Torah Reading
Matot-Massei: Numbers 30:2 (1) Then Moshe spoke to the heads of the tribes of the people of Isra’el. He said, “Here is what Adonai has ordered: 3 (2) when a man makes a vow to Adonai or formally obligates himself by swearing an oath, he is not to break his word but is to do everything he said he would do.
4 (3) “When a woman makes a vow to Adonai, formally obligating herself, while she is a minor living in her father’s house; 5 (4) then, if her father has heard what she vowed or obligated herself to do and holds his peace, then all her vows remain binding — every obligation she has bound herself to will stand. 6 (5) But if on the day her father hears it, he expresses his disapproval, then none of her vows or obligations she has bound herself to will stand; and Adonai will forgive her, because her father expressed his disapproval.
7 (6) “If, having made vows or rashly committed herself to an obligation, she gets married; 8 (7) and her husband hears but holds his peace with her on the day he learns of it, then her vows and obligations she has bound herself to will stand. 9 (8) But if her husband expresses his disapproval on the day he hears it, he will void the vow which is on her and the obligation to which she has bound herself; and Adonai will forgive her.
10 (9) “The vow of a widow, however, or of a divorcee, including everything to which she has obligated herself, will stand against her.
11 (10) “If a woman vowed in her husband’s house or obligated herself with an oath; 12 (11) and her husband heard it but held his peace with her and did not express disapproval, then all her vows and obligations will stand. 13 (12) But if her husband makes them null and void on the day he hears them, then whatever she said, vows or binding obligation, will not stand; her husband has voided them; and Adonai will forgive her. 14 (13) Her husband may let every vow and every binding obligation stand, or he may void it. 15 (14) But if her husband entirely holds his peace with her day after day, then he confirms all her vows and obligations; he must let them stand, because he held his peace with her on the day he heard them. 16 (15) If he makes them null and void after he has heard them, then he will bear the consequent guilt.”
17 (16) These are the laws which Adonai ordered Moshe between a man and his wife, and between a father and his daughter, if she is a minor living in her father’s house.
31:1 (LY: ii) Adonai said to Moshe, 2 “On behalf of the people of Isra’el, take vengeance on the Midyanim. After that, you will be gathered to your people.”
3 Moshe said to the people, “Equip men from among yourselves for war. They are to go and fight Midyan, in order to carry out Adonai’s vengeance on Midyan. 4 You are to send to the war a thousand men from every one of Isra’el’s tribes.” 5 So out of the thousands of people in Isra’el, a thousand armed men from each tribe, 12,000 altogether, were mustered for war. 6 Moshe sent them, a thousand from each tribe, to the war; he sent them and Pinchas the son of El‘azar the cohen to the war, with the holy utensils and the trumpets for sounding the alarm in his care.
7 They fought against Midyan, as Adonai had ordered Moshe, and killed every male. 8 They killed the kings of Midyan along with the others who were slain — Evi, Rekem, Tzur, Hur and Reva, the five kings of Midyan. They also killed Bil‘am the son of B‘or with the sword. 9 The people of Isra’el took captive the women of Midyan and their little ones, and they took as booty all their cattle, flocks and other goods. 10 They set fire to all their cities in the areas where they lived and all their camps. 11 They took all the booty, all the people and animals they had captured, 12 and brought the captives, booty and spoil to Moshe, El‘azar the cohen and the community of Isra’el in the camp on the plains of Mo’av by the Yarden across from Yericho.
(RY: ii, LY: iii) 13 Moshe, El‘azar the cohen and all the community leaders went to meet them outside the camp. 14 But Moshe was angry with the army officers, the commanders of thousands and the commanders of hundreds coming in from the battlefield. 15 Moshe asked them, “You let the women live? 16 Why, these are the ones who — because of Bil‘am’s advice — caused the people of Isra’el to rebel, breaking faith with Adonai in the P‘or incident, so that the plague broke out among Adonai’s community! 17 Now kill every male among the little ones, and kill every woman who has ever slept with a man. 18 But the young girls who have never slept with a man, keep alive for yourselves. 19 Pitch your tents outside the camp for seven days. Whoever has killed a person or touched the corpse of someone slain, purify yourselves on the third and seventh days, you and your captives. 20 Also purify every garment, whether of skin or goat’s hair, and everything made of wood.”
21 El‘azar the cohen said to the soldiers who had gone to the front, “This is the regulation from the Torah which Adonai has ordered Moshe. 22 Even though gold, silver, brass, iron, tin and lead 23 can all withstand fire, so that you are indeed to purify everything made of these materials by having them pass through fire; nevertheless they must also be purified with the water for purification. Everything that can’t withstand fire you are to have go through the water. 24 On the seventh day you are to wash your clothes, and you will be clean; after that you may enter the camp.”
(LY: iv) 25 Adonai said to Moshe, 26 “Take all the booty, both people and animals, you, El‘azar the cohen and the leaders of clans in the community; 27 and divide the booty into two parts: half for the experienced soldiers who went out to battle, and half for the rest of the community. 28 From the portion of the soldiers who went out to battle, levy a tax for Adonai consisting of one-five-hundredth of the persons, cattle, donkeys and sheep; 29 take it from their half and give it to El‘azar the cohen as a portion set apart for Adonai. 30 From the half that goes to the people of Isra’el, you are to take one-fiftieth of the persons, and of the cattle, donkeys and sheep, that is, of all the livestock; and give them to the L’vi’im taking care of the tabernacle of Adonai.” 31 Moshe and El‘azar the cohen did as Adonai had ordered Moshe.
32 The booty, over and above the portion which the soldiers took, came to 675,000 sheep, 33 72,000 cattle, 34 61,000 donkeys, 35 and 32,000 persons in all, consisting of the women who had never slept with a man.
36 The half which was the portion of the soldiers who went out to fight, numbered 337,500 sheep, 37 of which Adonai’s tribute was 675; 38 36,000 cattle, of which Adonai’s tribute was seventy-two; 39 30,500 donkeys, of which Adonai’s tribute was sixty-one; 40 and 16,000 persons, of whom Adonai’s tribute was thirty-two persons. 41 Moshe gave the tribute set apart for Adonai to El‘azar the cohen, as Adonai had ordered Moshe.
(LY: v) 42 From the half that went to people of Isra’el, which Moshe separated from that of the men who had gone to fight — 43 now the community’s half consisted of 337,500 sheep, 44 36,000 cattle, 45 30,500 donkeys 46 and 16,000 persons — 47 from the people of Isra’el’s half, Moshe took one-fiftieth of the persons and animals and gave them to the L’vi’im taking care of the tabernacle of Adonai, as Adonai had ordered Moshe.
48 The officers in charge of the thousands who fought, the commanders of thousands and the commanders of hundreds, approached Moshe 49 and said to him, “Your servants have counted all the soldiers under our command, and not one of us is missing. 50 We have brought an offering for Adonai, what every man has obtained in the way of gold jewelry — armlets, bracelets, signet rings, earrings and belts — to make atonement for ourselves before Adonai.”
51 Moshe and El‘azar the cohen accepted their gold, all the jewelry. 52 All the gold in this gift which the commanders of thousands and the commanders of hundreds set apart for Adonai weighed 420 pounds. 53 For the soldiers had taken booty, every man for himself. 54 Moshe and El‘azar the cohen took the gold from the commanders of thousands and of hundreds and brought it into the tent of meeting as a reminder for the people of Isra’el before Adonai.
32:1 (RY: iii; LY: vi) The descendants of Re’uven and the descendants of Gad had vast quantities of livestock. When they saw that the land of Ya‘zer and the land of Gil‘ad were good for livestock, 2 the descendants of Gad and of Re’uven came and spoke to Moshe, El‘azar the cohen and the community leaders. They said, 3 “‘Atarot, Divon, Ya‘zer, Nimrah, Heshbon, El‘aleh, S’vam, N’vo and Be‘on, 4 the country that Adonai conquered before the community of Isra’el, is livestock country; and your servants have livestock. 5 If you regard us favorably,” they went on, “let this land be given to your servants as their possession; and don’t have us cross the Yarden.”
6 Moshe answered the descendants of Gad and of Re’uven: “Are your brothers to go to war while you stay here? 7 Besides, why are you trying to discourage the people of Isra’el from crossing into the land Adonai gave them? 8 This is what your fathers did when I sent them from Kadesh-Barnea to see the land. 9 For when they went up to the Eshkol Valley and saw the land, they disheartened the people of Isra’el, so that they wouldn’t enter the land Adonai had given them. 10 Adonai’s anger blazed up on that day; and he swore, 11 ‘None of the people aged twenty or more who came out of Egypt will see the land I swore to Avraham, Yitz’chak and Ya‘akov; because they haven’t followed me unreservedly — 12 except Kalev the son of Y’funeh the K’nizi and Y’hoshua the son of Nun, because they have followed Adonai unreservedly.’ 13 Thus Adonai’s anger blazed against Isra’el, so that he made them wander here and there in the desert forty years, until all the generation that had done evil in the sight of Adonai had died out. 14 Now you, another brood of sinners, have arisen in your fathers’ place to increase still more the fierce anger of Adonai toward Isra’el! 15 For if you turn away from him, he will leave them in the desert again, and thus you will cause the destruction of all these people!”
16 But they came up to him and said, “Here we will build enclosures for our livestock and cities for our little ones, 17 but we ourselves will be armed and ready for action to march at the head of the people of Isra’el, until we have brought them to their place. Our little ones will stay in the fortified cities here because of the people now living in the land. 18 However, we will not return to our own homes until every man in Isra’el has taken possession of his land for inheritance. 19 We will not have an inheritance with them on the other side of the Yarden, westward; because our inheritance has fallen to us on this side of the Yarden, eastward.”
(RY: iv, LY: vii) 20 Moshe said to them, “If you will do this — if you will arm yourselves to go before Adonai to the war, 21 and if every one of your soldiers will cross the Yarden before Adonai, until he has driven out his enemies ahead of him, 22 and if the land has been conquered before Adonai, and only after that do you return — then you will be clear before Adonai and before Isra’el, and this land here will be yours to possess before Adonai. 23 But if you will not do this, then you have sinned against Adonai, and you must understand that your sin will find you out. 24 Build cities for your little ones and enclosures for your sheep; then do what you said you would do.”
25 The descendants of Gad and the descendants of Re’uven said to Moshe, “Your servants will do as my lord orders. 26 Our little ones, wives, flocks and all our livestock will be there in the cities of Gil‘ad; 27 but your servants will cross over, every man armed for war, before Adonai to do battle, as my lord says.”
28 So Moshe gave orders concerning them to El‘azar the cohen, Y’hoshua the son of Nun and the clan leaders of the tribes of the people of Isra’el. 29 Moshe said to them, “If the descendants of Gad and of Re’uven cross over the Yarden with you, every man armed for battle, before Adonai; and if the land is conquered before you, then you are to give them the land of Gil‘ad as theirs to possess. 30 But if they do not cross with you armed, they are to possess land along with you in Kena‘an.”
31 The descendants of Gad and of Re’uven answered, “We will do as Adonai has said to your servants. 32 We will cross over into the land of Kena‘an armed before Adonai, and the land we will possess for inheritance will be on this side of the Yarden.”
33 So Moshe gave the descendants of Gad and of Re’uven, and also to the half-tribe of M’nasheh the son of Yosef, the kingdom of Sichon king of the Emori and the kingdom of ‘Og king of Bashan — the country and its cities within its borders, along with their surrounding towns.
34 The descendants of Gad built Divon, ‘Atarot, ‘Aro‘er, 35 ‘Atrot-Shofan, Ya‘zer, Yogbehah, 36 Beit-Nimrah and Beit-Haran — fortified cities; and also enclosures for sheep.
37 The descendants of Re’uven built Heshbon, El‘aleh, Kiryatayim, 38 N’vo, Ba‘al-M‘on (these names have been changed) and Sivmah; they renamed the cities they built.
(LY: Maftir) 39 The descendants of Machir the son of M’nasheh went to Gil‘ad and conquered it, dispossessing the Emori who were there. 40 Moshe gave Gil‘ad to Machir the son of M’nasheh, and he lived in it. 41 Ya’ir the son of M’nasheh went and captured its villages and called them Havot-Ya’ir [villages of Ya’ir]. 42 Novach went and captured K’nat with its villages and named it Novach after himself.
33:1 These are the stages in the journey of the people of Isra’el as they left the land of Egypt divided into groups under the leadership of Moshe and Aharon. 2 Moshe recorded each of the stages of their journey by order of Adonai ; here are the starting-points of each stage:
3 They began their journey from Ram’ses in the first month. On the fifteenth day of the first month, the morning after the Pesach, the people of Isra’el left proudly in view of all the Egyptians; 4 while the Egyptians were burying those among them whom Adonai had killed, all their firstborn; Adonai had also executed judgment on their gods. 5 The people of Isra’el moved on from Ram’ses and camped at Sukkot.
6 They moved on from Sukkot and camped at Etam, by the edge of the desert. 7 They moved on from Etam and turned back to Pi-Hachirot, in front of Ba‘al-Tz’fon, and camped before Migdol. 8 They moved on from P’nei-Hachirot, passed through the sea to the desert, continued three days’ journey into the Etam Desert and camped at Marah. 9 They moved on from Marah and came to Eilim; in Eilim were twelve springs and seventy palm trees, so they camped there. 10 They moved on from Eilim and camped by the Sea of Suf.
(LY: ii) 11 They moved on from the Sea of Suf and camped in the Seen Desert. 12 They moved on from the Seen Desert and camped at Dofkah. 13 They moved on from Dofkah and camped at Alush. 14 They moved on from Alush and camped at Refidim, where there was no water for the people to drink. 15 They moved on from Refidim and camped in the Sinai Desert. 16 They moved on from the Sinai Desert and camped at Kivrot-HaTa’avah. 17 They moved on from Kivrot-HaTa’avah and camped in Hatzerot. 18 They moved on from Hatzerot and camped at Ritmah. 19 They moved on from Ritmah and camped at Rimmon-Peretz. 20 They moved on from Rimmon-Peretz and camped at Livnah. 21 They moved on from Livnah and camped at Rissah. 22 They moved on from Rissah and camped at K’helah. 23 They moved on from K’helah and camped at Mount Shefer. 24 They moved on from Mount Shefer and camped at Haradah. 25 They moved on from Haradah and camped at Mak’helot. 26 They moved on from Mak’helot and camped at Tachat. 27 They moved on from Tachat and camped at Terach. 28 They moved on from Terach and camped at Mitkah. 29 They moved on from Mitkah and camped at HaShmonah. 30 They moved on from HaShmonah and camped at Moserot. 31 They moved on from Moserot and camped at B’nei-Ya‘akan. 32 They moved on from B’nei-Ya‘akan and camped at Hor-HaGidgad. 33 They moved on from Hor-HaGidgad and camped at Yotvatah. 34 They moved on from Yotvatah and camped at Avronah. 35 They moved on from Avronah and camped at ‘Etzyon-Gever. 36 They moved on from ‘Etzyon-Gever and camped in the Tzin Desert, that is, Kadesh.
37 They moved on from Kadesh and camped at Mount Hor, at the border of the land of Edom. 38 At Adonai’s order Aharon the cohen went up on Mount Hor, and he died there on the first day of the fifth month of the fortieth year after the people of Isra’el had left the land of Egypt. 39 Aharon was 123 years old when he died on Mount Hor. 40 The Kena‘ani king of ‘Arad, who lived in the Negev in the land of Kena‘an, had heard that the people of Isra’el were coming; 41 so they moved on from Mount Hor and camped at Tzalmonah.
