Today in Jewish History:
• Tzemach Tzedek Departs Petersburg (1843)
In 1843, the Interior Ministry of the Czarist government convened a rabbinical conference in the Russian capital of Petersburg, to the end of imposing changes in Jewish communal life and religious practice. Rabbi Menachem Mendel of Lubavitch (1789-1866, known as the "Tzemach Tzedek" after his Halachic works by that name) was invited; as a primary figure in the leadership of Russian Jewry, his compliance was required to lend legitimacy to the government's proposed "reforms". In the course of the conference, the Tzemach Tzeddek was placed under arrest no less than 22 (!) times for his refusal to cooperate. When he finally departed Petersburg on the 26th of Av, he had successfully prevented the government's disruption of traditional Jewish life.
Links:
A Brief Biography of the Tzemach Tzedek
More on the Tzemach Tzeddek
Daily Quote:
Delve and delve into [the Torah], for all is in it; see with it; grow old and worn in it; do not budge from it, for there is nothing better[Ethics of the Fathers, 5:21]
Daily Study:
Chitas and Rambam for today:
Chumash: Re'eh, 3rd Portion Deuteronomy 12:29-13:19 with Rashi
• Deuteronomy Chapter 12
29When the Lord, your God cuts off the nations to which you will come to drive them out from before you, and when you drive them out and dwell in their land, כטכִּֽי־יַכְרִית֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ אֶת־הַגּוֹיִ֗ם אֲשֶׁ֨ר אַתָּ֥ה בָא־שָׁ֛מָּה לָרֶ֥שֶׁת אוֹתָ֖ם מִפָּנֶ֑יךָ וְיָֽרַשְׁתָּ֣ אֹתָ֔ם וְיָֽשַׁבְתָּ֖ בְּאַרְצָֽם:
30beware, lest you be attracted after them, after they are exterminated from before you; and lest you inquire about their gods, saying, "How did these nations serve their gods? And I will do likewise." להִשָּׁ֣מֶר לְךָ֗ פֶּן־תִּנָּקֵשׁ֙ אַֽחֲרֵיהֶ֔ם אַֽחֲרֵ֖י הִשָּֽׁמְדָ֣ם מִפָּנֶ֑יךָ וּפֶן־תִּדְר֨שׁ לֵאלֹֽהֵיהֶ֜ם לֵאמֹ֗ר אֵיכָ֨ה יַֽעַבְד֜וּ הַגּוֹיִ֤ם הָאֵ֨לֶּה֙ אֶת־אֱלֹ֣הֵיהֶ֔ם וְאֶֽעֱשֶׂה־כֵּ֖ן גַּם־אָֽנִי:
Lest you be attracted: Heb. פֶּן-תִּנָּקֵשׁ אַחִרֵיהֶם Onkelos renders תִּנָּקֵשׁ as an expression of מוֹקֵשׁ, a “snare.” [However,] I say that he was not meticulous in examining the language, for we do not find a“nun” (נ) in [any form of] the verb “to snare,” not even as a root letter that is [sometimes] omitted from it. However, as an expression denoting vehement movement [from place to place] and rattling, we do find a“nun” (נ) , as in“and his knees knocked נָקְשָׁן one against the other [in fear]” (Dan. 5:6). Here, too, I say that פֶּן-תִּנָּקֵשׁ אַחִרֵיהֶם means “lest you be attracted to them,” i.e., by becoming bound up in what they do. Similarly,“May a creditor search out (יִנָקֵּשׁ) all that he has” (Ps. 109: 11)-here David cursed the wicked that he should have many creditors and they should continually go after and be attracted to his money. פן תנקש: אונקלוס תרגם לשון מוקש. ואני אומר שלא חש לדקדק בלשון, שלא מצינו נו"ן בלשון יוקש ואפילו ליסוד הנופל ממנו, אבל בלשון טירוף וקשקוש מצינו נו"ן (דניאל ה, ו) וארכובתיה דא לדא נקשן. ואף זה אני אומר, פן תנקש אחריהם פן תטרף אחריהם להיות כרוך אחר מעשיהם, וכן (תהלים קט, יא) ינקש נושה לכל אשר לו, מקלל את הרשע להיות עליו נושים רבים ויהיו מחזירין ומתנקשין אחר ממונו:
Beware, lest you be attracted after them, after they are exterminated from before you: [God says:] After you see that I will annihilate them from before you, you ought to consider why these [people] were exterminated; because of the corrupt actions that were in their hands [i.e., that they had committed]. Accordingly, you should not act likewise, lest others come and exterminate you. — [Sifrei 14:54] אחרי השמדם מפניך: אחר שתראה שאשמידם מפניך, יש לך לתת לב מפני מה נשמדו אלו, מפני מעשים מקולקלים שבידיהם, אף אתה לא תעשה כך שלא יבואו אחרים וישמידוך:
How do [these nations] serve [their gods?]: [Until now,] the only cases that incurred the [death] penalty for idolatry were slaughtering, causing to go up in smoke, libation, and prostration [before any other god], as it says,“[He who slaughters [a sacrifice] to the gods shall be destroyed] except to the Lord alone” (Exod. 22:19). [This means that the death punishment is incurred if one commits] things that are done for the Most High [namely the four aforementioned types of worship]. Here [Scripture] teaches you that if it is customary to worship a particular idol by some other rite, such as defacating before [Baal] Peor or casting a stone at Mercurius, this is considered its worship, and [one who performs that form of worship] is liable [to the death penalty]. However, regarding slaughtering, causing to go up in smoke, libation, and prostration, even though it is not customary [for that idol], one is liable [to the death penalty]. — [Sanh. 60b] איכה יעבדו: לפי שלא ענש על עבודת כוכבים ומזלות אלא על זבוח וקטור ונסוך והשתחואה, כמו שכתוב (שמות כב, יט) בלתי לה' לבדו, דברים הנעשים לגבוה בא ולמדך כאן, שאם דרכה של עבודה זרה לעבדה בדבר אחר, כגון פוער לפעור, וזורק אבן למרקוליס, זו היא עבודתו וחייב. אבל זבוח וקטור ונסוך והשתחואה, אפילו שלא כדרכה חייב:
31You shall not do so to the Lord, your God; for every abomination to the Lord which He hates, they did to their gods, for also their sons and their daughters they would burn in fire to their gods. לאלֹא־תַֽעֲשֶׂ֣ה כֵ֔ן לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ כִּי֩ כָל־תּֽוֹעֲבַ֨ת יְהֹוָ֜ה אֲשֶׁ֣ר שָׂנֵ֗א עָשׂוּ֙ לֵאלֹ֣הֵיהֶ֔ם כִּ֣י גַ֤ם אֶת־בְּנֵיהֶם֙ וְאֶת־בְּנֹ֣תֵיהֶ֔ם יִשְׂרְפ֥וּ בָאֵ֖שׁ לֵאלֹֽהֵיהֶֽם:
for also their sons [and their daughters they would burn in fire to their gods]: The word גַם, “also,” [comes] to include their fathers and mothers [among those they burned]. Rabbi Akiva stated,“I [once] saw a heathen who bound his father before his dog, which then devoured him.” [Sifrei] [The dog represents the idol, either because it was made in the form of a dog, or this is a pejorative. The dog’s eating the father means that the heathen burned his father in fire before the idol (Zedah Laderech).] כי גם את בניהם: גם, לרבות את אבותיהם ואמותיהם. אמר ר' עקיבא אני ראיתי נכרי שכפתו לאביו לפני כלבו ואכלו:
Deuteronomy Chapter 13
1Everything I command you that you shall be careful to do it. You shall neither add to it, nor subtract from it. אאֵ֣ת כָּל־הַדָּבָ֗ר אֲשֶׁ֤ר אָֽנֹכִי֙ מְצַוֶּ֣ה אֶתְכֶ֔ם אֹת֥וֹ תִשְׁמְר֖וּ לַֽעֲשׂ֑וֹת לֹֽא־תֹסֵ֣ף עָלָ֔יו וְלֹ֥א תִגְרַ֖ע מִמֶּֽנּוּ:
Everything [that I command you]: less significant [commandments] as well as more significant ones. — [Sifrei] את כל הדבר: קלה כחמורה:
that you shall be careful to do: [This statement] attaches a negative commandment to the positive commandments mentioned in this parashah , for wherever הִשָּׁמֵר is used, it is an expression of a negative commandment. Lashes, however, are not incurred for [infringement of a prohibition when] the term הִשָּׁמֵר is attached to a positive commandment. תשמרו לעשות: ליתן לא תעשה על עשה האמורים בפרשה. שכל השמר לשון לא תעשה הוא, אלא שאין לוקין על השמר של עשה:
You shall neither add to it: [e.g., placing] five chapters in tefillin [instead of four], or [using] five species for the lulav [instead of four], or [reciting] four blessings [instead of three] for the “blessing of the kohanim.” - [Sifrei] לא תסף עליו: חמשה טוטפות בתפילין, חמשה מינין בלולב, ארבע ברכות בברכת כהנים:
2If there will arise among you a prophet, or a dreamer of a dream, and he gives you a sign or a wonder, בכִּֽי־יָק֤וּם בְּקִרְבְּךָ֙ נָבִ֔יא א֖וֹ חֹלֵ֣ם חֲל֑וֹם וְנָתַ֥ן אֵלֶ֛יךָ א֖וֹת א֥וֹ מוֹפֵֽת:
[If there will arise among you a prophet…] and he gives you a sign:Heb. אוֹת, [meaning a sign] in the heavens, as it is stated in the case of Gideon [who said to the angel]:“then show me a sign (אוֹת) ” (Jud. 6:17), and then it says [further],“let it be dry only upon the fleece [and upon all the ground let there be dew]” (Jud. 6:39). ונתן אליך אות: בשמים, כענין שנאמר בגדעון (שופטים ו, יז) ועשית לי אות, ואומר (שם ו, לט) יהי נא חורב אל הגזה וגו':
or a wonder: Heb. מוֹפֵת, [meaning a sign] on the earth. (other texts [of Rashi read as follows]: או מופת: בארץ. (ס"א:
and he gives you a sign: in the heavens, as is written,“and they [i.e., the sun, the moon, and the stars] shall be for signs (לְאֹתֹת) and for seasons” [Gen. 1: 14]. ונתן אליך אות: בשמים דכתיב והיו לאותות ולמועדים:
or a wonder: on the earth, as is written, “If there will be dew on the fleece only, and upon all the ground, dry” [Jud. 6:39]). Even so, you shall not listen to him. But if you say, “Why then does the Holy One, blessed is He, give him the power to perform a sign? [Scripture replies,] ”for the Lord, your God, is testing you [… whether you really love the Lord your God]" (verse 4). - [Sifrei; San. 90a] או מופת: בארץ דכתיב אם טל יהיה על הגזה לבדה ועל כל הארץ חורב) אעפ"כ לא תשמע לו וא"ת מפני מה נותן לו הקב"ה ממשלה לעשות אות כי מנסה ה' אלהיכם אתכם:
3and the sign or the wonder of which he spoke to you happens, [and he] says, "Let us go after other gods which you have not known, and let us worship them," גוּבָ֤א הָאוֹת֙ וְהַמּוֹפֵ֔ת אֲשֶׁר־דִּבֶּ֥ר אֵלֶ֖יךָ לֵאמֹ֑ר נֵֽלְכָ֞ה אַֽחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים אֲשֶׁ֥ר לֹֽא־יְדַעְתָּ֖ם וְנָֽעָבְדֵֽם:
4you shall not heed the words of that prophet, or that dreamer of a dream; for the Lord, your God, is testing you, to know whether you really love the Lord, your God, with all your heart and with all your soul. דלֹ֣א תִשְׁמַ֗ע אֶל־דִּבְרֵי֙ הַנָּבִ֣יא הַה֔וּא א֛וֹ אֶל־חוֹלֵ֥ם הַֽחֲל֖וֹם הַה֑וּא כִּ֣י מְנַסֶּ֞ה יְהֹוָ֤ה אֱלֹֽהֵיכֶם֙ אֶתְכֶ֔ם לָדַ֗עַת הֲיִשְׁכֶ֤ם אֹֽהֲבִים֙ אֶת־יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם בְּכָל־לְבַבְכֶ֖ם וּבְכָל־נַפְשְׁכֶֽם:
5You shall follow the Lord, your God, fear Him, keep His commandments, heed His voice, worship Him, and cleave to Him. האַֽחֲרֵ֨י יְהֹוָ֧ה אֱלֹֽהֵיכֶ֛ם תֵּלֵ֖כוּ וְאֹת֣וֹ תִירָ֑אוּ וְאֶת־מִצְוֹתָ֤יו תִּשְׁמֹ֨רוּ֙ וּבְקֹל֣וֹ תִשְׁמָ֔עוּ וְאֹת֥וֹ תַֽעֲבֹ֖דוּ וּב֥וֹ תִדְבָּקֽוּן:
keep His commandments: the Torah of Moses. ואת מצותיו תשמרו: תורת משה:
heed His voice: the voice of the prophets. ובקולו תשמעו: בקול הנביאים:
worship Him: in His sanctuary. — [Sifrei] ואתו תעבודו: במקדשו:
and cleave to Him: Cleave to His ways: bestow kindness, bury the dead, and visit the sick, just as the Holy One, blessed is He, did. — [Sotah 14a] ובו תדבקון: הדבק בדרכיו. גמול חסדים, קבור מתים, בקר חולים, כמו שעשה הקב"ה:
6And that prophet, or that dreamer of a dream shall be put to death; because he spoke falsehood about the Lord, your God Who brought you out of the land of Egypt, and Who redeemed you from the house of bondage, to lead you astray from the way in which the Lord, your God, commanded you to go; so shall you clear away the evil from your midst. ווְהַנָּבִ֣יא הַה֡וּא א֣וֹ חֹלֵם֩ הַֽחֲל֨וֹם הַה֜וּא יוּמָ֗ת כִּ֣י דִבֶּר־סָ֠רָ֠ה עַל־יְהֹוָ֨ה אֱלֹֽהֵיכֶ֜ם הַמּוֹצִ֥יא אֶתְכֶ֣ם | מֵאֶ֣רֶץ מִצְרַ֗יִם וְהַפֹּֽדְךָ֙ מִבֵּ֣ית עֲבָדִ֔ים לְהַדִּֽיחֲךָ֙ מִן־הַדֶּ֔רֶךְ אֲשֶׁ֧ר צִוְּךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ לָלֶ֣כֶת בָּ֑הּ וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
[Because he spoke] falsehood: Heb. סָרָה, lit. something turned away, removed from the world, which neither existed nor was created, and which I never commanded him to say; destodre in Old French, to distort. סרה: דבר המוסר מן העולם שלא היה ולא נברא ולא צויתיו לדבר כן, דישטולוד"א בלע"ז [הסרה]:
and redeemed you from of the house of bondage: Even if God had no [other claim] on you other than that He had redeemed you, it would be sufficient [to demand your obedience]. — [Sifrei] והפדך מבית עבדים: אפילו אין לו עליך אלא שפדאך, דיו:
7If your brother, the son of your mother, tempts you in secret or your son, or your daughter, or the wife of your embrace, or your friend, who is as your own soul saying, "Let us go and worship other gods, which neither you, nor your forefathers have known." זכִּ֣י יְסִֽיתְךָ֡ אָחִ֣יךָ בֶן־אִ֠מֶּ֠ךָ אֽוֹ־בִנְךָ֨ אֽוֹ־בִתְּךָ֜ א֣וֹ | אֵ֣שֶׁת חֵיקֶ֗ךָ א֧וֹ רֵֽעֲךָ֛ אֲשֶׁ֥ר כְּנַפְשְׁךָ֖ בַּסֵּ֣תֶר לֵאמֹ֑ר נֵֽלְכָ֗ה וְנַֽעַבְדָה֙ אֱלֹהִ֣ים אֲחֵרִ֔ים אֲשֶׁר֙ לֹ֣א יָדַ֔עְתָּ אַתָּ֖ה וַֽאֲבֹתֶֽיךָ:
If [your brother…] tempts you: The term הֲסָתָה always denotes inciting as it is said, אִם ה׳ הֶסִיתְךָ, “If the Lord has incited you against me” (I Sam. 26:19); ametra in Old French, will incite, that he tempts him to do so. כי יסיתך: אין הסתה אלא גרוי, שנאמר (שמואל א' כו יט) אם ה' הסיתך בי, אמיטר"א בלע"ז [יסית], שמשיאו לעשות כן:
your brother: from the father[’s side]. אחיך: מאב:
the son of your mother: from the mother[’s side]. בן אמך: מאם:
of your embrace: The one that lies in your embrace and is attached (מְחֻקָּה) to you; afichiede in Old French, bound, attached (Greenberg), afichier in Old French, to attach (Gukovitzki). This is similar to וּמֵחֵיק הָאָרֶץ (Ezek. 43:14), which refers to the base [of the altar] that is affixed firmly in the ground. חיקך: השוכבת בחיקך ומחוקה בך אפיקייד"א בלע"ז [דבוקה], וכן (יחזקאל מג, יד) ומחיק הארץ, מיסוד התקוע בארץ:
[Or your friend,] who is as your own soul: This refers to your father. Scripture enumerates those [persons] who are dear to you; how much more so [must you apply this] to others [and not spare them]! אשר כנפשך: זה אביך. פירש לך הכתוב את החביבין לך, קל וחומר לאחרים:
[If your brother…tempts you] in secret: Scripture speaks of what commonly [occurs, but does not exclude the other case, i.e., one who entices publicly], for usually the one who entices speaks clandestinely. Similarly, Solomon [describing an episode of enticement,] says: “In the twilight, in the evening time, in the blackness of night and the darkness” (Prov. 7:9). - [Sifrei] בסתר: דבר הכתוב בהווה, שאין דברי מסית אלא בסתר. וכן שלמה הוא אומר (משלי ז, ט) בנשף בערב יום באישון לילה ואפלה:
[Let us go and worship other gods,] which neither you nor your forefathers have known: This would be a great disgrace for you, for not even the heathen nations forsake what their forefathers have handed down to them. Yet this [man] says to you, “Abandon what your forefathers have handed down to you!” - [Sifrei] אשר לא ידעת אתה ואבותיך: דבר זה גנאי גדול הוא לך שאף האומות אין מניחין מה שמסרו להם אבותיהם, וזהו אומר לך עזוב מה שמסרו לך אבותיך:
8Of the gods of the peoples around you, [whether] near to you or far from you, from one end of the earth to the other end of the earth; חמֵֽאֱלֹהֵ֣י הָֽעַמִּ֗ים אֲשֶׁר֙ סְבִיבֹ֣תֵיכֶ֔ם הַקְּרֹבִ֣ים אֵלֶ֔יךָ א֖וֹ הָֽרְחֹקִ֣ים מִמֶּ֑ךָּ מִקְצֵ֥ה הָאָ֖רֶץ וְעַד־קְצֵ֥ה הָאָֽרֶץ:
Let us go and worship other gods…] whether near to you or far [from you]: Why did [Scripture] specify [gods] that are“near… or far”? Rather, this is what Scripture says: Through [knowing] the character of those [gods] close to you, you learn the character of those far from you; just as those close to you are devoid of substance, so are those far from you devoid of substance. — [San. 61b; Sifrei] הקרובים אליך או הרחוקים: למה פרט קרובים ורחוקים, אלא כך אמר הכתוב, מטיבן של קרובים אתה למד טיבן של רחוקים, כשם שאין ממש בקרובים כך אין ממש ברחוקים:
[gods… far from you,] from one end of the earth [to the other end of the earth]: This refers to the sun, the moon, and the legion of heavens [i.e., the stars], which extend from one end of the world to the other. — [Sifrei] מקצה הארץ: זו חמה ולבנה וצבא השמים שהן מהלכין מסוף העולם ועד סופו:
9You shall not desire him, and you shall not hearken to him; neither shall you pity him, have mercy upon him, nor shield him. טלֹֽא־תֹאבֶ֣ה ל֔וֹ וְלֹ֥א תִשְׁמַ֖ע אֵלָ֑יו וְלֹֽא־תָח֤וֹס עֵֽינְךָ֙ עָלָ֔יו וְלֹֽא־תַחְמֹ֥ל וְלֹֽא־תְכַסֶּ֖ה עָלָֽיו:
You shall not desire him: Heb. לֹא-תֹאבֶה. You shall feel no longing (תאב) towards him; do not love him (לֹא תֹאהֲבֶנוּ)). Since it is said, “You shall love your fellow man as yourself” (Lev. 19:18), [therefore it is necessary to tell us that] this person, [however,] you shall not love. לא תאבה לו: לא תהא תאב לו. לא תאהבנו. לפי שנאמר (ויקרא יט, יח) ואהבת לרעך כמוך, את זה לא תאהב:
and do not hearken to him: when he pleads for his life, that you should pardon him. [It is necessary to state this] because it says, “[If you see the donkey of your enemy] you shall surely help him” (Exod. 23:5); this person, [however,] you shall not help. ולא תשמע אליו: בהתחננו על נפשו למחול לו, לפי שנאמר (שמות כג, ה) עזוב תעזוב עמו, לזה לא תעזוב:
neither shall you pity him: [It is necessary to state this] because it says, “you shall not stand idly by the blood of your fellow man” (Lev. 19:16). This person [however] you shall not pity. — [Sifrei] ולא תחוס עינך עליו: לפי שנאמר (ויקרא יט, טז) לא תעמוד על דם רעך, על זה לא תחוס:
[neither shall you…] have mercy upon him: Do not search for merits in his favor. ולא תחמול: לא תהפוך בזכותו:
nor shall you shield him: If you are aware of something that will condemn him, you are not permitted to remain silent. — [Sifrei] ולא תכסה עליו: אם אתה יודע לו חובה אינך רשאי לשתוק:
10But you shall surely kill him, your hand shall be the first against him to put him to death, and afterwards the hand of all the people. יכִּ֤י הָרֹג֙ תַּֽהַרְגֶ֔נּוּ יָֽדְךָ֛ תִּֽהְיֶה־בּ֥וֹ בָרִֽאשׁוֹנָ֖ה לַֽהֲמִית֑וֹ וְיַ֥ד כָּל־הָעָ֖ם בָּאַֽחֲרֹנָֽה:
But you shall surely kill him: (If he has left the court, acquitted, have him returned for conviction;) if [on the other hand,] he has left the court convicted, do not return him for acquittal. — [Sifrei] כי הרג תהרגנו: [אם יצא מבית דין זכאי, החזירהו לחובה] יצא מבית דין חייב, אל תחזירהו לזכות:
Your hand shall be the first against him [to put him to death]: The one who was tempted [to idolatry by this person] has the duty to put him to death. [However] if he did not die by his hand, he must die by the hand of others, as is stated (in this verse), “and afterwards the hand of all the people, etc.” - [Sifrei] ידך תהיה בו בראשונה: מצוה ביד הניסת להמיתו. לא מת בידו, ימות ביד אחרים, שנאמר ויד כל העם וגו':
11And you shall stone him with stones so that he dies, because he sought to lead you astray from the Lord, your God, Who brought you out of the land of Egypt, out of the house of bondage. יאוּסְקַלְתּ֥וֹ בָֽאֲבָנִ֖ים וָמֵ֑ת כִּי בִקֵּ֗שׁ לְהַדִּֽיחֲךָ֙ מֵעַל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ הַמּוֹצִֽיאֲךָ֛ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים:
12And all Israel shall listen and fear, and they shall no longer do any evil such as this in your midst. יבוְכָ֨ל־יִשְׂרָאֵ֔ל יִשְׁמְע֖וּ וְיִֽרָא֑וּן וְלֹֽא־יוֹסִ֣פוּ לַֽעֲשׂ֗וֹת כַּדָּבָ֥ר הָרָ֛ע הַזֶּ֖ה בְּקִרְבֶּֽךָ:
13If you hear in one of your cities which the Lord, your God, is giving you to dwell therein, saying, יגכִּֽי־תִשְׁמַ֞ע בְּאַחַ֣ת עָרֶ֗יךָ אֲשֶׁר֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ נֹתֵ֥ן לְךָ֛ לָשֶׁ֥בֶת שָׁ֖ם לֵאמֹֽר:
[If you will hear in one of your cities which the Lord, your God, gives you] to dwell therein: [The words“to dwell therein” are added] to exclude Jerusalem, which was not apportioned as a dwelling place [for a particular tribe]. — [Sifrei] לשבת שם: פרט לירושלים שלא ניתנה לדירה:
If you hear… saying: Heb. לֵאמֹר, lit. to say. [If you hear people] saying thus: כי תשמע וגו' לאמר: אומרים כן, יצאו וגו':
14"Unfaithful men have gone forth from among you and have led the inhabitants of their city astray, saying, 'Let us go and worship other gods, which you have not known.' " ידיָֽצְא֞וּ אֲנָשִׁ֤ים בְּנֵֽי־בְלִיַּ֨עַל֙ מִקִּרְבֶּ֔ךָ וַיַּדִּ֛יחוּ אֶת־יֽשְׁבֵ֥י עִירָ֖ם לֵאמֹ֑ר נֵֽלְכָ֗ה וְנַֽעַבְדָ֛ה אֱלֹהִ֥ים אֲחֵרִ֖ים אֲשֶׁ֥ר לֹֽא־יְדַעְתֶּֽם:
[Unfaithful] men: Heb. בְּנֵי-בְלִיַּעַל -people without a yoke בְּלִי עוֹל, who have thrown off the yoke of the Omnipresent. — [Sifrei] בני בליעל: בלי עול. שפרקו עולו של מקום:
[Unfaithful] men: But not women. אנשים: ולא נשים:
the inhabitants of their city: But not the inhabitants of another city. From here [our Rabbis] said: A city is not considered a“wayward city” (עִיר הַנִדַּחַת) unless men (אֲנָשִׁים) lead it astray, and unless those who lead it astray are from within it. — [San. 111b] ישבי עירם: ולא יושבי עיר אחרת. מכאן אמרו אין נעשית עיר הנדחת עד שידיחוה אנשים, ועד שיהיו מדיחיה מתוכה:
15Then you shall inquire, investigate, and ask thoroughly, and, behold, it is true, the matter is certain, that such abomination has been committed in your midst: טווְדָֽרַשְׁתָּ֧ וְחָֽקַרְתָּ֛ וְשָֽׁאַלְתָּ֖ הֵיטֵ֑ב וְהִנֵּ֤ה אֱמֶת֙ נָכ֣וֹן הַדָּבָ֔ר נֶֽעֶשְׂתָ֛ה הַתּוֹעֵבָ֥ה הַזֹּ֖את בְּקִרְבֶּֽךָ:
Then you shall inquire, investigate, and ask thoroughly: Heb. וְדָרַשְׁתָּ וְחָקַרְתָּ וְשָׁאַלְתָּ הֵיטֵב. From this verse [in combination with others as explained], our Rabbis learned [the law of] the “seven investigations” [in a court of law], since Scripture uses many expressions [of investigation]. Here there are three expressions: דְרִישָׁה, חֲקִירָה, and הֵיטֵב [i.e., “inquiry,” “investigation,” and “thoroughly”]. The term וְשָׁאַלְתָּ, “ask,” is not counted as one [of the seven investigations (חֲקִירוֹת)] and the cross-examinations (בְּדִיקוֹת) [regarding accompanying circumstances] are derived from it. [So far, we have three expressions.] And elsewhere [in the case of collusive witnesses,] it says: וְדָרְשׁוּ הַשּׁוֹפְטִים הֵיטֵב, “And the judges shall inquire thoroughly” (Deut. 19:18). [This adds two more expressions, דְרִישָׁה and הֵיטֵב, to make five altogether.] And still elsewhere [in the case of idolatry,] it says: וְדָרַשְׁתָּ הֵיטֵב, “And you shall inquire thoroughly” (Deut. 17:4) [thus adding two more expressions, דְרִישָׁה and הֵיטֵב, to make up a final total of seven investigatory expressions demonstrating the law of “seven investigations”]. And our Rabbis learned a גְּזֵירָה שָׁוָה [i.e., an inference from an identical word in two passages, which teaches us that the laws in one passage apply to the other passage as well] from [the words] הֵיטֵב הֵיטֵב, to place what is stated in one context in the other context. [I.e., it is accounted as if all seven written in the context of the “wayward city,” as well as in the cases of collusive witnesses and individuals who worshipped idols. I.e., all the seven expressions can be connected together to make seven investigations.] - [San. 40a; Sifrei] [The judges would ask the witnesses the following seven questions: 1) In what shemitah cycle was the crime committed? 2) In what year? 3) In what month? 4) In what day of the month? 5) On what day [of the week]? 6) In what hour? 7) In what place? (San. 5:1)] ודרשת וחקרת ושאלת היטב: מכאן למדו שבע חקירות מרבוי המקרא. כאן יש שלש דרישה וחקירה והיטב. ושאלת, אינו מן המנין, וממנו למדו בדיקות. ובמקום אחר הוא אומר (דברים יט, יח) ודרשו השופטים היטב. ועוד במקום אחר הוא אומר (שם יז, ד) ודרשת היטב. ולמדו היטב היטב לגזירה שוה, ליתן האמור של זה בזה:
16You shall surely strike down the inhabitants of that city with the edge of the sword, destroy it with all that is in it and its livestock, with the edge of the sword. טזהַכֵּ֣ה תַכֶּ֗ה אֶת־יֽשְׁבֵ֛י הָעִ֥יר הַהִ֖וא לְפִי־חָ֑רֶב הַֽחֲרֵ֨ם אֹתָ֧הּ וְאֶת־כָּל־אֲשֶׁר־בָּ֛הּ וְאֶת־בְּהֶמְתָּ֖הּ לְפִי־חָֽרֶב:
You shall surely strike down: Heb. הַכֵּה תַכֶּה. [The double expression is used to explain that] if you cannot execute the death penalty that is prescribed for them, put them to death in some other manner. — [Sifrei ; B.M 31b] הכה תכה: אם אינך יכול להמיתם במיתה הכתובה בהם, המיתם באחרת:
17And you shall collect all its spoil into the midst of its open square, and burn with fire the city and all its spoil, completely, for the Lord, your God; and it shall be a heap of destruction forever, never to be rebuilt. יזוְאֶת־כָּל־שְׁלָלָ֗הּ תִּקְבֹּץ֘ אֶל־תּ֣וֹךְ רְחֹבָהּ֒ וְשָֽׂרַפְתָּ֣ בָאֵ֗שׁ אֶת־הָעִ֤יר וְאֶת־כָּל־שְׁלָלָהּ֙ כָּלִ֔יל לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ וְהָֽיְתָה֙ תֵּ֣ל עוֹלָ֔ם לֹ֥א תִבָּנֶ֖ה עֽוֹד:
[and burn with fire the city…] for the Lord your God: [i.e.,] for His Name and for His sake. לה' אלהיך: לשמו ובשבילו:
18And nothing that is doomed to destruction shall cling to your hand, so that the Lord may return from His fierce wrath, and grant you compassion, and be compassionate with you, and multiply you, as He swore to your forefathers. יחוְלֹֽא־יִדְבַּ֧ק בְּיָֽדְךָ֛ מְא֖וּמָה מִן־הַחֵ֑רֶם לְמַ֩עַן֩ יָשׁ֨וּב יְהֹוָ֜ה מֵֽחֲר֣וֹן אַפּ֗וֹ וְנָֽתַן־לְךָ֤ רַֽחֲמִים֙ וְרִֽחַמְךָ֣ וְהִרְבֶּ֔ךָ כַּֽאֲשֶׁ֥ר נִשְׁבַּ֖ע לַֽאֲבֹתֶֽיךָ:
that the Lord may return from His fierce wrath: For as long as idol worship [exists] in the world, the fierce wrath [of God exists] in the world. — [Sifrei; San. 111b] למען ישוב ה' מחרון אפו: שכל זמן שעבודה זרה בעולם, חרון אף בעולם:
19For you shall hearken to the voice of the Lord your God, to keep all His commandments which I command you this day, to do that which is proper in the eyes of the Lord, your God. יטכִּ֣י תִשְׁמַ֗ע בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹר֙ אֶת־כָּל־מִצְוֹתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לַֽעֲשׂוֹת֙ הַיָּשָׁ֔ר בְּעֵינֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
Daily Tehillim: Psalms Chapter 119, Verses 97-176
• Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
Tanya: Iggeret HaKodesh, end of Epistle 7
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 26 AV , 5776 · 30 August 2016
• Iggeret HaKodesh, end of Epistle 7
• Until now the Alter Rebbe has explained the term “our portion.” He now goes on to explain the term “our lot” (in the above-quoted verse, ומה נעים גורלנו — “and how pleasant is our lot”), signifying something bestowed exclusively, and merited only by lot.
Chitas and Rambam for today:
Chumash: Re'eh, 3rd Portion Deuteronomy 12:29-13:19 with Rashi
• Deuteronomy Chapter 12
29When the Lord, your God cuts off the nations to which you will come to drive them out from before you, and when you drive them out and dwell in their land, כטכִּֽי־יַכְרִית֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ אֶת־הַגּוֹיִ֗ם אֲשֶׁ֨ר אַתָּ֥ה בָא־שָׁ֛מָּה לָרֶ֥שֶׁת אוֹתָ֖ם מִפָּנֶ֑יךָ וְיָֽרַשְׁתָּ֣ אֹתָ֔ם וְיָֽשַׁבְתָּ֖ בְּאַרְצָֽם:
30beware, lest you be attracted after them, after they are exterminated from before you; and lest you inquire about their gods, saying, "How did these nations serve their gods? And I will do likewise." להִשָּׁ֣מֶר לְךָ֗ פֶּן־תִּנָּקֵשׁ֙ אַֽחֲרֵיהֶ֔ם אַֽחֲרֵ֖י הִשָּֽׁמְדָ֣ם מִפָּנֶ֑יךָ וּפֶן־תִּדְר֨שׁ לֵאלֹֽהֵיהֶ֜ם לֵאמֹ֗ר אֵיכָ֨ה יַֽעַבְד֜וּ הַגּוֹיִ֤ם הָאֵ֨לֶּה֙ אֶת־אֱלֹ֣הֵיהֶ֔ם וְאֶֽעֱשֶׂה־כֵּ֖ן גַּם־אָֽנִי:
Lest you be attracted: Heb. פֶּן-תִּנָּקֵשׁ אַחִרֵיהֶם Onkelos renders תִּנָּקֵשׁ as an expression of מוֹקֵשׁ, a “snare.” [However,] I say that he was not meticulous in examining the language, for we do not find a“nun” (נ) in [any form of] the verb “to snare,” not even as a root letter that is [sometimes] omitted from it. However, as an expression denoting vehement movement [from place to place] and rattling, we do find a“nun” (נ) , as in“and his knees knocked נָקְשָׁן one against the other [in fear]” (Dan. 5:6). Here, too, I say that פֶּן-תִּנָּקֵשׁ אַחִרֵיהֶם means “lest you be attracted to them,” i.e., by becoming bound up in what they do. Similarly,“May a creditor search out (יִנָקֵּשׁ) all that he has” (Ps. 109: 11)-here David cursed the wicked that he should have many creditors and they should continually go after and be attracted to his money. פן תנקש: אונקלוס תרגם לשון מוקש. ואני אומר שלא חש לדקדק בלשון, שלא מצינו נו"ן בלשון יוקש ואפילו ליסוד הנופל ממנו, אבל בלשון טירוף וקשקוש מצינו נו"ן (דניאל ה, ו) וארכובתיה דא לדא נקשן. ואף זה אני אומר, פן תנקש אחריהם פן תטרף אחריהם להיות כרוך אחר מעשיהם, וכן (תהלים קט, יא) ינקש נושה לכל אשר לו, מקלל את הרשע להיות עליו נושים רבים ויהיו מחזירין ומתנקשין אחר ממונו:
Beware, lest you be attracted after them, after they are exterminated from before you: [God says:] After you see that I will annihilate them from before you, you ought to consider why these [people] were exterminated; because of the corrupt actions that were in their hands [i.e., that they had committed]. Accordingly, you should not act likewise, lest others come and exterminate you. — [Sifrei 14:54] אחרי השמדם מפניך: אחר שתראה שאשמידם מפניך, יש לך לתת לב מפני מה נשמדו אלו, מפני מעשים מקולקלים שבידיהם, אף אתה לא תעשה כך שלא יבואו אחרים וישמידוך:
How do [these nations] serve [their gods?]: [Until now,] the only cases that incurred the [death] penalty for idolatry were slaughtering, causing to go up in smoke, libation, and prostration [before any other god], as it says,“[He who slaughters [a sacrifice] to the gods shall be destroyed] except to the Lord alone” (Exod. 22:19). [This means that the death punishment is incurred if one commits] things that are done for the Most High [namely the four aforementioned types of worship]. Here [Scripture] teaches you that if it is customary to worship a particular idol by some other rite, such as defacating before [Baal] Peor or casting a stone at Mercurius, this is considered its worship, and [one who performs that form of worship] is liable [to the death penalty]. However, regarding slaughtering, causing to go up in smoke, libation, and prostration, even though it is not customary [for that idol], one is liable [to the death penalty]. — [Sanh. 60b] איכה יעבדו: לפי שלא ענש על עבודת כוכבים ומזלות אלא על זבוח וקטור ונסוך והשתחואה, כמו שכתוב (שמות כב, יט) בלתי לה' לבדו, דברים הנעשים לגבוה בא ולמדך כאן, שאם דרכה של עבודה זרה לעבדה בדבר אחר, כגון פוער לפעור, וזורק אבן למרקוליס, זו היא עבודתו וחייב. אבל זבוח וקטור ונסוך והשתחואה, אפילו שלא כדרכה חייב:
31You shall not do so to the Lord, your God; for every abomination to the Lord which He hates, they did to their gods, for also their sons and their daughters they would burn in fire to their gods. לאלֹא־תַֽעֲשֶׂ֣ה כֵ֔ן לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ כִּי֩ כָל־תּֽוֹעֲבַ֨ת יְהֹוָ֜ה אֲשֶׁ֣ר שָׂנֵ֗א עָשׂוּ֙ לֵאלֹ֣הֵיהֶ֔ם כִּ֣י גַ֤ם אֶת־בְּנֵיהֶם֙ וְאֶת־בְּנֹ֣תֵיהֶ֔ם יִשְׂרְפ֥וּ בָאֵ֖שׁ לֵאלֹֽהֵיהֶֽם:
for also their sons [and their daughters they would burn in fire to their gods]: The word גַם, “also,” [comes] to include their fathers and mothers [among those they burned]. Rabbi Akiva stated,“I [once] saw a heathen who bound his father before his dog, which then devoured him.” [Sifrei] [The dog represents the idol, either because it was made in the form of a dog, or this is a pejorative. The dog’s eating the father means that the heathen burned his father in fire before the idol (Zedah Laderech).] כי גם את בניהם: גם, לרבות את אבותיהם ואמותיהם. אמר ר' עקיבא אני ראיתי נכרי שכפתו לאביו לפני כלבו ואכלו:
Deuteronomy Chapter 13
1Everything I command you that you shall be careful to do it. You shall neither add to it, nor subtract from it. אאֵ֣ת כָּל־הַדָּבָ֗ר אֲשֶׁ֤ר אָֽנֹכִי֙ מְצַוֶּ֣ה אֶתְכֶ֔ם אֹת֥וֹ תִשְׁמְר֖וּ לַֽעֲשׂ֑וֹת לֹֽא־תֹסֵ֣ף עָלָ֔יו וְלֹ֥א תִגְרַ֖ע מִמֶּֽנּוּ:
Everything [that I command you]: less significant [commandments] as well as more significant ones. — [Sifrei] את כל הדבר: קלה כחמורה:
that you shall be careful to do: [This statement] attaches a negative commandment to the positive commandments mentioned in this parashah , for wherever הִשָּׁמֵר is used, it is an expression of a negative commandment. Lashes, however, are not incurred for [infringement of a prohibition when] the term הִשָּׁמֵר is attached to a positive commandment. תשמרו לעשות: ליתן לא תעשה על עשה האמורים בפרשה. שכל השמר לשון לא תעשה הוא, אלא שאין לוקין על השמר של עשה:
You shall neither add to it: [e.g., placing] five chapters in tefillin [instead of four], or [using] five species for the lulav [instead of four], or [reciting] four blessings [instead of three] for the “blessing of the kohanim.” - [Sifrei] לא תסף עליו: חמשה טוטפות בתפילין, חמשה מינין בלולב, ארבע ברכות בברכת כהנים:
2If there will arise among you a prophet, or a dreamer of a dream, and he gives you a sign or a wonder, בכִּֽי־יָק֤וּם בְּקִרְבְּךָ֙ נָבִ֔יא א֖וֹ חֹלֵ֣ם חֲל֑וֹם וְנָתַ֥ן אֵלֶ֛יךָ א֖וֹת א֥וֹ מוֹפֵֽת:
[If there will arise among you a prophet…] and he gives you a sign:Heb. אוֹת, [meaning a sign] in the heavens, as it is stated in the case of Gideon [who said to the angel]:“then show me a sign (אוֹת) ” (Jud. 6:17), and then it says [further],“let it be dry only upon the fleece [and upon all the ground let there be dew]” (Jud. 6:39). ונתן אליך אות: בשמים, כענין שנאמר בגדעון (שופטים ו, יז) ועשית לי אות, ואומר (שם ו, לט) יהי נא חורב אל הגזה וגו':
or a wonder: Heb. מוֹפֵת, [meaning a sign] on the earth. (other texts [of Rashi read as follows]: או מופת: בארץ. (ס"א:
and he gives you a sign: in the heavens, as is written,“and they [i.e., the sun, the moon, and the stars] shall be for signs (לְאֹתֹת) and for seasons” [Gen. 1: 14]. ונתן אליך אות: בשמים דכתיב והיו לאותות ולמועדים:
or a wonder: on the earth, as is written, “If there will be dew on the fleece only, and upon all the ground, dry” [Jud. 6:39]). Even so, you shall not listen to him. But if you say, “Why then does the Holy One, blessed is He, give him the power to perform a sign? [Scripture replies,] ”for the Lord, your God, is testing you [… whether you really love the Lord your God]" (verse 4). - [Sifrei; San. 90a] או מופת: בארץ דכתיב אם טל יהיה על הגזה לבדה ועל כל הארץ חורב) אעפ"כ לא תשמע לו וא"ת מפני מה נותן לו הקב"ה ממשלה לעשות אות כי מנסה ה' אלהיכם אתכם:
3and the sign or the wonder of which he spoke to you happens, [and he] says, "Let us go after other gods which you have not known, and let us worship them," גוּבָ֤א הָאוֹת֙ וְהַמּוֹפֵ֔ת אֲשֶׁר־דִּבֶּ֥ר אֵלֶ֖יךָ לֵאמֹ֑ר נֵֽלְכָ֞ה אַֽחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים אֲשֶׁ֥ר לֹֽא־יְדַעְתָּ֖ם וְנָֽעָבְדֵֽם:
4you shall not heed the words of that prophet, or that dreamer of a dream; for the Lord, your God, is testing you, to know whether you really love the Lord, your God, with all your heart and with all your soul. דלֹ֣א תִשְׁמַ֗ע אֶל־דִּבְרֵי֙ הַנָּבִ֣יא הַה֔וּא א֛וֹ אֶל־חוֹלֵ֥ם הַֽחֲל֖וֹם הַה֑וּא כִּ֣י מְנַסֶּ֞ה יְהֹוָ֤ה אֱלֹֽהֵיכֶם֙ אֶתְכֶ֔ם לָדַ֗עַת הֲיִשְׁכֶ֤ם אֹֽהֲבִים֙ אֶת־יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם בְּכָל־לְבַבְכֶ֖ם וּבְכָל־נַפְשְׁכֶֽם:
5You shall follow the Lord, your God, fear Him, keep His commandments, heed His voice, worship Him, and cleave to Him. האַֽחֲרֵ֨י יְהֹוָ֧ה אֱלֹֽהֵיכֶ֛ם תֵּלֵ֖כוּ וְאֹת֣וֹ תִירָ֑אוּ וְאֶת־מִצְוֹתָ֤יו תִּשְׁמֹ֨רוּ֙ וּבְקֹל֣וֹ תִשְׁמָ֔עוּ וְאֹת֥וֹ תַֽעֲבֹ֖דוּ וּב֥וֹ תִדְבָּקֽוּן:
keep His commandments: the Torah of Moses. ואת מצותיו תשמרו: תורת משה:
heed His voice: the voice of the prophets. ובקולו תשמעו: בקול הנביאים:
worship Him: in His sanctuary. — [Sifrei] ואתו תעבודו: במקדשו:
and cleave to Him: Cleave to His ways: bestow kindness, bury the dead, and visit the sick, just as the Holy One, blessed is He, did. — [Sotah 14a] ובו תדבקון: הדבק בדרכיו. גמול חסדים, קבור מתים, בקר חולים, כמו שעשה הקב"ה:
6And that prophet, or that dreamer of a dream shall be put to death; because he spoke falsehood about the Lord, your God Who brought you out of the land of Egypt, and Who redeemed you from the house of bondage, to lead you astray from the way in which the Lord, your God, commanded you to go; so shall you clear away the evil from your midst. ווְהַנָּבִ֣יא הַה֡וּא א֣וֹ חֹלֵם֩ הַֽחֲל֨וֹם הַה֜וּא יוּמָ֗ת כִּ֣י דִבֶּר־סָ֠רָ֠ה עַל־יְהֹוָ֨ה אֱלֹֽהֵיכֶ֜ם הַמּוֹצִ֥יא אֶתְכֶ֣ם | מֵאֶ֣רֶץ מִצְרַ֗יִם וְהַפֹּֽדְךָ֙ מִבֵּ֣ית עֲבָדִ֔ים לְהַדִּֽיחֲךָ֙ מִן־הַדֶּ֔רֶךְ אֲשֶׁ֧ר צִוְּךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ לָלֶ֣כֶת בָּ֑הּ וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
[Because he spoke] falsehood: Heb. סָרָה, lit. something turned away, removed from the world, which neither existed nor was created, and which I never commanded him to say; destodre in Old French, to distort. סרה: דבר המוסר מן העולם שלא היה ולא נברא ולא צויתיו לדבר כן, דישטולוד"א בלע"ז [הסרה]:
and redeemed you from of the house of bondage: Even if God had no [other claim] on you other than that He had redeemed you, it would be sufficient [to demand your obedience]. — [Sifrei] והפדך מבית עבדים: אפילו אין לו עליך אלא שפדאך, דיו:
7If your brother, the son of your mother, tempts you in secret or your son, or your daughter, or the wife of your embrace, or your friend, who is as your own soul saying, "Let us go and worship other gods, which neither you, nor your forefathers have known." זכִּ֣י יְסִֽיתְךָ֡ אָחִ֣יךָ בֶן־אִ֠מֶּ֠ךָ אֽוֹ־בִנְךָ֨ אֽוֹ־בִתְּךָ֜ א֣וֹ | אֵ֣שֶׁת חֵיקֶ֗ךָ א֧וֹ רֵֽעֲךָ֛ אֲשֶׁ֥ר כְּנַפְשְׁךָ֖ בַּסֵּ֣תֶר לֵאמֹ֑ר נֵֽלְכָ֗ה וְנַֽעַבְדָה֙ אֱלֹהִ֣ים אֲחֵרִ֔ים אֲשֶׁר֙ לֹ֣א יָדַ֔עְתָּ אַתָּ֖ה וַֽאֲבֹתֶֽיךָ:
If [your brother…] tempts you: The term הֲסָתָה always denotes inciting as it is said, אִם ה׳ הֶסִיתְךָ, “If the Lord has incited you against me” (I Sam. 26:19); ametra in Old French, will incite, that he tempts him to do so. כי יסיתך: אין הסתה אלא גרוי, שנאמר (שמואל א' כו יט) אם ה' הסיתך בי, אמיטר"א בלע"ז [יסית], שמשיאו לעשות כן:
your brother: from the father[’s side]. אחיך: מאב:
the son of your mother: from the mother[’s side]. בן אמך: מאם:
of your embrace: The one that lies in your embrace and is attached (מְחֻקָּה) to you; afichiede in Old French, bound, attached (Greenberg), afichier in Old French, to attach (Gukovitzki). This is similar to וּמֵחֵיק הָאָרֶץ (Ezek. 43:14), which refers to the base [of the altar] that is affixed firmly in the ground. חיקך: השוכבת בחיקך ומחוקה בך אפיקייד"א בלע"ז [דבוקה], וכן (יחזקאל מג, יד) ומחיק הארץ, מיסוד התקוע בארץ:
[Or your friend,] who is as your own soul: This refers to your father. Scripture enumerates those [persons] who are dear to you; how much more so [must you apply this] to others [and not spare them]! אשר כנפשך: זה אביך. פירש לך הכתוב את החביבין לך, קל וחומר לאחרים:
[If your brother…tempts you] in secret: Scripture speaks of what commonly [occurs, but does not exclude the other case, i.e., one who entices publicly], for usually the one who entices speaks clandestinely. Similarly, Solomon [describing an episode of enticement,] says: “In the twilight, in the evening time, in the blackness of night and the darkness” (Prov. 7:9). - [Sifrei] בסתר: דבר הכתוב בהווה, שאין דברי מסית אלא בסתר. וכן שלמה הוא אומר (משלי ז, ט) בנשף בערב יום באישון לילה ואפלה:
[Let us go and worship other gods,] which neither you nor your forefathers have known: This would be a great disgrace for you, for not even the heathen nations forsake what their forefathers have handed down to them. Yet this [man] says to you, “Abandon what your forefathers have handed down to you!” - [Sifrei] אשר לא ידעת אתה ואבותיך: דבר זה גנאי גדול הוא לך שאף האומות אין מניחין מה שמסרו להם אבותיהם, וזהו אומר לך עזוב מה שמסרו לך אבותיך:
8Of the gods of the peoples around you, [whether] near to you or far from you, from one end of the earth to the other end of the earth; חמֵֽאֱלֹהֵ֣י הָֽעַמִּ֗ים אֲשֶׁר֙ סְבִיבֹ֣תֵיכֶ֔ם הַקְּרֹבִ֣ים אֵלֶ֔יךָ א֖וֹ הָֽרְחֹקִ֣ים מִמֶּ֑ךָּ מִקְצֵ֥ה הָאָ֖רֶץ וְעַד־קְצֵ֥ה הָאָֽרֶץ:
Let us go and worship other gods…] whether near to you or far [from you]: Why did [Scripture] specify [gods] that are“near… or far”? Rather, this is what Scripture says: Through [knowing] the character of those [gods] close to you, you learn the character of those far from you; just as those close to you are devoid of substance, so are those far from you devoid of substance. — [San. 61b; Sifrei] הקרובים אליך או הרחוקים: למה פרט קרובים ורחוקים, אלא כך אמר הכתוב, מטיבן של קרובים אתה למד טיבן של רחוקים, כשם שאין ממש בקרובים כך אין ממש ברחוקים:
[gods… far from you,] from one end of the earth [to the other end of the earth]: This refers to the sun, the moon, and the legion of heavens [i.e., the stars], which extend from one end of the world to the other. — [Sifrei] מקצה הארץ: זו חמה ולבנה וצבא השמים שהן מהלכין מסוף העולם ועד סופו:
9You shall not desire him, and you shall not hearken to him; neither shall you pity him, have mercy upon him, nor shield him. טלֹֽא־תֹאבֶ֣ה ל֔וֹ וְלֹ֥א תִשְׁמַ֖ע אֵלָ֑יו וְלֹֽא־תָח֤וֹס עֵֽינְךָ֙ עָלָ֔יו וְלֹֽא־תַחְמֹ֥ל וְלֹֽא־תְכַסֶּ֖ה עָלָֽיו:
You shall not desire him: Heb. לֹא-תֹאבֶה. You shall feel no longing (תאב) towards him; do not love him (לֹא תֹאהֲבֶנוּ)). Since it is said, “You shall love your fellow man as yourself” (Lev. 19:18), [therefore it is necessary to tell us that] this person, [however,] you shall not love. לא תאבה לו: לא תהא תאב לו. לא תאהבנו. לפי שנאמר (ויקרא יט, יח) ואהבת לרעך כמוך, את זה לא תאהב:
and do not hearken to him: when he pleads for his life, that you should pardon him. [It is necessary to state this] because it says, “[If you see the donkey of your enemy] you shall surely help him” (Exod. 23:5); this person, [however,] you shall not help. ולא תשמע אליו: בהתחננו על נפשו למחול לו, לפי שנאמר (שמות כג, ה) עזוב תעזוב עמו, לזה לא תעזוב:
neither shall you pity him: [It is necessary to state this] because it says, “you shall not stand idly by the blood of your fellow man” (Lev. 19:16). This person [however] you shall not pity. — [Sifrei] ולא תחוס עינך עליו: לפי שנאמר (ויקרא יט, טז) לא תעמוד על דם רעך, על זה לא תחוס:
[neither shall you…] have mercy upon him: Do not search for merits in his favor. ולא תחמול: לא תהפוך בזכותו:
nor shall you shield him: If you are aware of something that will condemn him, you are not permitted to remain silent. — [Sifrei] ולא תכסה עליו: אם אתה יודע לו חובה אינך רשאי לשתוק:
10But you shall surely kill him, your hand shall be the first against him to put him to death, and afterwards the hand of all the people. יכִּ֤י הָרֹג֙ תַּֽהַרְגֶ֔נּוּ יָֽדְךָ֛ תִּֽהְיֶה־בּ֥וֹ בָרִֽאשׁוֹנָ֖ה לַֽהֲמִית֑וֹ וְיַ֥ד כָּל־הָעָ֖ם בָּאַֽחֲרֹנָֽה:
But you shall surely kill him: (If he has left the court, acquitted, have him returned for conviction;) if [on the other hand,] he has left the court convicted, do not return him for acquittal. — [Sifrei] כי הרג תהרגנו: [אם יצא מבית דין זכאי, החזירהו לחובה] יצא מבית דין חייב, אל תחזירהו לזכות:
Your hand shall be the first against him [to put him to death]: The one who was tempted [to idolatry by this person] has the duty to put him to death. [However] if he did not die by his hand, he must die by the hand of others, as is stated (in this verse), “and afterwards the hand of all the people, etc.” - [Sifrei] ידך תהיה בו בראשונה: מצוה ביד הניסת להמיתו. לא מת בידו, ימות ביד אחרים, שנאמר ויד כל העם וגו':
11And you shall stone him with stones so that he dies, because he sought to lead you astray from the Lord, your God, Who brought you out of the land of Egypt, out of the house of bondage. יאוּסְקַלְתּ֥וֹ בָֽאֲבָנִ֖ים וָמֵ֑ת כִּי בִקֵּ֗שׁ לְהַדִּֽיחֲךָ֙ מֵעַל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ הַמּוֹצִֽיאֲךָ֛ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים:
12And all Israel shall listen and fear, and they shall no longer do any evil such as this in your midst. יבוְכָ֨ל־יִשְׂרָאֵ֔ל יִשְׁמְע֖וּ וְיִֽרָא֑וּן וְלֹֽא־יוֹסִ֣פוּ לַֽעֲשׂ֗וֹת כַּדָּבָ֥ר הָרָ֛ע הַזֶּ֖ה בְּקִרְבֶּֽךָ:
13If you hear in one of your cities which the Lord, your God, is giving you to dwell therein, saying, יגכִּֽי־תִשְׁמַ֞ע בְּאַחַ֣ת עָרֶ֗יךָ אֲשֶׁר֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ נֹתֵ֥ן לְךָ֛ לָשֶׁ֥בֶת שָׁ֖ם לֵאמֹֽר:
[If you will hear in one of your cities which the Lord, your God, gives you] to dwell therein: [The words“to dwell therein” are added] to exclude Jerusalem, which was not apportioned as a dwelling place [for a particular tribe]. — [Sifrei] לשבת שם: פרט לירושלים שלא ניתנה לדירה:
If you hear… saying: Heb. לֵאמֹר, lit. to say. [If you hear people] saying thus: כי תשמע וגו' לאמר: אומרים כן, יצאו וגו':
14"Unfaithful men have gone forth from among you and have led the inhabitants of their city astray, saying, 'Let us go and worship other gods, which you have not known.' " ידיָֽצְא֞וּ אֲנָשִׁ֤ים בְּנֵֽי־בְלִיַּ֨עַל֙ מִקִּרְבֶּ֔ךָ וַיַּדִּ֛יחוּ אֶת־יֽשְׁבֵ֥י עִירָ֖ם לֵאמֹ֑ר נֵֽלְכָ֗ה וְנַֽעַבְדָ֛ה אֱלֹהִ֥ים אֲחֵרִ֖ים אֲשֶׁ֥ר לֹֽא־יְדַעְתֶּֽם:
[Unfaithful] men: Heb. בְּנֵי-בְלִיַּעַל -people without a yoke בְּלִי עוֹל, who have thrown off the yoke of the Omnipresent. — [Sifrei] בני בליעל: בלי עול. שפרקו עולו של מקום:
[Unfaithful] men: But not women. אנשים: ולא נשים:
the inhabitants of their city: But not the inhabitants of another city. From here [our Rabbis] said: A city is not considered a“wayward city” (עִיר הַנִדַּחַת) unless men (אֲנָשִׁים) lead it astray, and unless those who lead it astray are from within it. — [San. 111b] ישבי עירם: ולא יושבי עיר אחרת. מכאן אמרו אין נעשית עיר הנדחת עד שידיחוה אנשים, ועד שיהיו מדיחיה מתוכה:
15Then you shall inquire, investigate, and ask thoroughly, and, behold, it is true, the matter is certain, that such abomination has been committed in your midst: טווְדָֽרַשְׁתָּ֧ וְחָֽקַרְתָּ֛ וְשָֽׁאַלְתָּ֖ הֵיטֵ֑ב וְהִנֵּ֤ה אֱמֶת֙ נָכ֣וֹן הַדָּבָ֔ר נֶֽעֶשְׂתָ֛ה הַתּוֹעֵבָ֥ה הַזֹּ֖את בְּקִרְבֶּֽךָ:
Then you shall inquire, investigate, and ask thoroughly: Heb. וְדָרַשְׁתָּ וְחָקַרְתָּ וְשָׁאַלְתָּ הֵיטֵב. From this verse [in combination with others as explained], our Rabbis learned [the law of] the “seven investigations” [in a court of law], since Scripture uses many expressions [of investigation]. Here there are three expressions: דְרִישָׁה, חֲקִירָה, and הֵיטֵב [i.e., “inquiry,” “investigation,” and “thoroughly”]. The term וְשָׁאַלְתָּ, “ask,” is not counted as one [of the seven investigations (חֲקִירוֹת)] and the cross-examinations (בְּדִיקוֹת) [regarding accompanying circumstances] are derived from it. [So far, we have three expressions.] And elsewhere [in the case of collusive witnesses,] it says: וְדָרְשׁוּ הַשּׁוֹפְטִים הֵיטֵב, “And the judges shall inquire thoroughly” (Deut. 19:18). [This adds two more expressions, דְרִישָׁה and הֵיטֵב, to make five altogether.] And still elsewhere [in the case of idolatry,] it says: וְדָרַשְׁתָּ הֵיטֵב, “And you shall inquire thoroughly” (Deut. 17:4) [thus adding two more expressions, דְרִישָׁה and הֵיטֵב, to make up a final total of seven investigatory expressions demonstrating the law of “seven investigations”]. And our Rabbis learned a גְּזֵירָה שָׁוָה [i.e., an inference from an identical word in two passages, which teaches us that the laws in one passage apply to the other passage as well] from [the words] הֵיטֵב הֵיטֵב, to place what is stated in one context in the other context. [I.e., it is accounted as if all seven written in the context of the “wayward city,” as well as in the cases of collusive witnesses and individuals who worshipped idols. I.e., all the seven expressions can be connected together to make seven investigations.] - [San. 40a; Sifrei] [The judges would ask the witnesses the following seven questions: 1) In what shemitah cycle was the crime committed? 2) In what year? 3) In what month? 4) In what day of the month? 5) On what day [of the week]? 6) In what hour? 7) In what place? (San. 5:1)] ודרשת וחקרת ושאלת היטב: מכאן למדו שבע חקירות מרבוי המקרא. כאן יש שלש דרישה וחקירה והיטב. ושאלת, אינו מן המנין, וממנו למדו בדיקות. ובמקום אחר הוא אומר (דברים יט, יח) ודרשו השופטים היטב. ועוד במקום אחר הוא אומר (שם יז, ד) ודרשת היטב. ולמדו היטב היטב לגזירה שוה, ליתן האמור של זה בזה:
16You shall surely strike down the inhabitants of that city with the edge of the sword, destroy it with all that is in it and its livestock, with the edge of the sword. טזהַכֵּ֣ה תַכֶּ֗ה אֶת־יֽשְׁבֵ֛י הָעִ֥יר הַהִ֖וא לְפִי־חָ֑רֶב הַֽחֲרֵ֨ם אֹתָ֧הּ וְאֶת־כָּל־אֲשֶׁר־בָּ֛הּ וְאֶת־בְּהֶמְתָּ֖הּ לְפִי־חָֽרֶב:
You shall surely strike down: Heb. הַכֵּה תַכֶּה. [The double expression is used to explain that] if you cannot execute the death penalty that is prescribed for them, put them to death in some other manner. — [Sifrei ; B.M 31b] הכה תכה: אם אינך יכול להמיתם במיתה הכתובה בהם, המיתם באחרת:
17And you shall collect all its spoil into the midst of its open square, and burn with fire the city and all its spoil, completely, for the Lord, your God; and it shall be a heap of destruction forever, never to be rebuilt. יזוְאֶת־כָּל־שְׁלָלָ֗הּ תִּקְבֹּץ֘ אֶל־תּ֣וֹךְ רְחֹבָהּ֒ וְשָֽׂרַפְתָּ֣ בָאֵ֗שׁ אֶת־הָעִ֤יר וְאֶת־כָּל־שְׁלָלָהּ֙ כָּלִ֔יל לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ וְהָֽיְתָה֙ תֵּ֣ל עוֹלָ֔ם לֹ֥א תִבָּנֶ֖ה עֽוֹד:
[and burn with fire the city…] for the Lord your God: [i.e.,] for His Name and for His sake. לה' אלהיך: לשמו ובשבילו:
18And nothing that is doomed to destruction shall cling to your hand, so that the Lord may return from His fierce wrath, and grant you compassion, and be compassionate with you, and multiply you, as He swore to your forefathers. יחוְלֹֽא־יִדְבַּ֧ק בְּיָֽדְךָ֛ מְא֖וּמָה מִן־הַחֵ֑רֶם לְמַ֩עַן֩ יָשׁ֨וּב יְהֹוָ֜ה מֵֽחֲר֣וֹן אַפּ֗וֹ וְנָֽתַן־לְךָ֤ רַֽחֲמִים֙ וְרִֽחַמְךָ֣ וְהִרְבֶּ֔ךָ כַּֽאֲשֶׁ֥ר נִשְׁבַּ֖ע לַֽאֲבֹתֶֽיךָ:
that the Lord may return from His fierce wrath: For as long as idol worship [exists] in the world, the fierce wrath [of God exists] in the world. — [Sifrei; San. 111b] למען ישוב ה' מחרון אפו: שכל זמן שעבודה זרה בעולם, חרון אף בעולם:
19For you shall hearken to the voice of the Lord your God, to keep all His commandments which I command you this day, to do that which is proper in the eyes of the Lord, your God. יטכִּ֣י תִשְׁמַ֗ע בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹר֙ אֶת־כָּל־מִצְוֹתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לַֽעֲשׂוֹת֙ הַיָּשָׁ֔ר בְּעֵינֵ֖י יְהֹוָ֥ה אֱלֹהֶֽיךָ:
Daily Tehillim: Psalms Chapter 119, Verses 97-176
• Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
Tanya: Iggeret HaKodesh, end of Epistle 7
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 26 AV , 5776 · 30 August 2016
• Iggeret HaKodesh, end of Epistle 7
• Until now the Alter Rebbe has explained the term “our portion.” He now goes on to explain the term “our lot” (in the above-quoted verse, ומה נעים גורלנו — “and how pleasant is our lot”), signifying something bestowed exclusively, and merited only by lot.
והנה אף שגילוי זה, על ידי עסק התורה והמצות, הוא שוה לכל נפש מישראל בדרך כלל
Though this manifestation [of light] through a person’s involvement in the Torah and the commandments is, generally, equal in every individual Jew,
כי תורה אחת ומשפט אחד לכולנו
for we all have1 “one Torah and one law,”
All Jews are equally obliged to study the Torah and to observe its mitzvot; generally speaking, the resultant illumination from Above is likewise drawn down equally to them all.
אף על פי כן, בדרך פרט, אין כל הנפשות או הרוחות והנשמות שוות בענין זה
nevertheless, in a more specific way, in regard to this manifestation of light that radiates through the study of Torah and the performance of the commandments, not every nefesh (the lowest level of the soul) and ruach (“spirit”, a higher level of the soul) and neshamah (a yet higher level of the soul) is equal,
לפי עת וזמן גלגולם ובואם בעולם הזה
for this depends on the period and time of their reincarnation and their coming into this world.
Most souls of present generations are incarnations of souls that had descended into this world in earlier times; they descended once again in order to rectify some aspect of their previous incarnation. The degree of radiation the soul receives from Above through the performance of a particular mitzvah depends upon the era in which the soul finds itself in this world.
וכמאמר רז״ל: אבוך במאי הוי זהיר טפי, אמר ליה: בציצית
Our Sages, of blessed memory, quote the question:2 “With what [commandment] was your father most careful?” To which the answer was, “With [the commandment of] tzitzit.”
