Torah Reading
Re'eh: Deuteronomy 11:26 “See, I am setting before you today a blessing and a curse — 27 the blessing, if you listen to the mitzvot of Adonai your God that I am giving you today; 28 and the curse, if you don’t listen to the mitzvot of Adonai your God, but turn aside from the way I am ordering you today and follow other gods that you have not known.
29 “When Adonai your God brings you into the land you are entering in order to take possession of it, you are to put the blessing on Mount G’rizim and the curse on Mount ‘Eival. 30 Both are west of the Yarden, in the direction of the sunset, in the land of the Kena‘ani living in the ‘Aravah, across from Gilgal, near the pistachio trees of Moreh. 31 For you are to cross the Yarden to enter and take possession of the land Adonai your God is giving you; you are to own it and live in it. 32 And you are to take care to follow all the laws and rulings I am setting before you today.
12:1 Here are the laws and rulings you are to observe and obey in the land Adonai, the God of your ancestors, has given you to possess as long as you live on earth. 2 You must destroy all the places where the nations you are dispossessing served their gods, whether on high mountains, on hills, or under some leafy tree. 3 Break down their altars, smash their standing-stones to pieces, burn up their sacred poles completely and cut down the carved images of their gods. Exterminate their name from that place.
4 “But you are not to treat Adonai your God this way. 5 Rather, you are to come to the place where Adonai your God will put his name. He will choose it from all your tribes; and you will seek out that place, which is where he will live, and go there. 6 You will bring there your burnt offerings, your sacrifices, your tenths [that you set aside for Adonai], the offerings that you give, the offerings you have vowed, your voluntary offerings, and the firstborn of your cattle and sheep. 7 There you will eat in the presence of Adonai your God; and you will rejoice over everything you set out to do, you and your households, in which Adonai your God has blessed you. 8 You will not do things the way we do them here today, where everyone does whatever in his own opinion seems right; 9 because you haven’t yet arrived at the rest and inheritance which Adonai your God is giving you. 10 But when you cross the Yarden and live in the land Adonai your God is having you inherit, and he gives you rest from all your surrounding enemies, so that you are living in safety;
Daily Quote:
A woman's wisdom built her home[Proverbs 14:1]
Daily Study:
Chitas and Rambam for today:
Chumash: Re'eh, 2nd Portion Deuteronomy 12:11-12:28 with Rashi
• Deuteronomy Chapter 12
11And it will be, that the place the Lord, your God, will choose in which to establish His Name there you shall bring all that I am commanding you: Your burnt offerings, and your sacrifices, your tithes, and the separation by your hand, and the choice of vows which you will vow to the Lord. יאוְהָיָ֣ה הַמָּק֗וֹם אֲשֶׁר־יִבְחַר֩ יְהֹוָ֨ה אֱלֹֽהֵיכֶ֥ם בּוֹ֙ לְשַׁכֵּ֤ן שְׁמוֹ֙ שָׁ֔ם שָׁ֣מָּה תָבִ֔יאוּ אֵ֛ת כָּל־אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּ֣ה אֶתְכֶ֑ם עוֹלֹֽתֵיכֶ֣ם וְזִבְחֵיכֶ֗ם מַעְשְׂרֹֽתֵיכֶם֙ וּתְרֻמַ֣ת יֶדְכֶ֔ם וְכֹל֙ מִבְחַ֣ר נִדְרֵיכֶ֔ם אֲשֶׁ֥ר תִּדְּר֖וּ לַֽיהֹוָֽה:
It will be, that the place [which the Lord your God will choose… there you shall bring all that I am commanding you]: [At that time,] build for yourselves the Temple in Jerusalem. And so [Scripture] states concerning David, “And it was, when the king sat in his house and the Lord had given him rest from all his enemies surrounding him, that the king said to Nathan the prophet, 'See now, I dwell in a house of cedars, but the Ark of God dwells within the curtain’” (II Sam. 7:1, 2) [i.e., the temporary Mishkan]. והיה המקום וגו': בנו לכם בית הבחירה בירושלים. וכן הוא אומר בדוד (שמואל ב' ז, א - ב) ויהי כי ישב המלך בביתו, וה' הניח לו מכל אויביו מסביב. ויאמר המלך אל נתן הנביא ראה נא אנכי יושב בבית ארזים, וארון האלהים יושב בתוך היריעה:
there you shall bring [all that I am commanding you]: Above (verse 6), [the same expression] is stated referring to Shiloh, but here it is stated referring to Jerusalem. Accordingly, Scripture separates the two to permit [sacrificing on a bamah during the intermediate period] between the existence of] one [sanctuary] and the other. After Shiloh was destroyed, and they came to Nob [and erected the Mishkan there], and then again, when Nob was destroyed and they came to Gibeon, [sacrificing on] a bamah was permitted-until they [finally] arrived in Jerusalem. — [Zev. 119a] שמה תביאו וגו': למעלה אמרו (פסוק ו) לענין שילה וכאן אמור לענין ירושלים, ולכך חלקם הכתוב, ליתן היתר בין זו לזו, משחרבה שילה ובאו לנוב, וחרבה נוב ובאו לגבעון, היו הבמות מותרות עד שבאו לירושלים:
the choice of your vows: This teaches that one should bring [offerings] from the choicest. — [Sifrei] מבחר נדריכם: מלמד שיביאו מן המובחר:
12And you shall rejoice before the Lord, your God you and your sons and your daughters and your menservants and your maidservants, and the Levite who is within your cities, for he has no portion or inheritance with you. יבוּשְׂמַחְתֶּ֗ם לִפְנֵי֘ יְהֹוָ֣ה אֱלֹֽהֵיכֶם֒ אַתֶּ֗ם וּבְנֵיכֶם֙ וּבְנֹ֣תֵיכֶ֔ם וְעַבְדֵיכֶ֖ם וְאַמְהֹֽתֵיכֶ֑ם וְהַלֵּוִי֙ אֲשֶׁ֣ר בְּשַֽׁעֲרֵיכֶ֔ם כִּ֣י אֵ֥ין ל֛וֹ חֵ֥לֶק וְנַֽחֲלָ֖ה אִתְּכֶֽם:
13Beware, lest you offer up your burnt offerings any place you see. יגהִשָּׁ֣מֶר לְךָ֔ פֶּן־תַּֽעֲלֶ֖ה עֹֽלֹתֶ֑יךָ בְּכָל־מָק֖וֹם אֲשֶׁ֥ר תִּרְאֶֽה:
Beware, [lest you offer up your burnt-offerings any place you see]:[This negative form of the positive command in verse 11 is repeated in order] to attach a negative commandment to this matter. השמר לך: ליתן לא תעשה על הדבר.
any place you see: [i.e.,] that enters your mind. However, you may offer [anywhere] by the bidding of a prophet, for example, as Elijah [did] on Mount Carmel (I Kings 18: 22). - [Sifrei] בכל מקום אשר תראה: - אשר יעלה בלבך, אבל אתה מקריב על פי נביא, כגון אליהו בהר הכרמל:
14But only in the place the Lord will choose in one of your tribes; there you shall offer up your burnt offerings, and there you shall do all that I command you. ידכִּ֣י אִם־בַּמָּק֞וֹם אֲשֶׁר־יִבְחַ֤ר יְהֹוָה֙ בְּאַחַ֣ד שְׁבָטֶ֔יךָ שָׁ֖ם תַּֽעֲלֶ֣ה עֹֽלֹתֶ֑יךָ וְשָׁ֣ם תַּֽעֲשֶׂ֔ה כֹּ֛ל אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּֽךָּ:
[But only in the place the Lord will choose] in one of your tribes: in the territory of Benjamin. But above (verse 5), it says, “[the place which the Lord… will choose] from all your tribes.” How can these be reconciled? When David purchased the threshing-floor [later to become the Temple site] from Araunah the Jebusite (II Sam. 24:24), he collected the [required] gold from all the tribes; however, the threshing-floor itself was [situated] in the territory of Benjamin. — [Sifrei] באחד שבטיך: בחלקו של בנימין. ולמעלה הוא אומר (פסוק ה) מכל שבטיכם. הא כיצד, כשקנה דוד את הגורן מארונה היבוסי גבה הזהב מכל השבטים, ומכל מקום הגורן בחלקו של בנימין היה:
15However, in every desire of your soul, you may slaughter and eat meat in all your cities, according to the blessing of the Lord, your God, which He gave you; the unclean and the clean may eat thereof, as of the deer, and as of the gazelle. טורַק֩ בְּכָל־אַוַּ֨ת נַפְשְׁךָ֜ תִּזְבַּ֣ח | וְאָֽכַלְתָּ֣ בָשָׂ֗ר כְּבִרְכַּ֨ת יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֲשֶׁ֥ר נָֽתַן־לְךָ֖ בְּכָל־שְׁעָרֶ֑יךָ הַטָּמֵ֤א וְהַטָּהוֹר֙ יֹֽאכְלֶ֔נּוּ כַּצְּבִ֖י וְכָֽאַיָּֽל:
However, [you may slaughter and eat meat in all your gates,] in every desire of your soul: What is the text speaking about? If [you think that] it [is speaking] about [non-sacrificial] meat eaten to satisfy the appetite, to permit it for them without offering up any sacrificial portions, [we already have a reference to this, for Scripture] says elsewhere: “When the Lord, your God, expands your boundary… and you say, 'I will eat meat… [you may eat meat…]’” (verse 20). So what is this [verse] speaking about? It is [referring to] animals designated for holy [sacrificial] purposes that had [subsequently] become blemished, that they are to be redeemed [that is, replaced by their equivalent value in money] and they may [then] be eaten anywhere. Now one might think that [this rule applies] even if the blemish is a temporary one. Therefore, Scripture says: רַק -“However” [lit., “only.” This limits the permission to that of a permanent blemish]. — [Sifrei] רק בכל אות נפשך: במה הכתוב מדבר, אם בבשר תאוה להתירה להם בלא הקרבת אימורים, הרי הוא אומר במקום אחר (פסוק כ) כי ירחיב ה' אלהיך את גבולך וגו' ואמרת אוכלה בשר וגו', במה זה מדבר, בקדשים שנפל בהם מום, שיפדו ויאכלו בכל מקום. יכול יפדו על מום עובר, תלמוד לומר רק:
you may slaughter and eat [meat]: You have no permission to shear or milk [the blemished animals], but only to eat the [meat] after their ritual slaughter. — [Bech. 15b] תזבח ואכלת: אין לך בהם היתר גיזה וחלב, אלא אכילה על ידי זביחה:
the unclean and the clean [may eat thereof]: Since they formerly had holy status, about which it is stated: “And the flesh that touches any unclean thing shall not be eaten” (Lev. 7:19), it is necessary to give explicit permission for both the unclean and clean person alike to eat [from the meat, even] from the same dish… הטמא והטהור: לפי שבאו מכח קדשים, שנאמר בהם (ויקרא ז, יט) והבשר אשר יגע בכל טמא לא יאכל, הוצרך להתיר בו, שטמא וטהור אוכלין בקערה אחת:
as of the deer and as of the gazelle: of which no sacrifice is [ever] brought. כצבי וכאיל: שאין קרבן בא מהם:
as of the deer, and as of the gazelle: This [comparison to a deer and a gazelle] exempts these [redeemed animals] from [the obligation of] “the foreleg, the jaws, and the maw” (see Deut. 18:3) [just as the deer and the gazelle are exempt from these gifts to the kohen]. — [Chul. 130a; Sifrei] כצבי וכאיל: לפוטרן מן הזרוע והלחיים והקיבה:
16However, you shall not eat the blood; you shall spill it on the ground like water. טזרַ֥ק הַדָּ֖ם לֹ֣א תֹאכֵ֑לוּ עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם:
However, you shall not eat the blood: Although I said that these [animals] do not require sprinkling the blood on the altar, you shall not eat it. רק הדם לא תאכלו: אף על פי שאמרתי שאין לך בו זריקת דם במזבח לא תאכלנו:
you shall spill it [on the ground] like water: [This comes] to tell you that it does not require covering [with earth (see Lev. 17:13)] (Sifrei ; Chul. 84a). Another explanation: [The phrase,“like water,” teaches us that] it is like water insofar as it renders seeds susceptible [for receiving ritual uncleanness (Lev. 11:38).] - [Chul. 35b] תשפכנו כמים: לומר לך שאין צריך כסוי. דבר אחר הרי הוא כמים להכשיר את הזרעים:
17You may not eat within your cities the tithe of your grain, or of your wine, or of your oil, or the firstborn of your cattle or of your sheep, or any of your vows that you will vow, or your donations, or the separation by your hand. יזלֹֽא־תוּכַ֞ל לֶֽאֱכֹ֣ל בִּשְׁעָרֶ֗יךָ מַעְשַׂ֤ר דְּגָֽנְךָ֙ וְתִירֽשְׁךָ֣ וְיִצְהָרֶ֔ךָ וּבְכֹרֹ֥ת בְּקָֽרְךָ֖ וְצֹאנֶ֑ךָ וְכָל־נְדָרֶ֨יךָ֙ אֲשֶׁ֣ר תִּדֹּ֔ר וְנִדְבֹתֶ֖יךָ וּתְרוּמַ֥ת יָדֶֽךָ:
You may not eat within your cities the tithe of your grain]: Scripture comes to attach a negative commandment to this matter [i.e., eating the firstborn, tithes, etc., outside the walls of Jerusalem, in addition to the positive command (stated in verse 6)]. You may not [eat] [Heb. לֹא תוּכַל lit., “you cannot eat.”] Rabbi Joshua the son of Korchah said: You are able, but you are not permitted [to do so]. Similar to this, in the verse “As to the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out” (Josh. 15:63), they were [physically] able to do so but they were not so permitted, since Abraham had made a [non-aggression] treaty with them when he bought the cave of Machpelah from them. [In fact,] they were not Jebusites [of the Jebusite nation] but Hittites. They were, however, called Jebusites after the city, named Jebus. So it is explained in Pirkei d’Rabbi Eliezer (chapter 36). And this is what is stated [when David was about to drive out the Jebusites. They said to him], “Unless you take away the blind and the lame [you shall not come in here]” (II Sam. 5:6), [referring to] the images [that stood at the gates] upon which the oath [that Abraham had taken regarding the Jebusites] was written. לא תוכל: בא הכתוב ליתן לא תעשה על הדבר. רבי יהושע בן קרחה אומר יכול אתה, אבל אינך רשאי, כיוצא בו (יהושע טו, סג) ואת היבוסי יושבי ירושלים לא יכלו בני יהודה להורישם, יכולים היו, אלא שאינן רשאין, לפי שכרת להם אברהם ברית כשלקח מהם מערת המכפלה. ולא יבוסים היו אלא חתיים היו, אלא על שם העיר ששמה יבוס [נקראים יבוסים]. כך מפורש בפרקי דרבי אליעזר. והוא שנאמר (שמואל ב' ה, ו) כי אם הסירך העורים והפסחים, צורות שכתבו עליהם את השבועה:
[You may not eat within your gates…] the firstborn of your cattle:This prohibition is addressed to the kohanim [in contrast to “the tithe of your grain,” since Israelites were never permitted to eat the firstborn, even within the walls of Jerusalem]. ובכורות בקרך: אזהרה לכהנים:
or the separation by your hand: This refers to the first fruits (see above on verse 6). - [Sifrei , Mak. 17a] ותרומת ידך: אלו הבכורים:
18But you shall eat them before the Lord, your God, in the place the Lord, your God, will choose you, your son, your daughter, your manservant, your maidservant, and the Levite who is in your cities, and you shall rejoice before the Lord, your God, in all your endeavors. יחכִּ֡י אִם־לִפְנֵי֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ תֹּֽאכְלֶ֗נּוּ בַּמָּקוֹם֙ אֲשֶׁ֨ר יִבְחַ֜ר יְהֹוָ֣ה אֱלֹהֶ֘יךָ֘ בּוֹ֒ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֨ךָ֙ וְעַבְדְּךָ֣ וַֽאֲמָתֶ֔ךָ וְהַלֵּוִ֖י אֲשֶׁ֣ר בִּשְׁעָרֶ֑יךָ וְשָֽׂמַחְתָּ֗ לִפְנֵי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכֹ֖ל מִשְׁלַ֥ח יָדֶֽךָ:
[But you shall eat them] before the Lord: [i.e.,] within the walls [of Jerusalem]. לפני ה': לפנים מן החומה:
