Torah Reading
Matot: 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.
Today's Laws & Customs:
• Omit Tachanun in the Afternoon
Starting in the afternoon, Tachanun (confession of sins) and similar prayers are omitted.
• "The Three Weeks"
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," 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:
• Passing of Rashi (1105)
Rabbi Shlomo Yitzchaki, known as "Rashi", passed away on the 29th of Tammuz of the year 4865 from creation (1105 CE).
Rashi was born in Troyes, France, in 1040. His commentaries on the Torah, Prophets and Talmud are universally accepted as the most basic tool for the understanding of these texts for schoolchild and scholar alike. Numerous commentaries have been authored on his commentary. In his famed "Rashi talks", the Lubavitcher Rebbe repeatedly demonstrated how Rashi's "simple meaning of the text" style enfolds many layers of meaning, often resolving profound difficulties in the text and presenting new, innovative interpretations with a simple word choice or rephrasing of a Midrashic passage.
Links:
An analysis of a section of Rashi's commentary by the Lubavitcher Rebbe
Daily Quote:
Said Adrianus to Rabbi Joshua ben Chananyah: "How difficult it is for the sheep who grazes in the midst of seventy wolves!" Said Rabbi Joshua to him: "How powerful is the Shepherd who protects her from them."[Midrash Yalkut Shimoni]Daily Study:
Chitas and Rambam for today:
Chumash: Matot-Massei, 5th Portion Numbers 33:50-34:15 with Rashi Parshat Matot-Massei
In Israel: Massei
• Numbers Chapter 33
50The Lord spoke to Moses in the plains of Moab by the Jordan at Jericho, saying: נוַיְדַבֵּ֧ר יְהֹוָ֛ה אֶל־משֶׁ֖ה בְּעַרְבֹ֣ת מוֹאָ֑ב עַל־יַרְדֵּ֥ן יְרֵח֖וֹ לֵאמֹֽר:
51Speak to the children of Israel and say to them: When you cross the Jordan into the land of Canaan, נאדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֥י אַתֶּ֛ם עֹֽבְרִ֥ים אֶת־הַיַּרְדֵּ֖ן אֶל־אֶ֥רֶץ כְּנָֽעַן:
When you cross the Jordan…you shall drive out…: Were not they previously forewarned about this a number of times? However, Moses said to them,“When you cross over the Jordan on dry land, you shall cross on this condition, for if not, water will come and inundate you.” And so we find that Joshua said the same to them while they were still in the Jordan. — [Sotah 34a] כי אתם עברים את הירדן וגו' והורשתם וגו': והלא כמה פעמים הוזהרו על כך, אלא כך אמר להם משה כשאתם עוברים בירדן ביבשה, על מנת כן תעברו, ואם לאו מים באין ושוטפין אתכם, וכן מצינו שאמר להם יהושע בעודם בירדן:
52you shall drive out all the inhabitants of the land from before you, destroy all their temples, destroy their molten idols, and demolish their high places. נבוְה֨וֹרַשְׁתֶּ֜ם אֶת־כָּל־יֽשְׁבֵ֤י הָאָ֨רֶץ֙ מִפְּנֵיכֶ֔ם וְאִ֨בַּדְתֶּ֔ם אֵ֖ת כָּל־מַשְׂכִּיֹּתָ֑ם וְאֵ֨ת כָּל־צַלְמֵ֤י מַסֵּֽכֹתָם֙ תְּאַבֵּ֔דוּ וְאֵ֥ת כָּל־בָּֽמוֹתָ֖ם תַּשְׁמִֽידוּ:
You shall drive out: Heb. וְהוֹרַשְׁתֶּם, you shall drive them out. והורשתם: וגרשתם:
their temples: Heb. מַשְׂכִּיֹּתָם, as the Targum [Onkelos] renders, סִגְדַּתְהוֹן, their houses of worship, so called because they would cover (מַסְכְּכִין) the ground with a marble floor, on which they would prostrate themselves with outstretched hands and legs, as it is written,“And in your land you shall not place a pavement stone on which to prostrate yourselves (אֶבֶן מַשְׂכִּית) in your land on which to prostrate yourselves” (Lev. 26:1). משכיתם: כתרגומו בית סגדתהון, על שם שהיו מסככין את הקרקע ברצפת אבנים של שיש להשתחוות עליהם בפישוט ידים ורגלים, כדכתיב (ויקרא כו, א) ואבן משכית לא תתנו בארצכם להשתחוות עליה:
their molten [idols]: Heb. מַסֵּכֹתָם, as the Targum renders, מַתְּכַתְהוֹן, their molten [idols]. מסכתם: כתרגומו מתכתהון:
53You shall clear out the Land and settle in it, for I have given you the Land to occupy it. נגוְהֽוֹרַשְׁתֶּ֥ם אֶת־הָאָ֖רֶץ וִֽישַׁבְתֶּם־בָּ֑הּ כִּ֥י לָכֶ֛ם נָתַ֥תִּי אֶת־הָאָ֖רֶץ לָרֶ֥שֶׁת אֹתָֽהּ:
And you shall clear out the Land: You shall vacate it of its inhabitants, and then you shall“settle in it.” Only then will you be able to survive there, but if you do not do this, you will be unable to survive there. והורשתם את הארץ: והורשתם אותה מיושביה ואז וישבתם בה, תוכלו להתקיים בה, ואם לאו לא תוכלו להתקיים בה:
54You shall give the Land as an inheritance to your families by lot; to the large, you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, you shall inherit. נד וְהִתְנַֽחַלְתֶּם֩ אֶת־הָאָ֨רֶץ בְּגוֹרָ֜ל לְמִשְׁפְּחֹֽתֵיכֶ֗ם לָרַ֞ב תַּרְבּ֤וּ אֶת־נַֽחֲלָתוֹ֙ וְלַמְעַט֙ תַּמְעִ֣יט אֶת־נַֽחֲלָת֔וֹ אֶל֩ אֲשֶׁר־יֵ֨צֵא ל֥וֹ שָׁ֛מָּה הַגּוֹרָ֖ל ל֣וֹ יִֽהְיֶ֑ה לְמַטּ֥וֹת אֲבֹֽתֵיכֶ֖ם תִּתְנֶחָֽלוּ:
wherever [the lot] falls: Heb. אֶל אֲשֶׁר יֵצֵא לוֹ שָׁמָּה, to…that the lot falls. This is an elliptical verse [and its meaning is:] The place to which the lot falls for him, shall be his. אל אשר יצא לו שמה: מקרא קצר הוא זה, אל מקום אשר יצא לו שמה הגורל לו יהיה:
according to the tribes of your fathers: According to the number of those who left Egypt (B.B. 117a). Another interpretation: with twelve territories, like the number of tribes. למטות אבותיכם: לפי חשבון יוצאי מצרים. דבר אחר בשנים עשר גבולין כמנין השבטים:
55But if you do not drive out the inhabitants of the Land from before you, then those whom you leave over will be as spikes in your eyes and thorns in your sides, and they will harass you in the land in which you settle. נהוְאִם־לֹ֨א תוֹרִ֜ישׁוּ אֶת־יֽשְׁבֵ֣י הָאָ֘רֶץ֘ מִפְּנֵיכֶם֒ וְהָיָה֙ אֲשֶׁ֣ר תּוֹתִ֣ירוּ מֵהֶ֔ם לְשִׂכִּים֙ בְּעֵ֣ינֵיכֶ֔ם וְלִצְנִינִ֖ם בְּצִדֵּיכֶ֑ם וְצָֽרְר֣וּ אֶתְכֶ֔ם עַל־הָאָ֕רֶץ אֲשֶׁ֥ר אַתֶּ֖ם יֽשְׁבִ֥ים בָּֽהּ:
those whom you leave over: They will be a source of misfortune for you. והיה אשר תותירו מהם: יהיו לכם לרעה:
as spikes in your eyes: Heb. לְשִׂכִּים, pins that will gouge out your eyes. The Targum [Onkelos renders], יְתֵדוֹת (Exod. 38:20), pins or spikes [as] סִכַּיָּא - לשכים בעיניכם: ליתדות המנקרות עיניכם. תרגום של יתדות שיכיא:
and thorns: Heb. וְלִצְנִינִם. The commentators interpret this in the sense of a hedge of thorns which will surround you, fencing you in and confining you so that none can leave or enter. - ולצנינם: פותרים בו הפותרים לשון מסוכת קוצים הסוככת אתכם לסגור ולכלוא אתכם מאין יוצא ובא:
and they will harass you: Heb. וְצָרְרוּ, as the Targum [Onkelos] renders [וִיעִיקוּן, and they will harass you, cause you distress]. וצררו אתכם: כתרגומו:
56And it will be that what I had intended to do to them, I will do to you. נווְהָיָ֗ה כַּֽאֲשֶׁ֥ר דִּמִּ֛יתִי לַֽעֲשׂ֥וֹת לָהֶ֖ם אֶֽעֱשֶׂ֥ה לָכֶֽם:
Numbers Chapter 34
1The Lord spoke to Moses, saying: אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Command the children of Israel and say to them, When you arrive in the land of Canaan, this is the land which shall fall to you as an inheritance, the land of Canaan according to its borders. בצַ֞ו אֶת־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם כִּֽי־אַתֶּ֥ם בָּאִ֖ים אֶל־הָאָ֣רֶץ כְּנָ֑עַן זֹ֣את הָאָ֗רֶץ אֲשֶׁ֨ר תִּפֹּ֤ל לָכֶם֙ בְּנַֽחֲלָ֔ה אֶ֥רֶץ כְּנַ֖עַן לִגְבֻֽלֹתֶֽיהָ:
This is the land which shall fall to you: Since many precepts apply to the Land [of Israel] and do not apply outside the Land, Scripture found it necessary to chart the outer limits of its boundaries from all sides, to inform you that the precepts apply everywhere within these borders. זאת הארץ אשר תפול לכם וגו': לפי שהרבה מצות נוהגות בארץ ואין נוהגות בחוצה לארץ, הוצרך לכתוב מצרני גבולי רוחותיה סביב, לומר לך מן הגבולים הללו ולפנים המצות נוהגות:
shall fall to you: Since it was apportioned by lot, the division is described in terms of נְפִילָה, falling [a word commonly used in connection with lots]. The Midrash Aggadah says that [this expression is used here] because the Holy One, blessed is He, cast down [lit., caused to fall] from heaven the celestial ministers of the seven [Canaanite] nations, and shackled them before Moses. He said to him [Moses], See, they no longer have any power. — [Mid. Tanchuma] תפול לכם: על שם שנתחלקה בגורל נקראת חלוקה לשון נפילה. ומדרש אגדה אומר ע"י שהפיל הקב"ה שריהם של שבע אומות מן השמים וכפתן לפני משה, אמר לו ראה אין בהם עוד כח:
3Your southernmost corner shall be from the desert of Zin along Edom, and the southern border shall be from the edge of the Sea of Salt [the Dead Sea] to the east. גוְהָיָ֨ה לָכֶ֧ם פְּאַת־נֶ֛גֶב מִמִּדְבַּר־צִ֖ן עַל־יְדֵ֣י אֱד֑וֹם וְהָיָ֤ה לָכֶם֙ גְּב֣וּל נֶ֔גֶב מִקְצֵ֥ה יָֽם־הַמֶּ֖לַח קֵֽדְמָה:
Your southernmost corner shall be: The southern flank extending from east to west. והיה לכם פאת נגב: רוח דרומית אשר מן המזרח למערב:
from the desert of Zin: which adjoins Edom, beginning in the southeastern corner of the land of the nine tribes. How? Three lands lie south of the Land of Israel, each adjoining the other-part of Egypt, the entire land of Edom, and the entire land of Moab. The land of Egypt is in the southwestern corner, as it says [later] in this passage, “from Azmon to the stream of Egypt and its ends shall be to the sea” (verse 5). The stream of Egypt ran through the entire length of Egypt, as it says, “from the Shihor [river], which is along the face of Egypt” (Josh. 13:3), and it intervenes between the land of Egypt from the Land of Israel. The land of Edom adjoins it [Egypt] from the east, and the land of Moab adjoins the land of Edom at the southeastern corner [of the land of Israel]. When the Israelites departed from Egypt, had the Omnipresent wished to expedite their entry into the Land, He would have taken them northward across the Nile, and they would have thus entered the Land. But He did not do so, and this is the meaning of what is said, “God did not lead them [by] way of the land of the Philistines” (Exod. 13:17). For they [the Philistines] dwelt by the sea in the west of the land of Canaan, as it says regarding the Philistines, “those who inhabit the coastal area, the Cherethite nation” (Zeph. 2:5). He did not lead them by that route, but diverted them and took them along the southern route, to the desert. Ezekiel called it “the desert of the nations” (Ezek. 5:35) because several nations dwelt alongside it. He led them along the south, always from west to east, until they arrived at the southern end of the land of Edom. They asked the king of Edom for permission to enter his land and traverse its width in order to enter the Land [of Israel], but he refused, and they had to turn and travel along the entire south of Edom until they reached the southern end of the land of Moab, as it says, “He sent [messengers] also to the king of Moab, but he was unwilling” (Jud. 11:17). They then traversed the entire southern boundary of Moab, right to the end, and then turned northward until they had passed along its entire eastern boundary, along its width, and when they finished its eastern boundary, they came upon the land of Sihon and Og, who dwelt to the east of the land of Canaan, with the Jordan [river] intervening between them. This is the meaning of what is stated concerning Jephthah,“And they went through the desert and went around the land of Edom and the land of Moab, and they came to the east of the land of Moab” (ibid. 18). They conquered the lands of Sihon and Og, which were to the north of Moab, and came near to the Jordan, opposite the northwestern corner of the land of Moab. Hence, the land of Canaan, which was across the Jordan to the west, has its southeastern corner bordering on Edom. ממדבר צן: אשר אצל אדום מתחלת מקצוע דרומית מזרחית של ארץ תשעת המטות. כיצד, שלש ארצות יושבות בדרומה של ארץ ישראל זו אצל זו קצת ארץ מצרים, וארץ אדום כולה וארץ מואב כולה. ארץ מצרים במקצוע דרומית מערבית, שנאמר בפרשה זו מעצמון נחלה מצרים והיו תוצאותיו הימה. ונחל מצרים היה מהלך על פני כל ארץ מצרים, שנאמר (יהושע יג, ג) מן השיחור אשר על פני מצרים. ומפסיק בין ארץ מצרים לארץ ישראל וארץ אדום אצלה לצד המזרח וארץ מואב אצל ארץ אדום בסוף הדרום למזרח, וכשיצאו ישראל ממצרים, אם רצה המקום לקרב את כניסתם לארץ היה מעבירם את הנילוס לצד צפון ובאין לארץ ישראל, ולא עשה כן, וזהו שנאמר (שמות יג, יז) ולא נחם א-להים דרך ארץ פלשתים, שהם יושבים על הים במערבה של ארץ כנען, כענין שנאמר בפלשתים (צפניה ב, ה) יושבי חבל הים גוי כרתים. ולא נחם אותו הדרך אלא הסיבן והוציאם דרך דרומה אל המדבר, והוא שקראו יחזקאל (יחזקאל כ, לה) מדבר העמים, לפי שהיו כמה אומות יושבות בצדו והולכין אצל דרומה מן המערב כלפי מזרח תמיד, עד שבאו לדרומה של ארץ אדום ובקשו ממלך אדום שיניחם להכנס בארצו ולעבור דרך רחבה ולהכנס לארץ, ולא רצה. והוצרכו לסבוב את כל דרומה של אדום עד בואם לדרומה של ארץ מואב, שנאמר (שופטים יא, יז) וגם אל מלך מואב שלח ולא אבה. והלכו כל דרומה של מואב עד סופה ומשם הפכו פניהם לצפון עד שסבבו כל מצר מזרחי שלה לרחבה וכשכלו את מזרחה מצאו את ארץ סיחון ועוג שהיו יושבין במזרחה של ארץ כנען והירדן מפסיק ביניהם. וזהו שנאמר ביפתח (שופטים יא, יח) וילך במדבר ויסב את ארץ אדום ואת ארץ מואב ויבא ממזרח שמש לארץ מואב. וכבשו את ארץ סיחון ועוג שהיתה בצפונה של ארץ מואב. וקרבו עד הירדן והוא כנגד מקצוע צפונית מערבית של ארץ מואב, נמצא שארץ כנען שבעבר הירדן למערב היה מקצוע דרומית מזרחית שלה אצל אדום:
4The border then turns south of Maaleh Akrabim [elevation of Akrabim], passing toward Zin, and its ends shall be to the south of Kadesh barnea. Then it shall extend to Hazar addar and continue toward Azmon. דוְנָסַ֣ב לָכֶם֩ הַגְּב֨וּל מִנֶּ֜גֶב לְמַֽעֲלֵ֤ה עַקְרַבִּים֙ וְעָ֣בַר צִ֔נָה וְהָיוּ֙ (כתיב והיה֙) תּֽוֹצְאֹתָ֔יו מִנֶּ֖גֶב לְקָדֵ֣שׁ בַּרְנֵ֑עַ וְיָצָ֥א חֲצַר־אַדָּ֖ר וְעָבַ֥ר עַצְמֹֽנָה:
The border then turns south of Maaleh Akrabim: Whenever the term וְנָסַב (“turns”) or וְיָצָא (“extends to”) is used, it [Scripture] informs us that the border was not straight, but veered outward; the boundary line bent to the north, angling westward, so that the border passed south of Maaleh Akrabim, so that Maaleh Akrabim was within the border. ונסב לכם הגבול מנגב למעלה עקרבים: כל מקום שנאמר ונסב או ויצא, מלמד שלא היה המצר שוה אלא הולך ויוצא לחוץ, יוצא המצר ועוקם לצד צפונו של עולם באלכסון למערב ועובר המצר בדרומה של מעלה עקרבים, נמצא מעלה עקרבים לפנים מן המצר:
