennacherib, and,“to greet him and to bless him וּלְבָרְכוֹ ” (II Sam. 8:10), mentioned in connection with Toi, king of Hamath. All are expressions of greeting, called in Old French saluder. This, too, viz. בִּרְכָתִי means mon salud, my greeting. ברכתי: מנחתי, מנחה זו הבאה על ראיית פנים ולפרקים אינה באה אלא לשאילת שלום, וכל ברכה שהיא לראיית פנים, כגון להלן (מז י) ויברך יעקב את פרעה, (מ"ב יח לא) עשו אתי ברכה, דסנחריב. וכן (ש"ב ח י) לשאול לו לשלום ולברכו, דתועי מלך חמת, כולם לשון ברכת שלום הן שקורין בלע"ז שלוצי"ר [לשאול בשלום], אף זו ברכתי מו"ן שלו"ד [שאלתי שלומי]:
which has been brought to you: You had no trouble with it, but I have toiled to bring it until it came into your hand. — [from Gen. Rabbah 78:12] אשר הבאת לך: לא טרחת בה, ואני יגעתי להגיעה עד שבאה לידך:
has favored me: Heb. חַנַנִי. The first “nun” has a “dagesh,” because it serves instead of two “nuns”. It should have been חִנָנַנִי since there is no instance of the root חנן without two “nuns.” The third one is a suffix, similar to“He [did not] make me (עָשָׂנִי)” (Isa. 29:16),“has given me (זְבָדַנִי)” (above 30:20). חנני: נו"ן ראשונה מודגשת לפי שהיא משמשת במקום שתי נוני"ן, שהיה לו לומר חננני, שאין חנן בלא שתי נונין, והשלישית לשימוש כמו עשני, זבדני:
I have everything: All my necessities. Esau, however, spoke haughtily,“I have plenty,” [meaning] much more than I need. — [from Tanchuma Vayishlach 3] יש לי כל: כל ספוקי, ועשו דבר בלשון גאוה (פסוק ט) יש לי רב, יותר ויותר מכדי צרכי:
12Thereupon, he said, "Travel and we will go, and I will go alongside you." יבוַיֹּ֖אמֶר נִסְעָ֣ה וְנֵלֵ֑כָה וְאֵֽלְכָ֖ה לְנֶגְדֶּֽךָ:
Travel: Heb. נִסְעָה, similar to:“hear (שְׁמָעָה), forgive (סְלָחָה)” (Dan. 9:19), like שְׁמַע, סְלַח. Here, too, נִסְעָה is like נְסַע, and the“nun” is part of the radical. Therefore, Onkelos renders: טוּל וּנְהַ. Esau said to Jacob, “[You] travel from here and we will go.” נסעה: כמו (תהלים קל ב) שמעה, שהוא כמו שמע, אף כאן נסעה כמו נסע, והנו"ן יסוד בתיבה. ותרגומו טול ונהך, עשו אמר ליעקב נסע מכאן ונלך:
and I will go alongside you: Even with you. I will do you a favor and I will lengthen my traveling time to go as slowly as you require. That is the meaning of“alongside you,” even with you. ואלכה לנגדך: בשוה לך, טובה זו אעשה לך שאאריך ימי מהלכתי ללכת לאט כאשר אתה צריך, וזהו לנגדך, בשוה לך:
13And he said to him, "My master knows that the children are tender, and the flocks and the cattle, which are raising their young, depend upon me, and if they overdrive them one day, all the flocks will die. יגוַיֹּ֣אמֶר אֵלָ֗יו אֲדֹנִ֤י יֹדֵ֨עַ֙ כִּֽי־הַיְלָדִ֣ים רַכִּ֔ים וְהַצֹּ֥אן וְהַבָּקָ֖ר עָל֣וֹת עָלָ֑י וּדְפָקוּם֙ י֣וֹם אֶחָ֔ד וָמֵ֖תוּ כָּל־הַצֹּֽאן:
which are raising their young, depend upon me: The sheep and cattle, which are raising their young, depend on me to lead them slowly. עלות עלי: הצאן והבקר שהן עלות מוטלות עלי לנהלן לאט:
which are raising their young: Heb. עָלוֹת raising their young (עוֹלָלֵיהֶן) , an expression of“infant (עוֹלֵל) and suckling” (Lam. 2:11),“ a youth (עוּל יָמִים)” (Isa. 65:20),“and two nursing (עָלוֹת) cows” (I Sam 6:7), and in French, enfantes, rearing, suckling. עלות: מגדלות עולליהן, לשון (איכה ב יא) עולל ויונק, (ישעיה סה כ) עול ימים, (שמואל א' ו י) שתי פרות עלות, ובלע"ז אינפנטיי"ש [שיש להן ולדות]:
and if they overdrive them one day: to tire them on the road by running, all the flocks will die. ודפקום יום אחד: ליגעם בדרך במרוצה, ומתו כל הצאן:
and if they overdrive them: Heb. וּדְפָקוּם, lit., and if they knock them, like“Hark! My beloved is knocking (דוֹפֵק)” (Song 5:2), knocking at the door. ודפקום: כמו (שה"ש ה ב) קול דודי דופק, נוקש בדלת:
14Now, let my master go ahead before his servant, and I will move [at] my own slow pace, according to the pace of the work that is before me and according to the pace of the children, until I come to my master, to Seir." ידיַֽעֲבָר־נָ֥א אֲדֹנִ֖י לִפְנֵ֣י עַבְדּ֑וֹ וַֽאֲנִ֞י אֶתְנַֽהֲלָ֣ה לְאִטִּ֗י לְרֶ֨גֶל הַמְּלָאכָ֤ה אֲשֶׁר־לְפָנַי֙ וּלְרֶ֣גֶל הַיְלָדִ֔ים עַ֛ד אֲשֶׁר־אָבֹ֥א אֶל־אֲדֹנִ֖י שֵׂעִֽירָה:
Now, let my master go ahead: Please, do not lengthen the days of your traveling. Go ahead according to your speed, even if you will distance yourself [from me]. יעבר נא א-דני: אל תאריך ימי הליכתך, עבור כפי דרכך ואף אם תתרחק:
and I will move: Heb. אֶתְנַהִלָה, [like] אֶתְנַהֵל, the “hey” is superfluous, like“I will descend (אֵרְדָה)” (above 18:21),“I shall hear (אֶשְׁמְעָה)” (Ps. 85:9). אתנהלה: אתנהל, ה"א יתירה כמו (לעיל יח כא) ארדה, (במדבר ט ח) אשמעה:
my own slow pace: Heb. לְאִטִי, my slow pace, a term denoting gentleness, [like]“that flow gently (לְאַט)” (Isa. 8:6),“Deal gently (לְאַט) with the lad for my sake” (II Sam. 18:5). [In the word] לְאִטִי, the“lammed” is a radical, [meaning] my slow pace, and it is not a prefix. I will move [at] my own slow pace. לאטי: לאט שלי, לשון נחת (ישעיה ח ו) ההולכים לאט, (ש"ב יח ה) לאט לי לנער. לאטי הלמ"ד מן היסוד ואינה משמשת, אתנהל נחת שלי:
according to…the work: According to the need made by the pace of the feet of the work [cattle] that I am obliged to lead. לרגל המלאכה: לפי צורך הליכת רגלי המלאכה המוטלת עלי להוליך:
and according to the pace of the children: Heb. וּלְרֶגֶל, according to their feet, how [fast] they can walk. ולרגל הילדים: לפי רגליהם שהם יכולים לילך:
until I come to my master, to Seir: He told him of a longer journey, although he intended to go only as far as Succoth. He said [to himself], “If he intends to harm me, he will wait until I come to him,” but he did not go [to Seir]. (Gen. Rabbah 78:14) So when will he go? In the days of the Messiah, as it is said (Obadiah 1:21): “And saviors shall ascend Mt. Zion to judge the mountain of Esau.” There are [also] many midrashic interpretations to this section. עד אשר אבא אל א-דני שעירה: הרחיב לו הדרך, שלא היה דעתו ללכת אלא עד סכות. אמר אם דעתו לעשות לי רעה ימתין עד בואי אצלו, והוא לא הלך. ואימתי ילך, בימי המשיח, שנאמר (עובדיה א כא) ועלו מושיעים בהר ציון לשפוט את הר עשו. ומדרשי אגדה יש לפרשה זו רבים:
15Thereupon Esau said, "Let me leave with you some of the people who are with me." But he said, "Why [do] that? May I find favor in my master's eyes." טווַיֹּ֣אמֶר עֵשָׂ֔ו אַצִּֽיגָה־נָּ֣א עִמְּךָ֔ מִן־הָעָ֖ם אֲשֶׁ֣ר אִתִּ֑י וַיֹּ֨אמֶר֙ לָ֣מָּה זֶּ֔ה אֶמְצָא־חֵ֖ן בְּעֵינֵ֥י אֲדֹנִֽי:
But he said, “Why [do] that…”: [Why] should you do me a favor that I do not need? ויאמר למה זה: תעשה לי טובה זו שאיני צריך לה:
May I find favor in my master’s eyes: And now you shall not pay me any reward. אמצא חן בעיני א-דני: ולא תשלם לי עתה שום גמול:
16So Esau returned on that day on his way to Seir. טזוַיָּ֩שָׁב֩ בַּיּ֨וֹם הַה֥וּא עֵשָׂ֛ו לְדַרְכּ֖וֹ שֵׂעִֽירָה:
Esau returned on…his way: (Gen. Rabbah 78:15) Esau alone, the four hundred men slipped away one by one. Where did the Holy One, blessed be He, recompense them? In the days of David, as it is said: “[and none of them escaped] except four hundred young men who rode on the camels” (I Sam. 30:17). וישב ביום ההוא עשו לדרכו: עשו לבדו וארבע מאות איש שהלכו עמו נשמטו מאצלו אחד אחד. והיכן פרע להם הקב"ה, בימי דוד, שנאמר (ש"א ל יז) כי אם ארבע מאות איש נער אשר רכבו על הגמלים:
17And Jacob traveled to Succoth and built himself a house, and for his cattle he made booths; therefore he named the place Succoth. יזוְיַֽעֲקֹב֙ נָסַ֣ע סֻכֹּ֔תָה וַיִּ֥בֶן ל֖וֹ בָּ֑יִת וּלְמִקְנֵ֨הוּ֙ עָשָׂ֣ה סֻכֹּ֔ת עַל־כֵּ֛ן קָרָ֥א שֵֽׁם־הַמָּק֖וֹם סֻכּֽוֹת:
and built himself a house: He stayed there eighteen months: summer, winter, and summer. “Succoth” denotes summer. “A house” denotes winter, and [again]“succoth” denotes summer. — [from Gen. Rabbah 78:16] ויבן לו בית: שהה שם שמונה עשר חדש, קיץ וחורף וקיץ. סכות קיץ, בית חורף, סכות קיץ:
18And Jacob came safely [to] the city of Shechem, which is in the land of Canaan, when he came from Padan aram, and he encamped before the city. יחוַיָּבֹא֩ יַֽעֲקֹ֨ב שָׁלֵ֜ם עִ֣יר שְׁכֶ֗ם אֲשֶׁר֙ בְּאֶ֣רֶץ כְּנַ֔עַן בְּבֹא֖וֹ מִפַּדַּ֣ן אֲרָ֑ם וַיִּ֖חַן אֶת־פְּנֵ֥י הָעִֽיר:
And Jacob came safely: Heb. שָׁלֵם, lit., whole, unimpaired in his body, for he was cured of his limp and whole with his money. He did not lose anything because of that entire gift that he had given Esau. [He was also] whole with his Torah, for he had not forgotten [any of] his studies in Laban’s house. — [from Gen. Rabbah 79:5, Shab. 33b] שלם: שלם בגופו, שנתרפא מצליעתו. שלם בממונו, שלא חסר כלום מכל אותו דורון. שלם בתורתו, שלא שכח תלמודו בבית לבן:
the city of Shechem: Heb. עִיר, [meaning] the city of Shechem, like לְעִיר, to the city, and similar to this,“until they came to Bethlehem לֶחֶם) (בֵּית” (Ruth 1:19). עיר שכם: כמו לעיר, וכמוהו (רות א יט) עד בואנה בית לחם:
when he came from Padan-aram: Like a person who says to his companion, “So-and-so came out from between the teeth of lions and returned safely.” Here too, he came whole from Padan-aram, from Laban and from Esau, who had come to attack him on the way. בבאו מפדן ארם: כאדם האומר לחבירו יצא פלוני מבין שיני אריות ובא שלם, אף כאן ויבא שלם מפדן ארם, מלבן ומעשו שנזדווגו לו בדרך:
19And he bought the part of the field where he had pitched his tent from the sons of Hamor, the father of Shechem, for a hundred kesitas. יטוַיִּ֜קֶן אֶת־חֶלְקַ֣ת הַשָּׂדֶ֗ה אֲשֶׁ֤ר נָֽטָה־שָׁם֙ אָהֳל֔וֹ מִיַּ֥ד בְּנֵֽי־חֲמ֖וֹר אֲבִ֣י שְׁכֶ֑ם בְּמֵאָ֖ה קְשִׂיטָֽה:
kesitas: [This is a coin known as] a ma’ah. Rabbi Akiva said,“When I traveled to the cities by the sea, they called a ma’ah, kesita.” (The Targum renders it חוּרְפָן, good, acceptable everywhere, like [above 23:16] “accepted by the merchant”). [from Rosh Hashanah 26a] קשיטה: מעה. אמר רבי עקיבא כשהלכתי לכרכי הים היו קורין למעה קשיטה (ותרגומו חורפן, טובים, חריפים בכל מקום, כגון עובר לסוחר):
20There he erected an altar, and he named it "God is the God of Israel." כוַיַּצֶּב־שָׁ֖ם מִזְבֵּ֑חַ וַיִּ֨קְרָא־ל֔וֹ אֵ֖ל אֱלֹהֵ֥י יִשְׂרָאֵֽל:
and he named it, “God is the God of Israel.”: Not that the altar is called “the God of Israel,” but since the Holy One, blessed be He, had been with him and saved him, he named the altar because of the miracle. That is to say: He Who is God that is the Holy One, blessed be He-He is God to me, whose name is Israel. We find something similar in connection with Moses: “and he named it Hashem Nissi” (Exod. 17:15). Not that the altar was called Hashem, but because of the miracle he named the altar thus, to mention the praise of the Holy One, blessed be He: “The Lord is my miracle.” Our Rabbis (Meg. 18a) interpreted it to mean that the Holy One, blessed be He, called Jacob God [rendering: and the God of Israel called him God]. The words of Torah are“like a hammer that shatters a rock” (Jer. 23:29). They divide into many meanings, but I have come to establish the simple meaning of the verse. ויקרא לו אל אלהי ישראל: לא שהמזבח קרוי אלהי ישראל, אלא על שם שהיה הקדוש ברוך הוא עמו והצילו קרא שם המזבח על שם הנס, להיות שבחו של מקום נזכר בקריאת השם, כלומר מי שהוא אל הוא הקב"ה הוא לא-להים לי ששמי ישראל, וכן מצינו במשה (שמות יז טו) ויקרא שמו ה' נסי, לא שהמזבח קרוי ה', אלא על שם הנס קרא שם המזבח, להזכיר שבחו של הקב"ה, ה' הוא נסי. ורבותינו דרשוהו שהקב"ה קראו ליעקב אל. ודברי תורה (ירמיה כג כט) כפטיש יפוצץ סלע, מתחלקים לכמה טעמים, ואני ליישב פשוטו ושמועו של מקרא באתי:
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Daily Tehillim: Chapters 69 - 71
• Hebrew text
• English text• Chapter 69
1. For the Conductor, on the shoshanim,1 by David.
2. Deliver me, O God, for the waters have reached until my soul!
3. I have sunk in muddy depths without foothold; I have come into deep waters, and the current sweeps me away.
4. I am wearied by my crying, my throat is parched; my eyes pined while waiting for my God.
5. More numerous than the hairs on my head are those who hate me without reason. Mighty are those who would cut me off, those who are my enemies without cause. What I have not stolen, I will then have to return.
6. O God, You know my folly, and my wrongs are not hidden from You.
7. Let not those who hope in You be shamed through me, O my Lord, God of Hosts; let not those who seek You be disgraced through me, O God of Israel,
8. because for Your sake I have borne humiliation, disgrace covers my face.
9. I have become a stranger to my brothers, an alien to my mother's sons,
10. for the envy of Your House has consumed me, and the humiliations of those who scorn You have fallen upon me.
11. And I wept while my soul fasted, and it was a humiliation to me.
12. I made sackcloth my garment, and became a byword for them.
13. Those who sit by the gate speak of me, and [of me] are the songs of drunkards.
14. May my prayer to You, Lord, be at a gracious time; God, in Your abounding kindness, answer me with Your true deliverance.
15. Rescue me from the mire, so that I not sink; let me be saved from my enemies and from deep waters.
16. Let not the current of water sweep me away, nor the deep swallow me; and let not the pit close its mouth over me.
17. Answer me, Lord, for Your kindness is good; according to Your abundant mercies, turn to me.
18. Do not hide Your face from Your servant, for I am in distress-hurry to answer me.
19. Draw near to my soul and liberate it; redeem me, so that my enemies [not feel triumphant].
20. You know my humiliation, my shame, and my disgrace; all my tormentors are before You.
21. Humiliation has broken my heart, and I have become ill. I longed for comfort, but there was none; for consolers, but I did not find.
22. They put gall into my food, and for my thirst they gave me vinegar to drink.
23. Let their table become a trap before them, and [their] serenity, a snare.
24. Let their eyes be darkened so that they cannot see, and let their loins continually falter.
25. Pour Your wrath upon them, and let the fierceness of Your anger overtake them.
26. Let their palace be desolate, let there be no dweller in their tents,
27. for they persecute the one whom You struck, and tell of the pain of Your wounded ones.
28. Add iniquity to their iniquity, and let them not enter into Your righteousness.
29. May they be erased from the Book of Life, and let them not be inscribed with the righteous.
30. But I am poor and in pain; let Your deliverance, O God, streng-then me.
31. I will praise the Name of God with song, I will extol Him with thanksgiving!
32. And it will please the Lord more than [the sacrifice of] a mature bull with horns and hooves.
33. The humble will see it and rejoice; you seekers of God, [see] and your hearts will come alive.
34. For the Lord listens to the needy, and He does not despise His prisoners.
35. Let heaven and earth praise Him, the seas and all that moves within them,
36. for God will deliver Zion and build the cities of Judah, and they will settle there and possess it;
37. and the seed of His servants will inherit it, and those who love His Name will dwell in it.
FOOTNOTES
1. A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 70
David prays that his enemies be shamed and humiliated for their shaming him and reveling in his troubles. Then the righteous will rejoice, and chant songs and praises always.
1. For the Conductor, by David, to remind.
2. O God, [come] to rescue me; O Lord, hurry to my aid.
3. Let those who seek my life be shamed and disgraced; let those who wish me harm retreat and be humiliated.
4. Let those who say, "Aha! Aha!" be turned back in return for their shaming [me].
5. Let all who seek You rejoice and delight in You, and let those who love Your deliverance say always, "May God be exalted!”
6. But I am poor and needy; hurry to me, O God! You are my help and deliverer; O God, do not delay!
Chapter 71
In this awe-inspiring prayer, David speaks of his enemies' desire to kill him, declaring him deserving of death.
1. I have taken refuge in You, O Lord; I will never be shamed.
2. Rescue me and deliver me in Your righteousness; incline Your ear to me and save me.
3. Be for me a sheltering rock, to enter always. You have ordered my salvation, for You are my rock and my fortress.
4. O my God, rescue me from the hand of the wicked, from the palm of the scheming and violent.
5. For You are my hope, O my Lord, God, my security since my youth.
6. I have relied on You from the womb; You drew me from my mother's innards; my praise is of You always.
7. I became an example to the masses, yet You were my mighty refuge.
8. Let my mouth be filled with Your praise, all day long with Your glory.
9. Do not cast me aside in old age; do not forsake me when my strength fails;
10. for my enemies say of me, and those who watch my soul conspire together,
11. saying, "God has forsaken him. Give chase and catch him, for there is no rescuer.”
12. O God, do not distance Yourself from me; my God, hurry to my aid.
13. Let the adversaries of my soul be shamed and consumed; let those who seek my harm be enwrapped in disgrace and humiliation.
14. But as for me, I will always hope; I will add to all Your praises.
15. My mouth will tell of Your righteousness, all day long of Your deliverance, for I do not know their number.
16. I come with the strength of my Lord, God; I mention Your righteousness, Yours alone.
17. O God, You have taught me since my youth, and to this day I tell of Your wonders.
18. Even into old age and hoariness, O God, do not abandon me, until I tell of Your might to the generations, and of Your strength to all who are to come.
19. Your righteousness, O God, reaches the high heavens, for You do great things; O God, who is like You!
20. You, Who has shown me many and grievous troubles, You will revive me again; You will lift me again from the depths of the earth.
21. You will increase my greatness; You will turn and console me.
22. I too1 will thank You on the lyre for Your faithfulness, My God; I will sing to You on the harp, O Holy One of Israel.