and the Levite who is in your cities: If you have nothing to give him from his portion, such as the first tithes, then give him the tithe of the poor. And if you have no tithe of the poor, invite him [to partake of] your peace offering. — [Sifrei] והלוי אשר בשעריך: אם אין לך לתת לו מחלקו, כגון מעשר ראשון, תן לו מעשר עני. אין לך מעשר עני, הזמינהו על שלמיך:
19Beware, lest you forsake the Levite all your days upon your land. יטהִשָּׁ֣מֶר לְךָ֔ פֶּן־תַּֽעֲזֹ֖ב אֶת־הַלֵּוִ֑י כָּל־יָמֶ֖יךָ עַל־אַדְמָתֶֽךָ:
Beware, lest you forsake the Levite: This [in addition to the positive command expressed in the previous verse,] is to attach a negative commandment to the matter. השמר לך: ליתן לא תעשה על הדבר:
[Beware, lest you forsake the Levite…] upon your land: But in exile, you are not admonished regarding him more than poor Israelites. — [Sifrei] על אדמתך: אבל בגולה אינך מוזהר עליו יותר מעניי ישראל:
20When the Lord, your God, expands your boundary, as He has spoken to you, and you say, "I will eat meat," because your soul desires to eat meat, you may eat meat, according to every desire of your soul. ככִּֽי־יַרְחִיב֩ יְהֹוָ֨ה אֱלֹהֶ֥יךָ אֶת־גְּבֻֽלְךָ֘ כַּֽאֲשֶׁ֣ר דִּבֶּר־לָךְ֒ וְאָֽמַרְתָּ֙ אֹֽכְלָ֣ה בָשָׂ֔ר כִּֽי־תְאַוֶּ֥ה נַפְשְׁךָ֖ לֶֽאֱכֹ֣ל בָּשָׂ֑ר בְּכָל־אַוַּ֥ת נַפְשְׁךָ֖ תֹּאכַ֥ל בָּשָֽׂר:
When [the Lord your God] expands [your boundary… and you say, “I will eat meat,”… you may eat meat]: The Torah teaches proper conduct, that one should not desire to eat meat unless [one lives] in abundance and wealth. — [Chul. 84a.] כי ירחיב וגו': למדה תורה דרך ארץ, שלא יתאוה אדם לאכול בשר, אלא מתוך רחבת ידים ועושר:
[you may eat meat,] according to every desire of your soul: In the desert, however, the meat of a non-consecrated animal was forbidden to them, unless one first consecrated it and offered it up as a peace offering. — [Sifrei : Chul. 16b] בכל אות נפשך וגו': אבל במדבר נאסר להם בשר חולין, אלא אם כן מקדישה ומקריבה שלמים:
21If the place the Lord, your God, chooses to put His Name there, will be distant from you, you may slaughter of your cattle and of your sheep, which the Lord has given you, as I have commanded you, and you may eat in your cities, according to every desire of your soul. כאכִּֽי־יִרְחַ֨ק מִמְּךָ֜ הַמָּק֗וֹם אֲשֶׁ֨ר יִבְחַ֜ר יְהֹוָ֣ה אֱלֹהֶ֘יךָ֘ לָשׂ֣וּם שְׁמ֣וֹ שָׁם֒ וְזָֽבַחְתָּ֞ מִבְּקָֽרְךָ֣ וּמִצֹּֽאנְךָ֗ אֲשֶׁ֨ר נָתַ֤ן יְהֹוָה֙ לְךָ֔ כַּֽאֲשֶׁ֖ר צִוִּיתִ֑ךָ וְאָֽכַלְתָּ֙ בִּשְׁעָרֶ֔יךָ בְּכֹ֖ל אַוַּ֥ת נַפְשֶֽׁךָ:
If the place the Lord, your God, chooses to put His Name there, will be distant from you: And you will [consequently] be unable to come and make peace-offerings every day, as [you do] now when the Mishkan goes along with you. כי ירחק ממך המקום: ולא תוכל לבוא ולעשות שלמים בכל יום כמו עכשיו שהמשכן הולך עמכם:
you may slaughter… as I have commanded you: We learn [from here] that there is a commandment regarding slaughtering, how one must slaughter. [Since this commandment is not written in the Torah we deduce that] these are the laws of ritual slaughtering given orally to Moses on [Mount] Sinai. — [Sifrei ; Chul. 28a] וזבחת וגו' כאשר צויתך: למדנו שיש צווי בזביחה היאך ישחוט, והן הלכות שחיטה שנאמרו למשה בסיני:
22But as the deer and the gazelle are eaten, so may you eat them; the unclean and the clean alike may eat of them. כבאַ֗ךְ כַּֽאֲשֶׁ֨ר יֵֽאָכֵ֤ל אֶת־הַצְּבִי֙ וְאֶת־הָ֣אַיָּ֔ל כֵּ֖ן תֹּֽאכְלֶ֑נּוּ הַטָּמֵא֙ וְהַטָּה֔וֹר יַחְדָּ֖ו יֹֽאכְלֶֽנּוּ:
But as the deer [and the gazelle] are eaten, [so you may eat them]:You are not admonished to eat them in a state of ritual purity; if, however, [you will reason:] Just as the fat of the deer and the gazelle is permitted [as food], so too should the fat of non-consecrated animals be permitted. Therefore [to counter this] Scripture says,“but” (אַךְ). אך כאשר יאכל את הצבי וגו': אינך מוזהר לאכלן בטהרה. אי מה צבי ואיל חלבן מותר, אף חולין חלבן מותר, תלמוד לומר אך:
23However, be strong not to eat the blood, for the blood is the soul; and you shall not eat the soul with the flesh. כגרַ֣ק חֲזַ֗ק לְבִלְתִּי֙ אֲכֹ֣ל הַדָּ֔ם כִּ֥י הַדָּ֖ם ה֣וּא הַנָּ֑פֶשׁ וְלֹֽא־תֹאכַ֥ל הַנֶּ֖פֶשׁ עִם־הַבָּשָֽׂר:
However, be strong not to eat the blood: Since it is stated “be strong” [i.e., resist temptation], you learn that the [Israelites] were inclined to eating blood. Therefore, it is necessary to state,“be strong.” [These are] the words of Rabbi Judah. Rabbi Simeon the son of Azzai, however, says: Scripture comes only to caution you and to instruct you as to what extent you must be steadfast in [fulfilling] the commandments: If regarding blood, which is easy to watch out for, since a person has no desire for it, [the Torah] needed to strengthen you with its admonition, how much more so [must one strengthen oneself] for all other commandments! - [Sifrei] רק חזק לבלתי אכל הדם: ממה שנאמר חזק אתה למד שהיו שטופים בדם לאכלו, לפיכך הוצרך לומר חזק, דברי רבי יהודה. רבי שמעון בן עזאי אומר, לא בא הכתוב אלא להזהירך וללמדך עד כמה אתה צריך להתחזק במצות, אם הדם, שהוא קל להשמר ממנו, שאין אדם מתאוה לו, הוצרך לחזקך באזהרתו, קל וחומר לשאר מצות:
and you shall not eat the soul with the flesh: This is an admonition against אֵבֵר מִן הַחַי, [the eating of] a limb from a live animal. — [Sifrei; Chul. 102a] ולא תאכל הנפש עם הבשר: אזהרה לאבר מן החי:
24You shall not eat it, you shall spill it on the ground, like water. כדלֹ֖א תֹּֽאכְלֶ֑נּוּ עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם:
You shall not eat it: This is an admonition against the eating (דָם הַתַּמְצִית), (the last blood oozing [from the incision of slaughtering]). — [Ker. 4b] לא תאכלנו: אזהרה לדם התמצית:
25You shall not eat it, in order that it be good for you, and for your children after you, when you do what is proper in the eyes of the Lord. כהלֹ֖א תֹּֽאכְלֶ֑נּוּ לְמַ֨עַן יִיטַ֤ב לְךָ֙ וּלְבָנֶ֣יךָ אַֽחֲרֶ֔יךָ כִּי־תַֽעֲשֶׂ֥ה הַיָּשָׁ֖ר בְּעֵינֵ֥י יְהֹוָֽה:
You shall not eat it: This is an admonition against the eating of the blood contained in the limbs [of the animal]. — [Ker. 4b] לא תאכלנו: אזהרה לדם האיברים:
in order that it be good for you…: Go forth and learn the [magnitude of] the reward for [observing] the commandments: If [in the case of] blood, which disgusts a person, he who abstains from it earns merit [both] for himself and for his children after him, how much more so [does this apply] to abstaining from theft and immorality, after which man’s soul of does lust. — [Mak. 23b] למען ייטב לך וגו': צא ולמד מתן שכרן של מצות, אם הדם שנפשו של אדם קצה ממנו, הפורש ממנו זוכה לו ולבניו אחריו, קל וחומר לגזל ועריות שנפשו של אדם מתאוה להם:
26However, your holy offerings which you will have, and your vows, you shall carry, and come to the place that the Lord chooses. כורַ֧ק קָֽדָשֶׁ֛יךָ אֲשֶׁר־יִֽהְי֥וּ לְךָ֖ וּנְדָרֶ֑יךָ תִּשָּׂ֣א וּבָ֔אתָ אֶל־הַמָּק֖וֹם אֲשֶׁר־יִבְחַ֥ר יְהֹוָֽה:
However, your holy offerings [… you shall carry, and come to the place which the Lord chooses]: Although you are permitted to slaughter unconsecrated animals, I did not permit you to slaughter consecrated animals and eat them in your cities without offering [them] up [on the altar]; rather, you must bring them to the Temple. רק קדשיך: אף על פי שאתה מותר לשחוט חולין, לא התרתי לך לשחוט את הקדשים ולאכלן בשעריך בלא הקרבה, אלא להביאם לבית הבחירה:
27And you shall make your burnt offerings the flesh and the blood upon the altar of the Lord, your God, and the blood of your sacrifices shall be poured upon the altar of the Lord, your God, and you shall eat the flesh. כזוְעָשִׂ֤יתָ עֹֽלֹתֶ֨יךָ֙ הַבָּשָׂ֣ר וְהַדָּ֔ם עַל־מִזְבַּ֖ח יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְדַם־זְבָחֶ֗יךָ יִשָּׁפֵךְ֙ עַל־מִזְבַּח֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְהַבָּשָׂ֖ר תֹּאכֵֽל:
And you shall make your burnt-offerings: If [your sacrifices] are burnt-offerings, place the flesh and the blood on the altar [as it says: הַבָּשָׂר וְהַדָּם עַל-מִזְבַּח -“the flesh and the blood on the altar of the Lord,” with respect to burnt offerings]. But if they are peace-offerings, “the blood of your sacrifices shall be poured upon the altar” first, and afterwards “you shall eat the flesh.” Our Rabbis further deduced that [the words] “However, your holy offerings… [you shall carry]” (verse 26) come to instruct us regarding consecrated animals that are outside the Land [of Israel], as well as to instruct us regarding animals that have been exchanged for other consecrated animals, and regarding the offspring of consecrated animals, that [all of] these must [also] be offered up [in Jerusalem]. — [Sifrei; Bech. 14b] ועשית עלתיך: אם עולות הם תן הבשר והדם על גבי המזבח, ואם זבחי שלמים הם, דם זבחיך ישפך על המזבח תחלה ואחר כך והבשר תאכל. ועוד דרשו רבותינו (פסוק כו), רק קדשיך בא ללמד על הקדשים שבחוצה לארץ וללמד על התמורות ועל ולדות קדשים שיקריבו:
28Keep and hearken to all these words that I command you, that it may benefit you and your children after you, forever, when you do what is good and proper in the eyes of the Lord, your God. כחשְׁמֹ֣ר וְשָֽׁמַעְתָּ֗ אֵ֚ת כָּל־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּ֑ךָּ לְמַ֩עַן֩ יִיטַ֨ב לְךָ֜ וּלְבָנֶ֤יךָ אַֽחֲרֶ֨יךָ֙ עַד־עוֹלָ֔ם כִּ֤י תַֽעֲשֶׂה֙ הַטּ֣וֹב וְהַיָּשָׁ֔ר בְּעֵינֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
Keep [and hearken to all these words that I command you]: This [term שְׁמֹר, “keep”] refers to the studying of the Oral Law. [Since it is not written down,] you must “guard” it “in your innards,” so that it should not be forgotten, as it is said,“For it is pleasant that you guard them (תִּשְׁמְרָם) in your innards” (Prov. 22:18). And if you studied, you may understand and fulfill [the commandments], but one who is not [immersed] in study, cannot be [immersed] in practice. — [Sifrei] שמור: זו משנה שאתה צריך לשמרה בבטנך שלא תשכח. כענין שנאמר (משלי כב, יח) כי נעים כי תשמרם בבטנך, ואם שנית אפשר שתשמע ותקיים, הא כל שאינו בכלל משנה אינו בכלל מעשה:
[Keep…] all these words [that I command you]: This means that a light commandment should be as precious to you as a difficult commandment. — [Sifrei] את כל הדברים: שתהא חביבה עליך מצוה קלה כמצוה חמורה:
[That it may benefit you…when you do] what is good: in the eyes of Heaven. הטוב: בעיני השמים:
and proper: in the eyes of man. — [Sifrei] והישר: בעיני אדם:
Daily Tehillim: Psalms Chapter 119, Verses 1-96
• Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
Tanya: Iggeret HaKodesh, middle of Epistle 7
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 25 AV , 5776 · 29 August 2016
• Iggeret HaKodesh, middle of Epistle 7
• At this point the Alter Rebbe resumes the thought begun earlier, where it was pointed out that Jacob referred to G‑d as “E‑l, G‑d of Israel,” for the soul of Jacob (otherwise known as Israel) was illumined with all the aspects of the Divine radiance, just as was the soul of Adam.
Chitas and Rambam for today:
Chumash: Re'eh, 2nd Portion Deuteronomy 12:11-12:28 with Rashi
• Deuteronomy Chapter 12
11And it will be, that the place the Lord, your God, will choose in which to establish His Name there you shall bring all that I am commanding you: Your burnt offerings, and your sacrifices, your tithes, and the separation by your hand, and the choice of vows which you will vow to the Lord. יאוְהָיָ֣ה הַמָּק֗וֹם אֲשֶׁר־יִבְחַר֩ יְהֹוָ֨ה אֱלֹֽהֵיכֶ֥ם בּוֹ֙ לְשַׁכֵּ֤ן שְׁמוֹ֙ שָׁ֔ם שָׁ֣מָּה תָבִ֔יאוּ אֵ֛ת כָּל־אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּ֣ה אֶתְכֶ֑ם עוֹלֹֽתֵיכֶ֣ם וְזִבְחֵיכֶ֗ם מַעְשְׂרֹֽתֵיכֶם֙ וּתְרֻמַ֣ת יֶדְכֶ֔ם וְכֹל֙ מִבְחַ֣ר נִדְרֵיכֶ֔ם אֲשֶׁ֥ר תִּדְּר֖וּ לַֽיהֹוָֽה:
It will be, that the place [which the Lord your God will choose… there you shall bring all that I am commanding you]: [At that time,] build for yourselves the Temple in Jerusalem. And so [Scripture] states concerning David, “And it was, when the king sat in his house and the Lord had given him rest from all his enemies surrounding him, that the king said to Nathan the prophet, 'See now, I dwell in a house of cedars, but the Ark of God dwells within the curtain’” (II Sam. 7:1, 2) [i.e., the temporary Mishkan]. והיה המקום וגו': בנו לכם בית הבחירה בירושלים. וכן הוא אומר בדוד (שמואל ב' ז, א - ב) ויהי כי ישב המלך בביתו, וה' הניח לו מכל אויביו מסביב. ויאמר המלך אל נתן הנביא ראה נא אנכי יושב בבית ארזים, וארון האלהים יושב בתוך היריעה:
there you shall bring [all that I am commanding you]: Above (verse 6), [the same expression] is stated referring to Shiloh, but here it is stated referring to Jerusalem. Accordingly, Scripture separates the two to permit [sacrificing on a bamah during the intermediate period] between the existence of] one [sanctuary] and the other. After Shiloh was destroyed, and they came to Nob [and erected the Mishkan there], and then again, when Nob was destroyed and they came to Gibeon, [sacrificing on] a bamah was permitted-until they [finally] arrived in Jerusalem. — [Zev. 119a] שמה תביאו וגו': למעלה אמרו (פסוק ו) לענין שילה וכאן אמור לענין ירושלים, ולכך חלקם הכתוב, ליתן היתר בין זו לזו, משחרבה שילה ובאו לנוב, וחרבה נוב ובאו לגבעון, היו הבמות מותרות עד שבאו לירושלים:
the choice of your vows: This teaches that one should bring [offerings] from the choicest. — [Sifrei] מבחר נדריכם: מלמד שיביאו מן המובחר:
12And you shall rejoice before the Lord, your God you and your sons and your daughters and your menservants and your maidservants, and the Levite who is within your cities, for he has no portion or inheritance with you. יבוּשְׂמַחְתֶּ֗ם לִפְנֵי֘ יְהֹוָ֣ה אֱלֹֽהֵיכֶם֒ אַתֶּ֗ם וּבְנֵיכֶם֙ וּבְנֹ֣תֵיכֶ֔ם וְעַבְדֵיכֶ֖ם וְאַמְהֹֽתֵיכֶ֑ם וְהַלֵּוִי֙ אֲשֶׁ֣ר בְּשַֽׁעֲרֵיכֶ֔ם כִּ֣י אֵ֥ין ל֛וֹ חֵ֥לֶק וְנַֽחֲלָ֖ה אִתְּכֶֽם:
13Beware, lest you offer up your burnt offerings any place you see. יגהִשָּׁ֣מֶר לְךָ֔ פֶּן־תַּֽעֲלֶ֖ה עֹֽלֹתֶ֑יךָ בְּכָל־מָק֖וֹם אֲשֶׁ֥ר תִּרְאֶֽה:
Beware, [lest you offer up your burnt-offerings any place you see]:[This negative form of the positive command in verse 11 is repeated in order] to attach a negative commandment to this matter. השמר לך: ליתן לא תעשה על הדבר.