passing toward Zin: Heb. צִנָה, to Zin, as in מִצְרַיְמָה, to Egypt. ועבר צנה: אל צין כמו מצרימה:
its ends shall be: Heb. תוֹצְאֹתָיו, its ends, to the south of Kadesh-barnea. והיו תוצאותיו: קצותיו. בדרומה של קדש ברנע:
it shall extend: The boundary stretches northward and continues angling westward, until it reaches Hazar-addar, and from there to Azmon and from there to the stream of Egypt. The term “turns” is used here, because Scripture writes,“it shall extend to Hazar-addar.” For it began to widen after passing Kadesh-barnea, and the width of that strip which protruded northward was from Kadesh-barnea to Azmon. From there onward, the boundary narrowed and turned southward, reaching the river of Egypt, and from there westward to the Great Sea, which is the western boundary of the entire Land of Israel. Thus, the river of Egypt is in the southwestern corner. ויצא חצר אדר: מתפשט המצר ומרחיב לצד צפון של עולם ונמשך עוד באלכסון למערב ובא לו לחצר אדר ומשם לעצמון ומשם לנחל מצרים. ולשון ונסב האמור כאן לפי שכתב ויצא חצר אדר שהתחיל להרחיב משעבר את קדש ברנע ורוחב אותה רצועה שבלטה לצד צפון היתה מקדש ברנע עד עצמון ומשם והלאה נתקצר המצר ונסב לצד הדרום ובא לו לנחל מצרים ומשם לצד המערב אל הים הגדול שהוא מצר מערבה של כל ארץ ישראל. נמצא שנחל מצרים במקצוע מערבית דרומית:
5The border then turns from Azmon to the stream of Egypt, and its ends shall be to the sea. הוְנָסַ֧ב הַגְּב֛וּל מֵֽעַצְמ֖וֹן נַ֣חְלָה מִצְרָ֑יִם וְהָי֥וּ תֽוֹצְאֹתָ֖יו הַיָּֽמָּה:
and its ends shall be to the sea: To the western border, for the southern border no longer stretches westward past there. והיו תוצאותיו הימה: אל מצר המערב שאין עוד גבול נגב מאריך לצד המערב משם והלאה:
6The western border: it shall be for you the Great [Mediterranean] Sea and the border this shall be your western border. ווּגְב֣וּל יָ֔ם וְהָיָ֥ה לָכֶ֛ם הַיָּ֥ם הַגָּד֖וֹל וּגְב֑וּל זֶה־יִּֽהְיֶ֥ה לָכֶ֖ם גְּב֥וּל יָֽם:
The western border: And what was the western border? וגבול ים: ומצר מערבי מהו:
[It shall be for you] the Great Sea: As a boundary. והיה לכם הים הגדול: למצר:
and the border: The islands in the sea are also included in the border. These islands are called isles in old French. — [Gittin 8a] וגבול: הנסין שבתוך הים אף הם מן הגבול והם איים, שקורין אישלי"ש [איים]:
7This shall be your northern border: From the Great [Mediterranean] Sea turn yourselves toward Mount Hor. זוְזֶה־יִּֽהְיֶ֥ה לָכֶ֖ם גְּב֣וּל צָפ֑וֹן מִן־הַיָּם֙ הַגָּדֹ֔ל תְּתָא֥וּ לָכֶ֖ם הֹ֥ר הָהָֽר:
northern border: Heb. גְּבוּל צָפוֹן, the northern boundary. גבול צפון: מצר צפון:
From the Great Sea turn yourselves toward Mount Hor: which is the northwestern corner. Its summit slopes down into the sea. Some of the expanse of the sea is inward of it and some outside it. מן הים הגדול תתאו לכם הר ההר: שהוא במקצוע צפונית מערבית. וראשו משפיע ונכנס לתוך הים ויש מרוחב הים לפנים הימנו וחוצה הימנו:
turn yourselves: Change your direction, to move from west to north, toward Mount Hor. תתאו: תשפעו לכם לנטות ממערב לצפון אל הר ההר:
turn yourselves: An expression denoting a slant, as in “the [slanting] chamber (תָּא) of the guards” (I Kings 14:28); “the chamber (תָּא) of the gate” (Ezek. 40:10), which are called apendiz in old French [penthouse, lean-to, a small building with a sloping roof, attached to a main building] for it is curved and sloping. תתאו: לשון סיבה, כמו (ד"ה ב' יב, יא) אל תא הרצים, (יחזקאל מ, י) ותאי השער היציע, שקורין אפינדי"ץ [מבנה בעל גג משופע], שהוא מוסב ומשופע:
8From Mount Hor turn to the entrance of Hamath, and the ends of the border shall be toward Zedad. חמֵהֹ֣ר הָהָ֔ר תְּתָא֖וּ לְבֹ֣א חֲמָ֑ת וְהָי֛וּ תּֽוֹצְאֹ֥ת הַגְּבֻ֖ל צְדָֽדָה:
From Mount Hor: you shall turn and continue along the northern border eastward, and then you will arrive at the entrance to Hamath, which is Antioch. - [Targum Yerushalmi] מהר ההר: תסבו ותלכו אל מצר הצפון לצד המזרח ותפגעו בלבא חמת, זו אנטוכיא:
and the ends of the border: Heb. תּוֹצְאֹת הַגּבוּל, the ends of the border. Whenever [Scripture] mentions “the ends of the border” either the boundary line ends there completely and does not continue further in that direction, or from there it spreads out, broadens, and extends backwards, continuing in a more slanting direction than [encompassed in] the original expanse. In relation to the breadth of the original dimension, it is called the ends, for that dimension ends there. תוצאות הגבול: סופי הגבול. כל מקום שנאמר תוצאות הגבול, או המצר כלה שם לגמרי ואינו עובר להלן כלל, או משם מתפשט ומרחיב ויוצא לאחוריו להמשיך להלן באלכסון יותר מן הרוחב הראשון, ולענין רוחב המדה הראשון קראו תוצאות, ששם כלתה אותה מדה:
9The border shall then extend to Ziphron, and its ends shall be Hazar enan; this shall be your northern border. טוְיָצָ֤א הַגְּבֻל֙ זִפְרֹ֔נָה וְהָי֥וּ תֽוֹצְאֹתָ֖יו חֲצַ֣ר עֵינָ֑ן זֶה־יִּֽהְיֶ֥ה לָכֶ֖ם גְּב֥וּל צָפֽוֹן:
and its ends shall be Hazar-enan: This is the end of the northern border, and Hazar-enan is situated in the northeastern corner. From there“you shall then turn yourselves” toward the eastern border. והיו תוצאתיו חצר עינן: הוא היה סוף המצר הצפוני. ונמצאת חצר עינן במקצוע צפונית מזרחית. ומשם והתאויתם לכם אל מצר המזרחי:
10You shall then turn yourselves toward the eastern border, from Hazar enan to Shepham. יוְהִתְאַוִּיתֶ֥ם לָכֶ֖ם לִגְב֣וּל קֵ֑דְמָה מֵֽחֲצַ֥ר עֵינָ֖ן שְׁפָֽמָה:
You shall then turn yourselves: Heb. וְהִתְאַוִּיתֶם, a term denoting turning or veering, cognate with [the term] תְּתָאוּ. והתאויתם: לשון הסבה ונטיה כמו תתאו:
to Shepham: on the eastern boundary, and from there to Riblah. שפמה: במצר המזרחי ומשם הרבלה:
11The border descends from Shepham toward Riblah, to the east of Ain. Then the border descends and hits the eastern shore of Lake Kinnereth. יאוְיָרַ֨ד הַגְּבֻ֧ל מִשְּׁפָ֛ם הָֽרִבְלָ֖ה מִקֶּ֣דֶם לָעָ֑יִן וְיָרַ֣ד הַגְּבֻ֗ל וּמָחָ֛ה עַל־כֶּ֥תֶף יָֽם־כִּנֶּ֖רֶת קֵֽדְמָה:
east of Ain: [Ain is] the name of a place, and the border passes east of it, so that Ain is situated within the border and is part of the Land of Israel. מקדם לעין: שם מקום. והמצר הולך במזרחו נמצא העין לפנים מן המצר ומארץ ישראל הוא:
Then the border descends: As the border proceeds from north to south, it descends. וירד הגבול: כל שהגבול הולך מצפון לדרום הוא יורד והולך:
and hits the... shore: [Heb. כֶּתֶף, lit. shoulder: i.e.,] the side. ומחה על כתף: אל עבר:
and hits the eastern shore of Lake Kinnereth: For Lake Kinnereth was within the border to the west, and the border which is east of Lake Kinnereth, descends to the Jordan. The Jordan flows from north to south diagonally, slanting eastward, moving toward the land of Canaan opposite Lake Kinnereth, and extending along the eastern flank of the Land of Israel, opposite Lake Kinnereth, until it falls into the Sea of Salt [the Dead Sea], and from there the border ends with its ends at the Sea of Salt, from which the southeastern border begins. This is how it is encompassed from all its four sides. ים כנרת קדמה: שיהא ים כנרת תוך לגבול במערב, והגבול במזרח ים כנרת, ומשם יורד אל הירדן והירדן מושך ובא מן הצפון לדרום באלכסון נוטה לצד מזרח ומתקרב לצד ארץ כנען כנגד ים כנרת ומושך לצד מזרחה של א"י כנגד ים כנרת עד שנופל בים המלח ומשם כלה הגבול בתוצאותיו אל ים המלח, שממנו התחלת מצר מקצוע דרומית מזרחית. הרי סובבת אותה לארבע רוחותיה:
12The border then continues down along the Jordan, and its ends is the Sea of Salt [the Dead Sea]; this shall be your Land according to its borders around. יבוְיָרַ֤ד הַגְּבוּל֙ הַיַּרְדֵּ֔נָה וְהָי֥וּ תֽוֹצְאֹתָ֖יו יָ֣ם הַמֶּ֑לַח זֹאת֩ תִּֽהְיֶ֨ה לָכֶ֥ם הָאָ֛רֶץ לִגְבֻֽלֹתֶ֖יהָ סָבִֽיב:
13Moses commanded the children of Israel saying, "This is the Land which you are to apportion for inheritance through lot, that the Lord has commanded to give to the nine and a half tribes. יגוַיְצַ֣ו משֶׁ֔ה אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֹ֣את הָאָ֗רֶץ אֲשֶׁ֨ר תִּתְנַֽחֲל֤וּ אֹתָהּ֙ בְּגוֹרָ֔ל אֲשֶׁר֙ צִוָּ֣ה יְהֹוָ֔ה לָתֵ֛ת לְתִשְׁעַ֥ת הַמַּטּ֖וֹת וַֽחֲצִ֥י הַמַּטֶּֽה:
14For the tribe of Reuben's descendants according to their fathers' house, and the tribe of Gad's descendants according to their fathers' house, and half the tribe of Manasseh have already received their inheritance. ידכִּ֣י לָֽקְח֞וּ מַטֵּ֨ה בְנֵ֤י הָרֽאוּבֵנִי֙ לְבֵ֣ית אֲבֹתָ֔ם וּמַטֵּ֥ה בְנֵֽי־הַגָּדִ֖י לְבֵ֣ית אֲבֹתָ֑ם וַֽחֲצִי֙ מַטֵּ֣ה מְנַשֶּׁ֔ה לָֽקְח֖וּ נַֽחֲלָתָֽם:
15The two and a half tribes have received their inheritance on this side of the Jordan, near Jericho in the east, toward the sunrise." טושְׁנֵ֥י הַמַּטּ֖וֹת וַֽחֲצִ֣י הַמַּטֶּ֑ה לָֽקְח֣וּ נַֽחֲלָתָ֗ם מֵעֵ֛בֶר לְיַרְדֵּ֥ן יְרֵח֖וֹ קֵ֥דְמָה מִזְרָֽחָה:
in the east toward the sunrise: Heb. קֵדְמָה, meaning toward the front of the world, which is in the east, for the east side is called the forefront [lit., the face] and the west is called the back. Thus, the south is to the right, and the north is to the left. קדמה מזרחה: אל פני העולם שהם במזרח, שרוח מזרחית קרויה פנים, ומערבית קרויה אחור, לפיכך דרום לימין וצפון לשמאל:
Daily Tehillim: Chapters 140 - 150
• Chapter 140
David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.
1. For the Conductor, a psalm by David.
2. Rescue me from the evil man, protect me from the man of violence,
3. who devise evil schemes in their heart; every day they gather for wars.
4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.
5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.
6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.
7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.
8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.
9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.
10. As for the head of my besiegers, let the deceit of their own lips bury them.
11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.
12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.
13. I know that the Lord will execute judgement for the poor, justice for the needy.
14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.
Chapter 141
This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.
1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.
2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.
3. O Lord, place a guard for my mouth, keep watch over the door of my lips.
4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.
5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.
6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.
7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.
8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.
9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.
10. Let the wicked fall into their own nets together, until I pass over.
Chapter 142
David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"
1. A maskil1 by David, when he was in the cave, a prayer.
2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.
3. I will pour out my plea before Him; I will declare my distress in His presence.
4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.
5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.
6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”
7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.
8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 143
1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.
2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.
3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.
4. Then my spirit became faint within me; my heart was dismayed within me.
5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.
6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.
7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.
8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.
9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.
10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.
11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.
12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.
Chapter 144
After triumphing in all his wars, David composed this psalm in praise of God.
1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.
2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.
3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?
4. Man is like a breath; his days are like a passing shadow.
5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.
6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.
7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,
8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.
9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.
10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.
11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.
12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.
13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.
14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.
15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.
Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
Tanya: Igeret HaTeshuva , Chapter 9
• Lessons in Tanya
• Today's Tanya Lesson
• Omit Tachanun in the Afternoon
Starting in the afternoon, Tachanun (confession of sins) and similar prayers are omitted.
• "The Three Weeks"
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," 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:
• Passing of Rashi (1105)
Rabbi Shlomo Yitzchaki, known as "Rashi", passed away on the 29th of Tammuz of the year 4865 from creation (1105 CE).
Rashi was born in Troyes, France, in 1040. His commentaries on the Torah, Prophets and Talmud are universally accepted as the most basic tool for the understanding of these texts for schoolchild and scholar alike. Numerous commentaries have been authored on his commentary. In his famed "Rashi talks", the Lubavitcher Rebbe repeatedly demonstrated how Rashi's "simple meaning of the text" style enfolds many layers of meaning, often resolving profound difficulties in the text and presenting new, innovative interpretations with a simple word choice or rephrasing of a Midrashic passage.