42 They moved on from Tzalmonah and camped at Punon. 43 They moved on from Punon and camped at Ovot. 44 They moved on from Ovot and camped ‘Iyei-Ha‘Avarim, at the border of Mo’av. 45 They moved on from ‘Iyim and camped at Divon-Gad. 46 They moved on from Divon-Gad and camped at ‘Almon-Divlatayim. 47 They moved on from Almon-Divlatayim and camped in the ‘Avarim Range, in front of N’vo. 48 They moved on from the ‘Avarim Range and camped in the plains of Mo’av by the Yarden, across from Yericho. 49 Their camp by the Yarden extended from Beit-HaYeshimot all the way to Avel-HaSheetim in the plains of Mo’av.
(RY: v; LY: iii) 50 Adonai spoke to Moshe in the plains of Mo’av by the Yarden, across from Yericho. He said 51 to tell the people of Isra’el, “When you cross the Yarden into the land of Kena‘an, 52 you are to expel all the people living in the land from in front of you. Destroy all their stone figures, destroy all their metal statues and demolish all their high places. 53 Drive out the inhabitants of the land, and live in it, for I have given the land to you to possess. 54 You will inherit the land by lot according to your families. You are to give more land to the larger families and less to the smaller ones. Wherever the lot falls to any particular person, that will be his property. You will inherit according to the tribes of your ancestors. 55 But if you don’t drive out the inhabitants of the land from in front of you, then those you allow to remain will become like thorns in your eyes and stings in your sides — they will harass you in the land where you are living. 56 And in this event, I will do to you what I intended to do to them.”
34:1 Adonai told Moshe 2 to give this order to the people of Isra’el: “When you enter the land of Kena‘an, it will become your land to pass on as an inheritance, the land of Kena‘an as defined by these borders.
3 “Your southern portion will extend from the Tzin Desert close to the border of Edom. The eastern terminus of your southern border is at the end of the Dead Sea. 4 From there your border turns, goes south of the ‘Akrabbim Ascent and passes on to Tzin. From there it goes south of Kadesh-Barnea, on to Hatzar-Adar, and on to ‘Atzmon. 5 Then the border turns and goes from ‘Atzmon to the Vadi of Egypt and along it to the Sea.
6 “Your western border will be the Great Sea.
7 “Your northern border will be as follows: from the Great Sea mark a line to Mount Hor, 8 and from Mount Hor mark a line to the entrance of Hamat. The border goes out to Tz’dad. 9 Then the border goes to Zifron and finally to Hatzar-‘Einan; this is your northern border.
10 “For the eastern border mark your line from Hatzar-‘Enan to Sh’fam. 11 Then the border goes down from Sh’fam to Rivlah, on the east side of ‘Ayin, then down until it hits the slope east of Lake Kinneret. 12 From there it goes down the Yarden River till it flows into the Dead Sea. These will be the borders of your land.”
13 Moshe gave this order to the people of Isra’el: “This is the land in which you will receive inheritances by lot, which Adonai has ordered to give to the nine tribes and the half-tribe. 14 The tribe of the descendants of Re’uven have already received their land for inheritance according to their clans, and so have the descendants of Gad and the half-tribe of M’nasheh. 15 These two-and-a-half tribes have received their inheritance on this side of the Yarden, across from Yericho and eastward, toward the sunrise.”
(RY: vi; LY: iv) 16 Adonai said to Moshe, 17 “These are the names of the men who will take possession of the land for you: El‘azar the cohen and Y’hoshua the son of Nun. 18 Also appoint one leader from each tribe to take possession of the land. 19 The names of these men are:
from the tribe of Y’hudah, Kalev the son of Y’funeh;
20 from the tribe of the descendants of Shim‘on, Sh’mu’el the son of ‘Ammihud;
21 from the tribe of Binyamin, Elidad the son of Kislon;
22 from the tribe of the descendants of Dan, a leader, Buki the son of Yogli;
23 from the descendants of Yosef:
from the tribe of the descendants of M’nasheh, a leader, Hani’el the son of Efod;
24 from the tribe of the descendants of Efrayim, a leader, K’mu’el the son of Shiftan;
25 from the tribe of the descendants of Z’vulun, a leader, Elitzafan the son of Parnakh;
26 from the tribe of the descendants of Yissakhar, a leader, Palti’el the son of ‘Azan;
27 from the tribe of the descendants of Asher, a leader, Achihud the son of Shlomi;
28 from the tribe of the descendants of Naftali, a leader, P’dah’el the son of ‘Ammihud.”
29 These are the ones whom Adonai ordered to divide the inheritance among the people of Isra’el in the land of Kena‘an.
35:1 (LY: v) In the plains of Mo’av by the Yarden, across from Yericho, Adonai said to Moshe, 2 “Order the people of Isra’el to give to the L’vi’im cities to live in from the heritage they will possess, and you are also to give the L’vi’im some of the open land surrounding the cities. 3 They are to have the cities to live in, while their open land will be for their livestock, for growing crops and for all their animals. 4 The open land around the cities you give to the L’vi’im is to commence at a line drawn around the city wall 1,500 feet outside it and is to extend outward from there. 5 Measure 3,000 feet outward from the city wall to the east, south, west and north, with the city in the center. The space between the 1,500-foot line and the 3,000-foot line will be their open land around the cities. 6 The cities you give to the L’vi’im are to be the six cities of refuge to which you permit the person who kills someone to flee to; plus an additional forty-two cities. 7 Thus you will give the L’vi’im forty-eight cities, with their surrounding open land. 8 As to the cities you will give from those the people of Isra’el possess, from the many you will take many, and from the few you will take few — each tribe will contribute from its cities to the L’vi’im in accordance with the size of its inheritance.”
(RY: vii, LY: vi) 9 Adonai said to Moshe, 10 “Tell the people of Isra’el, ‘When you cross the Yarden into the land of Kena‘an, 11 you are to designate for yourselves cities that will be cities of refuge for you, to which anyone who kills someone by mistake can flee. 12 These cities are to be a refuge for you from the dead person’s next-of-kin, who might otherwise avenge his kinsman’s death by slaying the killer prior to his standing trial before the community. 13 In regard to the cities you are to give, there are to be six cities of refuge for you. 14 You are to give three cities east of the Yarden and three cities in the land of Kena‘an; they will be cities of refuge. 15 These six cities will serve as refuge for the people of Isra’el, as well as for the foreigner and resident alien with them; so that anyone who kills someone by mistake may flee there.
16 “‘However, if he hits him with an iron implement and thus causes his death, he is a murderer; the murderer must be put to death. 17 Or if he hits him with a stone in his hand big enough to kill someone, and he dies, he is a murderer; the murderer must be put to death. 18 Or if he hits him with a wood utensil in his hand capable of killing someone, and he dies, he is a murderer; the murderer must be put to death. 19 The next-of-kin avenger is to put the murderer to death himself — upon meeting him, he is to put him to death. 20 Likewise, if he shoves him out of hatred; or intentionally throws something at him, causing his death; 21 or out of hostility strikes him with his hand, so that he dies; then the one who struck him must be put to death; he is a murderer; and the next-of-kin avenger is to put the murderer to death upon meeting him.
22 “‘But suppose he shoves him suddenly, but without hostility; or he throws something at him unintentionally; 23 or, without seeing him, being his enemy or seeking to harm him, he throws a stone big enough to cause death; and the person dies. 24 Then the community is to judge between the one who struck him and the next-of-kin avenger in accordance with these rules; 25 and the community is to save the killer from the next-of-kin avenger. The community is to return him to the city of refuge to which he fled, and he is to live there until the cohen hagadol, who was anointed with the holy oil, dies. 26 But if the killer ever goes beyond the limits of the city of refuge he fled to, 27 and the next-of-kin avenger finds him outside the limits of his city of refuge, and the avenger kills the killer, he will not be guilty of the man’s blood; 28 because he must stay in his city of refuge until the death of the cohen hagadol. But after the death of the cohen hagadol the killer may return to the land he owns. 29 These things shall constitute your standard for judgment through all your generations, wherever you live.
30 “‘If anyone kills someone, the murderer is to be put to death upon the testimony of witnesses; but the testimony of only one witness will not suffice to cause a person to be put to death. 31 Also, you are not to accept a ransom in lieu of the life of a murderer condemned to death; rather, he must be put to death. 32 Likewise, you are not to accept for someone who has fled to his city of refuge a ransom that would allow him to return to his land before the death of the cohen. 33 In this way you will not defile the land in which you are living. For blood defiles the land, and in this land no atonement can be made for the blood shed in it except the blood of him who shed it. 34 No, you are not to defile the land in which you live and in which I live; for I, Adonai, live among the people of Isra’el.’”
36:1 (LY: vii) The leaders of the clans of the family of the descendants of Gil‘ad, the son of Machir, the son of M’nasheh, of the families of the descendants of Yosef, approached and addressed Moshe and the leaders, the heads of the clans of the people of Isra’el. 2 They said, “Adonai ordered my lord to give by lot the land to be inherited by the people of Isra’el, and my lord was ordered by Adonai to give the inheritance of our kinsman Tz’lof’chad to his daughters. 3 But if they get married to anyone belonging to another of the tribes of the people of Isra’el, then their inheritance will be taken away from the inheritance of our ancestors and be added to the inheritance of the tribe they will then belong to; thus it will be taken away from the sum total of our inheritance. 4 And when the yovel of the people of Isra’el comes, their inheritance will be added to the land possessed by the tribe they will then belong to and be subtracted from the inheritance belonging to the tribe of our ancestors.”
5 Moshe gave this order to the people of Isra’el, in keeping with the word of Adonai : “The tribe of the descendants of Yosef is right in what it says. 6 Here is what Adonai has ordered concerning the daughters of Tz’lof’chad: ‘Let them be married to whomever they think best, but they must marry only into a family from their father’s tribe. 7 In this way no inheritance of the people of Isra’el will move from one tribe to another; for each of the people of Isra’el is to hold on to the land for inheritance belonging to his father’s tribe. 8 Every daughter who possesses an inheritance in any tribe of the people of Isra’el is to become the wife of someone from the family of her father’s tribe, so that every one of the people of Isra’el will stay in possession of his ancestors’ inheritance. 9 Thus no inheritance will move from one tribe to another, for each of the tribes of the people of Isra’el will hold on to its own inheritance.”
(Maftir) 10 The daughters of Tz’lof’chad did as Adonai had ordered Moshe. 11 Machlah, Tirtzah, Hoglah, Milkah and No‘ah all got married to sons of their father’s brothers. 12 They were married into the families of the descendants of M’nasheh the son of Yosef, and their inheritance remained in the tribe of their father’s family.
13 These are the mitzvot and rulings which Adonai gave through Moshe to the people of Isra’el in the plains of Mo’av by the Yarden, across from Yericho.
Jeremiah 2:4 Hear the word of Adonai, house of Ya‘akov
and all families in the house of Isra’el;
5 here is what Adonai says:
“What did your ancestors find wrong with me
to make them go so far away from me,
to make them go after nothings
and become themselves nothings?
6 They didn’t ask, ‘Where is Adonai,
who brought us out of the land of Egypt,
who led us through the desert,
through a land of wastes and ravines,
through a land of drought and death-dark shadows,
through a land where no one travels
and where no one ever lived?’
7 I brought you into a fertile land
to enjoy its fruit and all its good things;
but when you entered, you defiled my land
and made my heritage loathsome.
8 The cohanim didn’t ask, ‘Where is Adonai?’
Those who deal with the Torah did not know me,
the people’s shepherds rebelled against me;
the prophets prophesied by Ba‘al
and went after things of no value.
9 “So again I state my case against you,” says Adonai,
“and state it against your grandchildren too.
10 Cross to the coasts of the Kitti’im and look;
send to Kedar and observe closely;
see if anything like this has happened before:
11 has a nation ever exchanged its gods
(and theirs are not gods at all!)?
Yet my people have exchanged their Glory
for something without value.
12 Be aghast at this, you heavens!
Shudder in absolute horror!” says Adonai.
13 “For my people have committed two evils:
they have abandoned me,
the fountain of living water,
and dug themselves cisterns, broken cisterns,
that can hold no water!
14 “Is Isra’el a slave, born into serfdom?
If not, why has he become plunder?
15 The young lions are roaring at him —
how loudly they are roaring!
They desolate his country,
demolishing and depopulating his cities.
16 The people of Nof and Tachpanches
feed on the crown of your head.
17 “Haven’t you brought this on yourself
by abandoning Adonai your God
when he led you along the way?
18 If you go to Egypt, what’s in it for you?
Drinking water from the Nile?
If you go to Ashur, what’s in it for you?
Drinking water from the [Euphrates] River?
19 Your own wickedness will correct you,
your own backslidings will convict you;
you will know and see how bad and bitter
it was to abandon Adonai your God,
and how fear of me is not in you,”
says Adonai Elohim-Tzva’ot.
20 “For long ago I broke your yoke;
when I snapped your chains, you said, ‘I won’t sin.’
Yet on every high hill, under every green tree,
you sprawled and prostituted yourself.
21 But I planted you as a choice vine
of seed fully tested and true.
How did you degenerate
into a wild vine for me?
22 Even if you scrub yourself
with soda and plenty of soap,
the stain of your guilt is still there before me,”
says Adonai Elohim.
23 “How can you say, ‘I am not defiled,
I have not pursued the ba‘alim’?
Look at your conduct in the valley,
understand what you have done.
You are a restive young female camel,
running here and there,
24 wild, accustomed to the desert,
sniffing the wind in her lust —
who can control her when she’s in heat?
Males seeking her need not weary themselves,
for at mating season they will find her.
25 “Stop before your shoes wear out,
and your throat is dry from thirst!
But you say, ‘No, it’s hopeless!
I love these strangers, and I’m going after them.’
26 Just as a thief is ashamed when caught,
so is the house of Isra’el ashamed —
they, their kings, their leaders,
their cohanim and their prophets,
27 who say to a log, ‘You are my father,’
and to a stone, ‘You gave us birth.’
For they have turned their backs to me
instead of their faces.
But when trouble comes, they will plead,
‘Rouse yourself and save us!’
28 Where are your gods that you made for yourselves?
Let them rouse themselves,
if they can save you when trouble comes.
Y’hudah, you have as many gods
as you have cities!; Jeremiah 4:1 “Isra’el, if you will return,” says Adonai,
“yes, return to me; and if you will banish
your abominations from my presence
without wandering astray again;
2 and if you will swear, ‘As Adonai lives,’
in truth, justice and righteousness;
then the nations will bless themselves by him,
and in him will they glory.”
Today's Laws & Customs:
• Ethics of the Fathers: Chapter 2
During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapter Two.
Link: Ethics of the Fathers, Chapter 2
• "Nine Days'
During the “Nine Days" from Av 1st to the Ninth of Av, we mourn the destruction of the Holy Temple. We abstain from meat and wine, music, haircutting, bathing for pleasure, and other joyous (and dangerous) activities. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Consumption of meat and wine is permitted on Shabbat, or at a seudat mitzvah (obligatory festive meal celebrating the fulfillment of certain mitzvot) such as a brit (circumcision), or asiyum celebrating the completion of a course of Torah study (i.e., a complete Talmudic tractate). The Lubavitcher Rebbe, of righteous memory initiated the custom of conducting or participating in a siyum on each of the Nine Days (even if one does not avail oneself of the dispensation to eat meat).
Citing the verse "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," (Isaiah 1:27) the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
Today in Jewish History:
• Vel' d'Hiv Roundup (1942)
On the 2nd and 3rd of Av in the year 5702 from creation (1942 CE), more than 1,300 Jews were rounded up by French police and interred in the Vel' d'Hiv, an indoor bicycle stadium in the center of Paris. They were later transported to Auschwitz to be killed. Within days, the Vel' d'Hiv was cleaned up and ready for recreation.