any place you see: [i.e.,] that enters your mind. However, you may offer [anywhere] by the bidding of a prophet, for example, as Elijah [did] on Mount Carmel (I Kings 18: 22). - [Sifrei] בכל מקום אשר תראה: - אשר יעלה בלבך, אבל אתה מקריב על פי נביא, כגון אליהו בהר הכרמל:
14But only in the place the Lord will choose in one of your tribes; there you shall offer up your burnt offerings, and there you shall do all that I command you. ידכִּ֣י אִם־בַּמָּק֞וֹם אֲשֶׁר־יִבְחַ֤ר יְהֹוָה֙ בְּאַחַ֣ד שְׁבָטֶ֔יךָ שָׁ֖ם תַּֽעֲלֶ֣ה עֹֽלֹתֶ֑יךָ וְשָׁ֣ם תַּֽעֲשֶׂ֔ה כֹּ֛ל אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּֽךָּ:
[But only in the place the Lord will choose] in one of your tribes: in the territory of Benjamin. But above (verse 5), it says, “[the place which the Lord… will choose] from all your tribes.” How can these be reconciled? When David purchased the threshing-floor [later to become the Temple site] from Araunah the Jebusite (II Sam. 24:24), he collected the [required] gold from all the tribes; however, the threshing-floor itself was [situated] in the territory of Benjamin. — [Sifrei] באחד שבטיך: בחלקו של בנימין. ולמעלה הוא אומר (פסוק ה) מכל שבטיכם. הא כיצד, כשקנה דוד את הגורן מארונה היבוסי גבה הזהב מכל השבטים, ומכל מקום הגורן בחלקו של בנימין היה:
15However, in every desire of your soul, you may slaughter and eat meat in all your cities, according to the blessing of the Lord, your God, which He gave you; the unclean and the clean may eat thereof, as of the deer, and as of the gazelle. טורַק֩ בְּכָל־אַוַּ֨ת נַפְשְׁךָ֜ תִּזְבַּ֣ח | וְאָֽכַלְתָּ֣ בָשָׂ֗ר כְּבִרְכַּ֨ת יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֲשֶׁ֥ר נָֽתַן־לְךָ֖ בְּכָל־שְׁעָרֶ֑יךָ הַטָּמֵ֤א וְהַטָּהוֹר֙ יֹֽאכְלֶ֔נּוּ כַּצְּבִ֖י וְכָֽאַיָּֽל:
However, [you may slaughter and eat meat in all your gates,] in every desire of your soul: What is the text speaking about? If [you think that] it [is speaking] about [non-sacrificial] meat eaten to satisfy the appetite, to permit it for them without offering up any sacrificial portions, [we already have a reference to this, for Scripture] says elsewhere: “When the Lord, your God, expands your boundary… and you say, 'I will eat meat… [you may eat meat…]’” (verse 20). So what is this [verse] speaking about? It is [referring to] animals designated for holy [sacrificial] purposes that had [subsequently] become blemished, that they are to be redeemed [that is, replaced by their equivalent value in money] and they may [then] be eaten anywhere. Now one might think that [this rule applies] even if the blemish is a temporary one. Therefore, Scripture says: רַק -“However” [lit., “only.” This limits the permission to that of a permanent blemish]. — [Sifrei] רק בכל אות נפשך: במה הכתוב מדבר, אם בבשר תאוה להתירה להם בלא הקרבת אימורים, הרי הוא אומר במקום אחר (פסוק כ) כי ירחיב ה' אלהיך את גבולך וגו' ואמרת אוכלה בשר וגו', במה זה מדבר, בקדשים שנפל בהם מום, שיפדו ויאכלו בכל מקום. יכול יפדו על מום עובר, תלמוד לומר רק:
you may slaughter and eat [meat]: You have no permission to shear or milk [the blemished animals], but only to eat the [meat] after their ritual slaughter. — [Bech. 15b] תזבח ואכלת: אין לך בהם היתר גיזה וחלב, אלא אכילה על ידי זביחה:
the unclean and the clean [may eat thereof]: Since they formerly had holy status, about which it is stated: “And the flesh that touches any unclean thing shall not be eaten” (Lev. 7:19), it is necessary to give explicit permission for both the unclean and clean person alike to eat [from the meat, even] from the same dish… הטמא והטהור: לפי שבאו מכח קדשים, שנאמר בהם (ויקרא ז, יט) והבשר אשר יגע בכל טמא לא יאכל, הוצרך להתיר בו, שטמא וטהור אוכלין בקערה אחת:
as of the deer and as of the gazelle: of which no sacrifice is [ever] brought. כצבי וכאיל: שאין קרבן בא מהם:
as of the deer, and as of the gazelle: This [comparison to a deer and a gazelle] exempts these [redeemed animals] from [the obligation of] “the foreleg, the jaws, and the maw” (see Deut. 18:3) [just as the deer and the gazelle are exempt from these gifts to the kohen]. — [Chul. 130a; Sifrei] כצבי וכאיל: לפוטרן מן הזרוע והלחיים והקיבה:
16However, you shall not eat the blood; you shall spill it on the ground like water. טזרַ֥ק הַדָּ֖ם לֹ֣א תֹאכֵ֑לוּ עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם:
However, you shall not eat the blood: Although I said that these [animals] do not require sprinkling the blood on the altar, you shall not eat it. רק הדם לא תאכלו: אף על פי שאמרתי שאין לך בו זריקת דם במזבח לא תאכלנו:
you shall spill it [on the ground] like water: [This comes] to tell you that it does not require covering [with earth (see Lev. 17:13)] (Sifrei ; Chul. 84a). Another explanation: [The phrase,“like water,” teaches us that] it is like water insofar as it renders seeds susceptible [for receiving ritual uncleanness (Lev. 11:38).] - [Chul. 35b] תשפכנו כמים: לומר לך שאין צריך כסוי. דבר אחר הרי הוא כמים להכשיר את הזרעים:
17You may not eat within your cities the tithe of your grain, or of your wine, or of your oil, or the firstborn of your cattle or of your sheep, or any of your vows that you will vow, or your donations, or the separation by your hand. יזלֹֽא־תוּכַ֞ל לֶֽאֱכֹ֣ל בִּשְׁעָרֶ֗יךָ מַעְשַׂ֤ר דְּגָֽנְךָ֙ וְתִירֽשְׁךָ֣ וְיִצְהָרֶ֔ךָ וּבְכֹרֹ֥ת בְּקָֽרְךָ֖ וְצֹאנֶ֑ךָ וְכָל־נְדָרֶ֨יךָ֙ אֲשֶׁ֣ר תִּדֹּ֔ר וְנִדְבֹתֶ֖יךָ וּתְרוּמַ֥ת יָדֶֽךָ:
You may not eat within your cities the tithe of your grain]: Scripture comes to attach a negative commandment to this matter [i.e., eating the firstborn, tithes, etc., outside the walls of Jerusalem, in addition to the positive command (stated in verse 6)]. You may not [eat] [Heb. לֹא תוּכַל lit., “you cannot eat.”] Rabbi Joshua the son of Korchah said: You are able, but you are not permitted [to do so]. Similar to this, in the verse “As to the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out” (Josh. 15:63), they were [physically] able to do so but they were not so permitted, since Abraham had made a [non-aggression] treaty with them when he bought the cave of Machpelah from them. [In fact,] they were not Jebusites [of the Jebusite nation] but Hittites. They were, however, called Jebusites after the city, named Jebus. So it is explained in Pirkei d’Rabbi Eliezer (chapter 36). And this is what is stated [when David was about to drive out the Jebusites. They said to him], “Unless you take away the blind and the lame [you shall not come in here]” (II Sam. 5:6), [referring to] the images [that stood at the gates] upon which the oath [that Abraham had taken regarding the Jebusites] was written. לא תוכל: בא הכתוב ליתן לא תעשה על הדבר. רבי יהושע בן קרחה אומר יכול אתה, אבל אינך רשאי, כיוצא בו (יהושע טו, סג) ואת היבוסי יושבי ירושלים לא יכלו בני יהודה להורישם, יכולים היו, אלא שאינן רשאין, לפי שכרת להם אברהם ברית כשלקח מהם מערת המכפלה. ולא יבוסים היו אלא חתיים היו, אלא על שם העיר ששמה יבוס [נקראים יבוסים]. כך מפורש בפרקי דרבי אליעזר. והוא שנאמר (שמואל ב' ה, ו) כי אם הסירך העורים והפסחים, צורות שכתבו עליהם את השבועה:
[You may not eat within your gates…] the firstborn of your cattle:This prohibition is addressed to the kohanim [in contrast to “the tithe of your grain,” since Israelites were never permitted to eat the firstborn, even within the walls of Jerusalem]. ובכורות בקרך: אזהרה לכהנים:
or the separation by your hand: This refers to the first fruits (see above on verse 6). - [Sifrei , Mak. 17a] ותרומת ידך: אלו הבכורים:
18But you shall eat them before the Lord, your God, in the place the Lord, your God, will choose you, your son, your daughter, your manservant, your maidservant, and the Levite who is in your cities, and you shall rejoice before the Lord, your God, in all your endeavors. יחכִּ֡י אִם־לִפְנֵי֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ תֹּֽאכְלֶ֗נּוּ בַּמָּקוֹם֙ אֲשֶׁ֨ר יִבְחַ֜ר יְהֹוָ֣ה אֱלֹהֶ֘יךָ֘ בּוֹ֒ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֨ךָ֙ וְעַבְדְּךָ֣ וַֽאֲמָתֶ֔ךָ וְהַלֵּוִ֖י אֲשֶׁ֣ר בִּשְׁעָרֶ֑יךָ וְשָֽׂמַחְתָּ֗ לִפְנֵי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכֹ֖ל מִשְׁלַ֥ח יָדֶֽךָ:
[But you shall eat them] before the Lord: [i.e.,] within the walls [of Jerusalem]. לפני ה': לפנים מן החומה:
and the Levite who is in your cities: If you have nothing to give him from his portion, such as the first tithes, then give him the tithe of the poor. And if you have no tithe of the poor, invite him [to partake of] your peace offering. — [Sifrei] והלוי אשר בשעריך: אם אין לך לתת לו מחלקו, כגון מעשר ראשון, תן לו מעשר עני. אין לך מעשר עני, הזמינהו על שלמיך:
19Beware, lest you forsake the Levite all your days upon your land. יטהִשָּׁ֣מֶר לְךָ֔ פֶּן־תַּֽעֲזֹ֖ב אֶת־הַלֵּוִ֑י כָּל־יָמֶ֖יךָ עַל־אַדְמָתֶֽךָ:
Beware, lest you forsake the Levite: This [in addition to the positive command expressed in the previous verse,] is to attach a negative commandment to the matter. השמר לך: ליתן לא תעשה על הדבר:
[Beware, lest you forsake the Levite…] upon your land: But in exile, you are not admonished regarding him more than poor Israelites. — [Sifrei] על אדמתך: אבל בגולה אינך מוזהר עליו יותר מעניי ישראל:
20When the Lord, your God, expands your boundary, as He has spoken to you, and you say, "I will eat meat," because your soul desires to eat meat, you may eat meat, according to every desire of your soul. ככִּֽי־יַרְחִיב֩ יְהֹוָ֨ה אֱלֹהֶ֥יךָ אֶת־גְּבֻֽלְךָ֘ כַּֽאֲשֶׁ֣ר דִּבֶּר־לָךְ֒ וְאָֽמַרְתָּ֙ אֹֽכְלָ֣ה בָשָׂ֔ר כִּֽי־תְאַוֶּ֥ה נַפְשְׁךָ֖ לֶֽאֱכֹ֣ל בָּשָׂ֑ר בְּכָל־אַוַּ֥ת נַפְשְׁךָ֖ תֹּאכַ֥ל בָּשָֽׂר:
When [the Lord your God] expands [your boundary… and you say, “I will eat meat,”… you may eat meat]: The Torah teaches proper conduct, that one should not desire to eat meat unless [one lives] in abundance and wealth. — [Chul. 84a.] כי ירחיב וגו': למדה תורה דרך ארץ, שלא יתאוה אדם לאכול בשר, אלא מתוך רחבת ידים ועושר:
[you may eat meat,] according to every desire of your soul: In the desert, however, the meat of a non-consecrated animal was forbidden to them, unless one first consecrated it and offered it up as a peace offering. — [Sifrei : Chul. 16b] בכל אות נפשך וגו': אבל במדבר נאסר להם בשר חולין, אלא אם כן מקדישה ומקריבה שלמים:
21If the place the Lord, your God, chooses to put His Name there, will be distant from you, you may slaughter of your cattle and of your sheep, which the Lord has given you, as I have commanded you, and you may eat in your cities, according to every desire of your soul. כאכִּֽי־יִרְחַ֨ק מִמְּךָ֜ הַמָּק֗וֹם אֲשֶׁ֨ר יִבְחַ֜ר יְהֹוָ֣ה אֱלֹהֶ֘יךָ֘ לָשׂ֣וּם שְׁמ֣וֹ שָׁם֒ וְזָֽבַחְתָּ֞ מִבְּקָֽרְךָ֣ וּמִצֹּֽאנְךָ֗ אֲשֶׁ֨ר נָתַ֤ן יְהֹוָה֙ לְךָ֔ כַּֽאֲשֶׁ֖ר צִוִּיתִ֑ךָ וְאָֽכַלְתָּ֙ בִּשְׁעָרֶ֔יךָ בְּכֹ֖ל אַוַּ֥ת נַפְשֶֽׁךָ:
If the place the Lord, your God, chooses to put His Name there, will be distant from you: And you will [consequently] be unable to come and make peace-offerings every day, as [you do] now when the Mishkan goes along with you. כי ירחק ממך המקום: ולא תוכל לבוא ולעשות שלמים בכל יום כמו עכשיו שהמשכן הולך עמכם:
you may slaughter… as I have commanded you: We learn [from here] that there is a commandment regarding slaughtering, how one must slaughter. [Since this commandment is not written in the Torah we deduce that] these are the laws of ritual slaughtering given orally to Moses on [Mount] Sinai. — [Sifrei ; Chul. 28a] וזבחת וגו' כאשר צויתך: למדנו שיש צווי בזביחה היאך ישחוט, והן הלכות שחיטה שנאמרו למשה בסיני:
22But as the deer and the gazelle are eaten, so may you eat them; the unclean and the clean alike may eat of them. כבאַ֗ךְ כַּֽאֲשֶׁ֨ר יֵֽאָכֵ֤ל אֶת־הַצְּבִי֙ וְאֶת־הָ֣אַיָּ֔ל כֵּ֖ן תֹּֽאכְלֶ֑נּוּ הַטָּמֵא֙ וְהַטָּה֔וֹר יַחְדָּ֖ו יֹֽאכְלֶֽנּוּ:
But as the deer [and the gazelle] are eaten, [so you may eat them]:You are not admonished to eat them in a state of ritual purity; if, however, [you will reason:] Just as the fat of the deer and the gazelle is permitted [as food], so too should the fat of non-consecrated animals be permitted. Therefore [to counter this] Scripture says,“but” (אַךְ). אך כאשר יאכל את הצבי וגו': אינך מוזהר לאכלן בטהרה. אי מה צבי ואיל חלבן מותר, אף חולין חלבן מותר, תלמוד לומר אך:
23However, be strong not to eat the blood, for the blood is the soul; and you shall not eat the soul with the flesh. כגרַ֣ק חֲזַ֗ק לְבִלְתִּי֙ אֲכֹ֣ל הַדָּ֔ם כִּ֥י הַדָּ֖ם ה֣וּא הַנָּ֑פֶשׁ וְלֹֽא־תֹאכַ֥ל הַנֶּ֖פֶשׁ עִם־הַבָּשָֽׂר:
However, be strong not to eat the blood: Since it is stated “be strong” [i.e., resist temptation], you learn that the [Israelites] were inclined to eating blood. Therefore, it is necessary to state,“be strong.” [These are] the words of Rabbi Judah. Rabbi Simeon the son of Azzai, however, says: Scripture comes only to caution you and to instruct you as to what extent you must be steadfast in [fulfilling] the commandments: If regarding blood, which is easy to watch out for, since a person has no desire for it, [the Torah] needed to strengthen you with its admonition, how much more so [must one strengthen oneself] for all other commandments! - [Sifrei] רק חזק לבלתי אכל הדם: ממה שנאמר חזק אתה למד שהיו שטופים בדם לאכלו, לפיכך הוצרך לומר חזק, דברי רבי יהודה. רבי שמעון בן עזאי אומר, לא בא הכתוב אלא להזהירך וללמדך עד כמה אתה צריך להתחזק במצות, אם הדם, שהוא קל להשמר ממנו, שאין אדם מתאוה לו, הוצרך לחזקך באזהרתו, קל וחומר לשאר מצות:
and you shall not eat the soul with the flesh: This is an admonition against אֵבֵר מִן הַחַי, [the eating of] a limb from a live animal. — [Sifrei; Chul. 102a] ולא תאכל הנפש עם הבשר: אזהרה לאבר מן החי:
24You shall not eat it, you shall spill it on the ground, like water. כדלֹ֖א תֹּֽאכְלֶ֑נּוּ עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם:
You shall not eat it: This is an admonition against the eating (דָם הַתַּמְצִית), (the last blood oozing [from the incision of slaughtering]). — [Ker. 4b] לא תאכלנו: אזהרה לדם התמצית:
25You shall not eat it, in order that it be good for you, and for your children after you, when you do what is proper in the eyes of the Lord. כהלֹ֖א תֹּֽאכְלֶ֑נּוּ לְמַ֨עַן יִיטַ֤ב לְךָ֙ וּלְבָנֶ֣יךָ אַֽחֲרֶ֔יךָ כִּי־תַֽעֲשֶׂ֥ה הַיָּשָׁ֖ר בְּעֵינֵ֥י יְהֹוָֽה:
You shall not eat it: This is an admonition against the eating of the blood contained in the limbs [of the animal]. — [Ker. 4b] לא תאכלנו: אזהרה לדם האיברים:
in order that it be good for you…: Go forth and learn the [magnitude of] the reward for [observing] the commandments: If [in the case of] blood, which disgusts a person, he who abstains from it earns merit [both] for himself and for his children after him, how much more so [does this apply] to abstaining from theft and immorality, after which man’s soul of does lust. — [Mak. 23b] למען ייטב לך וגו': צא ולמד מתן שכרן של מצות, אם הדם שנפשו של אדם קצה ממנו, הפורש ממנו זוכה לו ולבניו אחריו, קל וחומר לגזל ועריות שנפשו של אדם מתאוה להם:
26However, your holy offerings which you will have, and your vows, you shall carry, and come to the place that the Lord chooses. כורַ֧ק קָֽדָשֶׁ֛יךָ אֲשֶׁר־יִֽהְי֥וּ לְךָ֖ וּנְדָרֶ֑יךָ תִּשָּׂ֣א וּבָ֔אתָ אֶל־הַמָּק֖וֹם אֲשֶׁר־יִבְחַ֥ר יְהֹוָֽה:
However, your holy offerings [… you shall carry, and come to the place which the Lord chooses]: Although you are permitted to slaughter unconsecrated animals, I did not permit you to slaughter consecrated animals and eat them in your cities without offering [them] up [on the altar]; rather, you must bring them to the Temple. רק קדשיך: אף על פי שאתה מותר לשחוט חולין, לא התרתי לך לשחוט את הקדשים ולאכלן בשעריך בלא הקרבה, אלא להביאם לבית הבחירה:
27And you shall make your burnt offerings the flesh and the blood upon the altar of the Lord, your God, and the blood of your sacrifices shall be poured upon the altar of the Lord, your God, and you shall eat the flesh. כזוְעָשִׂ֤יתָ עֹֽלֹתֶ֨יךָ֙ הַבָּשָׂ֣ר וְהַדָּ֔ם עַל־מִזְבַּ֖ח יְהֹוָ֣ה אֱלֹהֶ֑יךָ וְדַם־זְבָחֶ֗יךָ יִשָּׁפֵךְ֙ עַל־מִזְבַּח֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וְהַבָּשָׂ֖ר תֹּאכֵֽל:
And you shall make your burnt-offerings: If [your sacrifices] are burnt-offerings, place the flesh and the blood on the altar [as it says: הַבָּשָׂר וְהַדָּם עַל-מִזְבַּח -“the flesh and the blood on the altar of the Lord,” with respect to burnt offerings]. But if they are peace-offerings, “the blood of your sacrifices shall be poured upon the altar” first, and afterwards “you shall eat the flesh.” Our Rabbis further deduced that [the words] “However, your holy offerings… [you shall carry]” (verse 26) come to instruct us regarding consecrated animals that are outside the Land [of Israel], as well as to instruct us regarding animals that have been exchanged for other consecrated animals, and regarding the offspring of consecrated animals, that [all of] these must [also] be offered up [in Jerusalem]. — [Sifrei; Bech. 14b] ועשית עלתיך: אם עולות הם תן הבשר והדם על גבי המזבח, ואם זבחי שלמים הם, דם זבחיך ישפך על המזבח תחלה ואחר כך והבשר תאכל. ועוד דרשו רבותינו (פסוק כו), רק קדשיך בא ללמד על הקדשים שבחוצה לארץ וללמד על התמורות ועל ולדות קדשים שיקריבו:
28Keep and hearken to all these words that I command you, that it may benefit you and your children after you, forever, when you do what is good and proper in the eyes of the Lord, your God. כחשְׁמֹ֣ר וְשָֽׁמַעְתָּ֗ אֵ֚ת כָּל־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוֶּ֑ךָּ לְמַ֩עַן֩ יִיטַ֨ב לְךָ֜ וּלְבָנֶ֤יךָ אַֽחֲרֶ֨יךָ֙ עַד־עוֹלָ֔ם כִּ֤י תַֽעֲשֶׂה֙ הַטּ֣וֹב וְהַיָּשָׁ֔ר בְּעֵינֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
Keep [and hearken to all these words that I command you]: This [term שְׁמֹר, “keep”] refers to the studying of the Oral Law. [Since it is not written down,] you must “guard” it “in your innards,” so that it should not be forgotten, as it is said,“For it is pleasant that you guard them (תִּשְׁמְרָם) in your innards” (Prov. 22:18). And if you studied, you may understand and fulfill [the commandments], but one who is not [immersed] in study, cannot be [immersed] in practice. — [Sifrei] שמור: זו משנה שאתה צריך לשמרה בבטנך שלא תשכח. כענין שנאמר (משלי כב, יח) כי נעים כי תשמרם בבטנך, ואם שנית אפשר שתשמע ותקיים, הא כל שאינו בכלל משנה אינו בכלל מעשה:
[Keep…] all these words [that I command you]: This means that a light commandment should be as precious to you as a difficult commandment. — [Sifrei] את כל הדברים: שתהא חביבה עליך מצוה קלה כמצוה חמורה:
[That it may benefit you…when you do] what is good: in the eyes of Heaven. הטוב: בעיני השמים:
and proper: in the eyes of man. — [Sifrei] והישר: בעיני אדם:
Daily Tehillim: Psalms Chapter 119, Verses 1-96
• Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
Tanya: Iggeret HaKodesh, middle of Epistle 7
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 25 AV , 5776 · 29 August 2016
• Iggeret HaKodesh, middle of Epistle 7
• At this point the Alter Rebbe resumes the thought begun earlier, where it was pointed out that Jacob referred to G‑d as “E‑l, G‑d of Israel,” for the soul of Jacob (otherwise known as Israel) was illumined with all the aspects of the Divine radiance, just as was the soul of Adam.
והנה שופריה דיעקב מעין שופריה דאדם הראשון
Now “The consummate beauty of Jacob resembles the consummate beauty of Adam,”1
שתיקן חטא אדם הראשון
for he rectified the sin of Adam.2
והיתה נשמתו גם כן כלולה מכל הנשמות שבישראל, מעולם עד עולם
His soul, too, comprised all the souls of Israel, “from world to world,” i.e., both those of the “Revealed World” as well as the “Concealed World.”
והיה מרכבה לתורה שלמעלה, שנקראת בשם אדם
Moreover, he was a vehicle for the Torah in its heavenly state, which is referred to as Adam,
This phrase reflects the wording of a verse which begins with the words,3 זאת התורה אדם... — “This is the law: A man...” Interpreted on the level of derush, these words have been taken literally to mean: “This is the Torah — Adam.”
כמו שכתוב: ועל דמות הכסא דמות כמראה אדם וגו׳
as it is written,4 “And on the likeness of the throne there was a likeness as the appearance of Adam” [lit., “of a man”], and the latter term, as is explained in the Kabbalah,5 refers to the Torah.
וכמו שכתוב: וזאת לפנים בישראל גו׳
It is likewise written:6 “And this (זאת) was the custom in former time in Israel...,”
That, at least, is the plain meaning of the phrase quoted. On the interpretative level of derush, however, each of the three Hebrew words is here construed as follows: זאת (as taught in the Zohar) connotes “Torah”; לפנים — “within”; בישראל — “in Israel the Patriarch.” At this level, the quoted phrase thus means that “the Torah is [implanted] within, in Israel the Patriarch.”
אין זאת אלא תורה
and “זאת refers only to the Torah.”7
שהיתה כלולה ומלובשת בנשמת ישראל סבא, הכלולה מכל הנשמות
For the Torah was contained and vested within the soul of “Israel the Patriarch,” which compounded all the souls. (The quoted phrase refers both to Jacob in the mortal world and to his Supernal source, which is also known by this name.)
Now in addition, Jacob, or “Israel the Patriarch,” was a vessel capable of receiving the radiance of the Torah. Hence:
וזהו: ויקרא לו אל אלקי ישראל
This is the meaning [of the above-quoted phrase], “And he called Him E‑l, G‑d of Israel”:
אל: לשון המשכת הארה מאור אין סוף ברוך הוא מההעלם אל הגילוי
Since the Name E‑l denotes the Divine attribute of Chesed, which finds expression in G‑d’s desire to communicate His hidden light, [Jacob’s use of] the Name E‑l signifies [man’s] calling forth the radiation from the [infinite] EinSof-light, which is clothed in the Torah, from concealment to manifestation,
להאיר בבחינת גילוי בנשמתו
so that it should illumine manifestly in man’s soul.
וכמו שכתוב: אל הויה ויאר לנו
Thus, too, it is written:8 “E‑l is the L‑rd, and He has given us light,” indicating likewise that the Divine NameE‑l connotes illumination.
Thus, when we say that Jacob called G‑d “E‑l,” we imply that he called forth and drew down into his soul an all-encom-passing revelation of the [infinite] Ein Sof-light that comprises all the particular details of the Torah and its mitzvot.
ואחריו כל ישרי לב, העוסקים בתורה ובמצות, מאיר אור ה׳ אין סוף ברוך הוא בבחינת גילוי בנשמתם
and after [Jacob], the [infinite] Ein Sof-light shines openly into the souls of all the upright of heart who engage in the Torah and the mitzvot.
“The upright of heart”9 alludes to those individuals within whom the G‑dly illumination found in the intellect descends to the heart, where it inspires them with a love and an awe of G‑d. These spiritual emotions in turn add vitality to their study of Torah and their performance of the mitzvot.
The Divine radiation felt by these individuals is termed “our portion” (חלקנו, as in the quotation with which this epistle opened). This is the particular G‑dly illumination which permeates a Jew’s soul through his performance of each and every commandment, and which is a portion and part of the all-encompassing illumination comprising 613 “parts”.
וזמן גילוי זה ביתר שאת ויתר עז, ההארה במוחם ולבם
The most elevating and most powerful10 manifestation of this [Divine] radiance in their mind and heart
הוא בשעת התפלה, כמו שכתוב במקום אחר
occurs at the time of prayer, as is explained else-where.11
It is by means of the ladder of prayer that all of a man’s mitzvot ascend; this same ladder also serves as the conduit through which the resultant Divine radiance and revelation descend to this world.
| FOOTNOTES | |
| 1. | Bava Metzia 84a, et al. |
| 2. | Zohar III, 111b, et al. |
| 3. | Bamidbar 19:14. |
| 4. | Yechezkel 1:26. |
| 5. | See Zohar I, 71b ff. |
| 6. | Ruth 4:7. |
| 7. | Zohar III, 81b. |
| 8. | Tehillim 118:27. |
| 9. | [In the Hebrew original, this phrase reads ישרי לב. On this the Rebbe comments:] “For the word ישראל comprises the words ישר אל.” [In this phrase, the first two letters of ישר are each vocalized with a kamatz. As explained in Likkutei Torah, ParshatShlach, p. 40c, these two words imply that G‑d’s power finds direct expression in the souls of those described as ישרי לב.] |
| 10. | Cf. Bereishit 49:3. |
| 11. | Note of the Rebbe: “Cf. Epistle 24, below.” |
• Rambam: Sefer Hamitzvos:
• Monday, 25 AV , 5776 · 29 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 232
The Jewish Bondsman
"If you acquire a bondsman"—Exodus 21:2.
We are commanded [to follow the rules outlined in the Torah] regarding the Jewish bondsman.
Full text of this Mitzvah »• The Jewish Bondsman
Positive Commandment 232
Translated by Berel Bell
The 232nd mitzvah is that we are commanded to follow the laws regarding a Jewish servant.
The source of this commandment is G‑d's statement1 (exalted be He), "If you buy a Jewish servant [he shall serve for six years...]."
The general laws of this mitzvah are discussed in the verses of the Torah2 itself, and the detailed laws are completely explained in the beginning of tractate Kiddushin.3
FOOTNOTES
1.Ex. 21:2.
2.Ex. ibid.; Lev. 25:39; Deut. 15:12.
3.14b ff.
Negative Commandment 258
Selling a Jewish Bondsman in a Slavemarket
"They shall not be sold as slaves"—Leviticus 25:42.
It is forbidden to sell a Jewish bondsman as slaves are sold—on the auction block at a slavemarket. Rather, his services must be sold discreetly, in a respectful manner.
(This prohibition also includes kidnapping and selling, which is a capital offense.)
Full text of this Mitzvah »• Selling a Jewish Bondsman in a Slavemarket
Negative Commandment 258
Translated by Berel Bell
The 258th prohibition is that we are forbidden from selling a Jewish servant in the manner that non-Jewish servants are customarily sold, i.e. they are stood up in the place singled out for the sale of servants, their sale is publicly announced so that the buyers outbid one another, etc. This is totally forbidden; rather their sale must be done privately and in a refined manner.
The source of this prohibition is G‑d's statement1 (exalted be He), "They shall not be sold as regular servants."
In the words of the Sifra: "The verse 'They shall not be sold as regular servants' prohibits setting up a stand and placing him on the auction stone."
This prohibition undoubtedly includes someone who kidnaps a Jew, since if he sells the kidnapped person, he is selling him in the same way a Canaanite servant is sold — thereby transgressing the prohibition, "They shall not be sold as regular servants." This has already been mentioned above.2 The Written Torah declares that the violator is executed.