Links:
- A brief biography (from "Gallery of Our Great")
An analysis of a section of Rashi's commentary by the Lubavitcher Rebbe
Daily Quote:
Said Adrianus to Rabbi Joshua ben Chananyah: "How difficult it is for the sheep who grazes in the midst of seventy wolves!" Said Rabbi Joshua to him: "How powerful is the Shepherd who protects her from them."[Midrash Yalkut Shimoni]Daily Study:
Chitas and Rambam for today:
Chumash: Matot-Massei, 5th Portion Numbers 33:50-34:15 with Rashi Parshat Matot-Massei
In Israel: Massei
• Numbers Chapter 33
50The Lord spoke to Moses in the plains of Moab by the Jordan at Jericho, saying: נוַיְדַבֵּ֧ר יְהֹוָ֛ה אֶל־משֶׁ֖ה בְּעַרְבֹ֣ת מוֹאָ֑ב עַל־יַרְדֵּ֥ן יְרֵח֖וֹ לֵאמֹֽר:
51Speak to the children of Israel and say to them: When you cross the Jordan into the land of Canaan, נאדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֥י אַתֶּ֛ם עֹֽבְרִ֥ים אֶת־הַיַּרְדֵּ֖ן אֶל־אֶ֥רֶץ כְּנָֽעַן:
When you cross the Jordan…you shall drive out…: Were not they previously forewarned about this a number of times? However, Moses said to them,“When you cross over the Jordan on dry land, you shall cross on this condition, for if not, water will come and inundate you.” And so we find that Joshua said the same to them while they were still in the Jordan. — [Sotah 34a] כי אתם עברים את הירדן וגו' והורשתם וגו': והלא כמה פעמים הוזהרו על כך, אלא כך אמר להם משה כשאתם עוברים בירדן ביבשה, על מנת כן תעברו, ואם לאו מים באין ושוטפין אתכם, וכן מצינו שאמר להם יהושע בעודם בירדן:
52you shall drive out all the inhabitants of the land from before you, destroy all their temples, destroy their molten idols, and demolish their high places. נבוְה֨וֹרַשְׁתֶּ֜ם אֶת־כָּל־יֽשְׁבֵ֤י הָאָ֨רֶץ֙ מִפְּנֵיכֶ֔ם וְאִ֨בַּדְתֶּ֔ם אֵ֖ת כָּל־מַשְׂכִּיֹּתָ֑ם וְאֵ֨ת כָּל־צַלְמֵ֤י מַסֵּֽכֹתָם֙ תְּאַבֵּ֔דוּ וְאֵ֥ת כָּל־בָּֽמוֹתָ֖ם תַּשְׁמִֽידוּ:
You shall drive out: Heb. וְהוֹרַשְׁתֶּם, you shall drive them out. והורשתם: וגרשתם:
their temples: Heb. מַשְׂכִּיֹּתָם, as the Targum [Onkelos] renders, סִגְדַּתְהוֹן, their houses of worship, so called because they would cover (מַסְכְּכִין) the ground with a marble floor, on which they would prostrate themselves with outstretched hands and legs, as it is written,“And in your land you shall not place a pavement stone on which to prostrate yourselves (אֶבֶן מַשְׂכִּית) in your land on which to prostrate yourselves” (Lev. 26:1). משכיתם: כתרגומו בית סגדתהון, על שם שהיו מסככין את הקרקע ברצפת אבנים של שיש להשתחוות עליהם בפישוט ידים ורגלים, כדכתיב (ויקרא כו, א) ואבן משכית לא תתנו בארצכם להשתחוות עליה:
their molten [idols]: Heb. מַסֵּכֹתָם, as the Targum renders, מַתְּכַתְהוֹן, their molten [idols]. מסכתם: כתרגומו מתכתהון:
53You shall clear out the Land and settle in it, for I have given you the Land to occupy it. נגוְהֽוֹרַשְׁתֶּ֥ם אֶת־הָאָ֖רֶץ וִֽישַׁבְתֶּם־בָּ֑הּ כִּ֥י לָכֶ֛ם נָתַ֥תִּי אֶת־הָאָ֖רֶץ לָרֶ֥שֶׁת אֹתָֽהּ:
And you shall clear out the Land: You shall vacate it of its inhabitants, and then you shall“settle in it.” Only then will you be able to survive there, but if you do not do this, you will be unable to survive there. והורשתם את הארץ: והורשתם אותה מיושביה ואז וישבתם בה, תוכלו להתקיים בה, ואם לאו לא תוכלו להתקיים בה:
54You shall give the Land as an inheritance to your families by lot; to the large, you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, you shall inherit. נד וְהִתְנַֽחַלְתֶּם֩ אֶת־הָאָ֨רֶץ בְּגוֹרָ֜ל לְמִשְׁפְּחֹֽתֵיכֶ֗ם לָרַ֞ב תַּרְבּ֤וּ אֶת־נַֽחֲלָתוֹ֙ וְלַמְעַט֙ תַּמְעִ֣יט אֶת־נַֽחֲלָת֔וֹ אֶל֩ אֲשֶׁר־יֵ֨צֵא ל֥וֹ שָׁ֛מָּה הַגּוֹרָ֖ל ל֣וֹ יִֽהְיֶ֑ה לְמַטּ֥וֹת אֲבֹֽתֵיכֶ֖ם תִּתְנֶחָֽלוּ:
wherever [the lot] falls: Heb. אֶל אֲשֶׁר יֵצֵא לוֹ שָׁמָּה, to…that the lot falls. This is an elliptical verse [and its meaning is:] The place to which the lot falls for him, shall be his. אל אשר יצא לו שמה: מקרא קצר הוא זה, אל מקום אשר יצא לו שמה הגורל לו יהיה:
according to the tribes of your fathers: According to the number of those who left Egypt (B.B. 117a). Another interpretation: with twelve territories, like the number of tribes. למטות אבותיכם: לפי חשבון יוצאי מצרים. דבר אחר בשנים עשר גבולין כמנין השבטים:
55But if you do not drive out the inhabitants of the Land from before you, then those whom you leave over will be as spikes in your eyes and thorns in your sides, and they will harass you in the land in which you settle. נהוְאִם־לֹ֨א תוֹרִ֜ישׁוּ אֶת־יֽשְׁבֵ֣י הָאָ֘רֶץ֘ מִפְּנֵיכֶם֒ וְהָיָה֙ אֲשֶׁ֣ר תּוֹתִ֣ירוּ מֵהֶ֔ם לְשִׂכִּים֙ בְּעֵ֣ינֵיכֶ֔ם וְלִצְנִינִ֖ם בְּצִדֵּיכֶ֑ם וְצָֽרְר֣וּ אֶתְכֶ֔ם עַל־הָאָ֕רֶץ אֲשֶׁ֥ר אַתֶּ֖ם יֽשְׁבִ֥ים בָּֽהּ:
those whom you leave over: They will be a source of misfortune for you. והיה אשר תותירו מהם: יהיו לכם לרעה:
as spikes in your eyes: Heb. לְשִׂכִּים, pins that will gouge out your eyes. The Targum [Onkelos renders], יְתֵדוֹת (Exod. 38:20), pins or spikes [as] סִכַּיָּא - לשכים בעיניכם: ליתדות המנקרות עיניכם. תרגום של יתדות שיכיא:
and thorns: Heb. וְלִצְנִינִם. The commentators interpret this in the sense of a hedge of thorns which will surround you, fencing you in and confining you so that none can leave or enter. - ולצנינם: פותרים בו הפותרים לשון מסוכת קוצים הסוככת אתכם לסגור ולכלוא אתכם מאין יוצא ובא:
and they will harass you: Heb. וְצָרְרוּ, as the Targum [Onkelos] renders [וִיעִיקוּן, and they will harass you, cause you distress]. וצררו אתכם: כתרגומו:
56And it will be that what I had intended to do to them, I will do to you. נווְהָיָ֗ה כַּֽאֲשֶׁ֥ר דִּמִּ֛יתִי לַֽעֲשׂ֥וֹת לָהֶ֖ם אֶֽעֱשֶׂ֥ה לָכֶֽם:
Numbers Chapter 34
1The Lord spoke to Moses, saying: אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Command the children of Israel and say to them, When you arrive in the land of Canaan, this is the land which shall fall to you as an inheritance, the land of Canaan according to its borders. בצַ֞ו אֶת־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם כִּֽי־אַתֶּ֥ם בָּאִ֖ים אֶל־הָאָ֣רֶץ כְּנָ֑עַן זֹ֣את הָאָ֗רֶץ אֲשֶׁ֨ר תִּפֹּ֤ל לָכֶם֙ בְּנַֽחֲלָ֔ה אֶ֥רֶץ כְּנַ֖עַן לִגְבֻֽלֹתֶֽיהָ:
This is the land which shall fall to you: Since many precepts apply to the Land [of Israel] and do not apply outside the Land, Scripture found it necessary to chart the outer limits of its boundaries from all sides, to inform you that the precepts apply everywhere within these borders. זאת הארץ אשר תפול לכם וגו': לפי שהרבה מצות נוהגות בארץ ואין נוהגות בחוצה לארץ, הוצרך לכתוב מצרני גבולי רוחותיה סביב, לומר לך מן הגבולים הללו ולפנים המצות נוהגות:
shall fall to you: Since it was apportioned by lot, the division is described in terms of נְפִילָה, falling [a word commonly used in connection with lots]. The Midrash Aggadah says that [this expression is used here] because the Holy One, blessed is He, cast down [lit., caused to fall] from heaven the celestial ministers of the seven [Canaanite] nations, and shackled them before Moses. He said to him [Moses], See, they no longer have any power. — [Mid. Tanchuma] תפול לכם: על שם שנתחלקה בגורל נקראת חלוקה לשון נפילה. ומדרש אגדה אומר ע"י שהפיל הקב"ה שריהם של שבע אומות מן השמים וכפתן לפני משה, אמר לו ראה אין בהם עוד כח:
3Your southernmost corner shall be from the desert of Zin along Edom, and the southern border shall be from the edge of the Sea of Salt [the Dead Sea] to the east. גוְהָיָ֨ה לָכֶ֧ם פְּאַת־נֶ֛גֶב מִמִּדְבַּר־צִ֖ן עַל־יְדֵ֣י אֱד֑וֹם וְהָיָ֤ה לָכֶם֙ גְּב֣וּל נֶ֔גֶב מִקְצֵ֥ה יָֽם־הַמֶּ֖לַח קֵֽדְמָה:
Your southernmost corner shall be: The southern flank extending from east to west. והיה לכם פאת נגב: רוח דרומית אשר מן המזרח למערב:
from the desert of Zin: which adjoins Edom, beginning in the southeastern corner of the land of the nine tribes. How? Three lands lie south of the Land of Israel, each adjoining the other-part of Egypt, the entire land of Edom, and the entire land of Moab. The land of Egypt is in the southwestern corner, as it says [later] in this passage, “from Azmon to the stream of Egypt and its ends shall be to the sea” (verse 5). The stream of Egypt ran through the entire length of Egypt, as it says, “from the Shihor [river], which is along the face of Egypt” (Josh. 13:3), and it intervenes between the land of Egypt from the Land of Israel. The land of Edom adjoins it [Egypt] from the east, and the land of Moab adjoins the land of Edom at the southeastern corner [of the land of Israel]. When the Israelites departed from Egypt, had the Omnipresent wished to expedite their entry into the Land, He would have taken them northward across the Nile, and they would have thus entered the Land. But He did not do so, and this is the meaning of what is said, “God did not lead them [by] way of the land of the Philistines” (Exod. 13:17). For they [the Philistines] dwelt by the sea in the west of the land of Canaan, as it says regarding the Philistines, “those who inhabit the coastal area, the Cherethite nation” (Zeph. 2:5). He did not lead them by that route, but diverted them and took them along the southern route, to the desert. Ezekiel called it “the desert of the nations” (Ezek. 5:35) because several nations dwelt alongside it. He led them along the south, always from west to east, until they arrived at the southern end of the land of Edom. They asked the king of Edom for permission to enter his land and traverse its width in order to enter the Land [of Israel], but he refused, and they had to turn and travel along the entire south of Edom until they reached the southern end of the land of Moab, as it says, “He sent [messengers] also to the king of Moab, but he was unwilling” (Jud. 11:17). They then traversed the entire southern boundary of Moab, right to the end, and then turned northward until they had passed along its entire eastern boundary, along its width, and when they finished its eastern boundary, they came upon the land of Sihon and Og, who dwelt to the east of the land of Canaan, with the Jordan [river] intervening between them. This is the meaning of what is stated concerning Jephthah,“And they went through the desert and went around the land of Edom and the land of Moab, and they came to the east of the land of Moab” (ibid. 18). They conquered the lands of Sihon and Og, which were to the north of Moab, and came near to the Jordan, opposite the northwestern corner of the land of Moab. Hence, the land of Canaan, which was across the Jordan to the west, has its southeastern corner bordering on Edom. ממדבר צן: אשר אצל אדום מתחלת מקצוע דרומית מזרחית של ארץ תשעת המטות. כיצד, שלש ארצות יושבות בדרומה של ארץ ישראל זו אצל זו קצת ארץ מצרים, וארץ אדום כולה וארץ מואב כולה. ארץ מצרים במקצוע דרומית מערבית, שנאמר בפרשה זו מעצמון נחלה מצרים והיו תוצאותיו הימה. ונחל מצרים היה מהלך על פני כל ארץ מצרים, שנאמר (יהושע יג, ג) מן השיחור אשר על פני מצרים. ומפסיק בין ארץ מצרים לארץ ישראל וארץ אדום אצלה לצד המזרח וארץ מואב אצל ארץ אדום בסוף הדרום למזרח, וכשיצאו ישראל ממצרים, אם רצה המקום לקרב את כניסתם לארץ היה מעבירם את הנילוס לצד צפון ובאין לארץ ישראל, ולא עשה כן, וזהו שנאמר (שמות יג, יז) ולא נחם א-להים דרך ארץ פלשתים, שהם יושבים על הים במערבה של ארץ כנען, כענין שנאמר בפלשתים (צפניה ב, ה) יושבי חבל הים גוי כרתים. ולא נחם אותו הדרך אלא הסיבן והוציאם דרך דרומה אל המדבר, והוא שקראו יחזקאל (יחזקאל כ, לה) מדבר העמים, לפי שהיו כמה אומות יושבות בצדו והולכין אצל דרומה מן המערב כלפי מזרח תמיד, עד שבאו לדרומה של ארץ אדום ובקשו ממלך אדום שיניחם להכנס בארצו ולעבור דרך רחבה ולהכנס לארץ, ולא רצה. והוצרכו לסבוב את כל דרומה של אדום עד בואם לדרומה של ארץ מואב, שנאמר (שופטים יא, יז) וגם אל מלך מואב שלח ולא אבה. והלכו כל דרומה של מואב עד סופה ומשם הפכו פניהם לצפון עד שסבבו כל מצר מזרחי שלה לרחבה וכשכלו את מזרחה מצאו את ארץ סיחון ועוג שהיו יושבין במזרחה של ארץ כנען והירדן מפסיק ביניהם. וזהו שנאמר ביפתח (שופטים יא, יח) וילך במדבר ויסב את ארץ אדום ואת ארץ מואב ויבא ממזרח שמש לארץ מואב. וכבשו את ארץ סיחון ועוג שהיתה בצפונה של ארץ מואב. וקרבו עד הירדן והוא כנגד מקצוע צפונית מערבית של ארץ מואב, נמצא שארץ כנען שבעבר הירדן למערב היה מקצוע דרומית מזרחית שלה אצל אדום:
4The border then turns south of Maaleh Akrabim [elevation of Akrabim], passing toward Zin, and its ends shall be to the south of Kadesh barnea. Then it shall extend to Hazar addar and continue toward Azmon. דוְנָסַ֣ב לָכֶם֩ הַגְּב֨וּל מִנֶּ֜גֶב לְמַֽעֲלֵ֤ה עַקְרַבִּים֙ וְעָ֣בַר צִ֔נָה וְהָיוּ֙ (כתיב והיה֙) תּֽוֹצְאֹתָ֔יו מִנֶּ֖גֶב לְקָדֵ֣שׁ בַּרְנֵ֑עַ וְיָצָ֥א חֲצַר־אַדָּ֖ר וְעָבַ֥ר עַצְמֹֽנָה:
The border then turns south of Maaleh Akrabim: Whenever the term וְנָסַב (“turns”) or וְיָצָא (“extends to”) is used, it [Scripture] informs us that the border was not straight, but veered outward; the boundary line bent to the north, angling westward, so that the border passed south of Maaleh Akrabim, so that Maaleh Akrabim was within the border. ונסב לכם הגבול מנגב למעלה עקרבים: כל מקום שנאמר ונסב או ויצא, מלמד שלא היה המצר שוה אלא הולך ויוצא לחוץ, יוצא המצר ועוקם לצד צפונו של עולם באלכסון למערב ועובר המצר בדרומה של מעלה עקרבים, נמצא מעלה עקרבים לפנים מן המצר:
passing toward Zin: Heb. צִנָה, to Zin, as in מִצְרַיְמָה, to Egypt. ועבר צנה: אל צין כמו מצרימה:
its ends shall be: Heb. תוֹצְאֹתָיו, its ends, to the south of Kadesh-barnea. והיו תוצאותיו: קצותיו. בדרומה של קדש ברנע:
it shall extend: The boundary stretches northward and continues angling westward, until it reaches Hazar-addar, and from there to Azmon and from there to the stream of Egypt. The term “turns” is used here, because Scripture writes,“it shall extend to Hazar-addar.” For it began to widen after passing Kadesh-barnea, and the width of that strip which protruded northward was from Kadesh-barnea to Azmon. From there onward, the boundary narrowed and turned southward, reaching the river of Egypt, and from there westward to the Great Sea, which is the western boundary of the entire Land of Israel. Thus, the river of Egypt is in the southwestern corner. ויצא חצר אדר: מתפשט המצר ומרחיב לצד צפון של עולם ונמשך עוד באלכסון למערב ובא לו לחצר אדר ומשם לעצמון ומשם לנחל מצרים. ולשון ונסב האמור כאן לפי שכתב ויצא חצר אדר שהתחיל להרחיב משעבר את קדש ברנע ורוחב אותה רצועה שבלטה לצד צפון היתה מקדש ברנע עד עצמון ומשם והלאה נתקצר המצר ונסב לצד הדרום ובא לו לנחל מצרים ומשם לצד המערב אל הים הגדול שהוא מצר מערבה של כל ארץ ישראל. נמצא שנחל מצרים במקצוע מערבית דרומית:
5The border then turns from Azmon to the stream of Egypt, and its ends shall be to the sea. הוְנָסַ֧ב הַגְּב֛וּל מֵֽעַצְמ֖וֹן נַ֣חְלָה מִצְרָ֑יִם וְהָי֥וּ תֽוֹצְאֹתָ֖יו הַיָּֽמָּה:
and its ends shall be to the sea: To the western border, for the southern border no longer stretches westward past there. והיו תוצאותיו הימה: אל מצר המערב שאין עוד גבול נגב מאריך לצד המערב משם והלאה:
6The western border: it shall be for you the Great [Mediterranean] Sea and the border this shall be your western border. ווּגְב֣וּל יָ֔ם וְהָיָ֥ה לָכֶ֛ם הַיָּ֥ם הַגָּד֖וֹל וּגְב֑וּל זֶה־יִּֽהְיֶ֥ה לָכֶ֖ם גְּב֥וּל יָֽם:
The western border: And what was the western border? וגבול ים: ומצר מערבי מהו:
[It shall be for you] the Great Sea: As a boundary. והיה לכם הים הגדול: למצר:
and the border: The islands in the sea are also included in the border. These islands are called isles in old French. — [Gittin 8a] וגבול: הנסין שבתוך הים אף הם מן הגבול והם איים, שקורין אישלי"ש [איים]:
7This shall be your northern border: From the Great [Mediterranean] Sea turn yourselves toward Mount Hor. זוְזֶה־יִּֽהְיֶ֥ה לָכֶ֖ם גְּב֣וּל צָפ֑וֹן מִן־הַיָּם֙ הַגָּדֹ֔ל תְּתָא֥וּ לָכֶ֖ם הֹ֥ר הָהָֽר:
northern border: Heb. גְּבוּל צָפוֹן, the northern boundary. גבול צפון: מצר צפון:
From the Great Sea turn yourselves toward Mount Hor: which is the northwestern corner. Its summit slopes down into the sea. Some of the expanse of the sea is inward of it and some outside it. מן הים הגדול תתאו לכם הר ההר: שהוא במקצוע צפונית מערבית. וראשו משפיע ונכנס לתוך הים ויש מרוחב הים לפנים הימנו וחוצה הימנו:
turn yourselves: Change your direction, to move from west to north, toward Mount Hor. תתאו: תשפעו לכם לנטות ממערב לצפון אל הר ההר:
turn yourselves: An expression denoting a slant, as in “the [slanting] chamber (תָּא) of the guards” (I Kings 14:28); “the chamber (תָּא) of the gate” (Ezek. 40:10), which are called apendiz in old French [penthouse, lean-to, a small building with a sloping roof, attached to a main building] for it is curved and sloping. תתאו: לשון סיבה, כמו (ד"ה ב' יב, יא) אל תא הרצים, (יחזקאל מ, י) ותאי השער היציע, שקורין אפינדי"ץ [מבנה בעל גג משופע], שהוא מוסב ומשופע:
8From Mount Hor turn to the entrance of Hamath, and the ends of the border shall be toward Zedad. חמֵהֹ֣ר הָהָ֔ר תְּתָא֖וּ לְבֹ֣א חֲמָ֑ת וְהָי֛וּ תּֽוֹצְאֹ֥ת הַגְּבֻ֖ל צְדָֽדָה:
From Mount Hor: you shall turn and continue along the northern border eastward, and then you will arrive at the entrance to Hamath, which is Antioch. - [Targum Yerushalmi] מהר ההר: תסבו ותלכו אל מצר הצפון לצד המזרח ותפגעו בלבא חמת, זו אנטוכיא:
and the ends of the border: Heb. תּוֹצְאֹת הַגּבוּל, the ends of the border. Whenever [Scripture] mentions “the ends of the border” either the boundary line ends there completely and does not continue further in that direction, or from there it spreads out, broadens, and extends backwards, continuing in a more slanting direction than [encompassed in] the original expanse. In relation to the breadth of the original dimension, it is called the ends, for that dimension ends there. תוצאות הגבול: סופי הגבול. כל מקום שנאמר תוצאות הגבול, או המצר כלה שם לגמרי ואינו עובר להלן כלל, או משם מתפשט ומרחיב ויוצא לאחוריו להמשיך להלן באלכסון יותר מן הרוחב הראשון, ולענין רוחב המדה הראשון קראו תוצאות, ששם כלתה אותה מדה:
9The border shall then extend to Ziphron, and its ends shall be Hazar enan; this shall be your northern border. טוְיָצָ֤א הַגְּבֻל֙ זִפְרֹ֔נָה וְהָי֥וּ תֽוֹצְאֹתָ֖יו חֲצַ֣ר עֵינָ֑ן זֶה־יִּֽהְיֶ֥ה לָכֶ֖ם גְּב֥וּל צָפֽוֹן:
and its ends shall be Hazar-enan: This is the end of the northern border, and Hazar-enan is situated in the northeastern corner. From there“you shall then turn yourselves” toward the eastern border. והיו תוצאתיו חצר עינן: הוא היה סוף המצר הצפוני. ונמצאת חצר עינן במקצוע צפונית מזרחית. ומשם והתאויתם לכם אל מצר המזרחי:
10You shall then turn yourselves toward the eastern border, from Hazar enan to Shepham. יוְהִתְאַוִּיתֶ֥ם לָכֶ֖ם לִגְב֣וּל קֵ֑דְמָה מֵֽחֲצַ֥ר עֵינָ֖ן שְׁפָֽמָה:
You shall then turn yourselves: Heb. וְהִתְאַוִּיתֶם, a term denoting turning or veering, cognate with [the term] תְּתָאוּ. והתאויתם: לשון הסבה ונטיה כמו תתאו:
to Shepham: on the eastern boundary, and from there to Riblah. שפמה: במצר המזרחי ומשם הרבלה:
11The border descends from Shepham toward Riblah, to the east of Ain. Then the border descends and hits the eastern shore of Lake Kinnereth. יאוְיָרַ֨ד הַגְּבֻ֧ל מִשְּׁפָ֛ם הָֽרִבְלָ֖ה מִקֶּ֣דֶם לָעָ֑יִן וְיָרַ֣ד הַגְּבֻ֗ל וּמָחָ֛ה עַל־כֶּ֥תֶף יָֽם־כִּנֶּ֖רֶת קֵֽדְמָה:
east of Ain: [Ain is] the name of a place, and the border passes east of it, so that Ain is situated within the border and is part of the Land of Israel. מקדם לעין: שם מקום. והמצר הולך במזרחו נמצא העין לפנים מן המצר ומארץ ישראל הוא:
Then the border descends: As the border proceeds from north to south, it descends. וירד הגבול: כל שהגבול הולך מצפון לדרום הוא יורד והולך:
and hits the... shore: [Heb. כֶּתֶף, lit. shoulder: i.e.,] the side. ומחה על כתף: אל עבר:
and hits the eastern shore of Lake Kinnereth: For Lake Kinnereth was within the border to the west, and the border which is east of Lake Kinnereth, descends to the Jordan. The Jordan flows from north to south diagonally, slanting eastward, moving toward the land of Canaan opposite Lake Kinnereth, and extending along the eastern flank of the Land of Israel, opposite Lake Kinnereth, until it falls into the Sea of Salt [the Dead Sea], and from there the border ends with its ends at the Sea of Salt, from which the southeastern border begins. This is how it is encompassed from all its four sides. ים כנרת קדמה: שיהא ים כנרת תוך לגבול במערב, והגבול במזרח ים כנרת, ומשם יורד אל הירדן והירדן מושך ובא מן הצפון לדרום באלכסון נוטה לצד מזרח ומתקרב לצד ארץ כנען כנגד ים כנרת ומושך לצד מזרחה של א"י כנגד ים כנרת עד שנופל בים המלח ומשם כלה הגבול בתוצאותיו אל ים המלח, שממנו התחלת מצר מקצוע דרומית מזרחית. הרי סובבת אותה לארבע רוחותיה:
12The border then continues down along the Jordan, and its ends is the Sea of Salt [the Dead Sea]; this shall be your Land according to its borders around. יבוְיָרַ֤ד הַגְּבוּל֙ הַיַּרְדֵּ֔נָה וְהָי֥וּ תֽוֹצְאֹתָ֖יו יָ֣ם הַמֶּ֑לַח זֹאת֩ תִּֽהְיֶ֨ה לָכֶ֥ם הָאָ֛רֶץ לִגְבֻֽלֹתֶ֖יהָ סָבִֽיב:
13Moses commanded the children of Israel saying, "This is the Land which you are to apportion for inheritance through lot, that the Lord has commanded to give to the nine and a half tribes. יגוַיְצַ֣ו משֶׁ֔ה אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֹ֣את הָאָ֗רֶץ אֲשֶׁ֨ר תִּתְנַֽחֲל֤וּ אֹתָהּ֙ בְּגוֹרָ֔ל אֲשֶׁר֙ צִוָּ֣ה יְהֹוָ֔ה לָתֵ֛ת לְתִשְׁעַ֥ת הַמַּטּ֖וֹת וַֽחֲצִ֥י הַמַּטֶּֽה:
14For the tribe of Reuben's descendants according to their fathers' house, and the tribe of Gad's descendants according to their fathers' house, and half the tribe of Manasseh have already received their inheritance. ידכִּ֣י לָֽקְח֞וּ מַטֵּ֨ה בְנֵ֤י הָרֽאוּבֵנִי֙ לְבֵ֣ית אֲבֹתָ֔ם וּמַטֵּ֥ה בְנֵֽי־הַגָּדִ֖י לְבֵ֣ית אֲבֹתָ֑ם וַֽחֲצִי֙ מַטֵּ֣ה מְנַשֶּׁ֔ה לָֽקְח֖וּ נַֽחֲלָתָֽם:
15The two and a half tribes have received their inheritance on this side of the Jordan, near Jericho in the east, toward the sunrise." טושְׁנֵ֥י הַמַּטּ֖וֹת וַֽחֲצִ֣י הַמַּטֶּ֑ה לָֽקְח֣וּ נַֽחֲלָתָ֗ם מֵעֵ֛בֶר לְיַרְדֵּ֥ן יְרֵח֖וֹ קֵ֥דְמָה מִזְרָֽחָה:
in the east toward the sunrise: Heb. קֵדְמָה, meaning toward the front of the world, which is in the east, for the east side is called the forefront [lit., the face] and the west is called the back. Thus, the south is to the right, and the north is to the left. קדמה מזרחה: אל פני העולם שהם במזרח, שרוח מזרחית קרויה פנים, ומערבית קרויה אחור, לפיכך דרום לימין וצפון לשמאל:
Daily Tehillim: Chapters 140 - 150
• Chapter 140
David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.
1. For the Conductor, a psalm by David.
2. Rescue me from the evil man, protect me from the man of violence,
3. who devise evil schemes in their heart; every day they gather for wars.
4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.
5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.
6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.
7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.
8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.
9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.
10. As for the head of my besiegers, let the deceit of their own lips bury them.
11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.
12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.
13. I know that the Lord will execute judgement for the poor, justice for the needy.
14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.
Chapter 141
This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.
1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.
2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.
3. O Lord, place a guard for my mouth, keep watch over the door of my lips.
4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.
5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.
6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.
7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.
8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.
9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.
10. Let the wicked fall into their own nets together, until I pass over.
Chapter 142
David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"
1. A maskil1 by David, when he was in the cave, a prayer.
2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.
3. I will pour out my plea before Him; I will declare my distress in His presence.
4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.
5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.
6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”
7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.
8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 143
1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.
2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.
3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.
4. Then my spirit became faint within me; my heart was dismayed within me.
5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.
6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.
7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.
8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.
9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.
10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.
11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.
12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.
Chapter 144
After triumphing in all his wars, David composed this psalm in praise of God.
1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.
2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.
3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?
4. Man is like a breath; his days are like a passing shadow.
5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.
6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.
7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,
8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.
9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.
10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.
11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.
12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.
13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.
14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.
15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.
Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
Tanya: Igeret HaTeshuva , Chapter 9
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 29 Tammuz, 5776 · 4 August 2016
• Igeret HaTeshuva , Chapter 9
• The Alter Rebbe explained at the conclusion of the previous chapter that through teshuvah ila'ah, the higher level of repentance, the soul is totally cleansed and purified. It then ascends and cleaves to G-d with the same degree of unity that it enjoyed before it descended into the body. Furthermore, the Alter Rebbe quoted the Zohar to the effect that teshuvah ila'ahinvolves studying Torah with awe and love of G-d.
In the fourth chapter, however, he explained that teshuvah ila'ah involves reinstating the higher letter hei of the Tetragrammaton. What possible connection does this have with studying Torah out of love and fear of G-d, when these two spiritual emotions are related to the letter vav?
In order to resolve this seeming anomaly, the Alter Rebbe will now explain that the love and fear discussed in the present chapter are generated intellectually: they result from meditation upon G-d's greatness, and are thus the offspring of Binah. It is specifically this kind of love and fear that unites the hei and the vav — the intellect with the resulting emotions.
וביאור הענין, כמו שכתוב בזוהר הקדוש ותיקונים בכמה מקומות
The explanation of this subject — which levels of love and fear are related to the upper hei — is as discussed frequently in the Zohar and Tikunnim
דבינה איהי תשובה עילאה
that Binah is the higher level of teshuvah,1
והאם רובצת על האפרוחים
“the mother crouching over the chicks….”
I.e., Binah is the mother of her offspring — the love and fear of G-d.
דהיינו שעל ידי שמתבונן בגדולת ה' בהעמקת הדעת
One ought to meditate profoundly and with concentration on the greatness of G-d
ומוליד מרוח בינתו דחילו ורחימו שכליים
and through his comprehension arouse a sense of intellectual awe and love
ובטוב טעם ודעת
on rational grounds.
כענין שנאמר: לאהבה את ה' אלקיך משום כי הוא חייך וגו'
This love is that of the verse,2 “To love the L-rd your G-d…. because He is your life….” — a love based on a reason.
ולא די לו באהבה טבעית המסותרת לבד וכו'
He will not be content with the endowed, latent love alone….
This is concealed in the heart of every Jew and needs but to be revealed; such a worshipper, though, creates instead a love of G-d through his own intellectual endeavor.
וכן ביראה ופחד
So too with fear and terror of G-d
או בושה וכו' כנודע
or shame…. as is known.
This is a deeper form of awe in which one feels abashed in G-d's presence, hence fearing to rebel against Him by sinning.
When one's spiritual emotions of love and fear are born in the mind, then]:
אזי נקראת האם רובצת על האפרוחי' וכו'
this is termed “the mother crouching over the chicks….” Binah has given birth and hovers over her offspring — the love and fear of G-d.