23. My lips will rejoice when I sing to you, as well as my soul which You have redeemed.
24. My tongue will also utter Your righteousness all day, for those who seek my harm are shamed and disgraced.
FOOTNOTES
1. As you increase my greatness, so will I increase your praise (Metzudot).
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Tanya: Kuntres Acharon, Essay 5
• Lessons in Tanya
Tanya: Kuntres Acharon, Essay 5
• Lessons in Tanya
• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Wednesday, Kislev 13, 5776 · November 25, 2015
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Wednesday, Kislev 13, 5776 · November 25, 2015
Today's Tanya Lesson
Kuntres Acharon, Essay 5
The mitzvot requiring action were a major theme in Essay IV. There the Alter Rebbe explained how their observance extricates and elevates the sparks of holiness that originated in the World of Tohu and that are embedded in this material world, and thereby causes G‑dliness to descend there. The same, it was stated, is true regarding the study of the laws that govern the mitzvot.
The Alter Rebbe went on to say that this applies as well to the prohibitory mitzvot, where one cannot apply the dictum that “it is considered as if one performed the command.” Moreover, Torah study remains valuable even with regard to the laws concerning situations that will never occur, even though there too we cannot say that “if one remained passive and did not transgress, he is rewarded as if he had performed a mitzvah.” Nevertheless, even in such cases, a Torah law draws down Supernal Wisdom within the world.
In the Essay before us, the Alter Rebbe will state that although it would seem that purifications (beirurim) cannot be brought about when studying these types of laws (for one only draws down Supernal Wisdom), yet in point of fact, purifications do come about through this Torah study. Moreover, the reason for this is not that the Torah study leads one to observe a positive commandment or to refrain from transgressing a prohibition; nor is it that by virtue of his study he is regarded “as if” he performed the positive commandment or is rewarded for refraining from transgressing a prohibition.
ולהבין פרטי ההלכות דלא שכיחי כלל
Let us understand [how this applies to] the details of the laws that never occur at all,
ואפשר שלא היו מעולם במציאות
and possibly never actually existed,
מכל שכן שלא יהיו לעתיד לבא
and certainly will not come to pass in the Time to Come;
כמו פרטי דיני פיגול, וכהאי גוונא
for example, the detailed laws of pigul1 and the like.
How does the study of these laws extract, refine and elevate the sparks of Tohu?
הנה מודעת זאת שכל איסור שבעולם יש לו שרש ומקור חיים בקליפות
It is known that every prohibited thing in the world has a source and a root of life in the kelipot.
שאם לא כן, לא היה יכול להיות במציאות בעולם, בלתי השפעה עליונה
Otherwise, it could not exist in this world, without the flow from above, i.e., without receiving vitality from a spiritual source.
ואפילו המסלסל בשערו, וכהאי גוונא, מקבל חיותו ברגע זו מהיכלות הקליפות, כמו שכתוב בזהר
Even one who crinkles his hair, and the like, receives his life-force at that moment from the spiritual chambers of the kelipot, as is explained in the Zohar.2
והלכך גם פרטי האיסורים שלא באו לידי מעשה מעולם, בעולם הזה הגשמי
Therefore even the particular prohibitions that never became practical issues in this physical world,
מכל מקום שרשי חיותם הן במציאות בפועל ממש בהיכלות הקליפות
still the roots of their life-force do actually exist in the spiritual chambers of the kelipot.
וגם הפרטים שיוכל להיות שלא היו ולא יהיו לעולם במציאות
Even the particular instances that possibly never did and never will actually occur,
כגון טעות ושגגות, שטעה וקרא לתשיעי עשירי כו׳, וכהאי גוונא
for example errors and unwitting misdeeds, like (when tithing) erroneously calling the ninth [sheep] the tenth,3 and the like,
דלא שייך במזיד, להיות קליפה שורה על זה
the kind of eventuality that cannot be deliberate and thereby cause a kelipah to light upon it.
ויוכל להיות דכהאי גוונא אינו במציאות בהיכלות הקליפות
Possibly in these circumstances it does not exist in the chambers of the kelipot.
How, then, does it possess a source and root in the kelipot?
הגה״ה מאדמו״ר בעל צמח צדק, זכרונו לברכה, נשמתו עדן: נראה לי מה שכתב ויוכל להיות, אלמא דלא ברירא ליה, היינו משום שהשגגות באות מנוגה, אם כן יש לומר דיש להם שרש בהיכלות דנוגה
[4Note inserted by the Tzemach Tzedek, of blessed memory: It appears to me that the Alter Rebbe uses the word “possibly”, implying uncertainty, because unwitting errors derive from nogah. It may therefore be said that their origin is in the chambers of nogah.]
מכל מקום, על כל פנים ישנו במציאות, להבדיל, בחכמה עילאה שנתפשטה בפרט זה למשה רבנו, עליו השלום, בסיני
In any event, it does exist if not in kelipot, then at least — keeping in mind the distinction between the sacred and the profane — in the Supreme Wisdom that issued and descended in this detail to Moses at Sinai,
כמאמר: מה שכל תלמיד ותיק עתיד לחדש כו׳
[5as in the expression,6 “Whatever teaching] any seasoned student will one day innovate... [was taught to Moses at Sinai].”
וכל פרטי האבעיות דרבי ירמיה
Likewise, all the detailed queries of R. Yirmeyah, who posed so many hypothetical possibilities that he was escorted from the House of Study, as the Gemara relates,7
Obviously, his queries involved situations that were entirely unlikely to ever take place.8
וכרכתו כו׳, פרק ד׳ דחולין
and [detailed queries such as] “If she wrapped him...,” in ch. 4 of Chullin.9
The question discussed there is whether a firstborn animal can be considered to have directly “opened the womb” (and hence be sanctified) in either of two hypothetical cases. According to Rashi, it is a question of what happens if the person assisting in the birth entirely wraps up the animal as it is born. According to Rabbeinu Tam, the question involves a multiple birth, with a cow being born together with the firstborn bull, and wrapping itself completely around it — something extremely unlikely to ever occur.
Nevertheless, all these detailed queries were given to Moses at Sinai.
כי התפשטות חכמה עילאה היא בחינת אין סוף, המלובש בה בפועל ממש
For the extension of the Supreme Wisdom that is vested in the laws of Torah is infinite, since the Infinite is actually clothed in it.
וכל פרט הלכה הוא שער נמשך מחכמה עילאה
Every particular of the law is a gate drawn from the Supreme Wisdom
דיסד ברתא, ומלובש בה
which “founded the daughter,” and is clothed in it,
Chochmah (the “father”) founded Malchut (the “daughter”). “Malchut is the mouth, which we call the Oral Torah.”10Chochmah, then, is clothed in the laws of the Oral Torah as they are to be found in their source in Malchut of Atzilut.
וממנה נמשך, ומתלבש בבריאה יצירה עשיה
and from [Malchut], [Chochmah] is drawn and invested in Beriah, Yetzirah and Asiyah.
The Alter Rebbe will now conclude by explaining how this brings about the refinement of the sparks.
ונודע כי יניקת הקליפות, מאחוריים דיו״ד ספירות דקדושה
It is known that the nurture of the kelipot derives from the hinderpart of the Ten Sefirot of holiness,
ובפרט, מלבושים דיו״ד ספירות דבריאה יצירה עשיה
and more precisely, from the garments of the Ten Sefirot of Beriah, Yetzirah and Asiyah,
ובפרט, דיצירה ועשיה המעורבים בקליפות
and yet more precisely, [they derive their nurture from the garments] of Yetzirah and Asiyah that are intermingled with kelipot,
The evil of the kelipot in the Worlds of Yetzirah and Asiyah is intermingled with the good.
כנודע שיניקתם מבחינת הלבושים
for, as is known, their nurture derives from the state of garments.
ועל ידי עסק ההלכות בדבור ומחשבה, מתפרשים ומתפרדים מהקדושה
Through the study of the laws, in speech and in thought, they become separated11 and distinct from the sacred.
כמו שכתוב בתיקונים ורעיא מהימנא: לאפרשא כו׳
Thus it is stated in Tikkunim and Raya Mehemna,12 “To separate [13etc.] [the kelipot from holiness through Torah study].”
How does Torah study accomplish the separation and refinement of the kelipot, when the issue of Supernal Wisdom originally in Torah was unable to effect this, and there came about the admixture of good and evil in the Worlds of Yetzirahand Asiyah?
והיינו כנודע ממה שאמרו: על שלא ברכו בתורה תחלה כו׳
This accords with what is known concerning the teaching of our Sages14 (in answer to the prophet’s query,15“Why was the land destroyed?”): “For they did not recite the blessing before Torah study....”
The inner meaning of this is that the people of those times failed to draw down the infinite light into their study of the Torah (for ברך, the root of the word in the Holy Tongue that means “blessing”, signifies “drawing down”). Evil cannot be separated from good by the Torah alone: it must be studied in the proper manner.
שהוא על ידי המשכת אור אין סוף בחכמה עילאה המלובשת בהן
This [separation] is effected by drawing down the infinite light into the Supreme Wisdom clothed in them,in the laws of the Torah.
ובחכמה איתברירו, באור אין סוף שבה
Through Chochmah they are sorted out — through the infinite light that is within it, i.e., within Chochmah.
This is equally true regarding the study of the laws of prohibitory commands, even those that most probably will never occur. For the Torah study itself accomplishes this purification.
והמשכה זו נעשה על ידי דיוקן העליון של האדם, העוסק גם כן בהלכות אלו למעלה
This [light] is drawn into the Supreme Wisdom by the supernal “likeness” of man, who is also occupied with these laws above,
When a man studies Torah below, his source above engages in Torah study as well.
בשרשו בנוקבא דז״א דבריאה יצירה עשיה
in its source in nukva of Za of Beriah, Yetzirah and Asiyah.
ובזה יובן חיוב כל נפש רוח נשמה להשלים כל התרי״ג, במחשבה דבור ומעשה
Thus we can understand the requirement16 that every Nefesh-Ruach-Neshamah fulfill all 613 commandments in thought, speech and deed,
שהן פרטי ההלכות
meaning the details of the laws, for thought and speech refer to the study of all these details.
וצריכות לבא בגלגול להשלים התורה בפשט, רמז, דרוש, סוד
They (any Nefesh-Ruach-Neshamah that failed to complete a previous mission in this world) must be reincarnated to fulfill the Torah — in its simple meaning, allusions, homiletics and secrets,17
כדי לברר כל הבירורין הנוגעים להם מכל הרפ״ח, שהיא קומת אדם שלמה
in order to sort out and refine all that pertains to them from among the 288 sparks that constitute the complete structure of man,
תרי״ג בחינות כלליות ופרטיות
with the 613 categories, general and particular, that relate to each soul.
אבל לעתיד לבא, כשיושלם הבירור, יהיה עסק התורה בבחינת עשה טוב לבד
But in the Time to Come, when the refinement is culminated, the study of Torah will be in the form of “do good” alone, and no longer in order to separate good from evil.