Daily Study:
Chitas and Rambam for today:
Chumash: Matot-Massei, 7th Portion Numbers 35:9-36:13 with Rashi Parshat Matot-Massei
In Israel: Massei
• Numbers Chapter 35
9The Lord spoke to Moses saying: טוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
10Speak to the children of Israel and say to them, When you cross the Jordan to the land of Canaan, ידַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֥י אַתֶּ֛ם עֹֽבְרִ֥ים אֶת־הַיַּרְדֵּ֖ן אַ֥רְצָה כְּנָֽעַן:
11you shall designate cities for yourselves; they shall be cities of refuge for you, and a murderer who killed a person unintentionally shall flee there. יאוְהִקְרִיתֶ֤ם לָכֶם֙ עָרִ֔ים עָרֵ֥י מִקְלָ֖ט תִּֽהְיֶ֣ינָה לָכֶ֑ם וְנָ֥ס שָׁ֨מָּה֙ רֹצֵ֔חַ מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה:
you shall designate: [The expression] הַקְרָיָה can mean only preparation, as it says,“Because the Lord, your God, prepared it (הִקְרָה) before me” (Gen. 27:20) - [Sifrei Massei 3, Targum Onkelos]. והקריתם: אין הקרייה אלא לשון הזמנה וכן הוא אומר (בראשית כז, כ) כי הקרה ה' אלהיך לפני:
12These cities shall serve you as a refuge from an avenger, so that the murderer shall not die until he stands in judgment before the congregation. יבוְהָי֨וּ לָכֶ֧ם הֶֽעָרִ֛ים לְמִקְלָ֖ט מִגֹּאֵ֑ל וְלֹ֤א יָמוּת֙ הָֽרֹצֵ֔חַ עַד־עָמְד֛וֹ לִפְנֵ֥י הָֽעֵדָ֖ה לַמִּשְׁפָּֽט:
from an avenger: From the avenger of the blood, a kinsman of the murder victim. — [Mak. 12a] מגאל: מפני גואל הדם שהוא קרוב לנרצח:
13The cities that you provide shall serve as six cities of refuge for you. יגוְהֶֽעָרִ֖ים אֲשֶׁ֣ר תִּתֵּ֑נוּ שֵֽׁשׁ־עָרֵ֥י מִקְלָ֖ט תִּֽהְיֶ֥ינָה לָכֶֽם:
six cities of refuge: [This] informs [us] that even though Moses designated three cities across the Jordan during his lifetime, they did not provide refuge until the three provided by Joshua in the land of Canaan were designated. — [Sifrei Massei 8, Mak. 9a] שש ערי מקלט: מגיד שאע"פ שהבדיל משה בחייו שלש ערים בעבר הירדן, לא היו קולטות עד שנבחרו שלש שנתן יהושע בארץ כנען:
14You shall provide the three cities in trans Jordan and the three cities in the land of Canaan; they shall be cities of refuge. ידאֵ֣ת | שְׁל֣שׁ הֶֽעָרִ֗ים תִּתְּנוּ֙ מֵעֵ֣בֶר לַיַּרְדֵּ֔ן וְאֵת֙ שְׁל֣שׁ הֶֽעָרִ֔ים תִּתְּנ֖וּ בְּאֶ֣רֶץ כְּנָ֑עַן עָרֵ֥י מִקְלָ֖ט תִּֽהְיֶֽינָה:
the three cities: Although there were nine tribes in the land of Canaan, and here [across the Jordan] there were only two-and-a-half, He equalized the number of their refuge cities, because Gilead had many murderers, as it says,“Gilead, a city of workers of violence, who lurk to shed blood” (Hos. 6: 8). - [Mak. 10a, Sifrei Massei 6] את שלש הערים וגו': אף על פי שבארץ כנען תשעה שבטים וכאן אינן אלא שנים וחצי, השוה מנין ערי מקלט שלהם משום דבגלעד נפישי רוצחים, דכתיב (הושע ו, ח) גלעד קרית פועלי און עקובה מדם:
15These six cities shall be a refuge for the children of Israel and for the proselyte and resident among them, so that anyone who unintentionally kills a person can flee there. טולִבְנֵ֣י יִשְׂרָאֵ֗ל וְלַגֵּ֤ר וְלַתּוֹשָׁב֙ בְּתוֹכָ֔ם תִּֽהְיֶ֛ינָה שֵֽׁשׁ־הֶֽעָרִ֥ים הָאֵ֖לֶּה לְמִקְלָ֑ט לָנ֣וּס שָׁ֔מָּה כָּל־מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה:
16If he struck him with an iron instrument and he dies, he is a murderer, and the murderer shall be put to death. טזוְאִם־בִּכְלִ֨י בַרְזֶ֧ל | הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַ ה֑וּא מ֥וֹת יוּמַ֖ת הָֽרֹצֵֽחַ:
If he struck him with an iron instrument: This does not refer to accidental manslaughter discussed nearby, but to premeditated murder, and it teaches us that the implement of murder has to be big enough to cause death, for regarding all the [other] cases it says, אֲשֶׁר יָמוּת בָּה, “which is deadly,” and the Targum [Onkelos] renders, “of a size capable of causing death,” except in the case of iron, since it is evident and known to the Holy One, blessed is He, that a small piece of iron can kill, even a needle (Sifrei Massei 6, Sanh. 76b). That is why [in the case of iron] the Torah did not specify a size and write “which is deadly.” If you say that Scripture refers to one who murders unintentionally, [this cannot be because], below it says, “or, with any stone which is deadly, and without seeing [his victim]…” (verse 23). This shows that in the cases mentioned before it, Scripture speaks of one who murders with intent. ואם בכלי ברזל הכהו: אין זה מדבר בהורג בשוגג הסמוך לו, אלא בהורג במזיד. ובא ללמד, שההורג בכל דבר צריך שיהא בו שיעור כדי להמית, שנאמר בכולם אשר ימות בו, דמתרגמינן דהיא כמסת דימות ביה, חוץ מן הברזל, שגלוי וידוע לפני הקב"ה שהברזל ממית בכל שהוא אפילו מחט, לפיכך לא נתנה בו תורה שיעור לכתוב בו אשר ימות בו. ואם תאמר בהורג בשוגג הכתוב מדבר, הרי הוא אומר למטה או בכל אבן אשר ימות בה בלא ראות וגו', למד על האמורים למעלה שבהורג במזיד הכתוב מדבר:
17If he struck him with a fist sized stone which is deadly, and he dies, he is a murderer, and the murderer shall be put to death. יזוְאִ֡ם בְּאֶ֣בֶן יָד֩ אֲשֶׁר־יָמ֨וּת בָּ֥הּ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַ ה֑וּא מ֥וֹת יוּמַ֖ת הָֽרֹצֵֽחַ:
with a fist-sized stone: [A stone] large enough to fill a hand. — [Onkelos] באבן יד: שיש בה מלא יד:
which is deadly: Which is large enough to cause death, as the Targum [Onkelos] renders. Since it [Scripture] says, “If one of them strikes the other with a stone” (Exod. 21:18), but it does not specify a size, I might think any size? Therefore it says, “which is deadly” - [Sifrei Massei 10] אשר ימות בה: שיש בה שיעור להמית, כתרגומו. לפי שנאמר (שמות כא, יח) והכה איש את רעהו באבן, ולא נתן בה שיעור, יכול כל שהוא, לכך נאמר אשר ימות בה:
18Or with a fist sized wooden instrument which is deadly,and he dies, he is a murderer, and the murderer shall be put to death. יחא֡וֹ בִּכְלִ֣י עֵץ־יָד֩ אֲשֶׁר־יָמ֨וּת בּ֥וֹ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַ ה֑וּא מ֥וֹת יוּמַ֖ת הָֽרֹצֵֽחַ:
or with a fist-sized wooden instrument: Since it says, “If a man strikes his manservant or his maidservant with a rod” (Exod. 21:20), I might think any size? That is why with regard to wood it says,“which is deadly”-it must be a size capable of causing death. — [Sifrei Massei 11] או בכלי עץ יד: לפי שנאמר (שמות כא, כ) וכי יכה איש את עבדו או את אמתו בשבט, יכול כל שהוא, לכך נאמר בעץ אשר ימות בו, שיהא בו כדי להמית:
19The blood avenger shall kill the murderer; he may kill him when he meets him. יטגֹּאֵ֣ל הַדָּ֔ם ה֥וּא יָמִ֖ית אֶת־הָֽרֹצֵ֑חַ בְּפִגְעוֹ־ב֖וֹ ה֥וּא יְמִתֶֽנּוּ:
when he meets him: Even in the cities of refuge. בפגעו בו: אפילו בתוך ערי מקלט:
20If, out of hatred, he pushed him, or threw something at him with premeditation, and he died, כוְאִם־בְּשִׂנְאָ֖ה יֶהְדֳּפֶ֑נּוּ אֽוֹ־הִשְׁלִ֥יךְ עָלָ֛יו בִּצְדִיָּ֖ה וַיָּמֹֽת:
with premeditation: As the Targum [Onkelos] renders, בְּכַמְנָא, with ambush. בצדיה: כתרגומו בכמנא במארב:
21or if he maliciously struck him with his hand and he died, the assailant shall be put to death; he is a murderer; the blood avenger may kill the murderer when he meets him. כאא֣וֹ בְאֵיבָ֞ה הִכָּ֤הוּ בְיָדוֹ֙ וַיָּמֹ֔ת מֽוֹת־יוּמַ֥ת הַמַּכֶּ֖ה רֹצֵ֣חַ ה֑וּא גֹּאֵ֣ל הַדָּ֗ם יָמִ֛ית אֶת־הָֽרֹצֵ֖חַ בְּפִגְעוֹ־בֽוֹ:
22But if he pushed him accidentally, without malice, or threw an object at him without premeditation, כבוְאִם־בְּפֶ֥תַע בְּלֹֽא־אֵיבָ֖ה הֲדָפ֑וֹ אֽוֹ־הִשְׁלִ֥יךְ עָלָ֛יו כָּל־כְּלִ֖י בְּלֹ֥א צְדִיָּֽה:
accidentally: Heb. בְּפֶתַע, by accident, but the Targum renders בִּתְכֵף, “suddenly,” [meaning] that he was next to him and he had no time to take precautions against [killing] him. בפתע: באונס. ותרגומו בתכיף שהיה סמוך לו, ולא היה לו שהות להזהר עליו:
23or, with any stone which is deadly, and without seeing [his victim] he threw it down at him and it killed him, but he was not his enemy and bore him no malice כגא֣וֹ בְכָל־אֶ֜בֶן אֲשֶׁר־יָמ֥וּת בָּהּ֙ בְּלֹ֣א רְא֔וֹת וַיַּפֵּ֥ל עָלָ֖יו וַיָּמֹ֑ת וְהוּא֙ לֹֽא־אוֹיֵ֣ב ל֔וֹ וְלֹ֥א מְבַקֵּ֖שׁ רָֽעָתֽוֹ:
or, with any stone which is deadly: he struck him. או בכל אבן אשר ימות בה: הכהו:
without seeing: He did not see him [while striking him]. בלא ראות: שלא ראהו:
he threw it down at him: From here they said that the one who kills by way of a falling action is exiled, but if [he kills] by means of an upward action is not exiled. — [Mak. 7b] ויפל עליו: מכאן אמרו ההורג דרך ירידה גולה, דרך עלייה אינו גולה:
24Then the congregation shall judge between the assailant and the blood avenger, on the basis of these judgments. כדוְשָֽׁפְטוּ֙ הָֽעֵדָ֔ה בֵּ֚ין הַמַּכֶּ֔ה וּבֵ֖ין גֹּאֵ֣ל הַדָּ֑ם עַ֥ל הַמִּשְׁפָּטִ֖ים הָאֵֽלֶּה:
25The congregation shall protect the murderer from the hand of the blood avenger, and the congregation shall return him to the city of refuge to which he had fled, and he shall remain there until the Kohen Gadol, who anointed him with the sacred oil, dies. כהוְהִצִּ֨ילוּ הָֽעֵדָ֜ה אֶת־הָֽרֹצֵ֗חַ מִיַּד֘ גֹּאֵ֣ל הַדָּם֒ וְהֵשִׁ֤יבוּ אֹתוֹ֙ הָֽעֵדָ֔ה אֶל־עִ֥יר מִקְלָט֖וֹ אֲשֶׁר־נָ֣ס שָׁ֑מָּה וְיָ֣שַׁב בָּ֗הּ עַד־מוֹת֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל אֲשֶׁר־מָשַׁ֥ח אֹת֖וֹ בְּשֶׁ֥מֶן הַקֹּֽדֶשׁ:
until the kohen gadol… dies: For he causes the Divine Presence to rest upon Israel and thus prolong their lives, whereas the murderer causes the Divine Presence to withdraw from Israel and thus shorten their lives. He is not worthy of standing before the Kohen Gadol [Sifrei Massei 20]. Another interpretation: Because the Kohen Gadol should have prayed that such a misfortune should not befall Israel during his lifetime [Mak. 11a]. עד מות הכהן הגדול: שהוא בא להשרות שכינה בישראל ולהאריך ימיהם, והרוצח בא לסלק את השכינה מישראל ומקצר את ימי החיים. אינו כדאי שיהא לפני כהן גדול. דבר אחר לפי שהיה לו לכהן גדול להתפלל שלא תארע תקלה זו לישראל בחייו:
who anointed him with the sacred oil: According to the literal meaning, this is one of the elliptical verses [in Scripture], as it does not reveal who anointed him; thus, it is like saying, “who was anointed by the one who anointed him with the sacred oil.” Our Rabbis expounded it in Tractate Makkoth (11b) as a verification of the law, to teach that if before sentence was passed, the Kohen Gadol died and they appointed another one in his stead, and afterwards sentence was passed, he [the murderer] can return home only after the second one has died, as it says, “who anointed him.” Did he anoint the kohen, or did the kohen anoint him? However, this includes the [case of a high kohen who was] anointed in his days [and thus, it is as if he had anointed the Kohen Gadol, so to speak], that he frees him through his death. אשר משח אותו בשמן הקדש: לפי פשוטו מן המקראות הקצרים הוא, שלא פירש מי משחו, אלא כמו אשר משחו המושח אותו בשמן הקדש. ורבותינו דרשוהו במסכת מכות (יא ב) לראיית דבר, ללמד שאם עד שלא נגמר דינו מת כהן גדול ומנו אחר תחתיו ולאחר מכאן נגמר דינו, חוזר במיתתו של שני, שנאמר אשר משח אותו, וכי הוא משחו לכהן או הכהן משח אותו, אלא להביא את הנמשח בימיו שמחזירו במיתתו:
26But if the murderer goes beyond the border of the city of refuge to which he had fled, כווְאִם־יָצֹ֥א יֵצֵ֖א הָֽרֹצֵ֑חַ אֶת־גְּבוּל֙ עִ֣יר מִקְלָט֔וֹ אֲשֶׁ֥ר יָנ֖וּס שָֽׁמָּה:
27and the blood avenger finds him outside the limits of his city of refuge, and the blood avenger slays the murderer, he has no blood. כזוּמָצָ֤א אֹתוֹ֙ גֹּאֵ֣ל הַדָּ֔ם מִח֕וּץ לִגְב֖וּל עִ֣יר מִקְלָט֑וֹ וְרָצַ֞ח גֹּאֵ֤ל הַדָּם֙ אֶת־הָ֣רֹצֵ֔חַ אֵ֥ין ל֖וֹ דָּֽם:
he has no blood: He is like one who kills a dead person, who has no blood. אין לו דם: הרי הוא כהורג את המת שאין לו דם:
28For he shall remain in his city of refuge until the Kohen Gadol dies, and only after the Kohen Gadol has died, may the murderer return to the land which is his possession. כחכִּ֣י בְעִ֤יר מִקְלָטוֹ֙ יֵשֵׁ֔ב עַד־מ֖וֹת הַכֹּהֵ֣ן הַגָּדֹ֑ל וְאַֽחֲרֵי־מוֹת֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל יָשׁוּב֙ הָֽרֹצֵ֔חַ אֶל־אֶ֖רֶץ אֲחֻזָּתֽוֹ:
29These shall be for you a statute of justice for all your generations, in all your dwelling places. כטוְהָי֨וּ אֵ֧לֶּה לָכֶ֛ם לְחֻקַּ֥ת מִשְׁפָּ֖ט לְדֹרֹֽתֵיכֶ֑ם בְּכֹ֖ל מֽוֹשְׁבֹֽתֵיכֶֽם:
in all your dwelling places: This teaches that the minor Sanhedrin functions outside the Land as long as there is one functioning in the Land of Israel [namely, while the Temple stood]. — [Mak. 7a, Sifrei Massei 25] בכל מושבתיכם: למד שתהא סנהדרין קטנה נוהגת בחוצה לארץ כל זמן שנוהגת בארץ ישראל:
30Whoever [namely the blood avenger] kills a person, based on the testimony of witnesses, he shall slay the murderer. A single witness may not testify against a person so that he should die. לכָּל־מַ֨כֵּה־נֶ֔פֶשׁ לְפִ֣י עֵדִ֔ים יִרְצַ֖ח אֶת־הָֽרֹצֵ֑חַ וְעֵ֣ד אֶחָ֔ד לֹא־יַֽעֲנֶ֥ה בְנֶ֖פֶשׁ לָמֽוּת:
Whoever kills a person…: The one who comes to kill him because he murdered someone. כל מכה נפש וגו': הבא להרגו על שהכה את הנפש:
based on the testimony of witnesses: who testify that he murdered him intentionally, after he had been forewarned. [I.e., the blood avenger may not slay the murderer unless there are witnesses that he committed the murder.]- [Sifrei Massei 26] לפי עדים ירצח: שיעידו שבמזיד ובהתראה הרגו:
31You shall not accept ransom for the life of a murderer, who is guilty of death, for he shall be put to death. לאוְלֹֽא־תִקְח֥וּ כֹ֨פֶר֙ לְנֶ֣פֶשׁ רֹצֵ֔חַ אֲשֶׁר־ה֥וּא רָשָׁ֖ע לָמ֑וּת כִּי־מ֖וֹת יוּמָֽת:
You shall not accept ransom: He cannot be acquitted in exchange for payment. — [Keth. 37b] ולא תקחו כפר: לא יפטר בממון:
32You shall not accept ransom for one who has fled to his city of refuge, to allow him to return to live in the Land, before the kohen has died. לבוְלֹֽא־תִקְח֣וּ כֹ֔פֶר לָנ֖וּס אֶל־עִ֣יר מִקְלָט֑וֹ לָשׁוּב֙ לָשֶׁ֣בֶת בָּאָ֔רֶץ עַד־מ֖וֹת הַכֹּהֵֽן:
You shall not accept ransom for the one who has fled to his city of refuge: One who has fled to a city of refuge after he killed someone unintentionally cannot absolve himself from exile through payment by giving a ransom so that he can return to dwell in the Land before the kohen dies. — [Keth. 37b] ולא תקחו כפר לנוס אל עיר מקלטו: למי שנס אל עיר מקלטו שהרג בשוגג אינו נפטר מגלות בממון ליתן כופר לשוב לשבת בארץ בטרם ימות הכהן:
has fled: Heb. לָנוּס, is equivalent to לְנָס, “for the one who has fled.” Similarly,“those who returned (שׁוּבֵי) from the war” (Mich. 2:8). Similarly,“Those who are removed (נוּגֵי) from the appointed season” (Zeph. 3:18);“for [all the people…] were circumcised (מֻלִים)” (Josh. 5:5). Just as you say שׁוּב in reference to one who has already returned, and מוּל regarding one who is already circumcised, so will you say לָנוּס for one who has already fled. He is called נוּס, that is to say, ‘an escapee.’ If you say that לָנוּס means ‘to flee,’ and explain it thus: You shall not accept ransom for who must flee, in order to absolve him from exile, then I do not know how it can say,“to return to live in the Land” for if he has not yet fled, from where should he return? לנוס: כמו לנס, כמו (מיכה ב, ח) שובי מלחמה, ששבו מן המלחמה, וכן (צפניה ג, יח) נוגי ממועד, וכן (יהושע ה, ה) כי מולים היו, כאשר תאמר שוב על מי ששב כבר, ומול על מי שמל כבר, כן תאמר לנוס על מי שנס כבר, וקורהו נוס כלומר מוברח. ואם תאמר לנוס לברוח, ותפרשהו לא תקחו כופר למי שיש לו לברוח לפטרו מן הגלות, לא ידעתי היאך יאמר לשוב לשבת בארץ, הרי עדיין לא נס ומהיכן ישוב:
33And you shall not corrupt the land in which you live, for the blood corrupts the land, and the blood which is shed in the land cannot be atoned for except through the blood of the one who shed it. לגוְלֹא־תַֽחֲנִ֣יפוּ אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ בָּ֔הּ כִּ֣י הַדָּ֔ם ה֥וּא יַֽחֲנִ֖יף אֶת־הָאָ֑רֶץ וְלָאָ֣רֶץ לֹֽא־יְכֻפַּ֗ר לַדָּם֙ אֲשֶׁ֣ר שֻׁפַּךְ־בָּ֔הּ כִּי־אִ֖ם בְּדַ֥ם שֹֽׁפְכֽוֹ:
And you shall not corrupt: Heb. ולֹא-תַחֲנִיפוּ, you shall not cause it to be wicked, as the Targum [Onkelos] renders, לֹא תְחַיְבוּן, you shall not make sinful." ולא תחניפו: ולא תרשיעו, כתרגומו ולא תחייבון:
34And you shall not defile the land where you reside, in which I dwell, for I am the Lord Who dwells among the children of Israel. לדוְלֹ֧א תְטַמֵּ֣א אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ יֽשְׁבִ֣ים בָּ֔הּ אֲשֶׁ֥ר אֲנִ֖י שֹׁכֵ֣ן בְּתוֹכָ֑הּ כִּ֚י אֲנִ֣י יְהֹוָ֔ה שֹׁכֵ֕ן בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל:
in which I dwell: You should not cause me to dwell amidst its uncleanness. אשר אני שכן בתוכה: שלא תשכינו אותי בטומאתה:
for I am the Lord who dwells among the children of Israel: Even when they are unclean, the Divine Presence resides with them. — [Sifrei Massei 32] כי אני ה' שוכן בתוך בני ישראל: אף בזמן שהם טמאים שכינה ביניהם:
Numbers Chapter 36
1The paternal heads of the family of the sons of Gilead the son of Machir the son of Manasseh of the families of the sons of Joseph approached and spoke before Moses and before the chieftains, the paternal heads of the children of Israel. אוַיִּקְרְב֞וּ רָאשֵׁ֣י הָֽאָב֗וֹת לְמִשְׁפַּ֤חַת בְּנֵֽי־גִלְעָד֙ בֶּן־מָכִ֣יר בֶּן־מְנַשֶּׁ֔ה מִמִּשְׁפְּחֹ֖ת בְּנֵ֣י יוֹסֵ֑ף וַיְדַבְּר֞וּ לִפְנֵ֤י משֶׁה֙ וְלִפְנֵ֣י הַנְּשִׂאִ֔ים רָאשֵׁ֥י אָב֖וֹת לִבְנֵ֥י יִשְׂרָאֵֽל:
2They said, "The Lord commanded my master to give the Land as an inheritance through lot to the children of Israel, and our master was commanded by the Lord to give the inheritance of Zelophehad our brother to his daughters. בוַיֹּֽאמְר֗וּ אֶת־אֲדֹנִי֙ צִוָּ֣ה יְהֹוָ֔ה לָתֵ֨ת אֶת־הָאָ֧רֶץ בְּנַֽחֲלָ֛ה בְּגוֹרָ֖ל לִבְנֵ֣י יִשְׂרָאֵ֑ל וַֽאדֹנִי֙ צֻוָּ֣ה בַֽיהֹוָ֔ה לָתֵ֗ת אֶת־נַֽחֲלַ֛ת צְלָפְחָ֥ד אָחִ֖ינוּ לִבְנֹתָֽיו:
3Now, if they marry a member of another tribe of the children of Israel, their inheritance will be diminished from the inheritance of our father, and it will be added to the inheritance of the tribe into which they marry, and thus, it will be diminished from the lot of our inheritance. גוְהָי֠וּ לְאֶחָ֞ד מִבְּנֵ֨י שִׁבְטֵ֥י בְנֵֽי־יִשְׂרָאֵל֘ לְנָשִׁים֒ וְנִגְרְעָ֤ה נַֽחֲלָתָן֙ מִנַּֽחֲלַ֣ת אֲבֹתֵ֔ינוּ וְנוֹסַ֕ף עַ֚ל נַֽחֲלַ֣ת הַמַּטֶּ֔ה אֲשֶׁ֥ר תִּֽהְיֶ֖ינָה לָהֶ֑ם וּמִגֹּרַ֥ל נַֽחֲלָתֵ֖נוּ יִגָּרֵֽעַ:
and it will be added to the inheritance of the tribe: For her son inherits her, and the son’s pedigree follows his father’s tribe. ונוסף על נחלת המטה: שהרי בנה יורשה והבן מתיחס על שבט אביו:
4Even if the children of Israel will have a Jubilee, their inheritance will be added to the inheritance of the tribe into which they marry, and their inheritance will be diminished from the inheritance of our father's tribe." דוְאִם־יִֽהְיֶ֣ה הַיֹּבֵל֘ לִבְנֵ֣י יִשְׂרָאֵל֒ וְנֽוֹסְפָה֙ נַֽחֲלָתָ֔ן עַ֚ל נַֽחֲלַ֣ת הַמַּטֶּ֔ה אֲשֶׁ֥ר תִּֽהְיֶ֖ינָה לָהֶ֑ם וּמִנַּֽחֲלַת֙ מַטֵּ֣ה אֲבֹתֵ֔ינוּ יִגָּרַ֖ע נַֽחֲלָתָֽן:
Even if the children of Israel will have a Jubilee: From here R. Judah said: The Jubilee is destined to cease. — [Torath Kohanim 13:1] ואם יהיה היובל: מכאן היה רבי יהודה אומר עתיד היובל שיפסוק:
will have a Jubilee: That is to say, this is not a form of sale, which returns [to the original owner] in the Jubilee [year], for inheritance does not return at the Jubilee. Even if the Jubilee occurs, the inheritance will not return to its tribe; hence, it is “added to the inheritance of the tribe into which they marry.” ואם יהיה היובל: כלומר אין זו מכירה שחוזרת ביובל, שהירושה אינה חוזרת, ואפילו אם יהיה היובל לא תחזור הנחלה לשבטו, ונמצא שנוספה על נחלת המטה אשר תהיינה להם:
5Moses commanded the children of Israel according to the word of the Lord, saying, "The tribe of Joseph's descendants speak justly. הוַיְצַ֤ו משֶׁה֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל עַל־פִּ֥י יְהֹוָ֖ה לֵאמֹ֑ר כֵּ֛ן מַטֵּ֥ה בְנֵֽי־יוֹסֵ֖ף דֹּֽבְרִֽים:
6This is the word that the Lord has commanded regarding Zelophehad's daughters. Let them marry whomever they please, but they shall marry only to the family of their father's tribe. וזֶ֣ה הַדָּבָ֞ר אֲשֶׁר־צִוָּ֣ה יְהֹוָ֗ה לִבְנ֤וֹת צְלָפְחָד֙ לֵאמֹ֔ר לַטּ֥וֹב בְּעֵֽינֵיהֶ֖ם תִּֽהְיֶ֣ינָה לְנָשִׁ֑ים אַ֗ךְ לְמִשְׁפַּ֛חַת מַטֵּ֥ה אֲבִיהֶ֖ם תִּֽהְיֶ֥ינָה לְנָשִֽׁים:
7Thus, the inheritance of the children of Israel will not be transferred from tribe to tribe, for each person from the children of Israel will remain attached to the inheritance of his father's tribe. זוְלֹֽא־תִסֹּ֤ב נַֽחֲלָה֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל מִמַּטֶּ֖ה אֶל־מַטֶּ֑ה כִּ֣י אִ֗ישׁ בְּנַֽחֲלַת֙ מַטֵּ֣ה אֲבֹתָ֔יו יִדְבְּק֖וּ בְּנֵ֥י יִשְׂרָאֵֽל:
8Every daughter from the tribes of the children of Israel who inherits property, shall marry a member of her father's tribe, so each one of the children of Israel shall inherit the property of his forefathers. חוְכָל־בַּ֞ת יֹרֶ֣שֶׁת נַֽחֲלָ֗ה מִמַּטּוֹת֘ בְּנֵ֣י יִשְׂרָאֵל֒ לְאֶחָ֗ד מִמִּשְׁפַּ֛חַת מַטֵּ֥ה אָבִ֖יהָ תִּֽהְיֶ֣ה לְאִשָּׁ֑ה לְמַ֗עַן יִֽירְשׁוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אִ֖ישׁ נַֽחֲלַ֥ת אֲבֹתָֽיו:
Every daughter…who inherits property: Because her father had no son. וכל בת ירשת נחלה: שלא היה בן לאביה:
9And no inheritance will be transferred from one tribe to another tribe, for each person of the tribes of the children of Israel shall remain attached to his own inheritance." טוְלֹֽא־תִסֹּ֧ב נַֽחֲלָ֛ה מִמַּטֶּ֖ה לְמַטֵּ֣ה אַחֵ֑ר כִּי־אִישׁ֙ בְּנַ֣חֲלָת֔וֹ יִדְבְּק֕וּ מַטּ֖וֹת בְּנֵ֥י יִשְׂרָאֵֽל:
10As the Lord had commanded Moses, so did Zelophehad's daughters do. יכַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶׁ֑ה כֵּ֥ן עָשׂ֖וּ בְּנ֥וֹת צְלָפְחָֽד:
11Mahlah, Tirzah, Hoglah, Milcah, and Noah married their cousins. יאוַתִּֽהְיֶ֜ינָה מַחְלָ֣ה תִרְצָ֗ה וְחָגְלָ֧ה וּמִלְכָּ֛ה וְנֹעָ֖ה בְּנ֣וֹת צְלָפְחָ֑ד לִבְנֵ֥י דֹֽדֵיהֶ֖ן לְנָשִֽׁים:
Mahlah, Tirzah…: Here it enumerates them according to seniority over each other in age, and they were married in the order they were born. But throughout Scripture (26:33, 17:1, Josh. 17:3), it lists them in order of their intelligence and informs us that they were all equal. — [B.B. 120a] מחלה תרצה וגו': כאן מנאן לפי גדולתן זו מזו בשנים ונשאו כסדר תולדותן, ובכל המקרא מנאן לפי חכמתן ומגיד ששקולות זו כזו:
12They married into the families of the sons of Manasseh the son of Joseph, and their inheritance remained with the tribe of their father's family. יבמִמִּשְׁפְּחֹ֛ת בְּנֵֽי־מְנַשֶּׁ֥ה בֶן־יוֹסֵ֖ף הָי֣וּ לְנָשִׁ֑ים וַתְּהִי֙ נַֽחֲלָתָ֔ן עַל־מַטֵּ֖ה מִשְׁפַּ֥חַת אֲבִיהֶֽן:
13These are the commandments and the ordinances that the Lord commanded the children of Israel through Moses in the plains of Moab, by the Jordan at Jericho. יגאֵ֣לֶּה הַמִּצְוֹ֞ת וְהַמִּשְׁפָּטִ֗ים אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה בְּיַד־משֶׁ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל בְּעַרְבֹ֣ת מוֹאָ֔ב עַ֖ל יַרְדֵּ֥ן יְרֵחֽוֹ:
Daily Tehillim: Psalms Chapters 10 - 17
• Chapter 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
FOOTNOTES
1.Your king (Metzudot).