והנה עיקר האהבה היא אתדבקות רוחא ברוחא
Ahavah, the love of G-d, is primarily the cleaving of spirit to Spirit,3
כמו שכתוב: ישקני מנשיקות פיהו וגו' כנודע
as the verse expresses it,4 “He kisses me with the kisses of his mouth….”
A physical kiss unites the inner breath or spirit of two individuals. Similarly, the internal aspects of the soul and G-dliness are united through the “breath” or speech of Torah, through good deeds, and more specifically through the concentrated study of Torah, as explained in Part I, Chapter 45.
ועל זה נאמר: ובכל נפשך
With regard to this [cleaving of spirit to Spirit] the verse says5 [that “you shall love the L-rd your G-d….] with all your soul,”
שהם הם כל חלקי הנפש, שכל ומדות ולבושיהם מחשבה דיבור ומעשה, לדבקה כולן בו יתברך
which means that the love is to be so intense that all aspects of the soul — intellect and emotions, and their garbs of thought, speech and deed — are to cleave to G-d.
דהיינו: המדות במדותיו יתברך מה הוא רחום וכו'
This means that man's emotive faculties are to be bound up with His6 — “As He is merciful [so should you be merciful]…”
Thus when a person acts kindly out of the attribute of compassion, for example. this emotive faculty of his is bound up with G-d's.
והשכל בשכלו וחכמתו יתברך
So, too, man's intellect adheres to G-d's intellect and wisdom;
הוא עיון התורה דאורייתא מחכמה נפקא
this refers to the concentrated study of Torah, for7 “the Torah issues from Wisdom.”
וכן המחשבה במחשבתו יתברך
So, too, is man's thought [to be united] with G-d's,
והדיבור בדבר ה' זו הלכה
and his speech [is to be unified with]8 “the word of G-d, which is the Halachah,”
וכמו שכתוב: ואשים דברי בפיך
as in the passages which speak of the Torah:9 “I have placed My word in your mouth,”
ודברי אשר שמתי בפיך
and10 “My words that I have placed in your mouth.”
והמעשה הוא מעשה הצדקה
Man's deeds [shall likewise be united with His deeds] through works of charity,
להחיות רוח שפלים
to revive the spirit of the crestfallen,
Acting thus unites man with His Maker, for He too provides life and “revives the spirit” of created beings",
כמו שכתוב: כי ששת ימים עשה ה' וגו' כנודע במקום אחר
as the verse states11 “For six days G-d wrought….,” as is explained elsewhere.
The expression used concerning G-d's activity during the Six Days of Creation — a verb expressing action and doing — indicates that the Divine powers had to descend even to the nethermost level of mere action, in order to create and vitalize the inconsequential beings of creation.
וזו היא אתדבקות דרוחא ברוחא, בתכלית הדביקות ויחוד, כשהיא מחמת אהבה וכו'
This is the cleaving of spirit to Spirit — the ultimate attachment and union that result from love….
Ultimate union with G-d through Torah study is attained only when it is the result of love. Thus, while it is true that when one studies Torah simply out of one's acceptance of the Yoke of Heaven he also achieves a measure of the cleaving of spirit of Spirit, this cannot compare to the degree of attachment that is attained when the same study is motivated by a love of G-d. Hence, since teshuvah ila'ah is a manifestation of the soul's ultimate attachment with G-d, it follows that “Teshuva ila'ah means engaging in the study of Torah in awe and love of the Holy One, blessed be He,” as the Zohar teaches.
ולפי שפגם הברית בהוצאת זרע לבטלה
Since the violation of the covenant through wasteful emission,
ואין צריך לומר בעריות, או שאר איסורי ביאה דאורייתא או דרבנן
to say nothing of incestuous relations, or other unions prohibited by the Torah or the Sages
(כי חמורים דברי סופרים וכו')
(12 for13 “the words i.e. the prohibitions of the Sages are more grave [than even the words i.e., the prohibitionsof the Torah]”),
פוגם במוח
causes a blemish in the mind,
לכן תיקונו הוא, דיתעסק באורייתא דמחכמה נפקא
therefore his rectification is secured by engaging in the study of the Torah, which derives from Wisdom.
This explains why it was stated in Chapter 4 that only teshuvah ila'ah — “engaging in the study of the Torah in awe and love of the Holy One, blessed be He” — is effective in remedying this sin."
וזהו שכתוב בתנא דבי אליהו: אדם עבר עבירה ונתחייב מיתה למקום, מה יעשה ויחיה
We threfore find in Tana devei Eliyahu:14 "A man commits a sin and is liable to death before Al-mighty(for the above-mentioned sin carries with it the punishment of death by Divine agency); what shall he do and live?
אם היה רגיל לקרות דף אחד יקרא ב' דפים, לשנות פרק אחד ישנה ב' פרקים וכו'
If he was accustomed to studying one page [of Written Law], let him study two; if he was accustomed to studying one chapter [of the Oral Law], let his study two chapters…."
Why is sin punishable by death by Divine agency, such as the sin of wasteful emission, rectifiable by an increase in Torah study?
והיינו: כמשל חבל הנפסק וחוזר וקושרו
This resembles a rope that is severed and then reknotted:
שבמקום הקשר הוא כפול ומכופל
the site of the knot is twofold and fourfold thicker than the rest of the rope.
וככה הוא בחבל נחלתו וכו'
So it is with the “rope of [G-d's] heritage,” with the soul's bond with its Source.
If this relationship was severed by sin, then repentance must reknot the cord doubly and fourfold. And this is accomplished through the study of the Torah.
וזהו שאמר הכתוב: בחסד ואמת יכופר עון וגו'
Thus Scripture states,15 “Through kindness and truth is sin forgiven …..,”
ואין אמת אלא תורה
and16 “there is no truth but Torah….”
Thus it is through the study of Torah that sin is forgiven.
ועון בית עלי בזבח ומנחה הוא דאינו מתכפר, אבל מתכפר בתורה וגמילות חסדים
Similarly, on the statement in Scripture17 that “the sin of the house of Eli will not be atoned by sacrifices and offerings,” theGemara comments: “By sacrifices and offerings will the sin of the House of Eli not be atoned, but it will be atoned through the study of Torah and through good deeds,”
כדאיתא בסוף פרק קמא דראש השנה
as explained at the end of the first chapter18 of Rosh HaShanah.
| FOOTNOTES | |
| 1. | Devarim 22:6. |
| 2. | Ibid. 30:20. |
| 3. | Note of the Rebbe: “There are many differences between the way in which the `cleaving of spirit to Spirit' is explained here, and earlier on in chapter 49 [of Part I].” |
| 4. | Shir HaShirim 1:2. |
| 5. | Devarim 6:5. |
| 6. | Yerushalmi, Peah 1:1, et al. |
| 7. | Zohar I, 85a. |
| 8. | Shabbat 138b. |
| 9. | Yeshayahu 51:16. |
| 10. | Ibid. 59:12. |
| 11. | Shmot 20:11. |
| 12. | Parentheses are in the original text. |
| 13. | Cf. Sanhedrin 88b. |
| 14. | Cf. Vayikra Rabbah, beginning. of chapter 25. |
| 15. | Mishlei 16:6. |
| 16. | Cf. Berachot 5b. |
| 17. | I Shmuel 3:4. |
| 18. | In his glosses on Tanya, the Rebbe notes that the Alter Rebbe's reference to “the end of the first chapter” is somewhat problematic, for this statement appears four pages before the end of that chapter, on page 18a. |
Rambam:
• Sefer Hamitzvos:
• Thursday, 29 Tammuz, 5776 · 4 August 2016
• Sefer Hamitzvos:
• Thursday, 29 Tammuz, 5776 · 4 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 247
Saving a Victim from an Attacker
"You shall cut off her hand; you shall not pity her"—Deuteronomy 25:12.
We are commanded to save a potential victim from the hands of one who is "chasing" him to kill him—even if this means killing the attacker. If it is possible to save the victim without killing the pursuer – through injuring the attacker, then that must be done. But if that is not possible, we are commanded to kill the pursuer rather than allow him to execute his dastardly intention.
Full text of this Mitzvah »• Saving a Victim from an Attacker
Sparing an Attacker
"You shall cut off her hand; you shall not pity her"—Deuteronomy 25:12.
We are forbidden to have pity on one who is pursuing another to kill him. Instead we are commanded to try to stop the pursuer at all costs, and if the effort to stop him is unsuccessful, and the pursuer persists in acting upon his intentions, we must fight him. If possible, we try to prevent him from killing by amputating one of his limbs, blinding him [etc.], and if the only way to stop him is by killing him, then he must be killed.
The same rule applies to a man pursuing a woman (or man) to rape her (or him).
This only applies while the attacker is pursuing the victim. Once the crime has been perpetrated, the criminal may not be summarily executed, but must be brought to court and tried.
Full text of this Mitzvah »• Sparing an Attacker
Saving a Person in Mortal Peril
"You shall not stand [idly] by the blood of your neighbor"—Leviticus 19:16.
It is forbidden to abstain from offering assistance when perceiving one's fellow in mortal danger, or his property in danger of destruction.
Examples: One who knows how to swim who sees his fellow drowning, must jump into the water to save him; if one becomes aware of a plot against another's life, it is his responsibility to attempt to thwart it; one who has evidence that could support his fellow's monetary claim in court, must come forward and testify.
Full text of this Mitzvah »• Saving a Person in Mortal Peril
Designating Cities of Refuge
"Prepare for you the way, and divide the border of the land into three parts"—Deuteronomy 19:3.
We are commanded to designate six cities of refuge in the Land of Israel, and prepare unobstructed and direct routes leading to them. These cities provided refuge [against avenging relatives] for individuals guilty of manslaughter.
Full text of this Mitzvah »• Designating Cities of Refuge
Positive Commandment 182
Translated by Berel Bell
The 182nd mitzvah is that we are commanded to designate six cities of refuge, to be available for a person who killed someone accidentally. We must fix the road and keep it straight, and make sure that nothing will impede the fleeing person from running there.
The source of this commandment is G‑d's statement1 (exalted be He), "[You must separate three cities in the land which G‑d your L‑rd is giving you to occupy.] Establish yourself a road, and divide your land into three parts."
The details of this mitzvah are explained in tractates Sanhedrin,2 Makkos,3 Shekalim,4 and Sotah.5
We have mentioned previously6 the statement of our Sages, "Cities of refuge are only in Israel."
FOOTNOTES
1.Deut. 19:3.
2.77b.
3.Ch. 2.
4.1:1.
5.See Kapach, 5731, footnote 17.
6.P176.
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 247
Saving a Victim from an Attacker
"You shall cut off her hand; you shall not pity her"—Deuteronomy 25:12.
We are commanded to save a potential victim from the hands of one who is "chasing" him to kill him—even if this means killing the attacker. If it is possible to save the victim without killing the pursuer – through injuring the attacker, then that must be done. But if that is not possible, we are commanded to kill the pursuer rather than allow him to execute his dastardly intention.
Full text of this Mitzvah »• Saving a Victim from an Attacker
Positive Commandment 247
Translated by Berel Bell
The 247th mitzvah is that we are commanded to save a person from someone who is trying to kill him, even by killing the attacker. I.e. if there is no other way to save the victim except by killing the attacker, we are commanded to kill him.
The source of this commandment is G‑d's statement1 (exalted be He), "[...if she grabs his attacker by his private parts,] you must cut off her hand [if necessary, to save her victim]; do not have any pity."
In the words of the Sifri: "[The reason the Torah uses the example of] 'his private parts' is because [an attack to] his private parts could endanger his life. In this case 'you must cut off her hand.' So too in any case where his life is in danger, 'you must cut off her hand.' [The reason the Torah says] 'you must cut off her hand' is because you must save him [even] at the cost of her hand. What is the source of the law that if you are unable to save him by cutting off her hand, that you must save him by killing her? The phrase, 'do not have any pity.' "
We have therefore explained the idea of this commandment. The verse2 describes the woman as "the wife of one of the men" fighting because it speaks of the most common case. It conveys the principle that one must save the victim even at the cost of the attacker's limbs, and if it is impossible to save him any other way, you must kill him.
The details of this mitzvah are explained in the 8th chapter of tractate Sanhedrin.3
FOOTNOTES
1.Deut. 25:12.
2.Ibid., 25:11.
3.73a.
Negative Commandment 293Sparing an Attacker
"You shall cut off her hand; you shall not pity her"—Deuteronomy 25:12.
We are forbidden to have pity on one who is pursuing another to kill him. Instead we are commanded to try to stop the pursuer at all costs, and if the effort to stop him is unsuccessful, and the pursuer persists in acting upon his intentions, we must fight him. If possible, we try to prevent him from killing by amputating one of his limbs, blinding him [etc.], and if the only way to stop him is by killing him, then he must be killed.
The same rule applies to a man pursuing a woman (or man) to rape her (or him).
This only applies while the attacker is pursuing the victim. Once the crime has been perpetrated, the criminal may not be summarily executed, but must be brought to court and tried.
Full text of this Mitzvah »• Sparing an Attacker
Negative Commandment 293
Translated by Berel Bell
The 293rd prohibition is that we are forbidden from sparing the life of a rodef.
The explanation of this: we said in the previous mitzvah1 that witnesses may not kill someone who has performed a transgression until the High Court has sentenced him to death; but this applies only if he has already performed and completed the transgression that carries the death penalty. However, when he is still involved in trying to perform the act, he is termed a rodef, and we are then obligated to prevent him from doing the sin he has in mind. If he refuses and persists, we must attack him. If we can stop him by [merely] depriving him of use of a limb, such as cutting off his hand or foot, or blinding his eye, that is fine. But if the only way to restrain him is by killing him, he must be killed before he performs the act. In this case, there is a prohibition to have pity on the pursuer by refraining from killing him.
The source of this prohibition is G‑d's statement,2 "You must cut off her hand [if necessary, to save her victim] and not have any pity."
In the words of the Sifri: "The phrase 'You must cut off her hand [if necessary]' teaches that you must save him [even] by cutting off her hand. What is the source of the law that if you cannot save him only through cutting off her hand, then you must kill her in order to save him? From the phrase, 'and not have any pity.' " There [in the Sifri] it also says: "[The reason the Torah uses the example of] 'his private parts' is because [an attack to] his private parts could endanger his life. In this case 'you must cut off her hand.' So too in any case where his life is in danger, 'you must cut off her hand.' "
Our previous statement that the rodef must be killed does not apply to all cases where a person is attempting to do a transgression. It applies only when one is chasing after another trying to kill him, even should [the rodef3] be a child; or trying to commit rape in a case the Torah terms gilui ervah,4 obviously includes [to rape] another man. [That the law of rodef applies also to rape is derived from] the G‑d's statement5 (exalted be He), "Even if the betrothed girl has screamed out, there would have been no one to come and save her." This implies that would there have been someone to save her, that he would do so with any means at his command. The Torah compares the law of an attempted rape of a betrothed girl and an attempted murder in the verse,6 "This is no different from the case where a man rises up against his neighbor and murders him."
The details of this mitzvah are explained in the 8th chapter of tractate Sanhedrin.
FOOTNOTES
1.N292.
2.Deut. 25:12.
3.See Kapach, 5731, footnote 36.
4.This includes a married woman, a relative, etc.
5.Deut. 22:27.
6.Ibid. 22:26.
Negative Commandment 297Saving a Person in Mortal Peril
"You shall not stand [idly] by the blood of your neighbor"—Leviticus 19:16.
It is forbidden to abstain from offering assistance when perceiving one's fellow in mortal danger, or his property in danger of destruction.
Examples: One who knows how to swim who sees his fellow drowning, must jump into the water to save him; if one becomes aware of a plot against another's life, it is his responsibility to attempt to thwart it; one who has evidence that could support his fellow's monetary claim in court, must come forward and testify.
Full text of this Mitzvah »• Saving a Person in Mortal Peril
Negative Commandment 297
Translated by Berel Bell
The 297th prohibition is that we are forbidden from not saving a Jew's life in a case where we see that his life is in danger and we have the ability to save him. For example, when someone is drowning in the sea and we can swim well to be able to save him; or a non-Jew wants to kill him and we are able to change his mind or to protect him from harm. [In such cases] there is a prohibition to refrain from saving him.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not stand still when your neighbor's life is in danger."