להעלות הנפש רוח נשמה מעלה מעלה עד אין סוף
[Its purpose will be] to elevate the Nefesh-Ruach-Neshamah ever and infinitely higher;
וגם בשס״ה לא תעשה, בשרשן למעלה, שהן גבורות קדושות
and also, with regard to [the study of] the 365 prohibitions, [to elevate them] to their source, the holy attributes of Severity,
ולהמתיקן בחסדים ברמ״ח מצות עשה, ולכללן יחד
and to “sweeten” them through the attributes of Kindness that are in the 248 positive commandments, and to fuse them — the attributes of Severity with the attributes of Kindness.
ועל כן התורה כולה נצחית בכללה ובפרטה
The entire Torah is thus eternal in general and in detail.
I.e., including even all the detailed laws that have no practical application at all in the Time to Come.
שגם פרטי ההלכות דשס״ה לא תעשה, הן הן ענפים מהכללות
For even the individual laws of the 365 prohibitions are branches of the Torah’s general statements.
ויש לכולם שרש למעלה, בה׳ גבורות דקדושה
All of them have a source above in the five holy attributes of Severity,
כמו השס״ה לא תעשה עצמן שהן למעלה, בחינת הדם המחיה האברים דכלים דז״א
just as the 365 prohibitions themselves as they are above, in the state of “blood” that animates the organs of the vessels of Za.
| FOOTNOTES | |
| 1. | Vayikra 7:18; Zevachim 29a. |
| 2. | See Zohar I, 166b. |
| 3. | Bechorot 59a. |
| 4. | The brackets are in the original text. |
| 5. | The brackets are in the original text. |
| 6. | Cf. Megillah 19b; Yerushalmi, Peah 2:4; et al. |
| 7. | Bava Batra 23b. |
| 8. | Note of the Rebbe: “But see also Tosafot [which gives a different reason for his being asked to leave]. See also p. 165b there [where the Gemara states that R. Yirmeyah was reinstated in the House of Study because of problems which he solved]. Moreover, the Acharonim note that most of his queries remained unresolved.” |
| 9. | P. 70a. |
| 10. | Tikkunei Zohar, in the Introduction which begins, Patach Eliyahu. |
| 11. | Emended according to Luach HaTikkun of the Rebbe. |
| 12. | See Zohar III, 11b; 27b. |
| 13. | The brackets are in the original text. |
| 14. | Nedarim 81a. |
| 15. | Yirmeyahu 9:11. |
| 16. | Note of the Rebbe: “See also above, Iggeret HaKodesh, Epistle XXIX; the Alter Rebbe’s Shulchan Aruch, Hilchot Talmud Torah [1:4, and sources cited there].” |
| 17. | In the Heb. original, the last four words are abbreviated to בפרד״ס — “In the Pardess” (lit., “orchard” of the Torah). |
----------------------
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
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Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
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• Wednesday, Kislev 13, 5776 · November 25, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work
Negative Commandment 63
Desecrating the Name of G‑d
"And you shall not profane My holy name"—Leviticus 22:32.
We are commanded not to desecrate G‑d's Name. This mitzvah has three applications:
a) Martyrdom: If an oppressive government arises and sets for itself the goal of eradicating Judaism and Torah, we are commanded to sacrifice our lives rather than deviate one iota from Jewish law or custom. And, at any time, we are obligated to allow ourselves to be killed rather than transgress one of the three cardinal sins—idolatry, murder, and certain forbidden sexual relations (such as adultery, incest, and homosexuality).
One who allows himself to be martyred under these circumstances has sanctified G‑d's Name. One who transgresses, has desecrated His Name.
b) Sins of Spite: One who transgresses G‑d's command not for pleasure or for the sake of perceived benefit, but simply to demonstrate indifference for G‑d's words, has desecrated G‑d's Name, having displayed open disregard for His wishes.
c) Behavior Befitting a Torah Scholar: One who is renowned for his piety may not do anything that even smells of impropriety—even if there is no transgression involved. One Talmudic rabbi said that if he were to take meat from the butcher on credit, without paying immediately, that would constitute a desecration of G‑d's Name. When a Torah scholar behaves in exemplary fashion, this causes G‑d's Name to be sanctified—and vice versa.
Full text of this Mitzvah »
Negative Commandment 65
Destroying a Place of Worship
"This you shall not do to the L-rd your G‑d"—Deuteronomy 12:4.
We are forbidden from destroying G‑d's houses of worship (i.e. the Holy Temple), or any of its utensils—such as the altar or any part of the sanctuary. This prohibition also includes defacing the books of the Prophets or erasing any written Name of G‑d.
Full text of this Mitzvah »
Positive Commandment 172
Heeding a Prophet
"You shall listen to him"—Deuteronomy 18:15.
We are commanded to obey the instructions of a prophet. This as long as he doesn't instruct to permanently abolish any mitzvah. But we are commanded to listen to a prophet if he tells us to temporarily suspend the observance of a biblical precept.
Full text of this Mitzvah »
Today's Mitzvah
A daily digest of Maimonides’ classic work
Negative Commandment 63
Desecrating the Name of G‑d
"And you shall not profane My holy name"—Leviticus 22:32.
We are commanded not to desecrate G‑d's Name. This mitzvah has three applications:
a) Martyrdom: If an oppressive government arises and sets for itself the goal of eradicating Judaism and Torah, we are commanded to sacrifice our lives rather than deviate one iota from Jewish law or custom. And, at any time, we are obligated to allow ourselves to be killed rather than transgress one of the three cardinal sins—idolatry, murder, and certain forbidden sexual relations (such as adultery, incest, and homosexuality).
One who allows himself to be martyred under these circumstances has sanctified G‑d's Name. One who transgresses, has desecrated His Name.
b) Sins of Spite: One who transgresses G‑d's command not for pleasure or for the sake of perceived benefit, but simply to demonstrate indifference for G‑d's words, has desecrated G‑d's Name, having displayed open disregard for His wishes.
c) Behavior Befitting a Torah Scholar: One who is renowned for his piety may not do anything that even smells of impropriety—even if there is no transgression involved. One Talmudic rabbi said that if he were to take meat from the butcher on credit, without paying immediately, that would constitute a desecration of G‑d's Name. When a Torah scholar behaves in exemplary fashion, this causes G‑d's Name to be sanctified—and vice versa.
Full text of this Mitzvah »
Desecrating the Name of G‑d
Negative Commandment 63
Translated by Berel Bell
The 63rd prohibition is that we are forbidden from profaning G‑d's Name. This corresponds to the commandment to sanctify G‑d's Name, as we explained previously in Positive Commandment Nine.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not profane My Holy Name."
This transgression has three categories: two which apply to everyone, and one which applies only to certain individuals.
The first general category [itself contains two parts: a)] when there is a decree [against Judaism], and one is pressed to transgress a commandment by someone who intends2 to make him violate the commandment — whether it is from the less serious or more serious commandments — or [b)] even when there is no decree, and one is pressed to transgress the prohibitions of idolatry or gilui arayot3 or murder. One is required to give up one's life and allow oneself to be killed rather than transgress, as explained in the Ninth Positive Commandment. If a person transgressed the prohibition rather than allowing himself to be killed, he has profaned G‑d's Name and has [thereby].transgressed this commandment. If he did so publicly, i.e. in the presence of ten Jews, he has profaned G‑d's Name in public and transgressed G‑d's commandment (exalted be He), "Do not profane My Holy Name," and his sin is very grievous.
He does not receive lashes, however, since he was forced, and the court may punish by lashes or execution only when the person transgressed intentionally, willingly, before witnesses, and after being warned. The Sifra says regarding a person who gives one4 of his children to [the idol] Molech, "The verse5 says, 'I will direct My anger against that person.' The word 'that,'6 comes to exclude one who acts unwillingly, unintentionally or mistakenly." This explains to you that one who serves idolatry because he was compelled to do so is not punished by karet, and certainly is not executed by the court. He does transgress, however, the prohibition of chillul Hashem, profaning G‑d's Name.
The second general category is when a person does a prohibited act for which he has no desire or enjoyment, but his actions show disregard and disobedience. This person also profanes G‑d's Name and is punished by lashes.7 The verse8 therefore says, "Do not swear falsely by My name; [if you do so], you will be profaning your G‑d's name," because it gives no physical pleasure, and shows disregard for this commandment.
The category which applies to certain individuals is when a person who is known for his piety and righteousness does something which seems to the public to be a sin. Since such an act is improper for such a pious man, he has profaned G‑d's Name, even though the act was permitted. As our Sages said,9 "What would be an example of profaning G‑d's Name? [Rav said,] If someone like me would take meat from the butcher without paying immediately. Another Sage said, 'If someone like me would walk four amos without learning Torah or wearing tefillin.'"
This prohibition is repeated in the verse,10 "[Do] not profane your G‑d's name; I am G‑d."
The details of this mitzvah have been explained in Pesachim11 and in the end of Yoma.12
FOOTNOTES
1.Lev. 22:32.
2.This would not apply if violating the commandment is not the intention, such as if a burglar would demand that one drive him to safety on Shabbat. His demand that Shabbat be violated is incidental to his real intention.
3.A sexual prohibition which is punishable by karet, such as adultery or one of the incestual prohibitions.
4.Or more. See Hilchos Yesodei HaTorah 6:4.
5.Lev.20:5.
6.Hahu, "against that person," rather than saying more simply, "against him."
7.See Kapach, 5731, footnotes 37,90.
8.Lev.19:12.
9.Yoma 86a.
10.Lev.18:21.
11.25b.
12.82a,86a.
---------------------------------------------------------Negative Commandment 65
Destroying a Place of Worship
"This you shall not do to the L-rd your G‑d"—Deuteronomy 12:4.
We are forbidden from destroying G‑d's houses of worship (i.e. the Holy Temple), or any of its utensils—such as the altar or any part of the sanctuary. This prohibition also includes defacing the books of the Prophets or erasing any written Name of G‑d.
Full text of this Mitzvah »
Destroying a Place of Worship
Negative Commandment 65
Translated by Berel Bell
The 65th prohibition is that we are forbidden from destroying1 any houses of worship of G‑d (exalted be He) or books of the Prophets, erasing one of the Holy Names of G‑d, or any similar act.
The source of this commandment is G‑d's statement,2 "You may not do so to G‑d your Lord," i.e. after first giving the command to destroy idolatry, to wipe out its name, and to completely demolish its altars, the verse warns, "You may not do so to G‑d your Lord."
One who performs one of these acts, such as destroying part of the heichal [the Holy Temple], the altar, etc. or who erases one of G‑d's Names is punished by lashes.