2.And will eventually be captured by Saul (Metzudot).
3.Reffering to the murder of the priests in the city of Nob.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
FOOTNOTES
1.A psalm that was especially precious to David
2.To fear and love God (Rashi)
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
Tanya: Igeret HaTeshuva , end of Chapter 10
• Lessons in Tanya
• Today's Tanya Lesson
• Today's Tanya Lesson
• Shabbat, 2 Av, 5776, 5776 · 6 August 2016
• Igeret HaTeshuva , end of Chapter 10
• ומאחר שהתפלה היא בחינת תשובה עילאה
Since prayer is an expression of teshuvah ila'ah, the higher level of return,
צריך להקדים לפניה בחינת תשובה תתאה
it must be preceded by teshuvah tata'ah, the lower level of return that is reached by the contriteness of a penitent heart.
וזה שאמרו רז"ל במשנה: אין עומדין להתפלל אלא מתוך כובד ראש
This is what the Sages intended in the Mishnah:1 “One should embark on worship only in an earnest frame of mind.”
ופירש רש"י: הכנעה
Rashi explains this to mean “humility”.
והיא בחינת תשובה תתאה
This is the state of teshuvah tata'ah,
לעורר רחמים כנ"ל
in which one arouses Divine compassion for oneself, as noted above, in chapters 7 and 8.
וכדיליף התם בגמרא מקרא דכתיב
והיא מרת נפש
“She was bitter of spirit, [and she prayed to G‑d].”
אכן בברייתא שם: תנו רבנן, אין עומדין להתפלל אלא מתוך שמחה
At the same time we must note the Beraita there:4 “Our Sages taught, `One should embark on worship only with joy.'”
Thus, while the individual is to begin his preparations for prayer by achieving a state of bitterness of spirit, he is expected to begin his actual prayers in a state of joy.
ועכשיו בדור יתום הזה, שאין הכל יכולין להפוך לבם כרגע מן הקצה
In our bereaved generation, however, when not all are capable of turning their hearts instantly from one extreme [to the other], from humility to joy,
אזי עצה היעוצה: להקדים בחינת תשובה תתאה בתיקון חצות כנ"ל
it is advised that teshuvah tata'ah be practiced earlier, at Tikkun Chatzot; This is an especially appropriate time for the spiritual stocktaking that leads to the humility of a “broken and contrite heart,” as noted above.5
ומי שאי אפשר לו בכל לילה, על כל פנים לא יפחות מפעם אחת בשבוע, לפני יום השבת
Whoever cannot do this nightly6 should maintain an absolute minimum of once every week, before theShabbat.
כנודע ליודעים, שהשבת היא בחינת תשובה עילאה
It is familiar to the initiates in the mysteries of the Torah that Shabbat is of the order of teshuvah ila'ah;
ושב"ת אותיות תש"ב אנוש
indeed, the very letters of the word Shabbat spell tashev [“You return”,7 as in the phrase,8 “You cause man to return.”
כי בשבת היא עליות העולמות למקורם כו'
For on Shabbat all the worlds ascend to their Source …., and this, too, is the time of the ascent of the soul to its Source — which constitutes the act of teshuvah.
ובפרט תפלות השבת, וד"ל
The prayers of Shabbat in particular — even more than the weekday prayers — [are an act of teshuvah ila'ah]. This will suffice for the perceptive.
(ובזה יובן מה שכתוב: שובה אלי כי גאלתיך
פירוש: כי מאחר שמחיתי כעב פשעיך, היא העברת הסטרא אחרא
For since [as in the preceding phrase] “I have erased your sins like a thick cloud,” removing the sitra achra,
וגאלתיך מן החיצונים בהתעוררות רחמים עליונים, באתערותא דלתתא בתשובה תתאה כנ"ל
and “I have redeemed you” from the evil lit., “extraneous” forces through the arousal of Supreme compassion following the initiative taken by man below in his teshuvah tata'ah, as explained above,
אזי שובה אלי בתשובה עילאה)
therefore, “Return to Me” — with teshuvah ila'ah.)
| FOOTNOTES | |
| 1. | Berachot 30b. |
| 2. | Ibid. |
| 3. | I Samuel 1:10. |
| 4. | Berachot 31a. |
| 5. | Note of the Rebbe: “See above, chapter 7.” |
| 6. | Note of the Rebbe: “As explained in chapter 11 of Kuntres HaTefillah, this applies only to great tzaddikim….. For most people, however, it need not be nightly….” |
| 7. | Conclusion of Torat Natan. |
| 8. | Tehillim 90:3. |
| 9. | Parentheses are in the original text. |
| 10. | Yeshayahu 44:22. |
Rambam:
• Sefer Hamitzvos:
• Shabbat, 2 Av, 5776, 5776 · 6 August 2016
• Sefer Hamitzvos:
• Shabbat, 2 Av, 5776, 5776 · 6 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 299
Misleading Advice
"You shall not put a stumbling block before the blind"—Leviticus 19:14.
It is forbidden to mislead another. I.e., if one person approaches another and requests advice in an area in which he, the questioner, is unfamiliar, it is forbidden for the responder to deceptively offer damaging counsel.
This prohibition also includes assisting another in the commission of a sin—for the one who desires to sin is considered "blind," his rational sight blinded by his impulse and desire. The same holds true for one who facilitates another's sin. E.g., in the event that money is borrowed with interest, both the borrower and lender have transgressed this sin (in addition to the sin of lending/borrowing with interest)—for each of them has facilitated the other's sin too.
Full text of this Mitzvah »•
Unloading the Burden from a Tired Animal
"If you see your enemy's donkey lying...you shall surely unload with him"—Exodus 23:5.
If one encounters in the field his fellow's animal falling under a large burden, he is required to help unload the affected animal.
Full text of this Mitzvah »•
Reloading an Animal whose Burden has Fallen
"You shall surely help him lift it up again"—Deuteronomy 22:4.
After helping a person unload his animal that is falling under its heavy load, we are commanded to assist him to properly reload the animal. Similarly, we are required to assist a person reload a burden that he himself is carrying.
Full text of this Mitzvah »•
Aiding a Person in Need of Assistance
"You shall not refrain from helping him"—Exodus 23:5.
It is forbidden to ignore one who is held up on his way because the burden he or his animal is carrying is too heavy or improperly loaded. Rather, in such an instance we are required to help the affected individual unload himself or his animal and then to assist him in properly reloading the burden.
Full text of this Mitzvah »• Aiding a Person in Need of Assistance
Negative Commandment 270
Translated by Berel Bell
The 270th prohibition is that we are forbidden from leaving someone who is trapped under his burden and stuck in the road. Rather, we must help him unload the burden until he can adjust it, then help him lift it, either onto his own back1 or onto his animal, as explained in the details of this mitzvah.
The source of this prohibition is G‑d's statement,2 "[If you see the donkey of someone you hate lying under its load,] you might want to refrain from helping him, [but you must make every effort to help him unload it]."
In the words of the Mechilta: "From the verse 'you might want to refrain from helping him, but you must make every effort to help him [unload it].' we learn that the person transgresses both a positive commandment and a prohibition."
There is another prohibition that speaks independently regarding this idea, as said in the verse in Deuteronomy,3 "You may not see your brother's donkey [or ox fallen...]." The Sifri says, "The verse 'You may not see your brother's donkey...' constitutes a prohibition," and later says that "The verse4 'When you see your brother's donkey...' constitutes a positive commandment."
The details of this mitzvah are also explained in the second chapter of tractate Bava Metzia.5
FOOTNOTES
1.See footnote to P203 above.
2.Ex. 23:5.
3.22:4.
4.Ex. 23:5.
5.32a.
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 299
Misleading Advice
"You shall not put a stumbling block before the blind"—Leviticus 19:14.
It is forbidden to mislead another. I.e., if one person approaches another and requests advice in an area in which he, the questioner, is unfamiliar, it is forbidden for the responder to deceptively offer damaging counsel.
This prohibition also includes assisting another in the commission of a sin—for the one who desires to sin is considered "blind," his rational sight blinded by his impulse and desire. The same holds true for one who facilitates another's sin. E.g., in the event that money is borrowed with interest, both the borrower and lender have transgressed this sin (in addition to the sin of lending/borrowing with interest)—for each of them has facilitated the other's sin too.
Full text of this Mitzvah »•
Misleading Advice
Negative Commandment 299
Translated by Berel Bell
The 299th prohibition is that we are forbidden from giving misleading advice. When someone asks you for advice regarding something he is not expert in, this mitzvah prohibits misleading or deceiving him. Rather you should guide him towards the choice you think is proper.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not place a stumbling block before the blind."
In the words of the Sifri: "Before someone who is 'blind' regarding a particular thing, and is asking your advice — do not give him advice which will harm him."
Our Sages said that this prohibition includes one who assists or causes another to commit a transgression, because the person's vision is obstructed by his desire [to sin] and he has become "blind", and he comes to assist him in his wrongdoing or provide him with the ability to perform the transgression.
Similarly, our Sages said that both the lender and the borrower in an interest-bearing loan also transgress the prohibition of placing a stumbling block before the blind. This is because each one assists the other and makes it possible for him to complete the forbidden act.2 There are many similar cases where our Sages said "One transgresses the prohibition, 'Do not place a stumbling block before the blind.' " The simple meaning of the verse, however, is as mentioned above [i.e. giving misleading advice].
FOOTNOTES
1.Lev. 19:14.
2.There is one prohibition for lending with interest (N235) and another for borrowing with interest (N236). One who lends with interest transgresses that prohibition, N235, and also this prohibition, N299, since he is causing the borrower to transgress N236. The same applies to the borrower — he transgress N236 and also N299, since he is causing the lender to violate N235.
Positive Commandment 202Unloading the Burden from a Tired Animal
"If you see your enemy's donkey lying...you shall surely unload with him"—Exodus 23:5.
If one encounters in the field his fellow's animal falling under a large burden, he is required to help unload the affected animal.
Full text of this Mitzvah »•
Unloading the Burden from a Tired Animal
Positive Commandment 202
Translated by Berel Bell
The 202nd mitzvah is that we are commanded to unload the burden of an animal which has buckled under its load in a field.
The source of this commandment is G‑d's statement1 (exalted be He), "If you see the donkey of someone you hate lying under its load, ... you must make every effort to help him."
In the words of the Mechilta: "The phrase 'you must make every effort to help him' refers to unloading." There it also says, "From the phrase 'you must make every effort to help him' we learn that the violator transgresses a positive command and a prohibition." This means as follows: we are commanded to take the load off her, and are forbidden from leaving her lying under her load, as will be explained in the Negative Commandments.2 And if he left her lying under her load he transgresses both a positive and negative commandment. This proves that the phrase "you must make every effort to help him" constitutes a positive commandment.
The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.3
FOOTNOTES
1.Ex. 23:5.
2.See N270, below.
3.32a.
Positive Commandment 203Reloading an Animal whose Burden has Fallen
"You shall surely help him lift it up again"—Deuteronomy 22:4.
After helping a person unload his animal that is falling under its heavy load, we are commanded to assist him to properly reload the animal. Similarly, we are required to assist a person reload a burden that he himself is carrying.
Full text of this Mitzvah »•
Reloading an Animal whose Burden has Fallen
Positive Commandment 203
Translated by Berel Bell
The 203rd mitzvah is that we are commanded to [help a person] load a burden on an animal or on himself1 if he is alone, once it has been unloaded by us or by someone else. Just as we are commanded to remove a load,2 so too we are commanded to help him reload.
The source of this commandment is G‑d's statement3 (exalted be He), "You must help him pick up [the load]."
In the words of the Mechilta: "The phrase 'you must help him pick up [the load]' refers to loading."
The details of this mitzvah are explained in the second chapter of tractate Bava Metzia.4 There it is explained that there is one Biblical commandment to unload and another Biblical commandment to load.
FOOTNOTES
1.See Kapach, 5731, footnote 40, that Rambam omits this in Mishneh Torah. See other sources quoted ibid.
2.P202 above.
3.Deut. 22:4.
4.32a.
Negative Commandment 270Aiding a Person in Need of Assistance
"You shall not refrain from helping him"—Exodus 23:5.
It is forbidden to ignore one who is held up on his way because the burden he or his animal is carrying is too heavy or improperly loaded. Rather, in such an instance we are required to help the affected individual unload himself or his animal and then to assist him in properly reloading the burden.
Full text of this Mitzvah »• Aiding a Person in Need of Assistance
Negative Commandment 270
Translated by Berel Bell
The 270th prohibition is that we are forbidden from leaving someone who is trapped under his burden and stuck in the road. Rather, we must help him unload the burden until he can adjust it, then help him lift it, either onto his own back1 or onto his animal, as explained in the details of this mitzvah.
The source of this prohibition is G‑d's statement,2 "[If you see the donkey of someone you hate lying under its load,] you might want to refrain from helping him, [but you must make every effort to help him unload it]."
In the words of the Mechilta: "From the verse 'you might want to refrain from helping him, but you must make every effort to help him [unload it].' we learn that the person transgresses both a positive commandment and a prohibition."
There is another prohibition that speaks independently regarding this idea, as said in the verse in Deuteronomy,3 "You may not see your brother's donkey [or ox fallen...]." The Sifri says, "The verse 'You may not see your brother's donkey...' constitutes a prohibition," and later says that "The verse4 'When you see your brother's donkey...' constitutes a positive commandment."
The details of this mitzvah are also explained in the second chapter of tractate Bava Metzia.5
FOOTNOTES
1.See footnote to P203 above.
2.Ex. 23:5.
3.22:4.
4.Ex. 23:5.
5.32a.
• Rambam - 1 Chapter: Tum'at Met Tum'at Met - Chapter 21
• Tum'at Met - Chapter 21
• Tum'at Met - Chapter 21
1
What is the source that teaches that a sealed covering saves the contents of a container from contracting ritual impurity in a shelter in which a corpse is located? Numbers 19:15 states: "Any open container that does not have a sealed covering on top of it is impure." One can derive from this that if there is a sealed covering on it, it is pure.
According to the Oral Tradition, it was taught that the verse is speaking only about an earthenware container, for it is a container that contracts impurity only through its opening. Therefore, if its opening is closed with a sealed covering, all of its contents are protected.
From this, we can infer that the contents of any of the containers which are not susceptible to ritual impurity are protected when the container is closed with a sealed covering. Such containers include: containers made from cow turds, stone containers, containers made from earth, containers made from the bones or skin of a fish or the bones of a fowl, oversized wooden containers, wooden boards that are flat and are not containers, metal keilimwhich have not been completely fashioned. The contents of all of these are protected by a sealed covering.
Now if the contents of a utensil closed with a sealed covering are protected, we can infer that this also applies to keilim that are swallowed or under an ohel. What is the difference between ohalimand containers that protect because of a sealed covering? That the covering of the containers must be sealed close, while for an ohel, any covering is sufficient.
א
מנין לצמיד פתיל שמציל באהל המת שנאמר וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא הא יש צמיד פתיל עליו טהור ומפי השמועה למדו שאין הכתוב מדבר אלא בכלי חרש בלבד כלי שאינו מטמא אלא דרך פתחו לפיכך אם היה פתחו סתום ומוקף צמיד פתיל הציל על כל שבתוכו ק"ו לכל הכלים שאין מקבלין טומאה שיצילו בצמיד פתיל והם כלי גללים כלי אבנים כלי אדמה וכלי עצמות הדג ועורו ועצמות העוף וכלי עץ הבא במדה ונסרים של עץ שהן פשוטין ואינן כלים וגלמי כלי מתכת כל אלו מצילין בצמיד פתיל אם הדברים שבתוך הכלי המוקף נצלו ק"ו לבלועין ולכלים שתחת האהלים מה בין אהלים לכלים שמצילין בצמיד פתיל שהכלים אינן מצילין אלא בצמיד פתיל והאהלים מצילין בכיסוי בלבד:
2
If a funnel is turned upside down, it protects anything it covers from impurity. Although its other end has a small hole, it is considered as if it were closed.