Our Sages say that even someone who denies that he has testimony is included in this prohibition, since he sees his brother's money being lost and is able to return it to him by testifying the truth. Another verse2 also refers to this: "and if he does not testify, he must bear his guilt." In the words of the Sifra: "What is the source of the law that when you can testify for someone, that you are forbidden from remaining silent? From the verse, 'Do not stand still when your neighbor's life is in danger.' What is the source of the law that if you see him drowning in the river, being attacked by robbers or by a wild animal that you are obligated to save him? From the verse, 'Do not stand still when your neighbor's life is in danger.' What is the source for the law that when a rodef is trying to kill someone, that you are obligated to save him even with the life [of the rodef]? From the verse, 'Do not stand still when your neighbor's life is in danger.' "
The details of this mitzvah are explained in tractate Sanhedrin.3
FOOTNOTES
1.Lev. 19:16.
2.Ibid. 5:1.
3.73a.
Positive Commandment 182Designating Cities of Refuge
"Prepare for you the way, and divide the border of the land into three parts"—Deuteronomy 19:3.
We are commanded to designate six cities of refuge in the Land of Israel, and prepare unobstructed and direct routes leading to them. These cities provided refuge [against avenging relatives] for individuals guilty of manslaughter.
Full text of this Mitzvah »• Designating Cities of Refuge
Positive Commandment 182
Translated by Berel Bell
The 182nd mitzvah is that we are commanded to designate six cities of refuge, to be available for a person who killed someone accidentally. We must fix the road and keep it straight, and make sure that nothing will impede the fleeing person from running there.
The source of this commandment is G‑d's statement1 (exalted be He), "[You must separate three cities in the land which G‑d your L‑rd is giving you to occupy.] Establish yourself a road, and divide your land into three parts."
The details of this mitzvah are explained in tractates Sanhedrin,2 Makkos,3 Shekalim,4 and Sotah.5
We have mentioned previously6 the statement of our Sages, "Cities of refuge are only in Israel."
FOOTNOTES
1.Deut. 19:3.
2.77b.
3.Ch. 2.
4.1:1.
5.See Kapach, 5731, footnote 17.
6.P176.
• Rambam - 1 Chapter: Tum'at Met Tum'at Met - Chapter 19
• Tum'at Met - Chapter 19
• Tum'at Met - Chapter 19
1
The following rules apply with regard to a beehive-like container lying on the ground, in the entrance of a building with its opening facing the outside and an olive-sized portion of a corpse under or on top of the portion outside the building. Whatever is directly under or above the olive-sized portion below or above the container is impure. Whatever is in its inner space is pure except an k'li that is directly above or below the impurity. The building is pure.
If there is impurity in the building, only the building is impure, butkeilim that are in the container or under it or above it outside of the building are pure. If there was impurity in the container, everything is impure, i.e., everything in the building and everything in the container, everything above it and everything below it that is opposite the impurity, as we explained.
If the container was raised a handbreadth above the ground and there was impurity under it, in the building, or above it, everything is impure, i.e., everything in the building, everything below it and everything above it. Whatever is in its inner space, by contrast, is pure except an k'li that is directly above or below the impurity. If there was impurity in the container, everything is impure, i.e., everything in the container and everything in the building, everything below it and everything above it. The rationale is thatkeilim or people who become an ohel over impurity or who have impurity above them convey impurity and do not intervene in the face of it, as we explained.
When does the above apply? When the container is an k'li and hollow. Different laws apply, however, if it was damaged and broken open and the open portion was plugged with straw and thus it is not considered as an k'li, or it was filled with straw so there was not an empty space of a handbreadth by a handbreadth and a handbreadth high, but instead, it was stuffed and there was not an empty space of a handbreadth in one place. If it was a handbreadth raised above the ground and there was impurity under it or in the building, the building and all the space under it are impure, because everything constitutes one ohel. Its inner space and anything on top of it on the outside of the building are pure, because it is considered an ohel of wood and it is not a container. If there was impurity inside of it, only what is inside of it is impure. If the impurity was above it, the space above it until the heavens is impure.
If such a container was placed on the ground, it opened to the outside, and an olive-sized portion of a corpse was under it, the space under it until the depths is impure. If the impurity was above it, the space above it until the heavens is impure. If there was impurity in the building, only the building is impure. If there is impurity within the container, only its inner space is impure.
א
כוורת שהיא מוטלת בארץ והיא בתוך פתח הבית ופיה לחוץ וכזית מן המת נתון תחתיה או על גבה מבחוץ כל שהוא כנגד הזית בתחתיה או בגבה טמא וכל מה שבאויר תוכה טהור חוץ מכלי שהוא כנגד הטומאה והבית טהור היתה הטומאה בבית אין טמא אלא הבית אבל כלים שבתוכה תחתיה או על גבה טהורים היתה הטומאה בתוכה הכל טמא כל שבבית וכל שבתוכה וכל שעל גבה וכל שתחתיה כנגד הטומאה כמו שביארנו היתה גבוהה מן הארץ טפח וטומאה תחתיה או בבית או על גבה הכל טמא כל שבבית וכל שתחתיה וכל שעל גבה אבל כל שבאויר תוכה טהור חוץ מכלי שהוא כנגד הטומאה היתה הטומאה בתוכה הכל טמא כל שבתוכה וכל שבבית וכל שתחתיה וכל שעל גבה שהכלים או האדם שנעשו אהל על הטומאה או שהיתה הטומאה על גביהן מביאין ולא חוצצין כמו שביארנו במה דברים אמורים בזמן שהיא כלי ומחולחלת אבל אם היתה פחותה וסתם המקום הנפחת בקש שהרי אינה כלי או שהיתה אפוצה עד שלא יהיה בה חלל טפח אלא אטומה כדי שלא ימצא בה חלל טפח במקום אחד היתה גבוהה מן הארץ טפח וטומאה תחתיה או בבית הרי הבית וכל שתחתיה טמאין מפני שהוא אהל אחד ותוכה וגבה טהור מפני שהוא אהל של עץ ואינו כלי היתה טומאה בתוכה אין טמא אלא תוכה היתה על גבה כנגדו עד לרקיע טמא היתה מונחת על הארץ ופיה לחוץ וכזית מן המת נתון תחתיה כנגדו עד התהום טמא היה ע"ג כנגדו עד הרקיע טמא היתה טומאה בבית אין טמא אלא הבית בלבד היתה טומאה בתוכה אין טמא אלא תוכה:
2
When a beehive-like container is lying on the ground in the entrance to a building, it opens up to the inside of the building, it is intact and hollow and there is an olive-sized portion of a corpse below it or above it, everything that is directly below the olive-sized portion of impurity or over it is impure. Everything that is in its inner space is impure except those keilim that are directly above or directly below the impurity and the building is pure.
If it was raised a handbreadth above the ground and there was impurity under it, in it, above it, or in the building, everything is impure: everything that is in the building and everything under it, because it and the building constitute one ohel.
If it was damaged and broken opened and the open portion was plugged with straw or stuffed, was raised a handbreadth above the ground and there was impurity under it, in the building, or in it, everything is impure except the articles above it. If the impurity was above it, the space above the impurity until the heavens is impure, but its inner space is pure and the space under it, the building, and everything in them is pure. Since it is not an k'li, it intervenes in the face of impurity.
If such a container
ב
כוורת המוטלת בארץ בתוך הפתח ופיה לפנים והיא כלי שלם וחלולה וכזית מן המת נתון תחתיה או על גבה מבחוץ כל שהוא כנגד הזית בתחתיה או על גבה טמא וכל מה שבאויר תוכה טהור חוץ מכנגד הטומאה והבית טהור היתה טומאה בתוכה או בבית הכל טמא היתה גבוהה מן הארץ טפח וטומאה תחתיה או בתוכה או על גבה או בבית הכל טמא כל שבבית וכל שתחתיה מפני שהיא והבית כאהל אחד וכל שעל גבה וכל שבתוכה טמא שהכלי מביא את הטומאה ואינו חוצץ כמו שנתבאר היתה פחותה ופקוקה בקש או אפוצה וגבוהה מן הארץ טפח וטומאה תחתיה או בבית או בתוכה הכל טמא חוץ מעל גבה היתה טומאה על גבה כנגדו בלבד עד לרקיע טמא אבל תוכה טהור ותחתיה והבית כל מה שבהן טהור מפני שאינה כלי חוצצת היתה מונחת על הארץ ופיה לפנים וכזית מן המת נתון תחתיה כנגדו עד התהום טמא היתה על גבה כנגדו עד לרקיע טמא היתה הטומאה בתוכה או בבית תוכה והבית טמא:
3
The following laws apply when there is a beehive-like container inside a building, it fills the entire height of the building, its opening is positioned toward the ceiling of the building, and it reaches the ceiling so that there is less than a handbreadth of space between it and the ceiling. If there is impurity in it, the building is impure. If there is impurity in the building, its contents are pure. The rationale is that when there is less than a handbreadth of open space, it is the nature of impurity to depart towards the building, but not to enter the container.
This law applies whether the container was standing upright or leaning on its side, with its opening to the wall and there was less than a handbreadth between it and the wall, whether there was one beehive-like container or two beehive-like containers, one above the other, and there was not a handbreadth of empty space between the upper container and the ceiling or the upper container and the wall.
When such a container was standing in the entrance to a building with its opening facing upward and there was less than a handbreadth between it and the lintel, if there is impurity in it, the building is pure. If there is impurity in the building, the contents of the container are impure. The rationale is that it is the nature of impurity to depart and not to enter.
ג
כוורת שהיא בתוך הבית והיא ממלאה את כל גובה הבית ופיה למעלה לקורות הבית ואין בינה לבין הקורות פותח טפח וטומאה בתוכה הבית טמא טומאה בבית מה שבתוכה טהור שדרך הטומאה לצאת לתוך הבית בפחות מטפח ואין דרכה להכנס בין שהיתה מוטה על צדה ופיה לכותל ובינו ובין הכותל פחות מטפח בין שהיתה כוורת אחת בין שהיו שתים זו על גבי זו ואין בין העליונה לקורות או לכותל פותח טפח היתה עומדת בתוך הפתח ופיה למעלה ואין בינו לבין המשקוף פותח טפח וטומאה בתוכה הבית טהור טומאה בבית מה שבתוכה טמא שדרך טומאה לצאת ואין דרכה להכנס:
4
The following laws apply when there is a hollow beehive-like container that is intact and resting on its side in the open and there is an olive-sized portion of a corpse below it or above it. Anything that is directly above or directly below the olive-size portion is impure. Whatever is within its inner space, is pure except what is directly above or below the impurity. Whatever is not directly above or below the impurity inside the container is pure. If there is impurity inside of it, everything is impure: everything inside of it and everything below the container or above it that is directly above or below the impurity.
If it was raised a handbreadth above the ground and there was impurity under it or above it, everything that is below it and everything that is above it is impure, but everything that is inside of it is pure except an k'li that is directly above or below the impurity.
If there is impurity inside of it, everything is impure, everything inside of it, everything below it, and everything resting upon it from above. The rationale is that keilim convey ritual impurity, but do not intervene in the face of it, as we explained. Accordingly, if this beehive-like container that was lying on the earth was damaged and then plugged with straw or it is an oversized wooden container and there is an olive-sized portion from a corpse under it, anything below it until the depths is impure. If the impurity is on top of it, anything above it until the heavens is impure. If the impurity is inside of it, only the keilim inside of it are impure.
If such a container was raised a handbreadth above the earth that an oversized wooden container is considered as an ohel and not as an k'li. Therefore, it intervenes in the face of impurity.
ד
כוורת חלולה שהיא כלי שלם והיתה מונחת על צידיה באויר וכזית מן המת נתון תחתיה או על גבה כל שהוא כנגד הזית בתחתיה ובגבה טמא וכל מה שבאויר תוכה טהור אלא כנגד הטומאה וכל שאינו כנגד הטומאה בתוכה טהור היתה טומאה בתוכה הכל טמא כל מה שבתוכה וכל שכנגד הטומאה למעלה על גבה או למטה תחתיה היתה גבוהה מן הארץ טפח וטומאה תחתיה או על גבה כל שתחתיה טמא וכל שעל גבה טמא אבל כל שבתוכה טהור חוץ מכלי שהוא כנגד הטומאה היתה טומאה בתוכה הכל טמא כל מה שבתוכה וכל שתחתיה וכל שלמעלה על גבה שהכלים מביאין ואינן חוצצין כמו שביארנו לפיכך אם היתה כוורת זו המוטלת על הארץ פחותה ופקוקה בקש או שהיתה באה במדה וכזית מן המת נתון תחתיה כנגדו עד התהום טמא על גבה כנגדו עד לרקיע טמא בתוכה אינו טמא אלא תוכה היתה גבוהה טפח מעל הארץ וטומאה תחתיה תחתיה בלבד טמא בתוכה תוכה בלבד טמא על גבה כנגדו עד לרקיע טמא שכבר ביארנו שכלי עץ הבא במדה כאהל הוא חשוב לא ככלים ולפיכך חוצץ:
5
When an intact beehive-like container was resting on its base in the open space and there was impurity under it, inside of it, or on top of it, the impurity pierces through and ascends and pierces through and descends. If, however, it was raised a handbreadth above the ground, covered, or standing upside down and there was impurity below it, in it, or above it, everything is impure: everything inside of it, everything below it, everything above it if the impurity was below it, for an k'li conveys ritual impurity and does not intervene in the face of it, as we explained.
Accordingly, if the container was damaged and plugged with straw and there is impurity under it, in it, or above it, the impurity pierces through and ascends and pierces through and descends. If it was raised a handbreadth above the ground
ה
כוורת שהיא כלי שלם והיא יושבת על שוליה לאויר וטומאה תחתיה או בתוכה או על גבה טומאה בוקעת ועולה בוקעת ויורדת אבל אם היתה גבוהה מן הארץ טפח או מכוסה או כפויה על פיה וטומאה תחתיה או בתוכה או על גבה הכל טמא כל שבתוכה וכל שתחתיה וכל שעל גבה אם היתה הטומאה למטה שהכלי המאהיל מביא את הטומאה ואינו חוצץ כמו שביארנו לפיכך אם היתה פחותה ופקוקה בקש או באה במדה טומאה תחתיה או בתוכה או על גבה טומאה בוקעת ועולה בוקעת ויורדת ואם היתה גבוהה טפח וטומאה תחתיה תחתיה בלבד טמא היתה טומאה בתוכה או על גבה כנגדו עד לרקיע טמא וכלים שתחתיה טהורין מפני שהיא אהל וחוצצת:
6
If there is a camel standing in the open space and there was impurity below it, the keilim above it are pure. If there is impurity above it, the keilim under it are pure. If it was lying down and there was impurity under it, the impurity pierces through and ascends and pierces through and descends. Similarly, if there was impurity flush under its foot or above its foot, the impurity pierces through and ascends and pierces through and descends.
We already explained in Hilchot Nizirut that if a nazirite and an olive-size portion of a corpse were both under a camel, a bed, or another similar k'li, even though he contracts impurity that lasts seven days, he does not shave. From this, we can derive that all of the impurity mentioned with regard to an ohel created by a person, an animal, or an k'li have their source in the words of the Sages. Some of them are part of the Oral Tradition and others are decrees and safeguards. Therefore a nazirite does not shave because of any of these impurities and one is not liable for karet for entering the Temple or partaking of consecrated food. All of the statements regarding the impurity conveyed in this manner are relevant only with regard to the ritual impurity of terumah and sacrificial foods, as we explained.
ו
גמל שהוא עומד באויר טומאה תחתיו כלים שעל גביו טהורים טומאה על גביו כלים שתחתיו טהורין היה רובץ וטומאה תחתיו הרי זו בוקעת ועולה בוקעת ויורדת וכן אם היתה טומאה רצוצה תחת רגלו או ע"ג רגלו הרי זו בוקעת ועולה ובוקעת ויורדת כבר ביארנו בנזירות שאם היה הנזיר וכזית מן המת תחת הגמל או תחת המטה וכיוצא בה משאר הכלים אע"פ שנטמא טומאת שבעה אינו מגלח ומשם אתה למד שכל אלו ההלכות האמורות בטומאת אהלים הנעשים מן האדם או מן הבהמה או מן הכלים הכל מדברי סופרים מהן דברי קבלה ומהן גזירות והרחקות ולפיכך אין הנזיר מגלח עליהן ואין חייבין עליהן כרת על ביאת מקדש או אכילת קדשיו ואין הדברים כולן אמורין אלא לענין טומאת תרומה וקדשים בלבד כמו שביארנו:
• Rambam - 3 Chapters: Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Five, Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Six, Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Seven
• Rotzeach uShmirat Nefesh - Chapter Five
1
Whenever a person kills unintentionally, he should be exiled from the city in which he killed, to a city of refuge. It is a positive mitzvah to exile him, as implied by Numbers 35:25: "He shall dwell there until the death of the High Priest."