In the end of Makkos,3 the Gemara explains that one who burns wood which was designated for use in the Holy Temple is punished by lashes: "And the prohibition is derived from this verse,4 'Burn their Asherah trees...You may not do so to G‑d your Lord.'" It is also explained there that one who erases G‑d's Name is punished by lashes: "And the prohibition is derived from this verse,5 'Wipe out their names...You may not do so to G‑d your Lord.'"
The details of this mitzvah have been explained in the 4th chapter of tractate Shavuot.6
FOOTNOTES
1.See Hilchos Yesodei HaTorah 6:7, Hilchos Bais Habechirah 1:17, that one may not destroy even one stone.
2.Deut. 12:4.
3.22a.
4.Deut. 12:3-4.
5.Ibid.
6.35a.
----------------------------------------------------------Positive Commandment 172
Heeding a Prophet
"You shall listen to him"—Deuteronomy 18:15.
We are commanded to obey the instructions of a prophet. This as long as he doesn't instruct to permanently abolish any mitzvah. But we are commanded to listen to a prophet if he tells us to temporarily suspend the observance of a biblical precept.
Full text of this Mitzvah »
Heeding a Prophet
Positive Commandment 172
Translated by Berel Bell
The 172nd mitzvah is that we are commanded to obey each of the Prophets, may they rest in peace, and to fulfill all their instructions. Even if his instructions contradict one or many of these commandments, [we are commanded to obey him] as long as his instructions are temporary. This does not apply, however, if he permanently adds or subtracts [from the commandments], as we explained in the Introduction to our Commentary on the Mishneh.1
The source of this commandment is G‑d's statement (exalted be He),2 "To him you must listen." In the words of the Sifri: "The verse, 'To him you must listen,' means that even if he tells you to temporarily3 transgress one of the commandments of the Torah, you must listen to him."
One who transgresses this mitzvah is punished by mita bidei shamayim, as it says in G‑d's statement (exalted be He)4 "If any person does not listen to My word that he declares in My name, I will punish him." It has been explained in tractate Sanhedrin5 that three are punished by mita bidei shamayim: one who disobeys the prophet, a prophet who disobeys his own prophecy, and a prophet who conceals his prophecy.6 All of them are derived from the phrase, "If any person does not listen." Our Sages said, "The phrase, lo yishma ['does not listen'] can also be read, lo yishamei ['does not listen to himself'] and lo yashmia ['does not make others listen']."7
The details of this mitzvah have been explained in the end of tractate Sanhedrin.8
FOOTNOTES
1.If he does so, he is a false prophet and is executed. See Hilchos Yesodei HaTorah 9:1.
2.Deut. 18:15.
3.See Hilchos Yesodei HaTorah 9:3, where the example is brought of the prophet Elijah, who brought an offering on Mount Carmel, in spite of the prohibition to bring offerings outside the Temple in Jerusalem. Since it was a temporary measure — only to disprove the idolatry of Baal — it was permitted.
4.Deut. 18:19.
5.89a.
6.Such as Jonah.
7.The same Hebrew word contains all three meanings when vocalized differently. The word therefore conveys all three categories, one who disobeys the prophet (lo yishma), the prophet who disobeys his own prophecy (lo yishamei) and the prophet who conceals his prophecy (lo yashmia).
8.I.e. the end of chapter Eilu Hanechenakin.
------------------------------------------------------------
• 1 Chapter: Nezirut Nezirut - Chapter 9 • English Text | Hebrew Text | Audio: Listen | Download | Video Class
• 1 Chapter: Nezirut Nezirut - Chapter 9 • English Text | Hebrew Text |
Audio: Listen | Download | Video Class
• Nezirut - Chapter 9
Halacha 1
[The following rules apply when a person] sets aside money for the sacrifices of nazirites,1 those sacrifices were offered, and there is money left over. He should bring sacrifices of other nazirites with those funds,2 for the remainder of money [set aside for] nazirite [offerings should be used] for nazirite [offerings].3If one set aside money for his own nazirite [offering] without specifying for which sacrifice it should be used4 and money was left over, the remaining funds should be used for freewill offerings.5
Halacha 2
When a person set aside money that was designated for specific purposes for his nazirite offering and money was left over, the remainder of the funds set aside for the burnt offering should be used for a burnt offering. The remainder of the funds set aside for the sin offering should be brought to the Dead Sea.6The remainder of the funds set aside for the peace offering should be used for a peace offering. There is no need that the offering be accompanied by bread.7It is eaten for one day.8
Halacha 3
[The following rules apply when a person] set aside money for [sacrifices for] his nazirite vow and died. If the money was not designated for specific sacrifices, it should be used for freewill offerings.9 If the money had been designated for specific sacrifices, the funds set aside for the burnt offering should be used for a burnt offering. The funds set aside for the sin offering should be brought to the Dead Sea.10 The funds set aside for the peace offering should be used for a peace offering. It is eaten for one day. There is no need that the offering be accompanied by bread.
Halacha 4
What is meant by money not designated for specific sacrifices? For example, [a nazirite] set aside money to use to bring his sacrifices and did not say anything. If, however, he said: "This is for my obligation," it is as if they have been designated for a specific purpose.11 Needless to say, that if he says: "This [money] is for my burnt offering, sin offering, and peace offering," the money is considered as set aside for a specific purpose.
Halacha 5
When a person sets aside an animal with a blemish12 [for his sacrifice], it is as if he set aside money without designating it for a specific purpose. Similarly, if he set aside a slab of silver or of gold or a utensil, it is as if he set aside money without designating it for a specific purpose.13 [This applies] even if he said: "This is for my burnt offering, sin offering, and peace offering."
Halacha 6
When a person says: "These [funds] are for my sin offering and the remainder is for my nazirite offering" and dies or a woman made such statements and then her husband nullified her nazirite vow,14 the money for the sin offering should be brought to the Dead Sea. Half of the remainder of the money should be used for a burnt offering and half for a peace offering.
Halacha 7
If he says: "These [funds] are for my burnt offering and the remainder is for my nazirite offering" [and dies], the money for the burnt offering should be used for a burnt offering and the remainder should be used for freewill offerings.15
Halacha 8
When a person thought that he was obligated in a nazirite vow and set aside his sacrifices and then inquired of a sage who told him that [his statements] do not constitute a vow and he is not obligated to be a nazirite, what should he do with the sacrifices that he set aside? They should go and pasture with the rest of the herd.16 For they were consecrated in error and that consecration is not binding, as will be explained in the appropriate place.17
Halacha 9
[The following rules apply when] a woman takes a nazirite vow and set aside her sacrifices and afterwards, her husband nullified her vow. If the animal belonged to him, it should go out and pasture in the herd,18 for a person cannot consecrate an article that does not belong to him.19 If the [animals set aside for] sacrifices were hers and her husband did not own any part of them, e.g., they were given to her as a present on the condition that her husband have no authority over them, but instead, she could do whatever she wants with them,20the sin offering should be left to die,21 the burnt offering should be sacrificed as a burnt offering, and the peace offering should be sacrificed as a peace offering. It is eaten for one day. There is no need that the offering be accompanied by bread.22
Halacha 10
If [a woman] set aside money that was not designated for specific sacrifices, it should be used to purchase freewill offerings. If it was designated for specific purposes, the funds set aside for the burnt offering should be used for a burnt offering. The funds set aside for the sin-offering should be brought to the Dead Sea. The funds set aside for the peace offering should be used for a peace offering. It is eaten for one day. There is no need that the offering be accompanied by bread.
Halacha 11
When a woman took a nazirite vow and became ritually impure [due to contact with a corpse] in the midst of the days of her nazirite vow, and afterwards her husband heard of her vow and nullified it, she must [still] bring the sacrifices [required when a nazirite] becomes ritually impure.23
Halacha 12
When a father binds his son to a nazirite vow24 and set aside sacrifices, but the son did not desire this nazirite vow and he or his relatives objected or he shaved himself or his relatives shaved him,25 the sin offering should be left to die, the burnt offering should be sacrificed as a burnt offering, and the peace offering should be sacrificed as a peace offering. It is eaten for one day. There is no need that the offering be accompanied by bread.26
If he set aside money that was not designated for specific sacrifices, it should be used to purchase freewill offerings. If it was designated for specific purposes, the funds set aside for the burnt offering should be used for a burnt offering. The funds set aside for the sin-offering should be brought to the Dead Sea. The funds set aside for the peace offering should be used for a peace offering. It is eaten for one day. There is no need that the offering be accompanied by bread.
Halacha 13
Halacha 14
[A question arises when] there are two nazirites; one became ritually impure [due to contact with a corpse] and it is not known which of them became ritually impure.31 How should they bring their sacrifices?32
They should bring the sacrifices33 [required when emerging from] impurity and the sacrifices [that mark the completion of a nazirite vow in] purity at the conclusion of the span of their nazirite vow.34 One of them then says: "If I was the one who became impure, the sacrifices [to emerge from] impurity are mine and the sacrifices [that mark the completion of a nazirite vow in] purity are yours. If I am the one who is ritually pure, the sacrifices [that mark the completion of a nazirite vow in] purity are mine and the sacrifices [to emerge from] impurity are yours."35
After bringing these sacrifices, they [both] then count the full span of another nazirite vow36and bring another [set of] sacrifices [that mark the completion of a nazirite vow in] purity.37 They then bring38 the sacrifices [that mark the completion of a nazirite vow in] purity and one says: "If I was the one who was ritually impure, the sacrifices [brought previously to mark the emergence from] impurity were mine and the sacrifices [brought to mark the completion of a nazirite vow in] purity were yours and these are the sacrifices [that mark my completion of a nazirite vow in] purity. If I was the one who was ritually pure, the sacrifices [brought previously to mark the completion of a nazirite vow in] purity were mine and those [brought to mark the emergence from] impurity were yours. And these are the sacrifices [that mark your completion of a nazirite vow in] purity."39Thus neither one lost anything [in bringing] these sacrifices.40
Halacha 15
If one of them dies, [the other] must bring a fowl as a sin-offering41and an animal as a burnt offering42 and say: "If I became impure, the sin offering fulfills my obligation and the burnt offering is a freewill offering. If I was pure, the burnt offering is my obligation and the fowl brought as a sin-offering is [because of] the doubt." He then counts the full span of another nazirite vow43 and brings the sacrifices44 [required when completing a nazirite vow in] purity. He should say: "If I was impure, the first burnt offering I brought is a freewill offering and this is the sacrifice that I am obligated to bring. If I was pure, then the first burnt offering was obligatory. This is a freewill offering and these are the remainder of my sacrifices."
Halacha 16
How could a doubt arise for them with regard to whether they contracted ritual impurity? For example, two nazirites were standing in a private domain where the ruling is that if a doubt concerning ritual purity arises in a private domain, the person is considered impure.48 A person who was standing outside saw them and said: "I saw that one of you became impure, but I do not know which one it is."