The details of this mitzvah and the preceding one3 are explained in the first chapter of tractate Kiddushin.4
FOOTNOTES
1.Ibid., 25:42.
2.See N243.
3.N257.
4.20
Negative Commandment 259
Ordering a Jewish Bondsman to do Unnecessary Work
"You shall not work him with rigor"—Leviticus 25:43.
It is forbidden to instruct a Jewish bondsman to perform a work that has no purpose. Even to order him to heat up a glass of water, if it isn't needed, is forbidden.
Full text of this Mitzvah »• Ordering a Jewish Bondsman to do Unnecessary Work
Negative Commandment 259
Translated by Berel Bell
The 259th prohibition is that we are forbidden from giving a Jewish servant unnecessary work. Such work is called avodas perech.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not rule over him with unnecessary work."
Only when we need a certain job done may we give it to him. In the words of the Sifra: "The verse 'Do not rule over him with unnecessary work' means that you may not tell him to warm up a drink when you don't need it." The same applies to similar cases. Our Sages merely brought an example from one of the easiest and simplest types of work in order to teach you that even it is prohibited unless it is needed.
FOOTNOTES
1.Ibid., 25:43.
Negative Commandment 257
Denigrating Treatment of a Jewish Bondsman
"You shall not work him as a slave"—Leviticus 25:39.
It is forbidden to order a Jewish bondsman to perform humiliating labors that are typically performed by slaves. Rather, he may be given only such jobs that an employed worker would agree to do.
Full text of this Mitzvah »• Denigrating Treatment of a Jewish Bondsman
Negative Commandment 257
Translated by Berel Bell
The 257th prohibition is that we are forbidden from giving a Jewish servant degrading and humiliating work, as a Canaanite servant would do.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not work him like a [Canaanite] servant."
In the words of the Sifra: "You shall not have him carry in a linta2 behind you, nor carry your things before you to the bathhouse." A linta is a small mat that one rests on after becoming tired from exercise. A servant customarily picks it up and carries it after his master. We are prohibited from giving any such jobs to a Jewish servant. He may be given only such jobs that an employed worker would agree to do. This is seen from G‑d's statement3 "He shall be with you just like an employee or a resident hand."
FOOTNOTES
1.Lev. 25:39.
2.As explained below, a mat. Servants would carry bath accessories in this mat. See Kapach, 5731, note 1, who explains that the proper name is linta, and the letter beis before it means "in a linta." Mosad Harav Kook, 5718, note 356, claims that it is called a blinta.
3.Ibid., 25:40.
Negative Commandment 260
Allowing a Gentile Master to Order a Jewish Bondsman to do Unnecessary Work
"He shall not rule over him with rigor in your sight"—Leviticus 25:53.
We may not allow a non-Jew who lives under Jewish jurisdiction to order a Jewish bondsman in his service to do unnecessary work while we watch. We may not say, "Since this Jew willingly allowed himself to be sold to this gentile, it is not our concern what the gentile compels him to do," rather we must still prevent the gentile from overtly mistreating his Jewish worker. (We are not, however, required to inquire as to what occurs in the privacy of his home, where we cannot see what transpires.)
Full text of this Mitzvah »
• Allowing a Gentile Master to Order a Jewish Bondsman to do Unnecessary Work
Negative Commandment 260
Translated by Berel Bell
The 260th prohibition is that we are forbidden from allowing a non-Jew who lives in our land to give unnecessary work to a Jewish servant who has sold himself [to the non-Jew.]
The source of this prohibition is G‑d's statement1 (exalted be He), "You may not [let his master] rule over him with unnecessary work in front of your eyes."
We may not think that since this servant sinned against himself and sold himself to a non-Jew, that we may let him suffer the consequences of his actions. Instead, we must watch over the non-Jew and prevent him from using the Jew for unnecessary work.
In the words of the Sifra: "The verse 'You may not [let his master] rule over him with unnecessary work in front of your eyes' means that the command2 applies only when it is 'in front of your eyes.' " This means that we are not obligated to watch in his house to see whether or not he is giving unnecessary work, but that whenever we see that he is doing so, we must prevent it.
FOOTNOTES
1.Ibid., 25:53.
2.From this expression we see that it counts as one of the commandments.
• Monday, 25 AV , 5776 · 29 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 232
The Jewish Bondsman
"If you acquire a bondsman"—Exodus 21:2.
We are commanded [to follow the rules outlined in the Torah] regarding the Jewish bondsman.
Full text of this Mitzvah »• The Jewish Bondsman
Positive Commandment 232
Translated by Berel Bell
The 232nd mitzvah is that we are commanded to follow the laws regarding a Jewish servant.
The source of this commandment is G‑d's statement1 (exalted be He), "If you buy a Jewish servant [he shall serve for six years...]."
The general laws of this mitzvah are discussed in the verses of the Torah2 itself, and the detailed laws are completely explained in the beginning of tractate Kiddushin.3
FOOTNOTES
1.Ex. 21:2.
2.Ex. ibid.; Lev. 25:39; Deut. 15:12.
3.14b ff.
Negative Commandment 258
Selling a Jewish Bondsman in a Slavemarket
"They shall not be sold as slaves"—Leviticus 25:42.
It is forbidden to sell a Jewish bondsman as slaves are sold—on the auction block at a slavemarket. Rather, his services must be sold discreetly, in a respectful manner.
(This prohibition also includes kidnapping and selling, which is a capital offense.)
Full text of this Mitzvah »• Selling a Jewish Bondsman in a Slavemarket
Negative Commandment 258
Translated by Berel Bell
The 258th prohibition is that we are forbidden from selling a Jewish servant in the manner that non-Jewish servants are customarily sold, i.e. they are stood up in the place singled out for the sale of servants, their sale is publicly announced so that the buyers outbid one another, etc. This is totally forbidden; rather their sale must be done privately and in a refined manner.
The source of this prohibition is G‑d's statement1 (exalted be He), "They shall not be sold as regular servants."
In the words of the Sifra: "The verse 'They shall not be sold as regular servants' prohibits setting up a stand and placing him on the auction stone."
This prohibition undoubtedly includes someone who kidnaps a Jew, since if he sells the kidnapped person, he is selling him in the same way a Canaanite servant is sold — thereby transgressing the prohibition, "They shall not be sold as regular servants." This has already been mentioned above.2 The Written Torah declares that the violator is executed.
The details of this mitzvah and the preceding one3 are explained in the first chapter of tractate Kiddushin.4
FOOTNOTES
1.Ibid., 25:42.
2.See N243.
3.N257.
4.20
Negative Commandment 259
Ordering a Jewish Bondsman to do Unnecessary Work
"You shall not work him with rigor"—Leviticus 25:43.
It is forbidden to instruct a Jewish bondsman to perform a work that has no purpose. Even to order him to heat up a glass of water, if it isn't needed, is forbidden.
Full text of this Mitzvah »• Ordering a Jewish Bondsman to do Unnecessary Work
Negative Commandment 259
Translated by Berel Bell
The 259th prohibition is that we are forbidden from giving a Jewish servant unnecessary work. Such work is called avodas perech.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not rule over him with unnecessary work."
Only when we need a certain job done may we give it to him. In the words of the Sifra: "The verse 'Do not rule over him with unnecessary work' means that you may not tell him to warm up a drink when you don't need it." The same applies to similar cases. Our Sages merely brought an example from one of the easiest and simplest types of work in order to teach you that even it is prohibited unless it is needed.
FOOTNOTES
1.Ibid., 25:43.
Negative Commandment 257
Denigrating Treatment of a Jewish Bondsman
"You shall not work him as a slave"—Leviticus 25:39.
It is forbidden to order a Jewish bondsman to perform humiliating labors that are typically performed by slaves. Rather, he may be given only such jobs that an employed worker would agree to do.
Full text of this Mitzvah »• Denigrating Treatment of a Jewish Bondsman
Negative Commandment 257
Translated by Berel Bell
The 257th prohibition is that we are forbidden from giving a Jewish servant degrading and humiliating work, as a Canaanite servant would do.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not work him like a [Canaanite] servant."
In the words of the Sifra: "You shall not have him carry in a linta2 behind you, nor carry your things before you to the bathhouse." A linta is a small mat that one rests on after becoming tired from exercise. A servant customarily picks it up and carries it after his master. We are prohibited from giving any such jobs to a Jewish servant. He may be given only such jobs that an employed worker would agree to do. This is seen from G‑d's statement3 "He shall be with you just like an employee or a resident hand."
FOOTNOTES
1.Lev. 25:39.
2.As explained below, a mat. Servants would carry bath accessories in this mat. See Kapach, 5731, note 1, who explains that the proper name is linta, and the letter beis before it means "in a linta." Mosad Harav Kook, 5718, note 356, claims that it is called a blinta.
3.Ibid., 25:40.
Negative Commandment 260
Allowing a Gentile Master to Order a Jewish Bondsman to do Unnecessary Work
"He shall not rule over him with rigor in your sight"—Leviticus 25:53.
We may not allow a non-Jew who lives under Jewish jurisdiction to order a Jewish bondsman in his service to do unnecessary work while we watch. We may not say, "Since this Jew willingly allowed himself to be sold to this gentile, it is not our concern what the gentile compels him to do," rather we must still prevent the gentile from overtly mistreating his Jewish worker. (We are not, however, required to inquire as to what occurs in the privacy of his home, where we cannot see what transpires.)
Full text of this Mitzvah »
• Allowing a Gentile Master to Order a Jewish Bondsman to do Unnecessary Work
Negative Commandment 260
Translated by Berel Bell
The 260th prohibition is that we are forbidden from allowing a non-Jew who lives in our land to give unnecessary work to a Jewish servant who has sold himself [to the non-Jew.]
The source of this prohibition is G‑d's statement1 (exalted be He), "You may not [let his master] rule over him with unnecessary work in front of your eyes."
We may not think that since this servant sinned against himself and sold himself to a non-Jew, that we may let him suffer the consequences of his actions. Instead, we must watch over the non-Jew and prevent him from using the Jew for unnecessary work.
In the words of the Sifra: "The verse 'You may not [let his master] rule over him with unnecessary work in front of your eyes' means that the command2 applies only when it is 'in front of your eyes.' " This means that we are not obligated to watch in his house to see whether or not he is giving unnecessary work, but that whenever we see that he is doing so, we must prevent it.
FOOTNOTES
1.Ibid., 25:53.
2.From this expression we see that it counts as one of the commandments.
• Rambam - 1 Chapter: Tum'at Tsara`at Tum'at Tsara`at - Chapter 4
• Tum'at Tsara`at - Chapter 4
1
The increase of a blemish imparts impurity regardless of its size, provided the increase was one of the shades of blemishes that impart impurity. If, however, the increase was the color of a bohak, it is not considered as an increase. An increase of a blemish is a sign of impurity only when it spreads beyond the blemish. If, however, it spreads within the blemish, the person's original status is unchanged.
What is implied? There was a baheret with less than a lentil of healthy flesh inside of it. He was therefore isolated. At the end of a week, the size of the healthy flesh was diminished or it disappeared entirely, it is not considered as an increase. For, to be significant, an increase of a baheret may not spread within its own midst, but rather outside of it.
א
הפשיון מטמא בכל שהוא והוא שיהיה הפשיון מאחת ממראות הנגעים אבל אם היה הפשיון מראה בוהק אינו פשיון ואין הפשיון סימן טומאה עד שיפשה חוץ לנגע אבל אם פשה לתוך הנגע הרי הוא כמות שהיה כיצד בהרת ובתוכה בשר חי פחות מכעדשה והסגירה ובסוף השבוע נתמעטה המחיה ממה שהיתה או שהלך הבשר החי כולו אין זה פשיון שאין הבהרת פושה לתוכה אלא חוצה לה:
2
An increase is not considered as a sign of impurity unless it comes after isolation. If, however, a person came at the outset and the priest saw the blemish increasing, he does not deem the person definitively impure. Instead, he isolates him until the end of the week and then observes it.
ב
אין הפשיון סימן טומאה עד שיהיה אחר הסגר אבל אם בא בתחלה וראה הכהן את הנגע שהוא פושה והולך אינו מחליטו אלא מסגירו עד סוף השבוע ויראה:
3
To be significant, an increase may not spread into a boil or into burnt flesh or into a healed boil or burn, nor on the head, nor on the beard even though they became bald and the hair was removed from them, as implied by Leviticus 13:7: "If the blemish will spread on the skin." If, however, a baheret spreads to a bohak, it is considered an increase.
ג
אין הבהרת פושה לתוך השחין ולא לתוך המכוה ולא לתוך מחית השחין ולא לתוך מחית המכוה ולא לראש ולא לזקן אף על פי שנקרחו והלך השיער מהן שנאמר ואם פשה תפשה המספחת בעור אבל בהרת שפשתה לתוך הבוהק הרי זה פשיון:
4
If a boil, burnt flesh, a bohak, or a healed boil or burn separate between an increase and the original blemish, it is not a sign of impurity. If the person was isolated and these skin conditions departed and this increase was immediately adjacent to the original blemish, he is deemed definitively impure.
ד
השחין והמכוה והבוהק ומחית השחין ומחית המכוה שהן חולקין בין האום לפשיון אינו סימן טומאה הסגירו והלכו להן עד שנמצא הפשיון סמוך לאום ה"ז מוחלט:
5
When there was a baheret the size of a gris and it spread more than a half a gris, but approximately half a gris of the original blemish disappeared, the person is pure even though together, there remained more than a gris from the original blemish and the increase.
If the original blemish was the size of a gris and it spread more than a gris, but the original blemish disappeared entirely, it should be given an initial observation and isolated week after week. If a person has a baheret and was isolated and the baheretdisappeared at the end of the days of isolation, and then thebaheret returned to its original place, it is given its initial status. If it became diminished during the days of his isolation and then expanded and returned to its original size at the end of the week or increased and then the increased blemish diminished and returned to its original size at the end of the week, he should continue in isolation or is released from the process of inspection.
ה
בהרת כגריס ופשתה כחצי גריס ועוך והלך מן האום כחצי גריס אע"פ שהנותר מן האום עם הפשיון יתר מכגריס [הרי] זה טהור היתה כגריס ופשתה כגריס ועוד והלכה לה האום תראה בתחלה ויסגיר שבוע אחר שבוע היתה בו בהרת והסגירו והלכה הבהרת בסוף ימי הסגר וחזרה בהרת במקומה כמות שהיתה הרי הוא כמו שהיה נתמעטה [בתוך ימי הסגר] ופשתה וחזרה כמות שהיתה או שפשתה ונתמעט הפשיון וחזרה כמות שהיתה הרי זה יסגיר או יפטור:
6
If a baheret was the size of a gris, it then increased the size of a gris, then healthy flesh or white hair erupted in it, and then the original blemish disappeared, it should be given an initial observation.
The following rules apply if a person had a baheret the size of agris and he was isolated. At the end of the week, the blemish was the size of a sela, but there was a doubt whether it was the original blemish or a new one that came in its place, it is impure.
ו
בהרת כגריס ופשתה כגריס ונולד בפשיון מחיה או שיער לבן והלכה לה האום תראה בתחלה היתה בו בהרת כגריס והסגירו בסוף השבוע והרי היא כסלע ספק שהיא היא ספק שהיא אחרת באה תחתיה הרי זה טמא:
7
The following rules apply when there is a baheret more than the size of a gris and a stretch of afflicted flesh emerging from it. If the stretch is two hairs wide, it requires white hair or an increase in size for the person to be considered impure. If, however, healthy flesh appears in it, this ruling does not apply. The rationale is that healthy flesh is not considered as a sign of impurity unless it is surrounded by a baheret and there is a space where two hairs can grow between the edge of the healthy flesh and the edge of the baheret.
The following laws apply when there were two baharot and a stretch of afflicted flesh extending from one to the other. If it is two hairsbreadth wide, they are considered as being joined together. If not, they are not considered as joined.
When the afflicted person was isolated as a result of a blemish for one week after another and a sign of impurity did not appear and, as a result, he was released from the process of inspection, but after he was released from the process of inspection, the blemish increased in size even slightly, he should be deemed definitively impure.