The court is admonished not to accept a ransom from the killer to enable him to remain in his city, as Ibid.:32 states: "You shall not accept a ransom so that he will not have to flee to his city of refuge."
א
כל ההורג בשגגה גולה ממדינה שהרג בה לערי מקלט ומצות עשה להגלותו שנאמר וישב בה עד מות הכהן הגדול. והוזהרו בית דין שלא יקחו כופר מן הרוצח בשגגה כדי לישב בעירו שנאמר ולא תקחו כופר לנוס אל עיר מקלטו:
2
A person who kills unintentionally is not exiled unless the person whom he kills dies immediately. If, however, he wounds a person unintentionally - even though the court assesses that the victim will die - and the victim indeed falls sick and dies, the killer is not exiled. The rationale is that the death may not have been entirely the killer's fault; perhaps the victim in some way hastened his own death or wind entered his wound and caused him to die.
Even if the killer severed the victim's windpipe and esophagus, if the victim remained alive for a short while, the killer is not exiled on his accord. Therefore, it is only when the victim died without entering any death spasms at all, or was killed in a place that was not open to the wind - e.g., a closed marble building, or the like - that the killer is exiled.
ב
אין הרוצח בשגגה גולה אלא אם כן מת הנהרג מיד
3
When a Jew unintentionally kills a servant or a resident alien, he must be exiled. Similarly, if a servant unintentionally kills a Jew or a resident alien, he should be exiled.
Similarly, a resident alien who kills another resident alien or a servant unintentionally should be exiled, for the passage concerning the cities of refuge, Numbers 35:15, describes them as being for "the children of Israel, an alien and the residents among you."
ג
ישראל שהרג בשגגה את העבד (או את גר תושב) גולה וכן העבד שהרג בשגגה את ישראל או את גר תושב. וכן גר תושב שהרג את גר תושב או את העבד בשגגה גולה שנאמר לבני ישראל ולגר ולתושב בתוכם:
4
When a resident alien kills a Jew unintentionally, he should be executed, even though he acted unintentionally. The rationale is that a person must always take responsibility for his conduct.
Similarly, if a resident alien kills another resident alien because he thought that it was permitted to kill, he is considered to be close to acting intentionally, and he should be executed, for he intended to kill.
When one gentile kills another gentile unintentionally, the cities of refuge do not serve as a haven for him, for the above verse states: "For the children of Israel."
ד
גר תושב שהרג את ישראל בשגגה אע"פ שהוא שגג הרי זה נהרג. אדם מועד לעולם. וכן גר תושב שהרג גר תושב מפני שעלה על דעתו שמותר להרגו הרי זה קרוב למזיד ונהרג עליו הואיל ונתכוון להורגו. ועובד כוכבים שהרג את העובד כוכבים בשגגה אין ערי מקלט קולטות אותו שנאמר לבני ישראל:
5
When a son unintentionally kills his father, he should be exiled. Similarly, when a father unintentionally kills his son, he should be exiled.
When does the above apply? When the father kills the son while not in the midst of Torah study, or when he was teaching his son a profession that is not necessary for him. If, however, he imposes punishment on his son while teaching him Torah, secular knowledge or a profession, and the son dies, the father is not liable for exile.
ה
הבן שהרג את אביו בשגגה גולה וכן האב שהרג את בנו גולה על ידו. במה דברים אמורים כשהרגו שלא בשעת לימוד. או שהיה מלמדו אומנות אחרת שאינו צריך לה. אבל אם יסר בנו כדי ללמדו תורה או חכמה או אומנות ומת פטור:
6
Similarly, when a teacher strikes a student or an emissary of the court strikes a litigant who refuses to appear in courtand accidentally kills him, he is not liable for exile.
This concept is derived from Deuteronomy 19:5, which mentions the punishment of exile for a person who unintentionally kills a colleague while "chopping wood" - i.e., a permitted act. Thus, this punishment is not imposed when a father strikes a son, a teacher strikes a student, or an emissary of the court strikes a litigant, for they unintentionally killed while performing a mitzvah.
ו
וכן הרב המכה את תלמידו או שליח בית דין שהכה את בעל דין הנמנע מלבוא לדין והמיתו בשגגה פטור מגלות שנאמר לחטוב עצים לדברי הרשות יצא האב המכה את בנו והרב הרודה את תלמידו ושליח בית דין שהרי שגגו והרגו בשעת עשות המצות:
7
At the outset, both a person who killed unintentionally and one who killed intentionally should flee to a city of refuge. The court in the city in which the killing took place sends for the killer and brings him back to that city, as ibid.:12 states: "And the elders of his city shall send and take him from there."
If the killer is condemned to execution, he should be executed, asibid. continues: "And they shall give him to the hand of the blood redeemer." If a person is absolved, he should be released, asNumbers 35:25 states: "And the congregation shall save the killer from the hand of the blood redeemer." And if the killer is sentenced to exile, he should be returned to his previous place, as ibid.continues: "And the congregation shall return him to his city of refuge."
ז
בתחילה אחד שוגג ואחד מזיד מקדימין לערי מקלט ובית דין של אותה העיר שהרג בה שולחין ומביאין אותו משם ודנין שנאמר ושלחו זקני עירו ולקחו אותו משם. מי שנתחייב מיתה ממיתין אותו שנאמר ונתנו אותו ביד גואל הדם. מי שנפטר פוטרים אותו שנאמר והצילו העדה את הרוצח מיד גואל הדם. מי שנתחייב גלות מחזירין אותו למקומו שנאמר והשיבו אותו העדה אל עיר מקלטו:
8
When he is returned to his city of refuge, he is given two Torah sages to accompany him, lest the blood redeemer attempt to kill him on the way. They should tell him: "Do not deal with him in the manner of those who shed blood. It was unintentional that this happened."
ח
כשמשיבין אותו מוסרין לו שני תלמידי חכמים שמא יהרגנו גואל הדם בדרך ואומר להם אל תנהגו בו מנהג שופכי דמים בשוגג בא מעשה לידו:
9
When a blood redeemer slays a person who killed unintentionally outside the Sabbath limits of his city of refuge, he is not held liable, as Deuteronomy 19:6 states: "He is not judged as liable to be executed."
ט
רוצח בשגגה שהרגו גואל הדם חוץ לתחום עיר מקלטו פטור שנאמר ולו אין משפט מות:
10
The above applies whether he kills him on the road before he enters his city of refuge or if he kills him when returning together with the two who are guarding him. If he enters his city of refuge and intentionally departs beyond its Sabbath boundaries,he has granted license for his life to be taken. The blood redeemer is permitted to kill him. And if another person kills him, that other person is not liable, as Numbers 35:27 states: "There is no liability for his blood."
י
אחד ההורגו בדרך קודם שיכנס לעיר מקלט או שהרגו בחזירתו השנים ששומרין אותו נכנס לעיר מקלטו ויצא חוץ לתחומה בזדון הרי זה התיר עצמו למיתה ורשות לגואל הדם להרגו. ואם הרגו כל אדם אין חייבין עליו שנאמר אין לו דם:
11
If the killer leaves his city of refuge unintentionally, whoever slays him - whether the blood redeemer or another person - should be exiled. If the killer is slain within the Sabbath limits of the city of refuge, the one who slayed him should be executed.
יא
יצא חוץ לתחום עיר מקלטו בשגגה כל ההורגו בין גואל הדם בין שאר אדם גולה על ידו. הרגו בתוך תחום עיר מקלטו אפילו גואל הדם הרי זה נהרג עליו:
12
The altar in the Temple serves as a haven for killers. This is derived from Exodus 21:14, which states with regard to a person who kills intentionally: "You shall take him from My altar to die." One can derive from this, that one who kills unintentionally should not be killed at the altar.
Thus, if a person kills unintentionally and takes refuge at the altar, and the blood redeemer kills him there, he should be executed as if he killed him in a city of refuge.
יב
המזבח קולט שנאמר בהורג בזדון מעם מזבחי תקחנו למות מכלל שההורג בשגגה אינו נהרג במזבח ב לפיכך ההורג בשגגה וקלטו מזבח והרגו שם גואל הדם הרי זה נהרג עליו כמי שהרגו בתוך עיר מקלט:
13
What serves as a haven is only the top of the altar in the Temple. Moreover, it serves as a haven only for a priest who is in the midst of sacrificial worship. For a person other than a priest, a priest who is not involved in the sacrificial worship, or a priest who was involved in the sacrificial worship but was near the altar or holding on to its horns, the altar does not serve as a haven.
יג
אין קולט אלא גגו של מזבח בית העולמים בלבד ואין קולט אלא כהן ועבודה בידו אבל זר או כהן שאינו עובד בשעה שנהרג. או שהיה עובד ולא היה על גגו של מזבח אלא סמוך לו או אוחז [ב] בקרנותיו אינו נקלט:
14
If someone takes refuge on the altar, he is not left there. Instead, he is given guards and taken to a city of refuge.
When does the above apply? When one is obligated to be exiled. If, however, a person feared that a king will have him executed as is the king's authority, or that the court will execute him as an immediate directive, and fled to the altar and held on to it, he should be saved.
This applies even if he is a commoner. He should not be taken from the altar to die unless he was sentenced to death because of the testimony of witnesses who delivered a warning, as is always required with regard to those executed by the court.
יד
וכן מי שקלטו המזבח אין מניחין אותו שם אלא מוסרין [לו] שומרין ומגלין אותו לעיר מקלטו. במה דברים אמורים במחוייב גלות. אבל מי שפחד מן המלך שלא יהרגנו בדין המלכות או מבית דין שלא יהרגוהו בהוראת שעה וברח למזבח ונסמך לו ואפילו היה זר הרי זה ניצל ואין לוקחין אותו מעם המזבח למות לעולם. אלא אם כן נתחייב מיתת בית דין בעדות גמורה והתראה כשאר כל הרוגי בית דין תמיד:
Rotzeach uShmirat Nefesh - Chapter Six
1
There are three categories of unintentional killers.
א
שלשה הם ההורגים בלא כוונה:
2
There is a person who kills unintentionally, without at all knowing that this will be the consequence of his actions. Concerning such a person, Exodus 21:13 says: "Who did not lay in ambush." The law applying to such a person is that he should be exiled to a city of refuge, as we have explained in the previous chapter.
ב
יש הורג בשגגה והעלמה גמורה וזהו שנאמר בו ואשר לא צדה ודינו שיגלה לערי מקלט וינצל כמו שביארנו:
3
There is a person who kills unintentionally, whose acts resemble those caused by forces beyond his control - i.e., that the death will be caused by an extraordinary phenomenon that does not commonly occur. Such a person is not liable to be exiled, and if he is slain by the blood redeemer, the blood redeemer should be executed for killing him.
ג
ויש הורג ותהיה השגגה קרוב לאונס והוא שיארע במיתת זה מאורע פלא שאינו מצוי ברוב מאורעות בני אדם ודינו שהוא פטור מן הגלות ואם הרגו גואל הדם נהרג עליו:
4
There is a person who kills unintentionally, whose acts resemble those willfully perpetrated - e.g., they involve negligence or that care should have been taken with regard to a certain factor and it was not. Such a person is not sentenced to exile, because his sin is very severe and exile cannot bring him atonement, nor do the cities of refuge served as a haven for him. For they serve as a haven only for those obligated to be exiled. Therefore, if the blood redeemer finds this killer anywhere and slays him, he is not liable.
ד
ויש הורג בשגגה ותהיה השגגה קרובה לזדון והוא שיהיה בדבר כמו פשיעה. או שהיה לו להזהר ולא נזהר. ודינו שאינו גולה מפני שעוונו חמור אין גלות מכפרת לו ואין ערי מקלט קולטות אותו שאינן קולטות אלא המחוייב גלות בלבד. לפיכך אם מצאו גואל הדם בכל מקום והרגו פטור:
5
What should such a person do? Sit and protect himself from the blood redeemer.
Similarly, if the blood redeemer slays any of the murderers whose acts were observed by only one witness, or who were not given a warning or the like, the blood redeemer is not liable for execution. Killing such individuals should not be considered more severe than killing a person who killed unintentionally.
ה
ומה יעשה זה ישב וישמור עצמו מגואל הדם.
6
What does the above imply? When a person throws a stone into the public domain and it causes death or he tears down his wall into the public domain, and a stone falls and causes death - whether he tears down the wall during the day or during the night - he is considered to be close to having acted intentionally. A city of refuge does not serve as a haven for him. For he should have checked the surroundings and then thrown the stone or torn down the wall.
ו
כיצד הזורק אבן לרשות הרבים והרגה או הסותר כתלו לרשות הרבים ונפלה אבן והמיתה. בין שסתרו ביום בין שסתרו בלילה הרי זה קרוב למזיד ואינו נקלט מפני שזו פשיעות היא שהרי היה לו לעיין ואחר כך יזרוק או יסתור:
7
The following rules apply if a person tears down a wall into a garbage dump at night. If it is likely that people are there, he is considered to be close to having acted intentionally, and a city of refuge does not serve as a haven for him. If people are never found there, the death is considered close to having been caused by forces beyond his control, and he is not liable for exile.
ז
סתרו לאשפה בלילה אם הרבים מצויין בה הרי זה קרוב למזיד ואינו נקלט ואם אין הרבים מצויין בה כלל הרי זה קרוב לאונס ופטור מן הגלות:
8
Different rules apply if people would use a garbage dump to relieve themselves at night, but would not use it for this purpose during the daytime. If it happened that a person sat there during the day, and he was killed by a stone that came from a person tearing down his wall, the person who tore down his wall should be exiled.
If after the stone began to fall, the person came and sat down, and the stone struck him and caused his death, the person who tore down his wall is not liable to be exiled.
ח
היתה האשפה עשויה להפנות בה בלילה ואינה עשויה להפנות בה ביום ונקרה אדם וישב שם ונפלה עליו אבן בשעת סתירה ומת הרי זה גולה. ואם אחר שנפלה האבן בא זה וישב ונפלה עליו ומת הרי זה פטור מן הגלות:
9
Similarly, if a person threw a stone into the public domain, and after the stone left his hand, the victim stuck his head out from a window and was struck by it, the person who threw the stone is not liable for exile. This is derived from Deuteronomy 19:5, which states: "the iron slips from the wood and finds his fellow." This excludes an instance when the victim causes himself to be found by the iron or other object that causes death.
ט
וכן הזורק את האבן ואחר שיצאת מידו הוציא הלה את ראשו וקבלה פטור מגלות שנאמר ומצא את רעהו פרט לממציא עצמו:
10
When a person who hates the victim kills unintentionally, the city of refuge does not serve as a haven for him. This is implied by Numbers 35:23, which states that a person who is exiled: "is not the victim's enemy." We operate under the presumption that one who is an enemy is close to having acted willfully.
Who is considered to be an enemy? A person who did not speak to the victim for at least three days because of animosity.
Similarly, all the following individuals are considered close to having acted willfully, and a city of refuge does not serve as a haven for them:
a) a person who entered an intersection holding an open knife in his hand without realizing that the victim was approaching from the other side and unintentionally stabbed him, causing his death;
b) a person who unintentionally pushed a colleague to his death with his body and not with his hands;
c) a person who intended to throw a stone that could kill two cubits, and instead threw it four;
d) a person who thought that it was permitted to kill;
e) a person who intended to kill one person and instead killed another. This applies even if he intended to kill a gentile or an animal and instead killed a Jew.
י
השונא שהרג בשגגה אינו נקלט שנאמר והוא לא אויב לו חזקתו שהוא קרוב למזיד. ואי זהו שונא זה שלא דבר עמו שלשה ימים מפני האיבה. וכן אם נכנס לקרן זוית והמיתו שם בשגגה או שדחפו בגופו או נתכוון לזרוק שתים וזרק ארבע. או שעלה על דעתו שמותר להרוג. או שנתכוון להרוג זה והרג את זה אפילו נתכוון להרוג עובד כוכבים או בהמה ונמצא ישראל הרי כל אלו קרובין למזיד ואינן נקלטין:
11
When a person enters a courtyard of a homeowner without permission, and the homeowner kills him unintentionally, the homeowner is not liable to be exiled as can be inferred fromDeuteronomy 19:5, which, when describing a person who must be exiled speaks of one: "Who encounters his colleague in the forest." Our Sages commented: A forest is a place that the victim has the right to enter. Similarly, in all such places, and only in such places, is a killer liable to be exiled.