If, however, this witness is together with them in the courtyard, they are both ritually pure. [The rationale is that] since there are three of them, they are considered as "many people." And when there are many people in a private domain, when a doubt arises concerning them, they are ritually pure like a doubt concerning ritual impurity in the public domain as will be explained in its place.49
Halacha 17
When does the above apply? When both nazirites remain silent or the matter is doubtful for them. If, however, one of them says: "I did not become ritually impure," even if two witnesses testify that he became impure, he does not bring a sacrifice because of their statements. His statement: "I did not become ritually impure," can be understood to mean: "I will not bring a sacrifice [because of] impurity, because I have already asked [a sage] to absolve my vow." Thus he is not contradicting the witnesses and a person's word is accepted with regard to his own person.50 If, however, he remained silent or was in doubt concerning the matter, he should bring a sacrifice even when the cause is the testimony of one witness, as we explained [above]
Similarly, if a witness tells a person: "You took a nazirite vow in my presence" and that person disputes the matter, he is not liable for anything.51 If he does not dispute the matter, he must observe [the restrictions of] a nazirite vow because of his statements.
Even if [a person] told two others, "I saw one of you take a nazirite vow, but I do not know which of you it was," since [neither of them] dispute his statements, they both must observe a nazirite vow, because of his statements. If a person observed a nazirite vow because of the statements of one witness and drank wine or became impure [due to contact with a corpse] and two witnesses administered a warning, he is given lashes even though the fundamental dimension of the testimony is dependent on one witness.52
Halacha 18
When a corpse was lying across the breadth of a path53 and a nazirite walked by there, he is pure. [This applies] even if the only way to pass was [to step] over the corpse54 or to touch it and even if it was a source of impurity that was known.55 [The rationale is that when there is] an unresolved doubt concerning ritual impurity in the public domain, [we consider the person] pure.
Halacha 19
When does the above apply? When he was walking. If, however, he was riding or carrying a burden, he is impure.56 [The rationale is that] it is possible for a person who is walking on his feet not to touch the corpse, have his body pass over it, nor move it. When, by contrast, a person is carrying a burden or riding, it is impossible for him not to touch the corpse, have his body pass over it, nor move it, for the corpse is lying across the path.57
| FOOTNOTES | |
| 1. |
I.e., he set aside money to pay for the sacrifices of poor nazirites.
|
| 2. |
Even if there are not enough funds remaining to purchase an entire sacrifice, the remaining funds should be contributed toward the purchase of a sacrifice.
|
| 3. |
Since the money was set aside for that purpose, it should be used accordingly.
|
| 4. |
See Halachah 4 for more details concerning this concept.
|
| 5. |
Voluntary burnt offerings whose sacrifice embellishes the altar. Since the money was set aside for use for his own offerings, it should not be used for the offerings of another person. This is the meaning of the phrase Shekalim 2:5: "What is left over from a nazirite's [offerings] should go for the sake of that nazirite.
|
| 6. |
Brought to a place where it is impossible to benefit from it. It must be noted that at times the Rambam interprets the term Yam HaMelach as referring to the Mediterranean Sea.
The rationale for this ruling is that once a person has received atonement, it is forbidden to benefit from any funds designated for his sin offering. See Hilchot Pesulei HaMukdashim 4:1. The commentaries also note that in Hilchot Pesulei HaMukdashim 5:9, the Rambam writes that money left over from a sin offering should be used to purchase freewill offerings.
|
| 7. |
As the nazirite's peace offering must be accompanied (see Chapter 8, Halachah 1).
|
| 8. |
Like the peace offering brought by a nazirite in contrast to an ordinary peace offering which may be eaten for two days and one night.
|
| 9. |
Although a certain amount of the funds would have been used for a sin offering, since they have not been designated for that purpose, it does not become prohibited to use them for other purposes.
|
| 10. |
As is the law when the owner of a sin offering dies (Hilchot Pesulei HaMukdashim 4:1).
|
| 11. |
Since it is known that he is required to bring these sacrifices, it is considered as an appropriate amount has been allotted for each offering. Hence the money set aside for the burnt offering and peace offering should be used for such sacrifices and the money set aside for the sin offering should be taken to the Dead Sea.
|
| 12. |
I.e., a blemish that disqualifies it as an offering. See Hilchot Issurei Mizbeiach, chs. 1-2.
|
| 13. |
Since the animal is available for immediate sale, it is considered as if the owner has cash in hand.
|
| 14. |
In which case, she has no obligation to bring the sacrifices.
|
| 15. |
Although there are funds for a sin offering involved, since the purpose was not specified, they may be used for freewill offerings.
|
| 16. |
It is considered as an entirely ordinary animal, as if it had never been consecrated.
|
| 17. |
Hilchot Arachin 6:34.
|
| 18. |
It is considered as an entirely ordinary animal, as if it had never been consecrated.
|
| 19. |
This is a general principle, applicable in many contexts with regard to sacrifices. See Hilchot Arachin 6:21, 24; Hilchot Temurah 1:3.
|
| 20. |
Generally, all of a woman's property is placed in her husband's care during their marriage and all her earnings belong to him. How then can she have money or property that is entirely her own? When a person gives it to her as a present with the above stipulation. See Hilchot Ishut 22:27; Hilchot Nedarim 7:17; Hilchot Zechiyah UMatanah 3:13-14.
|
| 21. |
It is forbidden to benefit from the animal or to use it for any other purpose. Hence, it is left to die. See Hilchot Pesulei HaMukdashim 4:1.
|
| 22. |
See Halachah 3.
|
| 23. |
The rationale is that when a husband nullifies a vow, his nullification does not uproot the vow from its source. Instead, his nullification affects only the future. Hence, she is liable for the repercussions of becoming impure and must bring a sacrifice. If, by contrast, she were to have had her vow nullified by a sage, it would have been nullified at its source and it would be as if she was never a nazirite. Hence she would not have to bring a sacrifice. See Hilchot Nedarim 13:2 (Radbaz).
|
| 24. |
See Chapter 2, Halachot 13-14.
|
| 25. |
See ibid.:15.
|
| 26. |
See Halachah 9.
|
| 27. |
The Radbaz explains that the Rambam interprets our Sages' statements in Nazir 13a as applying when the events occurred in this order. Others interpret the Talmud as speaking about a situation where the sacrifices were set aside after the woman miscarried. According to the Radbaz, the Rambam would not argue with that view. Instead, he is stating that the law applies even in the instance mentioned.
|
| 28. |
See Chapter 1, Halachah 17.
|
| 29. |
Since he is not bound by his nazirite vow after the miscarriage as stated in the cited halachah, it is possible that the consecration of the sacrifices is nullified. On the other hand, that is not a definite fact. Hence our Sages debated this issue.
|
| 30. |
These prohibitions apply with regard to all consecrated animals. Since these prohibitions are Scriptural in origin, they must be observed because of the doubt regarding these animals' status. See Hilchot Me'ilah 1:7-8.
|
| 31. |
See Halachot 16-17 which describe how such a situation could arise.
|
| 32. |
As the Rambam proceeds to explain, the nazirite who completed his vow in ritual purity is obligated to bring one set of sacrifices, while the one who became impure must bring a different set. Since it is not known which of these individuals became impure, there is a question which sacrifices they should bring. Neither can bring the sacrifices required by the other as a freewill offering, because the guilt offering that is required when emerging from impurity may not be brought as a freewill offering, nor may the sin offering that is required after completing one's nazirite vow in a state of purity.
|
| 33. |
I.e., sharing the costs equally.
|
| 34. |
This applies when they both took a nazirite vow for the same number of days at the same time (Radbaz). If their nazirite vows conclude at different times, they must wait to the latest date.
|
| 35. |
The other makes similar statements and they both perform all of the rituals necessary in the bringing of the sacrifices. In this way, the one has fulfilled the obligation to bring the sacrifices required when emerging from impurity and the other, the obligation to bring the sacrifices that mark the completion of the nazirite vow.
|
| 36. |
In which they observe all the prohibitions incumbent on a nazirite.
|
| 37. |
In this way, the nazirite who became ritually impure has fulfilled the obligations incumbent on him at the conclusion of his nazirite vow.
|
| 38. |
I.e., sharing the costs equally.
|
| 39. |
The other one makes a similar statement and they each perform all the rites required when bringing these sacrifices.
|
| 40. |
More precisely, the person who was ritually pure was obligated to pay for half the sacrifices of the person who was ritually impure. Thus although no extra sacrifices were offered, he did suffer a slight loss. Nevertheless, this is obviously far preferential than for each one to have to bring the sacrifices required when emerging from ritual impurity on his own as stated in the following halachah.
|
| 41. |
This is the practice followed whenever there is a question whether one is obligated to bring a sin offering or not. This sacrifice is burnt and not eaten (Hilchot Pesulei HaMukdashim 19:10). If he was impure, he will have discharged his responsibility by bringing this sacrifice, because after the fact, this is sufficient. The burnt offering and the peace offering are not absolute necessities. See Chapter 10, Halachah 5.
|
| 42. |
This is for the sake of the offerings he is required to bring if he completed his nazirite vow in a state of purity. The peace offering and guilt offering are not absolute necessities. See Chapter 6, Halachah 12; Chapter 10, Halachah 8.
|
| 43. |
In which they observe all the prohibitions incumbent on a nazirite.
|
| 44. |
All three sacrifices, as the Rambam proceeds to explain.
|
| 45. |
The nazirites who entered a situation in which a doubt arouse which of them was impure.
|
| 46. |
Who are not bound by the prohibition against shaving the corners of their heads. See Hilchot Avodat Kochavim 12:5.
|
| 47. |
Although a nazirite who is ritually impure and one who completes his nazirite vow in purity is allowed to shave his head, that is permitted because there is a definite positive commandment which supercedes the prohibition. In these instances, however, we are unsure if there is a commandment obligated the nazirite to shave. Hence, no leniency is granted. The nazirite's failure to shave does not prevent him from bringing his sacrifices, as stated in Chapter 6, Halachah 5.
|
| 48. |
See Hilchot Shaar Avot HaTumah 16:1. We assume that if the nazirite knew that he was ritually impure, he would not deny it, because we operate under the assumption that a person would not consciously avoid bringing a sin offering if he knew that he was liable (Keritot 12a).
|
| 49. |
Ibid.. The Ra'avad differs with the Rambam concerning this principle. The Kessef Mishneh justifies the Rambam's view.
|
| 50. |
See Hilchot Shaar Avot HaTumah 14:11.
|
| 51. |
For the person's own word supercedes the testimony of one witness.
|
| 52. |
The rationale is that since, because of the doubt inspired by the testimony of the witness, the person willingly accepted the observance of the nazirite vow, he is obligated to observe it (Radbaz).
|
| 53. |
I.e., even if the corpse is in full public view.
|
| 54. |
Thus he would contract ritual impurity by covering the corpse with his body (ohel).