ז
בהרת כגריס וחוט יוצא ממנו אם יש בו רוחב שתי שערות זוקקה לשיער לבן ולפשיון אבל לא למחיה שאין המחיה סימן טומאה עד שתקיף אותה הבהרת ויהיה בין סוף המחיה וסוף הבהרת רוחב צמיחת שתי שערות היו שתי בהרות וחוט יוצא מזו לזו אם יש בו רוחב שתי שערות מצרפן ואם לאו אינו מצרפן הסגירו שבוע אחר שבוע ולא נולד לו סימן טומאה ופטרו ולאחר הפיטור פשה הנגע כל שהו הרי זה מוחלט:
8
When a baheret was declared pure either after the afflicted person was isolated or deemed definitively impure, i.e., the signs of impurity disappeared, he should not be isolated again.
ח
בהרת שטהרה מתוך הסגר או מתוך החלט שהלכו ממנה סימני טומאה אין מסגירין בה לעולם:
9
When a baheret diminished after the person was released from the process of inspection after isolation and then increased to its original size or it increased and then decreased to its original size, the person remains in his state of purity.
ט
בהרת שכנסה אחר הפיטור ופשתה לכמות שהיתה או שפשתה וחזרה לכמות שהיתה הרי הוא בטהרתו:
10
The following laws apply when there is a baheret the size of a gris and healthy flesh the size of a lentil in it and white hair in the midst of the healthy flesh. The afflicted person was deemed definitively impure. After that determination was made, the healthy flesh disappeared. He is still impure because of the white hair. If the white hair disappeared, he is impure because of the healthy flesh.
If the white hair was located in the baheret and not in the healthy flesh and then the white hair disappeared, the afflicted person is impure because of the healthy flesh. If the healthy flesh disappeared, he is still impure because of the white hair.
י
בהרת כגריס ובה מחיה כעדשה ושיער לבן בתוך המחיה והחליטו ולאחר החלט הלכה המחיה טמא מפני שיער לבן הלך השיער לבן טמא מפני המחיה היה השיער לבן בתוך הבהרת והלך לו טמא מפני המחיה הלכה המחיה טמא מפני שיער לבן:
11
The following rules apply when after a person with abaheret was isolated for a week, he was deemed impure, because there was healthy flesh in the baheret and it increased in size. If later the healthy flesh disappeared, he is impure because of the increase. If the increase disappeared, he is impure because of the healthy flesh.
If a person was deemed definitively impure because of white hair, that white hair disappeared, but other white hair appeared, healthy flesh appeared, or the size of the blemish increased, his status of impurity remains unchanged. This law also applies if a person was deemed definitively impure because of healthy flesh and the healthy flesh disappeared, but other healthy flesh or white hair appeared or the size of the blemish increased or he was deemed definitively impure because the size of the blemish increased, that increase disappeared, but there was another increase or healthy flesh or white hair appeared.
Whether an afflicted person was deemed impure when he originally appeared before the priest, at the end of the first week of isolation, at the end of the second week, or after he was released from the process of inspection, since he was deemed definitively impure in any instance, he is not pure until no sign of impurity remains upon him, neither the sign for which he was deemed impure or any other sign.
יא
בהרת ובה מחיה ופשיון הלכה המחיה טמא מפני הפשיון הלך הפשיון טמא מפני המחיה וכן בשיער לבן ובפשיון החליטו בשיער לבן והלך השיער וחזר בו שיער לבן אחר או שנולדה לו מחיה או פשיון או שהחליטו במחיה והלכה המחיה ונולדה לו מחיה אחרת או שיער לבן או פשיון או שהחליטו בפשיון והלך הפשיון וחזר בו פשיון אחר או שנולדה בה מחיה או שיער לבן הרי זה בטומאתו כמות שהיה אחד הטמא שהוחלט בתהילה או שהוחלט בסוף שבוע ראשון או בסוף שבוע שני או אחר הפיטור הואיל והוחלט מכ"מ אינו טהור עד שלא ישאר בו סימן טומאה לא סימן החלט ולא סימן אחר:
• Rambam - 3 Chapters: Avadim Avadim - Chapter One, Avadim Avadim - Chapter Two, Avadim Avadim - Chapter Three
• Avadim - Chapter One
• Hayom Yom: Today's Hayom Yom
• Monday, 25 AV , 5776 · 29 August 2016
• "Today's Day"
• Thursday; Menachem Av 25, 5703
Torah lessons: Chumash: Re'ei, Chamishi with Rashi.
Tehillim: 119, 1-96.
Tanya: Now "The beauty of (p. 427) ...as explained elsewhere. (p. 429).
My father writes in a letter: "I heard in the name of our holy fathers the Rebbe'im, that also1 when a daughter is born we are to say the words "to Torah," (May her parents bring her up to Torah, to marriage and to good deeds. p. 186). This is based on the statement by our Sages (Berachot 17a), "How do women earn merit?2 By seeing to it that their children go to study Torah, that their husbands go to the Study Hall and by awaiting (their husbands' return, etc.").
FOOTNOTES
1.I.e. not only at the birth of a boy.
2.I.e. how do they share in the merit of the mitzva of Torah-study?
• Daily Thought:
• Avadim - Chapter One
They contain 13 mitzvot: five positive mitzvot and eight negative mitzvot. They are:
i) The laws governing the acquisition of a Hebrew servant;
ii) Not to sell him in the manner that servants are usually sold;
iii) Not to make him perform excruciating labor;
iv) Not to make him perform servile tasks;
v) Not to allow a resident alien to make him perform excruciating labor;
vi) To grant a Hebrew servant a severance gift when he attains his freedom;
vii) Not to let him go free empty-handed;
viii) To redeem a Hebrew maid-servant;
ix) To designate her as a wife;
x) Not to sell her a second time;
xi) To have a Canaanite servant work forever, unless his master causes one of his primary limbs to fall;
xii) Not to return to his master a servant who fled from the Diaspora to Eretz Yisrael;
xiii) Not to oppress this servant who has fled to us.
These mitzvot are explained in the chapters that follow.
1
The term "Hebrew servant" used by the Torah refers to a Jew whom the court sells by compulsion, or a person who sells himself willingly.
What is implied? When a person steals and does not have the resources to repay the principal, the court sells him, as we have explained in Hilchot Geneivah.
No other Jewish person is sold by the court, except a thief. Concerning such a thief sold by the court Exodus 21:2 states: "When you acquire a Hebrew servant." And concerning this person, Deuteronomy 15:12 states: "When your Jewish brother will be sold to you."
To what does the term "a person who sells himself" refer? When a Jew becomes sorely impoverished, the Torah gives him permission to sell himself as a servant, as Leviticus 25:39 states: "When your brother will become impoverished and be sold to you."
A person is not allowed to sell himself as a servant and stash away the money, use it to buy merchandise or utensils, or give it to his creditor. He may sell himself only when he needs the money for his very livelihood. A person is not permitted to sell himself unless he has no property remaining at all - i.e., even his clothing no longer remains. Only in such a situation may he sell himself.
א
עבד עברי האמור בתורה זה ישראלי שמכרו אותו ב"ד על כרחו או המוכר עצמו לרצונו כיצד גנב ואין לו לשלם את הקרן ב"ד מוכרין אותו כמו שאמרנו בהלכות גניבה ואין לך איש בישראל שמוכרין אותו בית דין אלא הגנב בלבד ועל זה שמכרוהו ב"ד הוא אומר כי תקנה עבד עברי ועליו הוא אומר במשנה תורה כי ימכר לך אחיך העברי מוכר עצמו כיצד זה ישראל שהעני ביותר נתנה לו תורה רשות למכור את עצמו שנאמר כי ימוך אחיך עמך ונמכר לך ואינו רשאי למכור את עצמו ולהצניע את דמיו או לקנות בהם סחורה או כלים או ליתנם לבעל חוב אא"כ צריך לאכלן בלבד ואין אדם רשאי למכור את עצמו עד שלא ישאר לו כלום ואפילו כסות לא תשאר לו ואח"כ ימכור את עצמו:
2
We have already explained that a woman is never sold because of a theft. Similarly, she may not sell herself as a servant, nor may she purchase a Hebrew servant or a Canaanite slave, because of the suspicion of immoral behavior.
A convert may not sell himself as a servant. This is derived fromLeviticus 25:41: "And he shall return to his family" - i.e., it is speaking about someone who has a family within the Jewish faith.
ב
כבר ביארנו שאין האשה נמכרת בגניבתה וכן אינה מוכרת את עצמה ואינה קונה לא עבד עברי ולא עבד כנעני מפני החשד ואין הגר נקנה בעבד עברי שנאמר ושב אל משפחתו מי שיש לו משפחה:
3
A Hebrew servant who is sold by the court is sold only to a native-born Israelite or to a convert to Judaism. Similarly, a person who sells himself as a servant is not permitted to sell himself to a gentile, not even to a resident alien. If he transgresses and sells himself, even to a gentile, even to the service of a false divinity itself, the sale is binding, as indicated by Leviticus 25:47, which speaks of a person's selling himself: "to what must be uprooted from a sojourner's family." "What must be uprooted" refers to a false divinity.
ג
עבד עברי שמכרוהו בית דין אין מוכרין אותו אלא לישראל או לגר צדק וכן המוכר עצמו אינו רשאי למכור עצמו לעכו"ם ואפילו לגר תושב ואם עבר ומכר עצמו אפילו לעכו"ם ואפילו לעבודת כוכבים עצמה ה"ז מכור שנאמר או לעקר משפחת גר לעקר זה הנמכר לעבודת כוכבים עצמה:
4
If a person says: "I am going to sell myself to a gentile," you are not obligated to do anything for him until he actually sells himself. Once he sells himself to a gentile, however, although he transgressed and acted improperly, it is a mitzvah to redeem him, so that he does not assimilate among them, as Leviticus 25:48states: "After he is sold, redemption should be granted him."
ד
בא ואמר לך הריני מוכר עצמי לעכו"ם אין אתה זקוק לו עד שימכר אבל לאחר שנמכר לעכו"ם אע"פ שעבר ועשה שלא כהוגן מצוה לפדותו ולא יטמע בהם שנאמר אחרי נמכר גאולה תהיה לו:
5
Neither a person who sells himself, nor one who is sold by the court, should be sold in public on an auction block, nor in an alley, as slaves are sold, as Leviticus 25:42 states: "He shall not be sold as a slave is sold." Instead, he should be sold in a private and honorable manner.
ה
אחד המוכר את עצמו או שמכרוהו ב"ד אינו נמכר בפרהסיא על אבן המקח ולא בסימטא כדרך שהעבדים נמכרין שנאמר לא ימכרו ממכרת עבד אינו נמכר אלא בצנעה ודרך כבוד:
6
It is forbidden to make any Hebrew servant perform excruciating labor. What is excruciating labor? Labor that has no limit, or labor that is unnecessary and is asked of the servant with the intent to give him work so that he will not remain idle.
Based on the above, our Sages said that a master should not tell a Hebrew servant: "Hoe under the vines until I come," for he has not placed a limit on the work asked of him. Instead, he should tell him: "Hoe until this and this time," or "until you reach this and this place."
Similarly, he should not tell him "Dig in this place," if he has no need for that activity. Even telling him to warm a drink for him, or to cool one off for him, if he does not need it, is forbidden, and reflects the violation of a negative commandment, as Leviticus 25:43states: "Do not impose excruciating work on him." Thus, a Hebrew servant may be compelled to perform only a limited and necessary task.
Similarly, if a Hebrew servant is sold to a gentile, who imposes excruciating labor upon him, the Jews are commanded to prevent him from doing so. If they allow him to continue, they transgress a negative commandment, as Ibid.:53: "He should not impose excruciating work upon him before your eyes." We are not, however, required to enter the gentile's domain and check to see that he is not imposing excruciating labor upon him. This is implied by the term: "before your eyes" - i.e., when you see.
ו
כל עבד עברי אסור לעבוד בו בפרך ואיזו היא עבודת פרך זו עבודה שאין לה קצבה ועבודה שאינו צריך לה אלא תהיה מחשבתו להעבידו בלבד שלא יבטל מכאן אמרו חכמים שלא יאמר לו עדור תחת הגפנים עד שאבא שהרי לא נתן לו קצבה אלא יאמר לו עדור עד שעה פלונית או עד מקום פלוני וכן לא יאמר לו חפור מקום זה והוא אינו צריך לו ואפילו להחם לו כוס של חמין או להצן ואינו צריך לו אסור ועובר עליו בלא תעשה שנאמר לא תרדה בו בפרך הא אינו עושה לו אלא דבר קצוב שהוא צריך לו וכן העכו"ם שנמכר לו אם רדה בו בפרך הרי ישראל מצווין למנעו ואם הניחוהו עוברים בלא תעשה שנאמר לא ירדנו בפרך לעיניך ואין אנו נזקקין לכנוס לרשותו של עכו"ם ולבדוק אחריו שלא יעבידנו בפרך שנאמר לעיניך בזמן שאתה רואה:
7
Whenever a Jew purchases a Hebrew servant, he may not make him perform debasing tasks that are relegated only for servants - e.g., to have him carry his clothes to the bathhouse or remove his shoes - as Leviticus 25:39 states: "Do not have him perform servile tasks." Instead, one should treat him as a hired laborer, as Ibid.:40 continues: "He shall be like a hired laborer or a resident among you."
It is, however, permitted to have the servant cut the master's hair, launder his clothes and bake his dough. He may not, however, make him the manager of a public bathhouse, a public barber or a public baker. If, however, this was his profession before he was sold, it is permitted. Indeed, at the outset, he should not teach him any profession at all. Instead, he should work at the profession at which he worked previously.
When does the above apply? To a Hebrew servant. For his self-image is depressed because of his being sold. When, however, a Jew has not been sold, he may be hired to perform servile tasks. For he is performing this work out of his own desire and his own consent.
ז
כל עבד עברי אסור לישראל שקנהו להעבידו בדברים בוזים שהם מיוחדים לעשות העבדים כגון שיוליך אחריו כליו לבית המרחץ או יחלוץ לו מנעליו שנאמר לא תעבוד בו עבודת עבד אינו נוהג בו אלא כשכיר שנאמר כשכיר כתושב יהיה עמך ומותר לספר לו שערו ולכבס לו כסותו ולאפות לו עיסתו אבל לא יעשה אותו בלן לרבים או ספר לרבים או נחתום לרבים ואם חיתה אומנותו זאת קודם שימכר הרי זה יעשה אבל לא ילמדנו בתחלה מלאכה כלל אלא אומנות שהיה בה היא שעושה כשהיה עושה מקודם במה דברים אמורים בעבד עברי מפני שנפשו שפלה במכירה אבל ישראל שלא נמכר מותר להשתמש בו כעבד שהרי אינו עושה מלאכה זו אלא ברצונו ומדעת עצמו:
8
When people do not conduct themselves in an appropriate manner, it is permissible to impose one's authority over them by force and subjugate them.
When a king decrees that anyone who does not pay the fixed head tax should be enslaved to the person who pays the head tax for him, a person who pays the head tax for someone may use that person for labor beyond the ordinary measure. He may not, however, use him as a Canaanite slave. If, however, that person does not conduct himself properly, he may use him as a slave.
ח
אנשים שאינן נוהגין כשורה מותר לרדותן בחזקה ולהשתעבד בהן מלך שגזר שכל מי שלא יתן המס הקצוב על כל איש ואיש ישתעבד לזה שנתן המס על ידו הרי זה מותר להשתמש בו יותר מדאי אבל לא כעבד ואם אינו נוהג כשורה מותר להשתמש בו כעבד:
9
A master is obligated to treat any Hebrew servant or maid servant as his equal with regard to food, drink, clothing and living quarters, as implied by Deuteronomy 15:16 "for it is good for him with you." The master should not eat bread made from fine flour while the servant eats bread from coarse flour. The master should not drink aged wine while the servant drinks fresh wine. The master should not sleep on cushions while the servant sleeps on straw. Nor should the master live in a walled city while the servant lives in a village, or the master live in a village while the servant lives in a walled city, as implied by Leviticus 25:41: "And he shall leave you."
On this basis, our Sages said: "Whoever purchases a Hebrew servant purchases a master for himself."
A master must treat his servant with brotherly love, as implied byLeviticus 25:46: "And with regard to your brothers, the children of Israel." Nevertheless, the servant himself must conduct himself as a servant with regard to those tasks he must perform.