Therefore, if a person enters a carpenter's shop without permission, and a block of wood flies forth and strikes him in the face and kills him, and he dies, the carpenter is not liable to be exiled. If he entered with permission, the carpenter should be exiled.
יא
הנכנס לחצר בעל הבית שלא ברשות והרגו בעל הבית בשגגה פטור מן הגלות שנאמר ואשר יבא את רעהו ביער מה יער שיש רשות לנהרג להכנס לשם אף כל כיוצא בו. לפיכך הנכנס לחנות הנגר שלא ברשות ונתזה בקעת וטפחה לו על פניו ומת פטור מגלות. ואם נכנס ברשות הרי זה גולה:
12
When a person was lifting a barrel with a pulley to bring it up to a roof, and the the rope broke, causing it to fall on a colleague, or a person was climbing up a ladder and fell on a colleague and killed him, the person who caused the death is not liable to be exiled. This is considered to be something beyond his control. For this is not something that is likely to happen, but is rather an extraordinary occurrence.
If, by contrast, a person was lowering a barrel with a rope and it fell on a colleague and killed him, he was descending on a ladder and fell on a colleague, or he was shining with a polisher and it fell on a colleague and killed him, the person responsible should be exiled.
This is derived from Numbers 35:23, which states: "And it fell upon him, and he died," implying that the article must descend in an ordinary manner. An object that descends frequently causes damage. Indeed, it is likely that this will happen, for the nature of a heavy object is to descend downward speedily. Therefore, if the person did not hurry and act appropriately and properly while the object descended, he is responsible and should be exiled. The same applies in other analogous situations.
יב
מי שהיה דולה את החבית להעלותה לגג. ונפסק החבל ונפלה על חבירו והרגתהו. או שהיה עולה בסולם ונפל על חבירו והרגו פטור מן הגלות. שזה כמו אנוס הוא. שאין זה דבר הקרוב להיות ברוב העתים אלא כמו פלא הוא. אבל אם היה משלשל את החבית ונפלה על חבירו והרגתהו. היה יורד בסולם ונפל על חבירו. היה מעגל במעגלה ונפלה על חבירו והרגתהו גולה. שנאמר ויפל עליו וימת שיפול דרך נפילה. שהרי דרך נפילה מצוי ברוב העתים להזיק ודבר קרוב הוא להיות. שהרי טבע הכבד לירד למטה במהרה. והואיל ולא זירז עצמו ותיקן מעשיו יפה בשעת ירידה יגלה. וכן כל כיוצא בזה:
13
The following rules apply when a butcher was cutting meat and lifted his hands backward while holding a cleaver, and then brought them forward to break a bone, as butchers do. If anyone is killed while he draws the cleaver back - i.e., while he lifts it up in front of him or while he causes it to descend behind him, the butcher is not exiled. If anyone is killed when he brings the cleaver forward - i.e., while he lifts it up behind him or while he causes it to descend in front of him - the butcher should be exiled.
This is the governing principle. Whenever the object that kills is descending, the person responsible should be exiled. If it is not descending, he should not be exiled. Even a descent for the purpose of ascent does not cause the person to be exiled.
יג
קצב שהיה מקצב והגביה ידו בקופיץ לאחוריו והחזירו לשבר העצם כדרך שעושין הקצבים כל שימות בהולכה שהיא ההגבהה מלפניו וירידה מאחריו אינו גולה עליו. וכל שימות בחזרה שהיא עלייה מאחריו וירידה מלפניו גולה. זה הכלל כל שבדרך ירידתו גולה שלא בדרך ירידתו אינו גולה. ואפילו בירידה שהיא צורך עלייה אינו גולה:
14
What is an example of a "descent for the purpose of an ascent"? If a person was ascending on a ladder, and a rung gave way under his feet and fell and caused death, the person climbing is not obligated to be exiled.
Similarly, in the following situations, the death is considered close to having been caused by factors beyond the control of the individuals involved and they are not exiled:
a) a person intended to throw an article in one direction and it went in another direction,
b) a person had a stone in his bosom that he had never been made aware of and when he stood up it fell, or
c) a blind man killed someone unintentionally.
יד
כיצד היה עולה בסולם ונשמטה שליבה מתחת רגליו ונפלה והמיתה פטור מן הגלות. וכן המתכוין לזרוק בצד זה והלכה לה לצד אחר או שהיתה לו אבן מונחת בחיקו ולא הכיר בה מעולם ועמד ונפלה והמיתה. וכן [א] הסומא שהרג בשגגה. כל אלו פטורין מן הגלות מפני שהן קרובין לאונס:
15
If there was a stone in his bosom that he was aware of and he forgot it, and then he stood up, the stone fell and caused death, he is exiled, as implied by Numbers 35:15, which mentions the death taking place "unintentionally." From the use of that term, we can infer that he knew of the stone's existence beforehand.
If the iron slips from the axe rebounding from the tree he is chopping, he is not exiled, because this does not come from his own force, but from the effect generated by his force. Thus, it is like a factor that is beyond his control.
Similarly, if a person throws a stone into a date palm to knock down dates, and the dates fall on an infant and kill him, the person who throws the stone is not liable to be exiled, because the infant was killed, not by force that he generated, but from the effect generated by his force. Similar principles apply with regard to other blows brought about by analogous situations.
טו
היתה אבן בחיקו והכיר בה ושכחה ועמד ונפלה והמיתה גולה שנאמר בשגגה מכלל שהיתה לו ידיעה. נשמט הברזל מן העץ המתבקע אינו גולה מפני שאין זה בא [ב] מכחו אלא מכח כחו ונמצא כמו אונס. וכן הזורק אבן לתמר להפיל תמרים ונפלו מן התמרים על תינוק והרגוהו פטור מפני שנפלו מכח כחו וכן כל כיוצא בזה משאר הסיבות:
Rotzeach uShmirat Nefesh - Chapter Seven
1
When a Torah scholar is exiled to a city of refuge, his teacher is exiled together with him. This is derived from Deuteronomy 19:5, which states: "He shall flee to one of these cities, and he shall live." Implied, is that everything necessary for his life must be provided for him. Therefore, a scholar must be provided with his teacher, for the life of one who possesses knowledge without Torah study is considered to be death. Similarly, if a teacher is exiled, his academy is exiled with him.
א
תלמיד שגלה לעיר מקלט מגלין רבו עמו שנאמר וחי, עשה לו כדי שיחיה וחיי בעלי חכמה ומבקשיה בלא תלמוד תורה כמיתה חשובין. וכן הרב שגלה מגלין ישיבתו עמו:
2
When a servant is exiled to a city of refuge, his master is not obligated to provide for his sustenance. The income from his labor, however, belongs to his master.
When a woman is exiled to a city of refuge, her husband is obligated to provide for her sustenance. For he cannot tell her: "Take the fruits of your labor in exchange for your sustenance," unless the woman is capable of earning a sufficient amount to provide for herself.
ב
עבד שגלה לעיר מקלט אין רבו חייב לזונו ומעשה ידיו לרבו. אבל אשה שגלתה לעיר מקלט בעלה חייב לזונה. ואינו יכול לומר לה צאי מעשה ידיך למזונותיך אלא אם כן היו מספיקין לה:
3
When a killer was sentenced to exile and died before the sentence was implemented, his bones should be taken to a city of refuge and buried there.
When a killer dies in his city of refuge, he should be buried there. When the High Priest dies, the bones of the killer may be taken to his ancestral plot.
ג
רוצח שנגמר דינו להגלותו ומת קודם שיגלה מוליכין עצמותיו לשם. ורוצח שמת בעיר מקלטו קוברין אותו שם. ובעת שימות הכהן הגדול מוליכין עצמות הרוצח משם לקברי אבותיו:
4
When any of the other Levites who live in the city of refuge dies, he should not be buried within the city or within its Sabbath boundary. As Numbers 35:3 states: "Their open space will be for their animals, for their property and for all their life." Implied is that these cities were given for life, and not for burial.
ד
שאר הלוים השוכנים בערי מקלט כשימות אחד מהן אינו נקבר בעיר ולא בתוך התחום. שנאמר ומגרשיהם יהיו לבהמתם ולרכושם ולכל חיתם. לחיים ניתנו ולא לקבורה:
5
When a killer kills accidentally in a city of refuge, he should be exiled from one neighborhood to another. He should not depart from the city.
Similarly, when a Levite kills in one of his own cities, he should be exiled to another one of the cities of the Levites. For they all serve as a haven, as will be explained. If he killed outside the cities of the Levites and fled to his own city, that city serves as a haven for him.
ה
רוצח שהרג בשגגה בעיר מקלטו. גולה בה משכונה לשכונה ואינו יוצא מן העיר. וכן לוי שהרג במדינתו גולה למדינה אחרת מערי הלוים. לפי שכולן קולטות כמו שיתבאר. ואם הרג חוץ מערי הלוים וברח לעירו הרי זה קולטו:
6
When the majority of the inhabitants of a city of refuge are killers, it no longer serves as a haven. This is derived fromJoshua 20:4, which speaks of the designation of the cities of refuge and states: "And the killer will speak his words in the ears of the elders of the city." Implied is that there is a distinction between their words and his words.
Similarly, a city that does not have elders does not serve as a haven, for it is written: "The elders of that city."
ו
עיר מקלט שרובה רצחנים אינה קולטת. שנאמר ודבר באזני זקני העיר ההיא את דבריו ולא ששוין דבריהם לדבריו. וכן עיר שאין בה זקנים אינה קולטת שנאמר זקני העיר ההיא:
7
When a killer was exiled to a city of refuge, and the inhabitants of the city desire to show him honor, he should tell them: "I am a killer."
If they say, "We desire to honor you regardless," he may accept the honor from them.
ז
רוצח שגלה לעיר מקלט ורצו אנשי העיר לכבדו. יאמר להם [א] רוצח אני. אמרו לו אע"פ כן יקבל מהן:
8
A person who was exiled to a city of refuge should never leave his city of refuge, not even to perform a mitzvah or to deliver testimony - neither testimony involving monetary matters, nor testimony involving a capital case. He should not leave even if he can save a life by delivering testimony, or he can save a person from gentiles, from a river, from a fire or from an avalanche. This applies even if he is a person like Yoav ben Tz'ruyah, upon whom the salvation of the entire Jewish people may depend. He should never leave the city of refuge until the death of the High Priest. If he departs, he has allowed for his death, as explained.
ח
הגולה אינו יוצא מעיר מקלטו לעולם. ואפילו לדבר מצוה או לעדות בין עדות ממון בין עדות נפשות. ואפילו להציל נפש בעדותו או להציל מיד העובד כוכבים או מיד הנהר או מיד הדליקה ומן המפולת. אפילו כל ישראל צריכין לתשועתו כיואב בן צרויה אינו יוצא משם לעולם עד מות הכהן הגדול. ואם יצא התיר עצמו למיתה כמו שביארנו:
9
When it is said that a killer may return after the death of the High Priest, the intent is a High Priest anointed with the anointing oil, one who assumed his office through wearing his vestments, one who performs the service of a High Priest, and one who was removed from his office. When any of these four die, a killer may return from his city of refuge.
When, by contrast, a priest anointed to lead the nation in war dies, a killer may not return, for this priest is considered to be an ordinary priest.
ט
אחד כהן גדול המשיח בשמן המשחה. ואחד המרובה בבגדים. ואחד הכהן הגדול העובד. ואחד הכהן שעבר. כל אחד מארבעתן שמת מחזיר את הרוצח. אבל משוח מלחמה אינו מחזיר מפני שהוא ככהן הדיוט:
10
The following individuals are exiled and never return from their exile:
a) a person who was sentenced to exile at a time when the office of High Priest was not filled;
b) a person who killed a High Priest unintentionally and there was no other High Priest; or
c) a High Priest who killed unintentionally and there was no other High Priest.
י
רוצח שנגמר דינו לגלות ולא היה שם כהן גדול. וההורג כהן גדול ולא היה שם כהן גדול אחר. וכהן גדול שהרג ולא היה שם כהן גדול אחר. הרי אלו גולין ואינן יוצאין מעיר מקלט לעולם:
11
If, however, the killer was sentenced, but the High Priest died before the killer was actually exiled, he is not required to go into exile.
If before the killer was sentenced, the High Priest dies, and another High Priest was appointed in his stead, and then the sentence of exile was delivered, the killer returns after the death of the second High Priest, the one in whose term of office he was sentenced.
יא
נגמר דינו לגלות ואחר כך מת הכהן הגדול קודם שיגלה הרוצח. הרי זה פטור מן הגלות. ואם עד שלא נגמר דינו מת הכהן הגדול ומינו כהן אחר תחתיו ואחר כך נגמר דינו הרי זה חוזר במיתתו של שני שנגמר דינו בפניו:
12
If a killer was sentenced and it was discovered that the High Priest was the son of a divorcee or the son of a woman who underwent chalitzah, the High Priesthood is negated. It is as if he were sentenced without there having been a High Priest; he may never leave his city of refuge.
יב
נגמר דינו ונמצא הכהן הגדול בן גרושה או בן חלוצה. בטלה כהונה וכאילו נגמר דינו בלא כהן גדול ואינו יוצא משם לעולם:
13
When a killer returns to his city after the death of the High Priest, he is considered to be an ordinary citizen. If the blood redeemer slays him, the blood redeemer should be executed, for the killer has already gained atonement through exile.
יג
רוצח ששב לעירו אחר מות הכהן הגדול. הרי הוא כשאר כל אדם. ואם הרגו גואל הדם נהרג עליו שכבר נתכפר לו בגלותו:
14
Although the killer has gained atonement, he should never return to a position of authority that he previously held. Instead, he should be diminished in stature for his entire life, because of this great calamity that he caused.
יד
אף על פי שנתכפר אינו חוזר בה לשררה שהיה בה לעולם. אלא הרי הוא מורד מגדולתו כל ימיו הואיל ובאה תקלה זו הגדולה על ידו:
15
Although a person who intentionally injures his father is liable to be executed by the court just like a person who kills another person, if a person unintentionally injured his parents, he is not liable for exile. For the Torah prescribed exile only for a person who unintentionally killed another man, as we have stated.
טו
אע"פ שהחובל באביו בזדון חייב מיתת בית דין כמו ההורג שאר אדם. אם חבל באביו או באמו בשגגה אינו חייב גלות. שלא חייבה תורה גלות אלא [להורג] נפש אדם בשגגה בלבד כמו שביארנו:
Hayom Yom: Today's Hayom Yom
• Thursday, 29 Tammuz, 5776 · 4 August 2016
• "Today's Day"
• Sunday , Tamuz 29, 5703
Torah lessons: Chumash: Devarim, first parsha with Rashi.
Tehillim: 140-150.
Tanya: Ch. 9. The explanation (p. 375) ...Ch. 1. (p. 377).
A handwritten note of the Tzemach Tzedek was discovered. Its contents: He had determined to study Talmudic and Halachic texts six hours every night, standing. He had, thank G-d, fulfilled this and completed the study of the entire Talmud (Babylonian and Jerusalemite) and the four divisions of the Shulchan Aruch - all studied in depth.
• Daily Thought:
The Only Child
Why do parents love their children?
Because the lower world reflects the higher world. And above, there is a Parent and He loves His children.
Why do parents of an only child have such unbounded love for their child?
Because this is the truest reflection of the world above: Above, each one of us is an only child, and His love to us is unbounded.[Torat Menachem 5745, volume 2, page 1121. Ibid, volume 3, page 1725.]
Torah lessons: Chumash: Devarim, first parsha with Rashi.
Tehillim: 140-150.
Tanya: Ch. 9. The explanation (p. 375) ...Ch. 1. (p. 377).
A handwritten note of the Tzemach Tzedek was discovered. Its contents: He had determined to study Talmudic and Halachic texts six hours every night, standing. He had, thank G-d, fulfilled this and completed the study of the entire Talmud (Babylonian and Jerusalemite) and the four divisions of the Shulchan Aruch - all studied in depth.
• Daily Thought:
The Only Child
Why do parents love their children?
Because the lower world reflects the higher world. And above, there is a Parent and He loves His children.
Why do parents of an only child have such unbounded love for their child?
Because this is the truest reflection of the world above: Above, each one of us is an only child, and His love to us is unbounded.[Torat Menachem 5745, volume 2, page 1121. Ibid, volume 3, page 1725.]
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