The Ra'avad differs with the Rambam concerning this issue, citing Nazir 63b as support. The Radbaz and the Kessef Mishneh offer interpretations of the Talmud that support the Rambam's position. In that source, the Talmud differentiates between a corpse that is visible and a corpse whose existence is unknown, as explained in Chapter 6, Halachot 18-19. The Rambam maintains that the distinctions apply only after the fact, when the blood from the sacrifices has already been sprinkled on the person. Before then, the ruling depends on the principle: When there is a doubt concerning ritual impurity in the public domain, the person is considered pure. If such a doubt arises concerning a question in a private domain, he is considered as impure.
In explanation of the Rambam's position, the Kessef Mishneh states that we are speaking about an instance where it is possible for the nazirite, albeit with difficulty, to pass by the corpse without touching it or passing over it. If that is not the case, he is certainly impure. The Radbaz states that we are speaking about any instance where the person could have - and we presume he did - move off the path so as not to touch the corpse.
|
| 55. |
In contrast, if it was not known that a corpse was located there, the nazirite is pure in the case of a doubt.
|
| 56. |
Because, as the Rambam proceeds to explain, it is almost impossible for the person not to contract ritual impurity.
|
| 57. |
And when riding or carrying a burden, the person will not be able to squeeze by.
|
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• 3 Chapters: Yesodei haTorah Yesodei haTorah - Chapter Seven, Yesodei haTorah Yesodei haTorah - Chapter Eight, Yesodei haTorah Yesodei haTorah - Chapter Nine • English Text | Hebrew Text | Audio: Listen | Download• Yesodei haTorah - Chapter Seven
• 3 Chapters: Yesodei haTorah Yesodei haTorah - Chapter Seven, Yesodei haTorah Yesodei haTorah - Chapter Eight, Yesodei haTorah Yesodei haTorah - Chapter Nine • English Text | Hebrew Text |
Audio: Listen | Download• Yesodei haTorah - Chapter Seven
Halacha 1
It is [one] of the foundations of [our] faith that God conveys prophecy to man.
Prophecy is bestowed only upon a very wise sage of a strong character, who is never overcome by his natural inclinations in any regard. Instead, with his mind, he overcomes his natural inclinations at all times. He must [also] possess a very broad and accurate mental capacity.
A person who is full of all these qualities and is physically sound [is fit for prophecy]. When he enters the Pardes and is drawn into these great and sublime concepts, if he possesses a accurate mental capacity to comprehend and grasp [them], he will become holy. He will advance and separate himself from the masses who proceed in the darkness of the time. He must continue and diligently train himself not to have any thoughts whatsoever about fruitless things or the vanities and intrigues of the times.
Instead, his mind should constantly be directed upward, bound beneath [God's] throne [of Glory, striving] to comprehend the holy and pure forms and gazing at the wisdom of the Holy One, blessed be He, in its entirety, [in its manifold manifestations] from the most elevated [spiritual] form until the navel of the earth, appreciating His greatness from them. [After these preparations,] the divine spirit will immediately rest upon him.
When the spirit rests upon him, his soul becomes intermingled with the angels called ishim, and he will be transformed into a different person and will understand with a knowledge different from what it was previously. He will rise above the level of other wise men, as [the prophet, Samuel] told Saul [I Samuel 10:6]: "[The spirit of God will descend upon you] and you shall prophesy with them. And you will be transformed into a different person."
Halacha 2
There are a number of levels among the prophets. Just as with regard to wisdom, one sage is greater than his colleague, so, too, with regard to prophecy, one prophet is greater than another. They all, [however, share certain commonalities]. They receive prophetic visions only in a visionary dream or during the day after slumber has overtaken them, as [Numbers 12:6] states: "I make Myself known to him in a vision. I speak to him in a dream."
When any of them prophesy, their limbs tremble, their physical powers become weak, they lose control of their senses, and thus, their minds are free to comprehend what they see, as [Genesis 15:12] states concerning Abraham: "and a great, dark dread fell over him." Similarly, Daniel [10:8] states: "My appearance was horribly changed and I retained no strength."
Halacha 3
When a prophet is informed of a message in a vision, it is granted to him in metaphoric imagery. Immediately, the interpretation of the imagery is imprinted upon his heart, and he knows its meaning.
For example, the ladder with the angels ascending and descending envisioned by the patriarch, Jacob, was an allegory for the empires and their subjugation [of his descendants]. Similarly, the creatures Ezekiel saw, the boiling pot and the rod from an almond tree envisioned by Jeremiah, the scroll Ezekiel saw, and the measure seen by Zechariah [were all metaphoric images]. This is also true with regard to the other prophets.
Some would relate the allegory and its explanation as these did. Others would relate only the explanation. At times, they would relate only the imagery without explaining it, as can be seen in some of the prophecies of Ezekiel and Zechariah.
All of the prophecies come in the form of metaphoric imagery and allegories.
Halacha 4
All the prophets do not prophesy whenever they desire. Instead, they must concentrate their attention [upon spiritual concepts] and seclude themselves, [waiting] in a happy, joyous mood, because prophecy cannot rest upon a person when he is sad or languid, but only when he is happy.
Therefore, the prophets' disciples would always have a harp, drum, flute, and lyre [before them when] they were seeking prophecy. This is what is meant by the expression [I Samuel 10:5]: "They were prophesying" - i.e., following the path of prophecy until they would actually prophesy - as one might say, "So and so aspires to greatness."
Halacha 5
Those who aspire to prophecy are called "the disciples of the prophets." Even though they concentrate their attention, it is possible that the Divine Presence will rest upon them, and it is possible that it will not rest upon them.
Halacha 6
All the statements made above describe the path of prophecy of all the early and later prophets, with the exception of Moses, our teacher, the master of all prophets.
What is the difference between Moses' prophecy and that of all the other prophets? [Divine insight is bestowed upon] all the [other] prophets in a dream or vision. Moses, our teacher, would prophesy while standing awake, as [Numbers 7:89] states: "When Moses came into the Tent of Meeting to speak to Him, he heard the Voice speaking to him."
[Divine insight is bestowed upon] all the [other] prophets through the medium of an angel. Therefore, they perceive only metaphoric imagery and allegories. Moses, our teacher, [would prophesy] without the medium of an angel, as [Numbers 12:8] states: "Mouth to mouth I speak to him," and [Exodus 33:11] states: "And God spoke to Moses face to face." [Numbers 12:8] states: "He gazes upon the image of God" - i.e., there was no metaphor. Rather, he would perceive the matter in its fullness, without metaphor or allegory. The Torah testifies concerning him [Numbers 12:8]: ["I speak to him...] manifestly, without allegory." His appreciation of prophecy would not be through metaphor, but through open revelation, appreciating the matter in its fullness. All the [other] prophets are overawed, terrified, and confounded [by the revelations they experience], but Moses, our teacher, would not [respond in this manner], as [Exodus 33:11] relates: "[God spoke to Moses...] as a man speaks to a friend" - i.e., just as a person will not be awe-struck from hearing his friend's words, so, too, Moses' mental power was sufficient to comprehend the words of prophecy while he was standing in a composed state.
All the [other] prophets cannot prophesy whenever they desire. Moses, our teacher, was different. Whenever he desired, the holy spirit would envelop him, and prophecy would rest upon him. He did not have to concentrate his attention to prepare himself [for prophecy], because his [mind] was always concentrated, prepared, and ready [to appreciate spiritual truth] as the angels [are]. Therefore, he would prophesy at all times, as [Numbers 9:8] states: "Stand and hear what God will command you."
He was promised this by God, as [implied by Deuteronomy 5:27-28]: "Go and tell them: `Return to your tents,' but you stand here together with Me." This should be interpreted to mean: When prophecy departs from all the [other] prophets, they return to their "tents" - i.e., the needs of the body like other people. Therefore, they do not separate themselves from their wives. Moses, our teacher, never returned to his original "tent." Therefore, he separated himself from women and everything of that nature forever. He bound his mind to the Eternal Rock. [Accordingly,] the glory never left him forever. The flesh of his countenance shone, [for] he became holy like the angels.
There is the possibility that a prophet will experience prophecy for his own sake alone - i.e., to expand his mental capacities and to increase his knowledge - [allowing him] to know more about the lofty concepts than he knew before.
It is also possible that he will be sent to one of the nations of the world, or to the inhabitants of a particular city or kingdom, to prepare them and to inform them what they should do or to prevent them [from continuing] the evil which they are doing.
When he is sent [on such a mission], he is given a sign or a wonder [to perform], so that the people will know that God has truly sent him.
Not everyone who performs signs or wonders should be accepted as a prophet: only a person who is known to be fit for prophecy beforehand; i.e., his wisdom and his [good] deeds surpass those of all his contemporaries. If he follows the paths of prophecy in holiness, separating himself from worldly matters, and afterwards performs a sign or wonder and states that he was sent by God, it is a mitzvah to listen to him, as [Deuteronomy 18:15] states: "Listen to him."
It is possible that a person will perform a sign or wonder even though he is not a prophet - rather, the wonder will have [another cause] behind it. It is, nevertheless, a mitzvah to listen to him. Since he is a wise man of stature and fit for prophecy, we accept [his prophecy as true], for so have we been commanded.
[To give an example of a parallel:] We are commanded to render a [legal] judgment based on the testimony of two witnesses. Even though they may testify falsely, since we know them to be acceptable [as witnesses], we presume that they [are telling the truth].
Considering these matters and the like, [Deuteronomy 29:28] states: "The hidden matters are for God, our Lord, but what is revealed is for us and our children," and [I Samuel 16:7] states: "Man sees what is revealed to the eyes, but God sees into the heart."
Yesodei haTorah - Chapter Eight
Halacha 1
The Jews did not believe in Moses, our teacher, because of the wonders that he performed. Whenever anyone's belief is based on wonders, [the commitment of] his heart has shortcomings, because it is possible to perform a wonder through magic or sorcery.
All the wonders performed by Moses in the desert were not intended to serve as proof [of the legitimacy] of his prophecy, but rather were performed for a purpose. It was necessary to drown the Egyptians, so he split the sea and sank them in it. We needed food, so he provided us with manna. We were thirsty, so he split the rock [providing us with water]. Korach's band mutinied against him, so the earth swallowed them up. The same applies to the other wonders.
What is the source of our belief in him? The [revelation] at Mount Sinai. Our eyes saw, and not a stranger's. Our ears heard, and not another's. There was fire, thunder, and lightning. He entered the thick clouds; the Voice spoke to him and we heard, "Moses, Moses, go tell them the following:...."
Thus, [Deuteronomy 5:4] relates: "Face to face, God spoke to you," and [Deuteronomy 5:3] states: "God did not make this covenant with our fathers, [but with us, who are all here alive today]."