ב
משפך שכפהו מציל בכיסוי אף על פי שקצתו נקוב נקב קטן הרי הוא כסתום:
3
All containers that protect their contacts when sealed close also protect anything that is under them to the very depths if they are turned upside down and stood on the earth, when their inner space is a handbreadth by a handbreadth by a handbreadth, even though one did not spread clay around the sides to seal them. The rationale is, in that position, they are like an ohel and an ohelprotects from impurity. The only exception is an earthenware container, for an ohel formed by an earthenware container does not protect from impurity.
What is implied? When an earthenware jug is turned upside down, even if one smeared clay on its sides everything under it is impure, for the prooftext speaks of "a sealed covering on top of it," and not a closed covering on its back. If one attached its opening to the wall and smeared clay on its sides, If one did not smear clay on its sides, it does not protect its contents, because an earthenware container does not protect as an ohel, as we explained.
All of the other containers that protect their contents when sealed close protect their contents when their openings are attached to the walls of a house even when they do not have a sealed covering, because they protect as an ohel. Therefore it is necessary that the walls of the utensil be at least a handbreadth high, for containers do not protect their contents with their walls as an ohel unless the wall of the container is at least a handbreadth.
If the wall of the container was half a handbreadth, there was a border of half a handbreadth protruding from the wall, and they were attached to each other, it is not considered as an ohel and does not protect its contents even though there is a handbreadth of empty space. It is necessary that the handbreadth come from one entity.
ג
כל הכלים המצילין בצמיד פתיל אם היו בהן טפח על טפח על רום טפח וכפאן על פיהם על הארץ אע"פ שלא מירח בצמיד פתיל מן הצדדין הרי אלו מצילין כל מה שתחתיהן עד התהום מפני שהן כאהל והאהל מציל אא"כ היה הכלי כלי חרש שאין אהלי כלי חרש מצילין כיצד חבית שכפויה על פיה אף ע"פ שמירחה בטיט מן הצדדין כל מה שתחתיה טמא שנאמר צמיד פתיל עליו ולא צמיד פתיל על גבו הדביק פיה לכותל ומירחה מן הצדדים מצלת על כל מה שבתוכה ועל כל שכנגדה בכותל ואם לא מירח מן הצדדין אינה מצלת שאין כלי חרש מציל משום אהל כמו שביארנו אבל שאר כל הכלים המצילין בצמיד פתיל שהיו פיותיהן דבוקות בדפני הבית מצילין בלא צמיד פתיל מפני שהן מצילין משום אהל לפיכך צריך שיהיה בדופן הכלי טפח שאין הכלים מצילין עם דפנות אהלים עד שיהיה להן דופן [טפח] היה לכלי דופן חצי טפח והיה יוצא מדופן האהל שפה חצי טפח והדביק זה לזה אף על פי שיש שם חלל טפח אינו מציל עד שיהיה טפח ממקום אחד:
4
Just as such containers protect their contents from impurity when they are inside an ohel and attached to its walls, so too, do they protect their contents when they are outside the ohel if they are attached to the ohel, for the ohel is considered as a covering in all instances.
What is implied? A samovar that has walls that are a cubit high was placed on its side on staves outside an ohel and its opening was placed immediately next to the wall of the tent. If there is impurity under it, the keilim inside of it are pure. If it was placed next to the wall of a courtyard or the wall of a garden, it does not protect its contents, because these are not the walls of a tent. Therefore any keilim in the container are impure, for they were held above the impurity.
ד
כשם שמצילין מבפנים עם דפנות האהל כך מצילין חוץ לאהל אם סמכן לאהל שהרי האהל נעשה כסוי מ"מ כיצד כלי מיחם שיש לו דופן טפח שהניחו ע"ג יתדות חוץ לאהל וסמך פיו לדופן האהל והיתה טומאה תחתיו כלים שבתוכו טהורין ואם היה סמוך לכותל חצר או לכותל גינה אינו מציל לפי שאינן כותל אהל ולפיכך כלים שבתוך הכלי טמאים שהרי האהילו על הטומאה:
5
If there is a beam that is a handbreadth wide running from wall to wall, there is impurity below it, a pot was hanging from the beam and the beam was touching the entire opening of the pot and covering it, the keilim in the pot are pure. The rationale is that they were saved by the ohel covering them. If the opening of the pot was not covered by the beam, but instead there was some empty space between them, everything in the pot is impure and the pot itself is impure.
ה
קורה שיש בה פותח טפח והיא נתונה מכותל לכותל וטומאה תחתיה וקדרה תלויה מן הקורה והיתה הקורה נוגעת בפי הקדרה כולה ומכסה אותה כלים שבקדרה טהורים שהרי הוצלו בכיסוי האהל להם ואם לא היה פי הקדרה מכוסה בקורה אלא ביניהם ריוח כל מה שבקדרה טמא והקדרה עצמה טמאה:
6
The following laws apply when there is a cistern in a building, there is impurity in the building, and there are keilim in the cistern. If the cistern was covered with a flat board or a container that can protect its contents from impurity because it has a wall that is a handbreadth high, everything that is in the cistern is pure. If the cistern had a border built around its opening that was a handbreadth above the ground, whether he covered it with a container that can protect from impurity because it has a wall or whether the container did not have a wall, the container protects the contents of the cistern from impurity, because there is a wall of a handbreadth from another source.
ו
בור שבתוך הבית וטומאה בבית וכלים בבור אם היה מכוסה בנסר חלק או בכלי המציל שיש לו דופן טפח הרי כל מה שבבור טהור היה לבור בניין סביב לפיו גבוה טפח על הארץ בין שכסהו בכלי המציל שיש לו דופן בין שלא היתה לו דופן ה"ז מציל שהרי יש לו דופן טפח ממקום אחר:
7
The following rules apply when a cistern is built inside a building and there is a lamp in it with its flower protruding and covering the opening of the cistern. One placed a container that can protect from impurity in an ohel where a corpse is located over the opening to the cistern and it is resting on the flower of the lamp. We see if the container that can protect from impurity would remain in its position if the lamp was removed. When this is the case, it protects everything that is in the cistern from impurity. The keilimthat are between the edge of the container that serves as a cover and the edge of the cistern are pure until the very depths. Even the lamp is pure despite the fact that the edge of the flower is visible between the covering and the cistern. If the container would not remain in position, everything is impure.
ז
חדות הבנוי בתוך הבית ומגורה בתוכו והפרח שלה יוצא ומכסה פי החדות ונתן כלי המציל באהל המת על פי החדות והרי הוא נשען על פרח המנורה רואין אם תנטל מנורה והכלי המציל עומד ה"ז מציל על כל שבחדות וכלים שבין שפת הכלי ושפת החדות טהורים עד התהום ואף המנורה טהורה אע"פ ששפת הפרח נראה בין הכסוי והחדות ואם לאו הכל טמא:
8
The following laws apply when a cistern is built inside a house and a container that could protect its contents from ritual impurity was placed over its opening. If there was impurity between the edge of the container and the edge of the cistern or within the cistern, the house is impure. The rationale is that an ohel inside a building does not prevent the spread of impurity, as we explained.
If there was impurity in the house and there is a handbreadth by a handbreadth by a handbreadth of empty space in the cistern, thekeilim stored in the walls of the cistern are pure. If not, they are impure.
If the width of the walls of the cistern extends outside the house, they are nevertheless pure. The rationale is that they are not the walls of the house and just as the inside of the cistern is protected from impurity, so too, its walls protect.
We have already explained that an old oven is like all other keilimthat convey impurity and is not considered as an ohal. For this reason, it does not protect its contents from ritual impurity unless it is sealed close like other containers that protect their contents. We have already explained oven is not considered as a k'li in this context and does serve as an ohel. Therefore it protects its contents from impurity merely by covering them without the cover being sealed close like other ohalim. The covering of an oven is called a serida.
ח
החדות הבנוי בתוך הבית וכלי המציל נתון על פיו והיתה טומאה בין שפת הכלי ושפת החדות או בתוך החדות הבית טמא שאין האהל שבתוך הבית מונע הטומאה כמו שביארנו היתה טומאה בבית כלים שבכתלי החדות אם יש במקומן טפח על טפח על רום טפח טהורים ואם לאו טמאים ואם היו כתלי החדות רחבים משל בית בין כך ובין כך טהורים מפני שאינן מכתלי הבית וכשם שמציל החדות בתוכו כך מציל בכתליו כבר ביארנו שהתנור הישן הרי הוא ככל הכלים שהן מביאים את הטומאה ואינן נעשין אהלים ומפני זה אינו מציל על מה שבתוכו אלא אם כן היה מוקף צמיד פתיל כשאר כלים המצילים וכן ביארנו שהתנור החדש אינו ככלים לענין זה אלא נעשה אהל ולפיכך מציל על מה שבתוכו בכיסוי בלבד בלא צמיד פתיל כאהלים וכיסוי התנור הוא נקרא סרידא:
9
The following rules apply when there is impurity in a house and there is an old oven inside a new oven, a serida resting on the new oven and that cover is being supported by the opening of the old oven. We see whether, when the old oven was removed, the cover would fall. If so, it does not protect from impurity and everything inside of it is impure. If the cover would not fall, everything is pure.
When there is a new oven inside an old oven and the serida is resting on the opening of the old oven, if there is less than a handbreadth between the new oven and the cover, everything in the new oven is pure. It is considered as if the covering was resting on its opening.
ט
תנור ישן בתוך החדש וסרידא ע"פ החדש והרי הכיסוי נשען על פי התנור הישן רואין אם כשינטל הישן תפול הסרידא לא הציל וכל שבתוכו טמא ואם לאו הכל טהור היה החדש בתוך הישן והסרידא מונחת על פי הישן אם יש בין החדש והכיסוי פחות מטפח כל שבתוך החדש טהור וכאילו הסרידא מונחת על פיו:
10
When there is a covering of earthenware that has a border and extends beyond the edge of the oven and the oven is closed with a sealed covering, even if there is impurity under the covering or on top of it, everything above or below the impurity is impure. Nevertheless, the portion opposite the inner space of the oven is pure.
If there is impurity on the covering above the inner space of the oven, the space above it until the heavens is impure. Anything inside of the oven is pure.
י
סרידא של חרס שיש לה שפה והיא עודפת ע"פ התנור ומוקפת צמיד פתיל אפילו היתה טומאה תחתיה או על גבה הכל טמא אבל כנגד אוירו של תנור טהור היתה טומאה כנגד אוירו של תנור מכנגדו עד לרקיע טמא וכל מה שבתוכו טהור:
11
When there is impurity in a house and an earthenware pot was turned over and placed on the opening of a jug and then clay was smeared on its walls and the jug to seal it close, it protects everything inside of it and everything between it and the edge of the jug from impurity.
If one placed it on the opening of the jug upright and smeared clay around it to seal it, it does not protect it. The rationale is that the pot becomes impure from its inner space and an impure utensil does not protect another utensil from impurity, as we explained.
יא
קדרה שכפאה על פי החבית ומירח דפנותיה עם החבית מצלת על כל מה שבתוכה ועל מה שבינה ובין שפתות החבית הושיבה על פי החבית כדרכה ומירח אינה מצלת מפני שהקדרה מתטמאה מאוירה ואין כלי טמא מציל כמו שביארנו:
• Rambam - 3 Chapters: Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Eleven, Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Twelve, Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Thirteen
• Rotzeach uShmirat Nefesh - Chapter Eleven
1
It is a positive commandment for a man to build a guardrail for his roof, as Deuteronomy 22:8 says: "And you shall make a guardrail for your roof."
This applies with regard to a building used as a dwelling. But for a warehouse or a cattle barn and the like, there is no necessity. Similarly, any building that is not four cubits by four cubits does not require a guardrail.
א
מצות א עשה לעשות אדם מעקה לגגו שנאמר ועשית מעקה לגגך. והוא שיהיה בית דירה. אבל בית האוצרות ובית הבקר וכיוצא בהן אינו [א] זקוק לו. וכל בית שאין בו ארבע אמות על ארבע אמות פטור מן המעקה:
2
A house owned by two partners requires a guardrail. As can be inferred from Deuteronomy 22:8: "For one who falls may certainly fall from it," the obligation stems from the fact that one may fall.
If so, why does the verse state "your roof"? To exclude synagogues and houses of study, for they are not intended to serve as dwellings.
If the public domain is higher than a person's roof, he does not need to erect a guardrail, for the phrase "For one who falls may certainly fall from it" implies that the guardrail is intended to prevent people from falling "from the roof," and not onto the roof.
ב
בית של שני שותפין חייבין במעקה שנאמר כי יפול הנופל ממנו לא תלה אלא בנופל. אם כן למה נאמר [ב] גגך למעט בתי כנסיות ובתי מדרשות לפי שאינן עשויים לדירה. היתה רשות הרבים גבוהה מגגו אינו זקוק למעקה שנאמר כי יפול הנופל ממנו ולא לתוכו:
3
The height of a guardrail should not be any less than ten handbreadths, so that a person who might fall will not fall from it.
A guardrail must be a partition strong enough to enable a person to lean on it without falling.
Anyone who leaves his roof open without a guardrail negates the observance of a positive commandment and violates a negative commandment, as Deuteronomy 22:8 states: "Do not cause blood to be spilled in your home." The violation of this commandment is not punished by lashes, for it does not involve a deed.
ג
גובה המעקה אין פחות מעשרה טפחים כדי שלא יפול ממנו הנופל. וצריך להיות המחיצה חזקה כדי שישען אדם עליה ולא תפול. וכל המניח גגו בלא מעקה ביטל מצות עשה ועבר על לא תעשה שנאמר ולא תשים דמים בביתך. ואין לוקין על לאו זה מפני שאין בו מעשה:
4
This requirement applies to a roof, and similarly, to any place that might present a danger and cause a person to stumble and die. For example, if a person has a well or a cistern in his courtyard, he must erect a sand wall ten handbreadths high around them or make a cover for them, so that a person will not fall in and die.
Similarly, it is a positive mitzvah to remove any obstacle that could pose a danger to life, and to be very careful regarding these matters, as Deuteronomy 4:9 states: "Beware for yourself; and guard your soul." If a person leaves a dangerous obstacle and does not remove it, he negates the observance of a positive commandment, and violates the negative commandment: "Do not cause blood to be spilled."
ד
אחד הגג ואחד כל דבר שיש בו סכנה וראוי שיכשל בה אדם וימות. כגון שהיתה לו באר או בור בחצירו בין שיש בו מים בין שאין בו מים חייב לעשות חוליא גבוהה עשרה טפחים. או לעשות לה כסוי כדי שלא יפול בה אדם וימות. וכן כל [ג] מכשול שיש בו סכנת נפשות מצות עשה להסירו ולהשמר ממנו ולהזהר בדבר יפה יפה. שנאמר השמר לך ושמור נפשך. ואם לא הסיר והניח המכשולות המביאין לידי סכנה ביטל מצות עשה ועבר בלא תשים דמים:
5
Our Sages forbade many matters because they involve a threat to life. Whenever a person transgresses these guidelines, saying: "I will risk my life, what does this matter to others," or "I am not careful about these things," he should be punished by stripes for rebelliousness.
ה
הרבה דברים אסרו חכמים מפני שיש בהם סכנת נפשות. וכל העובר עליהן ואומר הריני מסכן בעצמי ומה לאחרים עלי בכך או איני מקפיד בכך מכין אותו מכת מרדות:
6
They include: A person should not place his mouth over a conduit through which water flows and drink. Nor should he drink at night from rivers and lakes, lest he swallow a leech without seeing.