ט
כל עבד עברי או אמה העבריה חייב האדון להשוותן לו במאכל ובמשקה בכסות ובמדור שנאמר כי טוב לו עמך שלא תהא אתה אוכל פת נקי והוא אוכל פת קיבר אתה שותה יין ישן והוא שותה יין חדש אתה ישן על גבי מוכין והוא ישן על גבי התבן אתה דר בכרך והוא דר בכפר או אתה דר בכפר והוא יושב בכרך שנאמר ויצא מעמך מכאן אמרו כל הקונה עבד עברי כקונה אדון לעצמו וחייב לנהוג בו מנהג אחוה שנאמר ובאחיכם בני ישראל ואף על פי כן צריך העבד לנהוג בעצמו מנהג עבדות באותן העבודות שהוא עושה לו:
10
The institution of a Hebrew maid-servant and that of a Hebrew servant is not practiced except in the time when the Jubilee year is observed. This applies both to a Hebrew servant who sells himself, and to one who is sold by the court. We have already explained when the observance of the Jubilee year was nullified.
י
אין אמה העבריה נוהגת ולא עבד עברי נוהג אלא בזמן שהיובל נוהג בין עבד עברי שמוכר עצמו בין זה שמכרוהו בית דין וכבר ביארנו מתי בטלו היובלות:
Avadim - Chapter Two
1
A Hebrew servant who is sold by the court {and one who sells himself} can be acquired through the transfer of money or articles worth money or the transfer of a deed of sale.
What is implied? The person selling himself writes on a paper or a shard: "I am sold to you," or "I have been acquired by you," and gives him the deed.
א
עבד עברי שמכרוהו ב"ד [והמוכר עצמו] נקנה בכסף ובשוה כסף ובשטר כיצד בשטר כותב לו על הנייר או על החרס הריני מכור לך הריני קנוי לך ונותן לו השטר:
2
A servant sold by the court must serve his master for six years from the day that he was sold. At the beginning of his seventh year, he is released as a free man. If the Sabbatical year falls within his six years of servitude, he must work during it. If, however, the Jubilee year falls during this time, even if he was sold only one year before the Jubilee, he should be granted his freedom, asLeviticus 25:40 states: "Until the Jubilee year, he shall work with you," and ibid.:13 states: "In this Jubilee year, each man shall return to his ancestral heritage."
ב
מכרוהו בית דין עובד שש שנים מיום מכירתו ובתחלת השנה השביעית שלו יצא בן חורין ואם פגעה בו שנת השמטה בכלל השש הרי זה עובד בה אבל אם פגעה בו שנת יובל אפילו נמכר שנה אחת לפני היובל הרי זה יצא לחירות שנאמר עד שנת היובל יעבוד עמך בשנת היובל הזאת וגו':
3
A person who sells himself into servitude may sell himself for more than six years. Nevertheless - even if he sold himself for ten years or twenty years - if the Jubilee falls a year after he sold himself, he is released in the Jubilee, as it is written: "Until the Jubilee year, he shall work with you."
ג
המוכר עצמו יש לו למכור עצמו ליתר על שש הרי שמכר עצמו לעשר שנים או לעשרים שנה ופגע בו יובל אפילו אחר שנה הרי זה יוצא ביובל שנאמר עד שנת היובל יעבוד עמך:
4
If either a servant who sold himself or who was sold by the court flees his master's domain, he is obligated to complete his six years of servitude. If, however, the Jubilee falls during this time, he is granted his freedom.
ד
אחד המוכר עצמו או שמכרוהו ב"ד וברח חייב להשלים שש ואם פגע בו יובל יוצא לחירות:
5
Should the servant become sick - whether he is sick year after year, or whether he becomes sick repeatedly for short periods - if the time during which he is sick is less than four years, it should be counted in the period of six years. If, however, he is sick for four years or more, he is required to complete work for all the days of his illness beyond the six years for which he was originally sold. This is implied by Leviticus 25:40: "He shall be like a hired laborer or a resident among you." If the Jubilee falls in the midst of the time he is compensating for the missed years, he should be released.
When do we calculate the days of sickness? When the sickness is severe and the servant is unable to work. If, however, his sickness is not very severe, and he can do needlework, the time is counted, even if he was sick for the entire six years.
ה
חלה בין שחלה שנה אחר שנה או שחלה חלאים מקוטעים אם הכל פחות מארבע שנים עולין למנין שש אבל אם חלה ארבע שנים חייב להשלים כל ימי החולי שנאמר כשכיר כתושב ואם פגע בו יובל יצא בד"א שמחשבין ימי החולי כשהיה חליו כבד שאינו יכול לעשות מלאכה אבל אם לא היה חליו כבד אלא יכול לעשות מעשה מחט אפילו חלה כל שש עולין לו:
6
When a person sells himself to a gentile, if he is not redeemed he is not released except in the Jubilee, as Leviticus 25:54states: "If he is not redeemed by these, he shall be released in the Jubilee, he and his sons together with him."
ו
המוכר עצמו לעכו"ם אם לא נפדה אינו יוצא אלא ביובל שנאמר ואם לא יגאל באלה ויצא בשנת היובל הוא ובניו עמו:
7
When a person is sold to a gentile, if he cannot obtain the funds necessary to redeem himself, his relatives should redeem him. The closer the relatives, the greater the responsibility as implied by Leviticus 25:49: "His uncle or his uncle's son shall redeem him." The court compels the relatives to redeem him, so that he will not become assimilated among the gentiles.
If his relatives do not redeem him, and he does not attain the funds to redeem himself, it is a mitzvah for every Jew to redeem him. Whether he was redeemed by his relative, or by any other person, he is released and obtains his freedom.
The servant may borrow money to redeem himself from a gentile, and he may redeem himself partially. When, by contrast, a person is sold to a Jew, his relatives, may not redeem him, he may not borrow money to redeem himself, and he may not redeem himself partially.
What is the law that applies to him? If he obtains the funds to pay the amount due for the years that remain, he may pay that amount and be released. If he does not obtain the full amount, he is not released.
ז
הנמכר לעכו"ם אם לא השיגה ידו לגאול קרוביו פודין אותו וקרוב קרוב קודם שנאמר או דודו או בן דודו יגאלנו וב"ד כופין את קרוביו לפדותו שלא יטמע בעכו"ם לא פדאוהו קרוביו או שאין ידם משגת מצוה על כל אדם מישראל לפדותו ובין שפדאוהו קרובים בין שפדאהו שאר אדם יצא לחירות ויש לו ללוות ולגאול את עצמו מן העכו"ם וגואל לחצאין אבל הנמכר לישראל אין הקרובים פודין אותו ואין לוה וגואל ואינו גואל לחצאין אלא כיצד דינו אם השיגה ידו ליתן כפי השנים הנותרות נותן ויוצא ואם לאו לא יצא:
8
Whether a person sells himself to a Jew or a gentile, or whether he is sold by the court, he may deduct money from the price at which he was sold when redeeming himself and obtain his release.
What is implied? A servant was sold by the court for sixty dinarimand worked for four of the six years. He then obtained resources. He should pay 20 dinarim and be granted his freedom. Similarly, if he sold himself for 40 dinarim for ten years, he should deduct fourdinarim for every year. He may give the remainder in money or in objects worth money and obtain his freedom.
Similarly, a servant sold to a gentile should calculate the number of years left until the Jubilee, as Leviticus 25:50 states: "And he shall calculate with his master the number of years from the year he was sold until the Jubilee year."
What is implied? If the servant sold himself for 100 dinarim and ten years remained until the Jubilee, he should calculate ten dinarimfor each year that he worked, deduct this amount from the money that he was paid, give his owner the remainder in cash and then he is granted his freedom. He may not give his owner produce or utensils. This is implied by the above verse, which mentions: "the money of his purchase" - i.e., he is redeemed with money from a gentile, and not with articles that are worth money.
ח
אחד המוכר עצמו בין לישראל בין לעכו"ם ואחד שמכרוהו ב"ד הרי זה מגרע מפדיונו ויוצא כיצד הרי שמכרוהו בששים דינרים ועבד ארבע שנים ומצאה ידו הרי זה נותן עשרים דינרים ויצא לחירות וכן אם מכר עצמו בארבעים דינרין לעשר שנים הרי זה מגרע ארבעה דינרין לכל שנה שעבד ונותן הנשאר כסף או שוה כסף ויוצא וכן הנמכר לעכו"ם מחשב הדמים לפי השנים הנשארות עד שנת היובל שנאמר וחשב עם קונהו משנת המכרו לו עד שנת היובל כיצד מכר עצמו במאה ונשאר ליובל משנת מכירה עשר שנים מחשב עשרה לכל שנה שעבד וגורע הדמים ומשיב השאר כסף לא תבואה ולא כלים שנאמר כסף ממכרו בכסף הוא נגאל מיד העכו"ם ואינו נגאל בשוה כסף:
9
Whenever a Hebrew servant or maid-servant is redeemed by deducting from the price of the sale, the calculation is always made in his or her favor - whether his health improves and his value increases, or his health deteriorates and his value decreases.
What is implied? A servant was sold for 100 dinarim, but now he is worth 200. We calculate the value of the remaining years on the basis of 100. If he was sold for 200 and is now worth 100, we calculate the value of the remaining years on the basis of 100.
ט
כל עבד עברי או עבריה שיצא בגרעון כסף והבריא והוסיפו דמיו או נשחף ופחתו דמיו מחשבין לו להקל עליו כיצד הרי שנמכר במאה והרי הוא עתה שוה מאתים אינו מחשב עם אדוניו אלא לפי מאה נמכר במאתים והרי הוא שוה מאה מחשב עמו על פי השנים הנותרות לפי מאה:
10
When a person is sold to a gentile, he can redeem himself partially, as stated above. Sometimes this will work to his advantage, and sometimes it will work to his disadvantage.
How can it work to his advantage? His master purchased him for 200 zuz. His value decreased and he is now worth 100. The servant gives his master 50, half of his present worth. He then regains his health and is again worth 200. All he is required to pay is 100, the remaining half of his value. He is then released.
How can it work to his disadvantage? His master purchased him for 200 zuz. The servant gave his master half of his worth, 100 zuz. His value then decreased and he is now worth 100. To redeem himself, he must pay his master 50 zuz, half the remaining amount. Thus, he paid 150 zuz to redeem himself even though he is now worth only 100.
י
הנמכר לעכו"ם הואיל ויש לגאול עצמו לחצאין כמו שביארנו פעמים יהיה להקל ופעמים להחמיר כיצד להקל קנה אותו במאתים ונשחף והרי הוא עתה שוה מאה ונתן לו חמשים חצי דמיו והבריא והרי הוא שוה מאתים נותן לו מאה שהן חצי דמיו הנשאר ויצא כיצד להחמיר קנה אותו במאתים ונתן לו חצי דמיו שהן מאה ונשחף והרי עתה שוה מאה נותן לו חמשים שהן דמי חציו הנשאר ונמצא שנתן מאה וחמשים אע"פ שהוא עתה שוה מאה:
11
Although a master forgoes the remaining amount of money for which a servant is obligated to work, this obligation is not considered to be waived until the master writes a bill of release for the servant.
What is implied? His master purchased him for 60 zuz. The servant worked for a year or two and then his master told him: "I am willing to waive the work due for the remainder of the money. Go on your way." The servant is not released from his servitude until his master has a legal document composed.
יא
הרב שמחל לעבד על הכסף שנשאר לו לעבוד כנגדו אינו מחול לו עד שיכתוב לו שטר שחרור כיצד הרי שקנהו בששים ועבד שנה או שנתים ואמר לו שאר הדמים מחולין לך לך לדרכך לא נפטר משעבודו עד שיכתוב לו שטר:
12
The following rules apply when a servant's master dies. If the master is survived by a son, the servant must serve the son until the conclusion of the six years, until the conclusion of the years for which he sold himself, until the Jubilee year, or until he deducts the money for the years he worked and pays the remainder.
If, however, the master is not survived by a son, the servant is granted his freedom. He need not serve a surviving daughter or the deceased's brother. Needless to say, he need not serve other heirs. When a servant is sold to a convert or a gentile, he is not required to serve even his master's son. Instead, when his master dies, he attains his freedom.
Thus, a Hebrew servant can be acquired through the transfer of money or a bill of sale, and can acquire his freedom through one of five means:
a) the conclusion of his years of servitude,
b) the advent of the Jubilee year,
c) by paying money, an amount reduced in consideration of the years he worked,
d) through being given a bill of release, and
e) through the death of the master without a son, or if the master is a gentile or a convert, even if he is survived by a son.
It is a mitzvah to tell a servant: "Go out," at the time of his release. Nevertheless, even if his master does not tell him this, the servant attains his freedom without any cost. Nor is a bill of release required. Even if he had been sick and his master spent much on his medical expenses, the servant has no obligations to the master, as implied by Exodus 21:2: "He shall go free at no charge."
יב
אדון שמת אם הניח בן זכר הרי העבד עובד הבן עד סוף השש או עד סוף השנים שמכר עצמו להן או עד שיפגע בו יובל או עד שיגרע פדיונו ויתן השאר אבל אם לא הניח בן זכר הרי זה יצא לחירות ואינו עובד לא את הבת ולא את האח ואין צריך לומר שאינו עובד שאר היורשין והנמכר לגר צדק או לעכו"ם אפילו הבן אינו עובד אלא כיון שמת האדון יצא לחירות נמצאת אומר שעבד עברי נקנה בכסף או בשטר וקונה את עצמו בחמשה דברים בשנים או ביובל או בגרעון כסף או בשטר שחרור או במיתת אדון בלא בן ובעכו"ם או בגר אפילו הניח בן מצוה לומר לו צא בשעת יציאתו אף על פי שלא אמר לו הרי הוא יוצא בחנם ואינו צריך שטר אפילו חלה והוציא רבו עליו הוצאות הרבה אינו חייב לו כלום שנאמר יצא לחפשי חנם:
Avadim - Chapter Three
1
A master is obligated to provide sustenance for the wife of every Hebrew servant. This applies when their marriage has been consummated as nisuin, but not when she is merely anarusah, or if she is awaiting her yavam. And this applies only when she is permitted to her husband. If, however, she is forbidden to him by a Torah prohibition, or even if she is a sh'niyah, the master is not required to provide her with her sustenance. This is derived from Exodus 21:3: "His wife together with him" - i.e., a woman who is fit to live together with him. Similarly, the master is liable to provide the servant's sons and daughters with their sustenance.
These concepts are derived as follows: With regard to the release of a servant sold by the court, it is written ibid.: "If he is married to a woman, his wife will leave together with him." Would you think that because the master purchased the servant, the servant's wife would be placed in servitude? Instead, the verse is stated for the sole purpose of teaching that the master is obligated to provide the servant's wife with her sustenance.
With regard to the release of a servant who sells himself, Leviticus 25:41 states: "And he shall depart from you, he and his children with him." And with regard to the release of a servant sold to a gentile, it is written ibid.:54: "And he shall go out in the Jubilee year, he and his children with him."
This applies to a wife or children the servant had at the time he was sold, or a wife and children that he acquired after the sale, provided he married with the consent of his master. If, however, the servant married without the consent of his master, the master is not obligated to provide for her sustenance.
א
כל עבד עברי הרי האדון חייב במזונות אשתו הנשואה לו ולא ארוסה ושומרת יבם והוא שתהיה מותרת לו אבל אם היתה מאיסורי לאוין אפילו שנייה אינו חייב במזונותיה שנאמר אשתו עמו אשה הראויה לעמוד עמו וכן חייב במזונות בניו ובנותיו במכרוהו ב"ד נאמר אם בעל אשה הוא ויצאה אשתו עמו וכי תעלה על דעתך שכיון שנקנה זה נשתעבדה אשתו אבל לא בא ללמד אלא שהאדון חייב במזונותיה ובמוכר עצמו נאמר ויצא מעמך הוא ובניו עמו ובנמכר לעכו"ם נאמר ויצא בשנת היובל הוא ובניו עמו אחד אשה ובנים שהיו לו בשעת מכירה או אשה ובנים שהיו לו אחר מכירתו והוא שיקחנה מדעת האדון אבל אם לקחה שלא מדעת רבו אינו חייב במזונותיה:
2
Although a master is obligated to provide for the sustenance of a servant's wife and children, he is not entitled to the proceeds of their work at all. Instead, the proceeds of the work of the servant's wife and any ownerless objects she finds belong to her husband. Whatever rights the husband has in his relationship with his wife, he retains although he is a Hebrew servant.
ב
אע"פ שהאדון חייב במזונות אשתו ובניו אין לו במעשה ידיהם כלום אלא הרי מעשה האשה ומציאתה לבעלה וכל שזוכה הבעל באשתו זוכה זה אע"פשהוא עבד עברי:
3
When a servant is sold by the court, his master has the option of giving him a Canaanite maid-servant as a wife. This applies to the master who purchased him or the son who becomes his master if the master dies. He may give him a Canaanite maid-servant as a wife and compel him to engage in relations with her so that she gives birth to slaves that he conceived.