How is it known that the [revelation] at Mount Sinai alone is proof of the truth of Moses' prophecy that leaves no shortcoming? [Exodus 19:9] states: "Behold, I will come to you in a thick cloud, so that the people will hear Me speaking to you, [so that] they will believe in you forever." It appears that before this happened, they did not believe in him with a faith that would last forever, but rather with a faith that allowed for suspicions and doubts.
Halacha 2
Thus, those to whom [Moses] was sent witnessed [his appointment] as a prophet, and it was not necessary to perform another wonder for them. He and they were witnesses, like two witnesses who observed the same event together. Each one serves as a witness to his colleague that he is telling the truth, and neither has to bring any other proof to his collegue.
Similarly, all Israel were witnesses to [the appointment of] Moses, our teacher, at the [revelation] at Mount Sinai, and it was unnecessary for him to perform any further wonders for them.
This concept [is alluded to in the interchange between God and Moses at the revelation of the burning bush]. At the beginning of his prophecy, the Holy One, blessed be He, gave him the signs [and wonders] to perform in Egypt and told him [Exodus 3:18], "And they will listen to your voice."
Moses, our teacher, knew that one who believes [in another person] because of signs has apprehension in his heart; he has doubts and suspicions. Therefore, he sought to be released from the mission, saying: "They will not believe me" [Exodus 4:1], until the Holy One, blessed be He, informed him that these wonders [were intended only as a temporary measure,] until they left Egypt. After they would leave, they would stand on this mountain and all doubts which they had about him would be removed.
[God told him:] Here, I will give you a sign so that they will know that I truly sent you from the outset, and thus, no doubts will remain in their hearts. This is what is meant by [Exodus 3:12]: "This will be your sign that I sent you: When you take the people out of Egypt, you will serve God on this mountain."
Thus, we do not believe in any prophet who arises after Moses, our teacher, because of the wonder [he performs] alone, as if to say: If he performs a wonder we will listen to everything he says. Rather, [we believe him] because it is a mitzvah which we were commanded by Moses who said: If he performs a wonder, listen to him.
Just as we are commanded to render a [legal] judgment based on the testimony of two witnesses, even though we do not know if they are testifying truthfully or falsely, similarly, it is a mitzvah to listen to this prophet even though we do not know whether the wonder is true or performed by magic or sorcery.
Halacha 3
Therefore, if a prophet arises and attempts to dispute Moses' prophecy by performing great signs and wonders, we should not listen to him. We know with certainty that he performed those signs through magic or sorcery. [This conclusion is reached] because the prophecy of Moses, our teacher, is not dependent on wonders, so that we could compare these wonders, one against the other. Rather we saw and heard with our own eyes and ears as he did.
To what can this be compared? To witnesses who gave testimony concerning a matter to a man who had observed the situation with his own eyes. He will never listen to them and will know for certain that they are false witnesses.
Therefore, the Torah states (Deuteronomy 13:3-4) that "[Even] if [such] a sign or wonder will come, you should not listen to the words of that prophet." He comes to you with signs and wonders to deny what you saw with your own eyes. We believe in a wonder [as evidence of a prophet's reliability] only because of the mitzvah which Moses commanded us. Therefore, how can a wonder [cause us to] accept this [person] who comes to deny the prophecy of Moses which we saw and heard?
Yesodei haTorah - Chapter Nine
Halacha 1
It is clear and explicit in the Torah that it is [God's] commandment, remaining forever without change, addition, or diminishment, as [Deuteronomy 13:1] states: "All these matters which I command to you, you shall be careful to perform. You may not add to it or diminish from it," and [Deuteronomy 29:28] states: "What is revealed is for us and our children forever, to carry out all the words of this Torah." This teaches that we are commanded to fulfill all the Torah's directives forever.
It is also said: "It is an everlasting statute for all your generations," and [Deuteronomy 30:12] states: "It is not in the heavens." This teaches that a prophet can no longer add a new precept [to the Torah].
Therefore, if a person will arise, whether Jew or gentile, and perform a sign or wonder and say that God sent him to:
a) add a mitzvah,
b) withdraw a mitzvah
c) explain a mitzvah in a manner which differs from the tradition received from Moses, or
d) if he says that the mitzvot commanded to the Jews are not forever, but rather were given for a limited time,
he is a false prophet. He comes to deny the prophecy of Moses and should be executed by strangulation, because he dared to make statements in God's name which God never made.
God, blessed be His name, commanded Moses that this commandment is for us and our children forever, and, God is not man that He speak falsely.
Halacha 2
If so, what is meant by the Torah's statement [Deuteronomy 18:18]: "I will appoint a prophet from among their brethren like you, and I
will place My words in his mouth and he will speak..."? He is not coming to establish a [new] faith, but rather to command the people [to fulfill] the precepts of the Torah and to warn against its transgression, as evidenced by the final prophet [Malachi], who proclaimed [3:22], "Remember the Torah of Moses, My servant."
Also, a prophet may command us to do something which [is neither permitted nor forbidden by Torah law] - for example, "Go to such and such a place," "Do not go there," "Wage war today," or "Do not do so," "Build a wall," or "Do not build it."
[In these instances,] it is a mitzvah to listen to him. Anyone who violates his directives is liable for death at the hand of God, as [Deuteronomy 18:19] states: "And a person who will not heed My words which he speaks in My name, I will seek [retribution] from him."
Halacha 3
Similarly, a prophet who violated his own prophetic instructions, and one who refrains from prophesying, are liable for death at the hand of God, since concerning the three of them, it is said, "I will seek [retribution] from him."
When a prophet - who has already proven himself to be a prophet - instructs us to violate one of the mitzvot of the Torah or many mitzvot, whether they be of a severe or light nature, for a limited amount of time, it is a mitzvah to listen to him.
The Sages of the early generation taught as part of the oral tradition: If a prophet tells you to violate the precepts of the Torah as Elijah did on Mount Carmel, listen to him with regard to all things except the worship of false gods. This applies when his command is temporary in nature.
For example, on Mount Carmel, Elijah offered a sacrifice outside [the Temple's premises], even though Jerusalem was chosen for such [service], and one who offers a sacrifice outside [the Temple's premises] is liable for karet. Since he was [already established as] a prophet, it was a mitzvah to listen to him. The commandment, "Listen to him," applies in these circumstances as well.
If they would have asked Elijah: How can we violate the Torah's command [Deuteronomy 12:13]: "[Be careful...] lest you offer your burnt offerings everywhere"?, he would have told them: We should not say anything, but anyone who offers a sacrifice outside [the Temple premises] is liable for karet,as Moses said. [The present instance,] however, [is an exception]. I am offering a sacrifice today outside [the Temple] at God's command in order to disprove the prophets of Ba'al.
Similarly, if any [other] prophet commands us to transgress for a limited time, it is a mitzvah to listen to him. If, however, he says that the mitzvah has been nullified forever, he is liable for execution by strangulation, for the Torah has told us: "[It is] for us and our children forever."
Halacha 4
Similarly, if [a "prophet"] nullifies a concept which was transmitted by the oral tradition, or states with regard to one of the Torah's laws that God commanded him to render such and such a judgment, or that such and such is the law regarding a particular instance and the decision follows a certain opinion, he is a false prophet and should be [executed by] strangulation. [This applies] even if he performs a wonder, for he is coming to deny the Torah, which states: "It is not in the heavens."
If, however, [he states that] for a limited time [we should follow a particular course of behavior], he should be listened to with regard to all things.
Halacha 5
When does the above apply? With regard to all other mitzvot. Regarding the worship of false gods, however, he should not be heeded, even for a limited time. Even if he performs great wonders and miracles and says that God commanded him to worship false gods only on this day or only during this hour, he is considered to have "spoken perversely against God."
Concerning this, the Torah has commanded [us, Deuteronomy 13:3-6]: "If a sign or miracle is performed... [and he tells you, `Let us serve other gods...'] Do not listen to the words of this prophet... for he has spoken perversely against God, your Lord." He is coming to deny the prophecy of Moses. Therefore, we may definitely conclude that he is a false prophet, and everything that he did was performed through sorcery and magic. [Hence,] he should be [executed by] strangulation.
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Hayom Yom:
• English Text | Video Class• Wednesday, Kislev 13, 5776 · 25 November 2015
"Today's Day"
Friday Kislev 13 5704
Torah lessons: Chumash: Vayishlach, Shishi with Rashi.
Tehillim: 69-71.
Tanya: To understand the (p. 619)...of the Minor Visage. (p. 621).
My father said: Chassidus changes what exists, and uncovers the essence-character. The essence-character of the Jewish person is beyond estimation and assessment, for he is a part of (G-d's) Essence, and whoever lays hold of a part of The Essence is as though he lays hold of it all. Just as The Essence is unlimited, so is the part unlimited. This is similar to tzitzitbeing "on the corner"1 - i.e. "of the same material as the corner"2 of the garment. (The existence of the soul as an entity discrete from G-d's Essence) is only because G-d3 created the soul to be a created being; and Chassidus reveals the essence-character (of the soul).
FOOTNOTES
1. Bamidbar 15:38.
2. Menachot 39a.
3. The actual word used in the text is Atzmut, "The Ultimate Essential G-dhead."---------------------
Hayom Yom:
• English Text | Video Class• Wednesday, Kislev 13, 5776 · 25 November 2015
"Today's Day"
Friday Kislev 13 5704
Torah lessons: Chumash: Vayishlach, Shishi with Rashi.
Tehillim: 69-71.
Tanya: To understand the (p. 619)...of the Minor Visage. (p. 621).
My father said: Chassidus changes what exists, and uncovers the essence-character. The essence-character of the Jewish person is beyond estimation and assessment, for he is a part of (G-d's) Essence, and whoever lays hold of a part of The Essence is as though he lays hold of it all. Just as The Essence is unlimited, so is the part unlimited. This is similar to tzitzitbeing "on the corner"1 - i.e. "of the same material as the corner"2 of the garment. (The existence of the soul as an entity discrete from G-d's Essence) is only because G-d3 created the soul to be a created being; and Chassidus reveals the essence-character (of the soul).
FOOTNOTES
1. Bamidbar 15:38.
2. Menachot 39a.
3. The actual word used in the text is Atzmut, "The Ultimate Essential G-dhead."---------------------
• Daily Thought:
De-Victimizing
Just who are the oppressors of which you are victim? People? Institutions? The Laws of Nature? They are but tools in the hand of their Master. Or are you the victim of your own Creator?
The Designer of this cosmos does not contrive schemes to undermine His own creations. He knows us as He knows Himself; He sees His world from our eyes; He is our life and our essence. When He makes demands of us, He meets us on our own ground, not according to His unlimited power, but finely measured to the capacity He has hidden within us.
There are times when you compare the burden on your shoulders to the strengths you know you have, and it seems impossible. But He knows better the hidden powers of your soul. And He has faith in them. For He is there within them.
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