Similarly, a person should not drink water that was left uncovered, lest a snake or other poisonous crawling animal might have drunk from them, and as a result, the person would die.
ו
ואלו הן. לא יניח אדם פיו על הסלון המקלח וישתה. ולא ישתה בלילה מן הנהרות ומן האגמים שמא יבלע עלוקה והוא אינו רואה. ולא ישתה מים מגולים שמא שתה מהן נחש וכיוצא בו מזוחלי עפר וימות:
7
These are the liquids that are forbidden if left uncovered: water, wine - even watered-down wine, or wine whose flavor has begun to change to vinegar - milk, honey, and brine. Other liquids are not forbidden if left uncovered, because venomous animals will not drink from them.
ז
ואלו הן המשקין האסורין משום גילוי. המים. והיין. ואפילו מזוג ואפילו התחיל טעמו להשתנות לחומץ. והחלב. והדבש. והציר. אבל שאר כל המשקין אין מקפידין על גילויין שאין בעלי ארס שותין מהן:
8
When garlic has been crushed or a watermelon cut open and left uncovered, they are forbidden. The same applies in all analogous situations.
The prohibition against drinking uncovered beverages does not apply to wine that has been boiled or to unfermented wine. Unfermented wine refers to wine from the time it was squeezed from the grapes until three days have passed.
Similarly, the prohibition against drinking uncovered beverages does not apply to wine, water or milk that are hot to the extent that vapor arises from them, nor to liquids into which liquid is descending from above drop after drop, providing the liquid continuously descends. For crawling animals fear bubbles and vapor, and will not drink from them.
ח
השום שנתרסק ואבטיח שנחתך ונתגלה אסור וכן כל כיוצא בהן. יין מבושל ויין תוסס אין בהן משום גילוי. ותוסס הוא היין משעת דריכתו עד שלשה ימים. ויין או מים או חלב שהיו חמין כל זמן שההבל עולה מהן וכן משקין שהיה המשקה יורד מלמעלה לתוכן טיפה אחר טיפה והוא שיהיה טורד ויורד כל אלו אין בהן משום גילוי שזוחלי עפר מתיראים מבעבוע המשקה ומן ההבל ואין שותין ממנו:
9
The prohibition against drinking uncovered beverages does not apply to water used for pickling, cooking food or cooking vetch. Similarly, this prohibition does not apply when pickled foods, cooked foods or vetch have been left to soak in water, if they have changed the taste of the water. If they did not change the taste, the water is forbidden if left uncovered. Similarly, water in which quince and Syrian pears were washed for a sick person is forbidden if left uncovered.
ט
מי כבשין ומי שלקות ומי תורמוסין אין בהן משום גילוי. מים ששרה בהן כבשין ושלקות ותורמוסין אם נשתנה טעמן אין בהם משום גילוי. ואם אין בהם נותן טעם אסורין. וכן מים שהדיח בהן פרישים ודרמוסקין לחולה אסורין משום גילוי:
10
The prohibition against drinking uncovered beverages does not apply when sharp tasting substances like pepper, or bitter substances like wormwood are mixed with wine to the extent that its flavor changes. The same applies with regard to other beverages.
י
יין שנתחבר בו דברים חדין כפלפלין או דברים מרים כאפסנתין עד שנשתנה טעמם אין בו משום גילוי והוא הדין בשאר המשקין:
11
When a liquid is forbidden if left uncovered, it is forbidden whether it was left uncovered during the day or during the night. This applies even when a person was sleeping beside the liquid. For crawling animals are not afraid of sleeping men.
For how long must a liquid be left uncovered to be forbidden? For as long as it takes for a crawling animal to emerge from under the container, drink, and return to its place.
יא
כל המשקין האסורין משום גילוי שנתגלו בין ביום בין בלילה אסורין ואפילו היה בצדן אדם ישן אין אימת ישן על הזוחלין. וכמה ישהו ויאסרו כדי שיצא הרחש מתחת אזן כלי וישתה ויחזור למקומו:
12
The quantity of water that becomes forbidden if uncovered is an amount in which the venom could remain a distinct entity and cause danger. If, however, there is so much that the venom will be nullified as if it does not exist, the water is permitted. This applies to water contained in utensils or on the ground. The same law applies to other liquids.
יב
שיעור המים שיאסרו אם נתגלו כדי שיהיה הסם ניכר בהן ומזיק. אבל אם היו המים מרובין כדי שתאבד בהן המרה הרי אלו מותרין בין בכלים בין בקרקעות וכן הדין בשאר המשקין:
13
The prohibition against drinking uncovered beverages does not apply to a stream that is flowing, even slightly.
When a container of wine is left uncovered in a chest, a bureau or a closet, or in a larger container in a pit that is even 100 cubits deep, in a tower that is 100 cubits high, or in a hall that is ornamented and plastered, it is forbidden.
If the person checked the bureau or the chest and then put the wine there, it is permitted. If there was a hole in the chest, it is forbidden. How large must the hole be? Large enough for a child to insert his small finger.
יג
מעיין המושך כל שהוא אין בו משום גילוי. לגין מגולה שהניחו בשידה תיבה ומגדל או בתיק שלו או בכור אפילו עמוק מאה אמה או במגדל גבוה מאה אמה או בטרקלין מיופה ומסוייד הרי זה אסור. בדק את התיבה או את המגדל ואחר כך הניחו הרי זה מותר. ואם היה בהן נקב אסור. כמה יהא בנקב כדי שתכנס אצבע קטנה של קטן:
14
When a jug is left uncovered, a person should not drink from it, although nine people drank from it before him without dying.
An incident occurred, and it was reported that the tenth person who drank from a jug died, because the venom of the snake sank to the bottom of the jug. And there is venom from some crawling animals that rises to the surface of liquids, and other venom that becomes suspended in the middle. Therefore, everything is forbidden. This applies even if one filtered the liquid with a filter.
Similarly, when a watermelon was left uncovered, even if nine people partook of it without dying, a tenth should not partake of it.
יד
חבית שנתגלתה אע"פ ששתו ממנו תשעה ולא מתו לא ישתה עשירי. מעשה היה ואמרו ששתה עשירי ומת מפני שארס הנחש שקע למטה ויש סם חמת זוחלי עפר שעולה וצף למעלה [ד] ויש סם שהיא נתלית באמצע המשקה. לפיכך הכל אסור ואפילו סננו במסננת וכן אבטיח שנתגלה אע"פ שאכלו ממנו תשעה ולא מתו לא יאכל עשירי:
15
Water that was left uncovered should not be poured into the public domain, nor should it be used to settle the dust of a home, nor should it be used to mix mortar, nor should it be used to wash one's face, to water one's animal or an animal belonging to a colleague. It may, however, be used to water a cat.
טו
מים שנתגלו לא ישפכם לרשות הרבים ולא ירבץ בהם את הבית ולא יגבל בהן את הטיט ולא ירחץ בהן פניו ידיו ורגליו ולא ישקה מהן לא בהמתו ולא בהמת חבירו אבל משקה אותן לחתול:
16
When dough has been mixed with water that has been left uncovered, it should be burned. This applies even if the dough was terumah. Even if it has been baked, it is forbidden.
טז
עיסה שנילושה במים מגולין אפילו היא של תרומה תשרף ואפילו נאפת הפת אסורה:
Rotzeach uShmirat Nefesh - Chapter Twelve
1
When an animal, a beast or a fowl has been bitten by a snake or another poisonous anima, or it ate a poison that could kill a person, and the nature of the poison has not changed in the animal's body, it is forbidden to partake of meat from that animal, because of the deadly danger involved.
For this reason, if an animal, a beast, or a fowl was found with its feet cut off, although it is permitted and it is not considered tarefbecause its feet were cut off, it is forbidden because of the possible danger, unless it is checked, because of the possibility that a poisonous crawling animal bit it.
How should such meat be checked? If should be roasted in an oven. If the meat does not break into pieces or react differently from ordinary roasted meat, it is acceptable.
א
בהמה חיה או עוף שנשכן הנחש וכיוצא בו או שאכלו סם הממית האדם קודם שישתנה בגופו הרי אלו אסורים משום סכנת נפשות. לפיכך בהמה חיה ועוף שנמצאו חתוכי רגלים אע"פ שהן מותרין משום טריפה הרי אלו אסורין משום סכנה שמא אחד מזוחלי עפר נשכן עד שיבדקו. כיצד בודקן צולה אותן בתנור אם לא נתחתך הבשר ולא נשתנה משאר הצלי הרי אלו מותרין:
2
Similarly, figs, grapes, zucchini, squash, watermelons and cucumbers that have holes are forbidden, lest a snake or other poisonous animal have bitten them. This applies even if the produce was very large, and regardless of whether it was still growing or detached, even if it was placed within a container, as long as it has moisture, and it is discovered that it was bitten it is forbidden.
Even if one saw a bird or a rat sitting and making holes in the fruit, it is still forbidden. Perhaps they made the hole in the place of an existing hole.
ב
וכן ניקורי תאנים וענבים והקשואים והדילועין והאבטיחין והמלפפונות אפילו היו גדולים ביותר בין תלושין בין מחוברין ואפילו היו בתוך הכלי כל שיש בו ליחה ונמצא נשוך אסור שמא [א] נחש וכיוצא בו נשכו ואפילו ראה צפור או עכבר יושב ומנקר הרי אלו אסורין שמא במקום נקב ניקב:
3
When the stem of a grape or a fig has been removed, the produce is not considered to have been left uncovered. Therefore, a person may eat figs and grapes at night without concern.
A fig that had a hole, but dried to the extent that it can be considered a dried fig, and a date that had a hole and dries, are both permitted.
ג
תאנה או ענב שניטל העוקץ שלהן אין בהם משום גילוי. לפיכך אוכל אדם תאנים וענבים בלילה ואינו חושש. תאנה נקורה שיבשה ונעשת גרוגרת ותמרה נקורה שיבשה שתיהן מותרות:
4
It is forbidden for a person to place coins or dinarim in his mouth, lest there be the remnants of dried spittle from a leper or a metzora, or sweat on them. For all sweat from a person is like poisonous venom, except sweat from one's face.
ד
אסור לאדם ליתן [ב] מעות או דינרים לתוך פיו שמא יש עליהן רוק יבש של מוכי שחין או מצורעין או זיעה שכל זיעת אדם [ג] סם המות חוץ מזיעת הפנים:
5
Similarly, a person should not place the palm of his hand under his armpits, lest his hands have touched a leper or a poisonous substance, for "hands are active."
A person should not place a cooked dish under the couch on which he is reclining, even though he is in the midst of his meal, lest an entity that could harm him fall into the food without his noticing.
ה
וכן לא יתן אדם פס ידו תחת שחיו [ד] שמא נגע בידו במצורע או בסם רע שהידים עסקניות.
6
Similarly, one should not stick a knife into an etrog or into a radish, lest a person fall on its point and die.
Similarly, it is forbidden for a person to pass under a wall that is leaning, or over a shaky bridge or to enter a ruin. Similarly, it is forbidden to enter all other places that are dangerous for these or other reasons.
ו
וכן לא ינעוץ הסכין בתוך האתרוג או בתוך הצנון שמא יפול אדם על חודה וימות. וכן א אסור לאדם לעבור תחת קיר נטוי או על גשר רעוע או ליכנס לחורבה. וכן כל כיוצא באלו משאר הסכנות אסור *לעבור במקומן:
7
Similarly, it is forbidden for a Jew to enter into privacy with a gentile, for they are suspect for bloodshed. Nor should one accompany gentiles on a journey. If a Jew encounters a gentile on a journey, he should make sure the gentile is at his right.
If they are making an ascent or a descent together, the Jew should be careful that he should be in the higher position and the gentile in the lower position, but not vice versa, lest the gentile fall on him with the intent of killing him. Nor should a Jew bend down before a gentile, lest he crush his skull.
ז
וכן אסור ליהודי להתייחד עם העובד כוכבים מפני שהן חשודים על שפיכות דמים. ולא יתלוה עמהן בדרך. פגע עובד כוכבים בדרך [ה] מחזירו לימינו. היו עולין במעלה או יורדים בירידה לא יהיה ישראל למטה ועובד כוכבים למעלה אלא ישראל למעלה ועובד כוכבים למטה שמא יפול עליו להמיתו ואל ישוח לפניו שמא ירוץ את גולגולתו:
8
If a gentile asks a Jew where he is going, he should give him a misleading answer, as Jacob gave a misleading answer to Esau, as Genesis 33:14 states: "Until I come to my master, in Seir."
ח
אם שאלו לאן אתה הולך ירחיב לו את הדרך כדרך שהרחיב יעקב לעשו שנאמר עד אשר אבוא אל אדוני שעירה:
9
It is forbidden to take medication from a gentile, unless there is no hope that the sick person will live. It is forbidden to be healed by a heretic, even if there is no hope that the person will live.
It is permitted to take a medication from a gentile for an animal, or for an external affliction - e.g., a compress or a bandage. If, however, the affliction involves a danger to life, it is forbidden to take medication from them. The general rule is: One should not take medication from a gentile for any affliction for which one may desecrate the Sabbath.
ט
אסור ליקח רפואה מן העובד כוכבים אלא אם כן נתייאשו ממנו שיחיה. ואסור להתרפאות [ו] מן האפיקורוס ואע"פ שנתייאשו ממנו שמא ימשכו אחריו. ומותר ליקח רפואה מן העובד כוכבים לבהמה או למכה שבגוף מבחוץ כגון מלוגמא ורטייה. ואם היתה מכה של סכנה אסור ליקח ממנו. וכל מכה שמחללין עליה את השבת אין מתרפאין מהם:
10
It is permitted to ask the opinion of a gentile doctor and follow his directives if he says: "This drug is good for you; you should perform these and these treatments." One should not take the prescription from him directly.
י
ומותר לשאול לרופא עובד כוכבים ויאמר לו סם פלוני יפה לך וכך וכך תעשה אבל לא יקח ממנו:
11
It is forbidden to have one's hair cut by a gentile in a private domain, lest the barber kill him. If the person whose hair is being cut is an important personage, it is permitted, because the gentile will be afraid to kill him.
It is also permitted for a person who creates an impression of being an important personage for a gentile barber, so that he will fear him and not kill him, to have his hair cut by him.
יא
ואסור להסתפר מהן ברשות היחיד שמא יהרגנו. אם היה אדם [ז] חשוב מותר מפני שמתיירא להרגו. ואם דימה לעובד כוכבים שהוא אדם חשוב כדי שיפחד ממנו ולא יהרגנו הרי זה מותר להסתפר ממנו:
12
It is forbidden to sell gentiles any weaponry. We may not sharpen weapons for them or sell them a knife, chains put on the necks of prisoners, fetters, iron chains, raw Indian iron, bears, lions, or any other object that could cause danger to people at large. One may, however, sell them shields, for these serve only the purpose of defense.
יב
אסור למכור לעובדי כוכבים כל כלי המלחמה ואין משחיזין להם את הזיין ואין מוכרין להן לא סכין ולא קולרין ולא כבלים [של ברזל] ולא שלשלאות של ברזל הינדואה ולא דובים ואריות ולא כל דבר שיש בו נזק לרבים אבל מוכרין להן תריסין שאינן אלא להגן:
13
Just as it is forbidden to sell such weaponry to a gentile, so too, is it forbidden to sell it to a Jew who will sell it to a gentile.
It is permitted to sell weapons to the soldiers of the country in which one lives, because they defend the Jewish inhabitants of the land.
יג
וכשם שאסרו למכור לעובד כוכבים כך אסרו למכור לישראל שמוכר לעובד כוכבים. ומותר למכור כלי זיין לחיל של בני המדינה מפני שהן מגינין על ישראל:
14
Every article that is forbidden to be sold to a gentile is also forbidden to be sold to a Jewish robber, for by doing so one reinforces a transgressor and causes him to sin.