She is permitted to him throughout the period of his servitude, as implied by Exodus 21:4: "If his master will give him a wife." A person who sells himself as a servant is forbidden to marry a Canaanite slave, as are all other Jews.
ג
מי שמכרוהו בית דין יש לרבו ליתן לו שפחה כנענית בין האדון בין בנו של אדון אם מת אביו הרי זה נותן לו שפחה וכופהו על זה כדי שיוליד ממנה עבדים והרי היא מותרת לו כל ימי עבדותו שנאמר אם אדוניו יתן לו אשה וגו' והמוכר עצמו אסור בשפחה כנענית כשאר כל ישראל:
4
A Hebrew servant is not permitted to marry a Canaanite maid-servant unless he already has a Jewish wife and children. If, however, he does not have a Jewish wife and children, his master may not give him a Canaanite maid-servant against his will. This concept is part of the Oral Tradition.
Even if the man sold as a servant is a priest, he is permitted to marry a Canaanite maid-servant throughout the duration of his servitude.
ד
אין עבד עברי מותר בשפחה כנענית עד שתהיה לו אשה ישראלית ובנים אבל אם אין לו אשה ובנים אין רבו מוסר לו שפחה כנענית ודבר זה קבלה הוא אפי' היה הנמכר כהן ה"ז מותר בשפחה כנענית כל ימי עבדותו:
5
If a Hebrew servant has a wife and children, although his master may give him a Canaanite maid-servant as a wife, he may not separate the Hebrew servant from his Jewish wife and children. This is implied by the phrase "his wife together with him." He may not give him two maid-servants, nor may he give one maid-servant to two Hebrew servants, as he is allowed to do with regard to his Canaanite slaves,as implied by the phrase: "Give him a wife."
When a servant whose master gave him a Canaanite maid-servant and whose ear was pierced does not desire to leave his master's domain when the Jubilee year arrives, although his master urges him to depart, if his master injures him his master is not liable. He is permitted to strike him, because at that time, the servant becomes prohibited to have relations with a maid- servant.
ה
אם היו לו אשה ובנים אף על פי שמוסר לו רבו שפחה כנענית אינו יכול להפרישו מאשתו ובניו שנאמר אשתו עמו ואינו יכול ליתן לו שתי שפחות ולא ליתן שפחה אחת לשני עבדיו העברים כדרך שנותן לכנעניים שנאמר יתן לו אשה נרצע שמסר לו רבו שפחה כנענית והגיע יובל והיה רבו מסרב בו לצאת ואינו רוצה לצאת וחבל בו פטור שהרי נאסר בשפחה:
6
A person who sells himself may not prolong his servitude by having his ear pierced. If, however, a servant was sold by the court, worked for six years and does not desire to receive his freedom, he may have his ear pierced. In this instance, he must work until the Jubilee year, or until his master dies.
ו
המוכר עצמו אינו נרצע אבל מכרוהו ב"ד ועבד שש ולא רצה לצאת הרי זה נרצע ועובד עד שנת היובל או עד שימות האדון:
7
Even though the master leaves a son, the servant whose ear was pierced does not serve the son. This is derived from the exegesis of Exodus 21:6: "And he shall serve him forever." This is interpreted to mean: "And he shall serve him," and not his son; "forever," until the Jubilee year. We thus learn that a servant whose ear was pierced gains his freedom only at the Jubilee or with the death of his master.
ז
אף על פי שהניח בן אין הנרצע עובד את הבן מפי השמועה למדו ועבדו לו ולא לבנו לעולם לעולמו של יובל נמצאת למד שהנרצע אינו קונה את עצמו אלא ביובל ובמיתת האדון:
8
A Hebrew servant who is a priest may not have his ear pierced, because this gives him a physical blemish that disqualifies him from service in the Temple, and Leviticus 25:41states: "And he shall return to his family," to the status that he enjoyed previously. He does not, however, return to the position of authority that he previously held.
ח
עבד עברי כהן אינו נרצע מפני שנעשה בעל מום והרי הוא אומר ושב אל משפחתו לחזקה שהיה בה ואינו שב לשררה שהיה בה:
9
How is the servant's ear pierced? His master brings him to a court of three judges and the servant makes his statements in their presence. At the conclusion of the six-year period, he brings him to the door or to the doorpost as they are standing affixed in the building. It could be done near the door or the doorpost of the master, or one belonging to any other person.
He should pierce his right ear, in the middle lobe of the ear, with a metal awl until it reaches the door, as Deuteronomy 15:17 states: "And you shall put it through his ear at the door." The doorpost is mentioned only to indicate that the servant may stand next to either the door or the doorpost. Just as the doorpost must be standing, so too, the door must be standing. But the piercing is done to the door.
The master himself pierces the servant's ear, as Exodus 21:6states: "His master shall pierce" i.e., he, and not his son, his agent or an agent of the court. The ears of two servants should not be pierced at the same time, for mitzvot should not be performed in bundles.
ט
כיצד רוצעין מביאו לב"ד של שלשה ואומר דבריו לפניהם ומגישו לסוף שש אל הדלת או אל המזוזה כשהן עומדין בבניין בין דלת ומזוזה של אדון בין של כל אדם ונוקב את אזנו הימנית בגופה של אוזן במרצע של מתכת עד שיגיע לדלת שנאמר ונתת באזנו ובדלת ולא נאמר מזוזה אלא שיהיה עומד בין אצל דלת בין אצל מזוזה ומה מזוזה כשהיא עומדת אף דלת כשהיא עומדת אבל הרציעה בדלת אע"פ שאין שם מזוזה האדון הוא שרוצע בעצמו שנאמר ורצע אדוניו לא בנו ולא שלוחו ולא שליח ב"ד ואין רוצעין שני עבדים כאחד שאין עושין מצות חבילות חבילות:
10
More particulars can be derived from the exegesis ofExodus 25:5: "If the servant shall certainly say" - i.e., he must repeat his statement. "The servant" - he must make this statement as a servant - i.e., he must make and repeat his statement at the conclusion of the six years of servitude, at the beginning of the last p'rutah's worth of his servitude.
What is implied? That there remain from the final day at least ap'rutah's worth or slightly more of the servant's time. If, however, there remained less than a p'rutah's worth of time, it is as if he made the statements after the six years were concluded.
י
ואם אמר יאמר העבד עד שיאמר וישנה העבד עד שיאמר כשהוא עבד אבל אם אמר אחר שש אינו נרצע עד שיאמר וישנה בסוף שש בתחלת פרוטה אחרונה כיצד כגון שנשאר מן היום שוה פרוטה מדמי מכירתו או יתר מעט אבל אם נשאר פחות משוה פרוטה הרי זה כאומר אחר שש:
11
If the servant has a Canaanite maid-servant as a wife and children from her, and his master does not have a wife and children, his ear should not be pierced, as implied by Deuteronomy 15:16: "Because he loves you and your household."
If the master has a wife and children, and the servant does not have a wife and children, his ear should not be pierced, as implied by Exodus 21:5: "I love my master, my wife and my children." If the servant loves his master, but his master does not love him, his ear should not be pierced, as implied by Deuteronomy, op. cit.: "It is good for him with you." If the master loves the servant, but the servant does not love his master, his ear should not be pierced, as implied by Deuteronomy, op. cit.: "He loves you."
If the servant is sick, but his master is not sick, his ear should not be pierced, as implied by: "It is good for him with you." If the master is sick, but the servant is not sick, or they are both sick, his ear should not be pierced, as implied by: "It is good for him with you" - i.e., they both must share in goodness.
יא
היתה לעבד שפחה כנענית ולו ממנה בנים ולרבו אין אשה ובנים אינו נרצע שנאמר כי אהבך ואת ביתך לרבו אשה ובנים ולו אין אשה ובנים אינו נרצע שנאמר אהבתי את אדוני את אשתי ואת בני הוא אוהב את רבו ורבו אינו אוהבו אינו נרצע שנאמר כי טוב לו עמך רבו אוהבו והוא אינו אוהב את רבו אינו נרצע שנאמר כי אהבך הוא חולה ורבו אינו חולה אינו נרצע שנאמר כי טוב לו עמך רבו חולה והוא אינו חולה או שהיו שניהם חולים אינו נרצע שנאמר כי טוב לו עמך עד שיהיו שניהם בטובה:
12
What are the differences between a servant who sells himself and a servant sold by the court? A servant who sells himself does not have his ear pierced, while a servant sold by the court has his ear pierced. A servant who sells himself is forbidden to marry a Canaanite maid-servant, while the master of a servant sold by the court may compel the servant to marry a Canaanite maid-servant.47
A servant who sells himself may be sold to a gentile, while a servant sold by the court may be sold only to a Jew, asDeuteronomy 15:12 states: "When your brother is sold to you" - i.e., the court sells him only to "you."
A servant who sells himself may be sold for six years or for more than six years, while a servant sold by the court may be sold for only six years. A servant who sells himself does not receive a severance gift, while a servant sold by the court does receive a severance gift.
יב
מה בין מוכר עצמו למכרוהו ב"ד מוכר עצמו אינו נרצע ומכרוהו בית דין נרצע מוכר עצמו אסור בשפחה כנענית ומכרוהו ב"ד רבו מוסר לו שפחה כנענית מוכר עצמו נמכר לעכו"ם ומכרוהו ב"ד אינו נמכר אלא לישראל שנאמר כי ימכר לך אחיך אין ב"ד מוכרין אותו אלא לך מוכר עצמו נמכר לשש ויתר על שש מכרוהו ב"ד אינו נמכר אלא לשש מוכר עצמו אין מעניקין לו מכרוהו ב"ד מעניקין לו:
13
According to the Oral Tradition, we learned that a Hebrew maid-servant may not have her servitude prolonged by having her ear pierced. This appears to be reflected from the relevant verses. For with regard to the piercing of a servant's ear,Exodus 21:5 states: "I love my master, my wife and my children."
What then is implied by Deuteronomy 15:17: "Even to your maid-servant do this"? It teaches that just as it is a mitzvah to give a severance gift to a Hebrew servant, so too, it is a mitzvah to give a Hebrew maid-servant a severance gift.
יג
מפי השמועה למדו שאין האשה נרצעת וכן יראה מענין הכתוב שהרי אומר בנרצע אהבתי את אדוני את אשתי ואת בני ומהו שנאמר ואף לאמתך תעשה כן להעניק שכשם שמצות עשה להעניק עבד עברי כך מעניק אמה העבריה:
14
Whoever sends away his servant or maid-servant empty-handed transgresses a negative commandment, asDeuteronomy 15:13 states: "Do not send him away empty-handed." The verse also made provision for this to be remedied with a positive commandment, as Ibid.:14 states: "You shall certainly give him a severance gift."
This applies to a Hebrew servant who is released at the conclusion of his six years of servitude, at the advent of the Jubilee, or at the death of his master. Similarly, a severance gift is given to a Hebrew maid-servant who is released under these circumstances, or because she displays signs of physical maturity. When, however, a servant or a maid-servant purchases his freedom by paying the pro-rated portion of his purchase price, a severance gift need not be given, as implied by Ibid.:13 "When you send him away from you as a free man." A servant who redeems himself is not being sent away free. Instead, he pays the amount of money due for the time he was obligated to work and then departs.
Ibid.:14 states: "Give him a generous severance gift from your sheep, your threshing floor and your vat as God has blessed you." By mentioning sheep, a threshing floor and a vat, the verse indicates that the servant must be given objects that will naturally increase and generate blessing as a severance gift. He need not, however, be given money or garments.
How much should he be given? He should not be given less than 30 selaim worth. This may be from one substance or from many substances. This figure parallels the 30 selaim paid as a fine for killing a servant, which Exodus 21:32 states: "Give to his master."
The severance gift must be given whether the master's household was blessed because of the servant's presence or whether it was not blessed, as it is written: "Give him a generous severance gift" - i.e., in all situations. Why then does the verse say: "As God has blessed you"? To teach that you should give him according to the measure of blessing you have been granted.
יד
כל המשלח עבדו ואמתו ריקם עובר בלא תעשה שנאמר לא תשלחנו ריקם והרי הכתוב נתקו לעשה שנאמר העניק תעניק לו אחד היוצא בסוף שש או שיצא ביובל או במיתת האדון וכן האמה העבריה שיצאת באחד מכל אלו או בסימנין הרי אלו מעניקין להם אבל היוצא בגרעון כסף אין מעניקין להם שנאמר וכי תשלחנו חפשי מעמך וזה לא שלחו חפשי אלא העבד נתן שאר הדמים שנשאר לו לעבוד בהן ואח"כ יצא העניק תעניק לו מצאנך מגרנך ומיקבך בענין צאן גורן ויקב דברים שיש בהם ברכה מחמת עצמן הוא שחייב להעניק לו מהם אבל הכספים והבגדים אינו חייב ליתן לו מהם וכמה נותן לו אין פחות משוה שלשים סלע בין ממין אחד בין ממינין הרבה כשלשים של קנס העבד שנאמר בו יתן לאדוניו בין שנתברך הבית בגללו בין שלא נתברך שנאמר העניק תעניק לו מ"מ א"כ למה נאמר אשר ברכך הכל לפי הברכה תן לו:
15
If the servant fled and the Jubilee fell and thus he attains his freedom, his master is not obligated to grant him a severance gift, as implied by the term "When you send him away."
The severance gift granted a Hebrew servant is his own; a creditor may not expropriate it. The severance gift granted a Hebrew maid-servant and any ownerless object she finds belong to her father. If her father dies before it reaches his possession, it belongs to her. He brothers have no right to it. For a person cannot transfer to his son as an inheritance a right that he possesses with regard to his daughter.
טו
אם ברח ופגע בו יובל כשהוא בורח ויצא לחירות אינו חייב להעניקו שנאמר וכי תשלחנו וגו' ענק עבד עברי לעצמו ואין בעל חוב גובה הימנו וענק אמה העבריה וכן מציאתה לאביה ואם מת אביה קודם שיבא לידו הרי הן של עצמה ואין לאחיה בהם כלום שאין אדם מוריש זכות שיש לו בבתו לבנו:
• Monday, 25 AV , 5776 · 29 August 2016
• "Today's Day"
• Thursday; Menachem Av 25, 5703
Torah lessons: Chumash: Re'ei, Chamishi with Rashi.
Tehillim: 119, 1-96.
Tanya: Now "The beauty of (p. 427) ...as explained elsewhere. (p. 429).
My father writes in a letter: "I heard in the name of our holy fathers the Rebbe'im, that also1 when a daughter is born we are to say the words "to Torah," (May her parents bring her up to Torah, to marriage and to good deeds. p. 186). This is based on the statement by our Sages (Berachot 17a), "How do women earn merit?2 By seeing to it that their children go to study Torah, that their husbands go to the Study Hall and by awaiting (their husbands' return, etc.").
FOOTNOTES
1.I.e. not only at the birth of a boy.
2.I.e. how do they share in the merit of the mitzva of Torah-study?
• Daily Thought:
Reality in Untidy Boxes
Tell me you found G‑d in a tidy package—I will tell you that it is not G‑d, that it is a product of a clever mind.
Tell me you found G‑d in the limitless beyond—beyond space, beyond time. That too is not G‑d. That is just a greater mind.
Where the boundless dwells within a bounded space, where darkness shines, silence sings, bitterness is sweet and a moment lives forever, where a man and a woman live in harmony, an adult learns from a child, a warrior spreads kindness, and enmity subsides to make room for friendship and love,
where the body embraces the soul
and the soul the body,
in the union of all opposites—
—there is G‑d; there is the essence of all that is real.[(an underlying theme in the Rebbe’s thought)]
Tell me you found G‑d in a tidy package—I will tell you that it is not G‑d, that it is a product of a clever mind.
Tell me you found G‑d in the limitless beyond—beyond space, beyond time. That too is not G‑d. That is just a greater mind.
Where the boundless dwells within a bounded space, where darkness shines, silence sings, bitterness is sweet and a moment lives forever, where a man and a woman live in harmony, an adult learns from a child, a warrior spreads kindness, and enmity subsides to make room for friendship and love,
where the body embraces the soul
and the soul the body,
in the union of all opposites—
—there is G‑d; there is the essence of all that is real.[(an underlying theme in the Rebbe’s thought)]
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