Similarly, anyone who causes a person who is blind with regard to a certain matter to stumble and gives him improper advice, or who reinforces a transgressor - who is spiritually blind, for he does not see the path of truth, because of the desires of his heart - transgresses a negative commandment, as Leviticus 19:14 states: "Do not place an obstacle in front of a blind man." When a person comes to ask advice from you, give him proper counsel.
יד
כל שאסור למכור לעובד כוכבים אסור למכור לישראל שהוא ליסטים מפני שנמצא מחזיק יד עוברי עבירה ומכשילו. וכן כל המכשיל עור בדבר והשיאו עצה שאינה הוגנת או שחיזק ידי עוברי עבירה שהוא עור ואינו רואה דרך האמת מפני תאות לבו הרי זה עובר בלא תעשה שנאמר ולפני עור לא תתן מכשול הבא ליטול ממך עצה תן לו עצה ההוגנת לו:
15
It is forbidden to give good advice to a wicked gentile or servant. It is even forbidden to counsel him to observe a mitzvah if he perseveres in his wickedness. Daniel was subjected to a test solely because he advised Nebuchadnezzar to give charity, as Daniel 4:24 states: "O King, let my counsel be acceptable to you. Redeem your sins through charity."
טו
ואסור להשיא עצה טובה לעובד כוכבים או לעבד רשע. ואפילו להשיאו עצה שיעשה דבר מצוה והוא עומד ברשעו אסור. ולא נתנסה דניאל אלא על שהשיא עצה לנבוכדנצר ליתן צדקה שנאמר להן מלכא מלכי ישפר עלך:
Rotzeach uShmirat Nefesh - Chapter Thirteen
1
When a person encounters a colleague who is on a journey and his animal has fallen under its load, he is commanded to unload the burden from it. This applies whether the animal was carrying a burden appropriate for it, or a burden greater than it could bear.
This is a positive commandment, as Exodus 23:5 states: "You shall certainly help him."
א
מי ה שפגע בחבירו בדרך ובהמתו רובצת תחת משאה בין שהיה עליה משא הראוי לה בין שהיה עליה יותר [א] ממשאה הרי זה מצוה לפרוק מעליה וזו מצות עשה שנאמר עזוב תעזוב עמו:
2
One should not unload the animal and depart, leaving the wayfarer in panic. Instead, one should lift up the animal together with its owner, and reload the animal's burden upon it, asDeuteronomy 22:4 states: "You shall certainly lift it up." This is another positive commandment.
If one leaves the wayfarer in panic without either unloading or reloading, one has negated the observance of a positive commandment and violated a negative commandment, as Deuteronomy, ibid. states: "You shall not see the donkey of your brother... and conceal yourself...."
ב
ולא יפרוק ויניחנו נבהל וילך אלא יקום עמו ויחזור ויטעון משאו עליה שנאמר הקם תקים עמו זו מצות עשה אחרת. ואם הניחו נבהל ולא פרק ולא טען ביטל מצות עשה ועבר על מצות לא תעשה שנאמר לא תראה את חמור אחיך:
3
When a priest sees an animal fallen in a cemetery, he should not contract ritual impurity to unload and reload it, just as he does not contract ritual impurity to return a lost article.
Similarly, if he is an elder, whose practice is not to unload and load animals, since this is beneath his dignity he is not liable.
ג
היה כהן והבהמה רובצת בבית הקברות אינו מתטמא לה כשם שאינו מתטמא להשיב אבידה. וכן אם היה זקן שאין דרכו לטעון ולפרוק הואיל ואינה לפי כבודו פטור:
4
This is the general principle: If the animal were his own and he would unload and reload it, he is obligated to unload and reload it for a colleague.
If he is pious and goes beyond the measure of the law, even if he is a great nasi, and sees an animal belonging to a colleague fallen under a load of straw, reeds or the like, he should unload and load it with its owner.
ד
זה הכלל כל שאילו היתה שלו היה טוען ופורק הרי זה חייב לטעון ולפרוק בשל חבירו. ואם היה [ב] חסיד ועושה לפנים משורת הדין אפילו היה הנשיא הגדול וראה בהמת חבירו רובצת תחת משאה של תבן או קנים וכיוצא בהן פורק וטוען עמו:
5
If one unloaded and reloaded the animal, and it fell again, one is obligated to unload and reload it another time, indeed even 100 times, This is indicated by the verbs עזוב תעזוב and הקם תקים in the proof-texts cited above.
For this reason, one must accompany the animal for a parsah, unless the owner of the burden says that it is not necessary.
ה
פרק וטען וחזרה ונפלה חייב לטעון ולפרוק פעם אחרת אפילו מאה פעמים שנאמר עזוב תעזוב הקם תקים עמו. לפיכך צריך להדדות עמו עד פרסה אלא אם כן אומר לו בעל המשא איני צריך לך:
6
When does one become obligated to unload and reload together with its owner? When he sees the fallen animal in a way that can be described as an encounter. For Exodus 23:5states "When you see your colleague's donkey..." and the previous verse states: "When you encounter...."
How far a distance is implied? Our Sages determined it as being a distance of 266 2/3 cubits - i.e., 1/7.5 of a mil. If a person was further away from a fallen animal, he is not obligated.
ו
מאימתי יתחייב לפרוק ולטעון עמו משיראהו ראייה שהיא כפגיעה שהרי נאמר כי תראה ונאמר כי תפגע. וכמה, שיערו חכמים משיהיה ביניהם מאתים וששים ושש אמה ושני שלישי אמה שהוא אחד משבעה ומחצה במיל. היה רחוק ממנו יתר מזה אינו זקוק לה:
7
It is a mitzvah from the Torah to unload an animal without charge. Loading it, however, is a mitzvah for which one may charge. Similarly, for the time when one accompanies the animal for a parsah, one may receive payment.
ז
מצוה מן התורה לפרוק עמו בחנם. אבל לטעון עליו הרי זו מצוה ונוטל [ג] שכרו וכן בשעה שמדדה עמו עד פרסה יש לו שכר:
8
If one finds an animal belonging to a colleague fallen under its load, it is a mitzvah to unload and reload it even if its owner is not present, for "You shall certainly help" and "You shall certainly lift up..." implies that one must fulfill these mitzvot in all situations.
If so, why does the Torah say "together with him" i.e., the animal's owner? To teach that if the owner of the animal was there and goes off to the side, telling the passerby, "Since you have a mitzvah, if you would like to unload it yourself, unload it," the passerby is not obligated. This is implied by "together with him."
If the owner of the animal was old or ailing, the passerby is obligated to load and unload the animal by himself.
ח
מצא בהמת חבירו רבוצה אע"פ שאין הבעלים עמה מצוה לפרוק מעליה ולטעון עליה שנאמר עזוב תעזוב הקם תקים מכל מקום. אם כן למה נאמר עמו שאם היה בעל הבהמה שם והלך וישב לו ואמר לזה שפגע בו הואיל ועליך מצוה אם רצית לפרוק לבדך פרוק הרי זה פטור שנאמר עמו. ואם היה בעל הבהמה זקן או חולה חייב לטעון ולפרוק לבדו:
9
The following rules apply when the animal [that has fallen is owned by a gentile, but the burden it is carrying is owned by a Jew. If the gentile is the one driving his donkey, one is not obligated toward him. If not, one is obligated to unload and reload it because of the distress suffered by the Jew.
Similarly, if the animal that has fallen is owned by a Jew, but the burden it is carrying is owned by a gentile, one is obligated to unload and reload it because of the distress suffered by the Jew.
When, however, both the animal and the burden are owned by a gentile, a passerby is not obligated to concern himself with the animal, unless there is the possibility that animosity will be aroused.
ט
בהמת העובד כוכבים והמשא של ישראל אם היה העובד כוכבים מחמר אחר בהמתו אינו זקוק לה. ואם לאו חייב לפרוק ולטעון משום צער ישראל. וכן אם היתה הבהמה של ישראל והמשוי של עובד כוכבים חייב לפרוק ולטעון משום צער [ד] ישראל אבל בהמת העובד כוכבים ומשאו אינו חייב להטפל בו אלא משום איבה:
10
When the legs of a donkey owned by one of the donkey drivers in a caravan are shaky, his colleagues may not proceed and pass before him. If it falls, the other donkey drivers may pass him.
י
חמרים שרגליו של אחד מהן רעועות אינן רשאין חביריו להקדים ולעבור מעליו. נפל רשאין לעבור מעליו:
11
If one donkey was laden with a burden, and another was carrying a rider, and the way became too narrow for both of them, the rider must move to the side to allow the laden donkey to proceed.
If one donkey was laden with a burden, and another was burden-less, the burden-less one must move to the side to allow the laden donkey to proceed. If one was carrying a rider, and another was burden-less, the burden-less one must move to the side to allow the donkey carrying a rider to proceed.
if both are laden with burdens, carrying riders or burden-less, the owners should negotiate a compromise.
יא
היה אחד טעון ואחד רוכב ודחקן הדרך. מעבירין את הרוכב מפני הטעון. אחד טעון ואחד ריקן מעבירין את הריקן מפני הטעון. אחד רכוב ואחד ריקן מעבירין את הריקן מפני הרכוב. שניהן טעונין שניהן רוכבין שניהן ריקנין עושין פשרה ביניהן:
12
Similarly, there are criteria laid down when two ships that are passing through the same straits confront each other, and if they both try to pass at the same time they would sink, but they could pass one by one, or when two camels that are climbing a high pass confront each other, and if they both try to pass at the same time they would fall, but they could pass one by one.
What should they do? If one was carrying cargo, and another was burden-less, the burden-less one should move to the side in favor of the one that was carrying cargo. If one was close to the port or city from which it set out and one was further removed, the one that was closer should move to the side in favor of the one that was further removed.
If they are both far removed, both close or both laden with cargo, and they both share the same difficulty, they should come to a compromise and reach a financial settlement between themselves. With regard to such situations, it is said Leviticus 19:15: "Judge your colleague with righteousness."
יב
וכן שתי ספינות העוברות ופוגעות זו בזו אם עוברות שתיהן בבת אחת טובעות ואם בזו אחר זו עוברות. וכן שני גמלים העולים במעלה גבוה ופגעו זה בזה אם עוברין שניהם בבת אחת נופלין ואם בזה אחר זה עולין. כיצד הן עושין. טעונה ושאינה טעונה תדחה שאינה טעונה מפני הטעונה. קרובה ורחוקה תדחה קרובה מפני שאינה קרובה. שתיהן רחוקות או קרובות או טעונות הואיל וכולן בדוחק אחד הטל פשרה ביניהן והן מעלות שכר זה לזה. ובזה וכיוצא בו נאמר בצדק תשפוט עמיתך:
13
When a person encounters two individuals: one whose donkey is fallen under its load and one with a donkey whose burden has been unloaded, but who cannot find anyone to help him reload it, it is a mitzvah to unload the fallen donkey first, because of the discomfort suffered by the animal. Afterwards, he should reload the other animal.
When does the above apply? When the two people he encounters are both friends or both enemies. If, however, the one whose donkey must be reloaded is an enemy and the other is a friend, it is a mitzvah for the passerby to reload his enemy's donkey first, in order to subjugate his evil inclination.
יג
הפוגע בשנים אחד רובץ תחת משאו ואחד פרק מעליו ולא מצא מי שיטעון עמו. מצוה לפרוק בתחילה משום צער בעלי חיים ואחר כך טוען. במה דברים אמורים כשהיו שניהם שונאים או אוהבים. אבל אם היה אחד שונא ואחד אוהב מצוה לטעון עם השונא תחילה כדי לכוף את יצרו הרע:
14
The enemy mentioned in the Torah is not a gentile, but rather a Jew.
One might ask: How is it possible for one Jew to hate another? Is it not written Leviticus 19:17: "Do not hate your brother in your heart"?
Our Sages explained that this is referring to a person who while alone sees a colleague violate a transgression and rebukes him, but the colleague did not cease transgressing. In such an instance, it is a mitzvah to hate the person until he repents and abandons his wickedness.
Even if he did not repent yet, if one sees him in panic because of his cargo, it is a mitzvah to unload and reload with him, instead of leaving him inclined toward death, lest he tarry because of his money and be brought to danger. For the Torah showed concern for the lives of the Jewish people, both the wicked and the righteous, for they are attached to God and believe in the fundamentals of our faith. And Ezekiel 33:11 states: "Say to them, 'As I live,' says God, the Lord, 'Do I desire the death of a wicked man? I desire that the wicked return from his path and live.'
Blessed be God who grants assistance.
With the help of the Almighty, the eleventh book has been completed.
The number of chapters in this book are 62.
Hilchot Nizkei Mammon has 14 chapters.
Hilchot Geneivah has 9 chapters.
Hilchot Gezelah Va'Avedah has 18 chapters.
Hilchot Chovel UMazik has 8 chapters.
Hilchot Rotzeach USh'mirat HaNefesh has 13 chapters.
יד
השונא שנאמר בתורה לא מאומות העולם הוא אלא מישראל והיאך יהיה לישראל שונא מישראל והכתוב אומר לא תשנא את אחיך בלבבך. אמרו חכמים כגון שראהו לבדו שעבר עבירה והתרה בו ולא חזר הרי זה מצוה לשונאו עד שיעשה תשובה וישוב מרשעו. ואע"פ שעדיין לא עשה תשובה אם מצאו נבהל במשאו מצוה לטעון ולפרוק עמו ולא יניחנו נוטה למות שמא ישהה בשביל ממונו ויבא לידי סכנה. והתורה הקפידה על נפשות ישראל. בין רשעים בין צדיקים מאחר שהם נלוים אל ה' ומאמינים בעיקר הדת. שנאמר אמור אליהם חי אני נאם ה' אלהים אם אחפוץ במות הרשע כי אם בשוב רשע מדרכו וחיה:
Hayom Yom: Today's Hayom Yom
• Shabbat, 2 Av, 5776, 5776 · 6 August 2016
• "Today's Day"
• Tuesday, Menachem Av 2, 5703
Torah lessons: Chumash: Devarim, Shlishi with Rashi.
Tehillim: 10-17.
Tanya: Since the tefilla (p. 379) ...teshuvah ila'a.) (p. 379).
A directive for all: A boy begins putting on tefillin two months before his Bar Mitzva; at first without the b'racha, then a few weeks later with the b'racha.1
FOOTNOTES
1.It is critical to note that the Rebbe of righteous memory has instructed and requested all of Bar-mitzva age and older to regularly put on Rabeinu Tam tefillin. Viz. sichot of Purim 5736, Motza'ei Va'eira 5739, Pekudei 5741.
• Daily Thought:
Meditation on a Scolding
Before you scold a child, stop and think of who this is and where you stand.
This is a child of the Creator of the Universe.
And you stand before Him, scolding His child.[Igrot Kodesh, vol. 20, p. 143.]
Torah lessons: Chumash: Devarim, Shlishi with Rashi.
Tehillim: 10-17.
Tanya: Since the tefilla (p. 379) ...teshuvah ila'a.) (p. 379).
A directive for all: A boy begins putting on tefillin two months before his Bar Mitzva; at first without the b'racha, then a few weeks later with the b'racha.1
FOOTNOTES
1.It is critical to note that the Rebbe of righteous memory has instructed and requested all of Bar-mitzva age and older to regularly put on Rabeinu Tam tefillin. Viz. sichot of Purim 5736, Motza'ei Va'eira 5739, Pekudei 5741.
• Daily Thought:
Meditation on a Scolding
Before you scold a child, stop and think of who this is and where you stand.
This is a child of the Creator of the Universe.
And you stand before Him, scolding His child.[Igrot Kodesh, vol. 20, p. 143.]
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