This means that the performance of this commandment kindled within this man a particularly luminous revelation, and it was this G‑dly light that inspired his scrupulous performance. In the spirit of this teaching, and in view of the fact that the three root letters of the word זהיר (translated above as “careful”) also mean “luminous”, the above-quoted question has been under-stood [by the Mitteler Rebbe] as follows:3 “As a result of which commandment was your father most luminous?”
וכן אין כל הדורות שוין
Likewise, not all the generations4 are the same.
Not only do souls differ: generations differ as well. There have been generations whose primary spiritual challenge was the study of Torah; in other generations it was charity;5 and so on. The reason for this is that the souls of those generations were especially illuminated by the performance of those specific commandments.
כי כמו שאברי האדם, כל אבר יש לו פעולה פרטית ומיוחדת
For just as with the organs of man, each organ has its particular and distinctive function,
העין לראות והאזן לשמוע
the eye to see and the ear to hear,
כך בכל מצוה מאיר אור פרטי ומיוחד מאור אין סוף ברוך הוא
so, too, through each commandment — the commandments being known as the “Organs of the King”6 — there radiates a particular and distinctive light from the [infinite] Ein Sof-light.
ואף שכל נפש מישראל צריכה לבוא בגלגול לקיים כל תרי״ג מצות
And although every Jewish soul needs to be reincarnated in order to fulfill all 613 commandments,
How, then, can we say that a soul that descends to this world in a given period will receive its G‑dly illumination as an individualized bequest, thereby necessitating particular scrupulousness in specific commands?
מכל מקום לא נצרכה אלא להעדפה וזהירות וזריזות יתירה
this [heightened attention focused on a particular commandment] is necessary only for the sake of an addi-tional measure of vigilance and zeal,
ביתר שאת ויתר עז, כפולה ומכופלת
[a zeal] doubly and exceedingly elevated and powerful,
למעלה מעלה מזהירות שאר המצות
far surpassing one’s zeal in [the fulfillment of] the other commandments.
וזהו שאמר: במאי הוי זהיר טפי, טפי דייקא
Hence the word “most” used by the above-quoted individual when he asked, “With what [commandment] was [your father] most careful?”
For scrupulous observance indeed applies to all commandments: the question was only, which command earned his keenest attention.
והנה יתרון האור הזה הפרטי לנשמות פרטיות
Now, the superiority of this individual light [that is bestowed] upon individual souls through the performance of a particular commandment
אינו בבחינת טעם ודעת מושג
is not in the category of apprehensible reason,
אלא למעלה מבחינת הדעת
but transcends it.
שכך עלה במחשבה לפניו יתברך
For thus it arose in G‑d’s thought, so to speak — that certain souls be granted additional illumination through the performance of particular commandments.
ודוגמתו למטה הוא בחינת הגורל ממש
And its model below is truly the concept of a “lot”.
For the fact that one person wins a “lot” while others do not, is likewise not in the category of apprehensible reason. Rather, so has it been deemed from Above; as the verse indicates,7 “The lot is cast into the lap, and from G‑d is its disposition.”
This, then, is the meaning of “how pleasant is our lot.” The disposition of a particular degree of G‑dly illumination to a specific soul through the performance of a select command is wholly dependent upon a consideration that transcends logic: it is a “lot” determined from Above.
| FOOTNOTES | |
| 1. | Bamidbar 15:16. |
| 2. | Shabbat 118b. |
| 3. | Sefer HaToldot Admur HaEmtza’i, p. 25; Sefer HaSichot 5702, p. 21; Sefer HaMaamarim 5701, p. 240. |
| 4. | Note of the Rebbe: “It would seem that this [variation with the different generations] is already included in the differences of ‘period and time’ discussed above. It would be worth examining the manuscripts of Iggeret HaKodesh; possibly the above text should read, ‘the commandments.’” |
| 5. | Note of the Rebbe: “See Iggeret HaKodesh, Epistles 5 and 9.” |
| 6. | Tikkunei Zohar, Tikkun 30. |
| 7. | Mishlei 16:33. |
• Rambam: Sefer Hamitzvos:
• Tuesday, 26 AV , 5776 · 30 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 196
Gifts upon the Discharge of a Jewish Bondsperson
"You shall surely provide him from your flock, from your threshing floor, and from your vat, you shall give him from what G‑d, your G‑d, has blessed you"—Deuteronomy 15:14.
Upon the discharge of a Jewish bondsperson, we are commanded to give him [or her] gifts, to assist him in his newfound freedom. We must not allow him to leave empty-handed.
Full text of this Mitzvah »• Gifts upon the Discharge of a Jewish Bondsperson
Positive Commandment 196
Translated by Berel Bell
The 196th mitzvah is that we are commanded to give a severance gift and assistance to a Jewish servant who leaves his master without giving payment.1 He should not go away empty-handed.
The source of this commandment is G‑d's statement2 (exalted be He), "Give him a severance gift from your flocks, from your threshing floor, and from your wine vat, so that he will have a share of all the things with which G‑d your L‑rd has blessed you."
The details of this mitzvah are explained in the first chapter of tractate Kiddushin.3
FOOTNOTES
1.E.g. after serving six years or upon reaching the Jubilee Year. If, however, the servant paid money in order to be released, the master is not obligated in this mitzvah. This distinction is derived from the phrase (Deut. 15:13) "When you send him away free." Hilchos Avodim 3:14.
2.Deut. 15:14.
3.14b.
Negative Commandment 233
Discharging a Jewish Bondsman Empty-Handed
"When you send him away free, you shall not let him go away empty-handed"—Deuteronomy 15:13.
When a bondsman is discharged after six years of service, his master is forbidden to let him leave empty-handed. Rather, he must give him gifts.
Full text of this Mitzvah »• Discharging a Jewish Bondsman Empty-Handed
Negative Commandment 233
Translated by Berel Bell
The 233rd prohibition is that we are forbidden from sending away empty-handed a Jewish servant who has worked for us when he goes free at the end of six years. We are obligated to give him gifts from our possessions.
The source of this prohibition is G‑d's statement1 (exalted be He), "When you send him away free, do not send him empty-handed."
The details of this mitzvah, which is called the mitzvah of ha'anakah, are explained in the beginning of tractate Kiddushin.
FOOTNOTES
1.Ibid. 15:13.
"He must let her be redeemed"—Exodus 21:8.
A person who acquires a Jewish maidservant must allow for her redemption through the various methods prescribed by the Torah.
Full text of this Mitzvah »• Redemption of a Jewish Maidservant
Positive Commandment 234
Translated by Berel Bell
The 234th mitzvah is that we are commanded regarding the redemption of a female Jewish servant.
The source of this commandment is G‑d's statement1 (exalted be He), "[If he does not perform yi'ud] he must let her be redeemed."
This redemption has many conditions, details and laws associated with it. They are all set forth in tractate Kiddushin, 2where all the laws associated with a female Jewish servant are completely explained.
G‑d's statement,3 "If none of the above three are done to the girl, [then she shall be released without payment]," is explained by the Mechilta [that the three things are,] "either her master must marry her, or his son must marry her, or he must let her be redeemed."
FOOTNOTES
1.Ex. 21:8.
2.19a.
3.Ex. 21:11.
Positive Commandment 233
Marrying a Jewish Maidservant
"If he did not designate her [for himself], then he shall enable her to be redeemed"—Exodus 21:8.
It is a [non-binding] mitzvah for the master of a Jewish maidservant to marry her [if she consents], or to wed her to his son. This mitzvah takes precedence over the master's obligation to allow for the maidservants redemption.
This mitzvah, along with all the mitzvot that apply to Jewish bondspeople, only apply while the Jubilee is practiced in the Holy Land.
Full text of this Mitzvah »• Marrying a Jewish Maidservant
Positive Commandment 233
Translated by Berel Bell
The 233rd mitzvah is that a person is commanded to marry his female Jewish servant.1 Either her master or his son is commanded to marry her; and this is known as the mitzvah of yi'ud.
Our Sages said explicitly2 that "the mitzvah of yi'ud3 is preferable to the mitzvah of redemption," as seen from G‑d's statement4 (exalted be He), "if he does not perform yi'ud he must let her be redeemed."
You should be aware that the laws regarding both male and female Jewish servants apply only when the laws of the Jubilee Year are in effect.
The details of this mitzvah are explained in the first chapter of tractate Kiddushin.5
FOOTNOTES
1.If she wants. Hilchos Avodim 4:8.
2.Mechilta, Parshas Mishpatim.
3.From this phrase we see that yi'ud counts as one of the commandments.
4.Ibid. 21:8.
5.18a.
Negative Commandment 261
Reselling a Jewish Maidservant
"He shall have no power to sell her"—Exodus 21:8.
One who acquires a Jewish maidservant is not empowered to then sell her to another master.
Full text of this Mitzvah »
• Reselling a Jewish Maidservant
Negative Commandment 261
Translated by Berel Bell
The 261st prohibition is that one who has purchased a female Jewish servant is forbidden from selling her1 to another person.
The source of this prohibition is G‑d's statement2 (exalted be He), [By not marrying her] "he is considered to have broken faith with her, and he therefore does not have the right to sell her to anyone else."
The details of this mitzvah are fully explained in the beginning of tractate Kiddushin.3
FOOTNOTES
1.Or giving her as a gift. Hilchos Avodim 4:10.
2.Ex. 21:8.
• Tuesday, 26 AV , 5776 · 30 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 196
Gifts upon the Discharge of a Jewish Bondsperson
"You shall surely provide him from your flock, from your threshing floor, and from your vat, you shall give him from what G‑d, your G‑d, has blessed you"—Deuteronomy 15:14.
Upon the discharge of a Jewish bondsperson, we are commanded to give him [or her] gifts, to assist him in his newfound freedom. We must not allow him to leave empty-handed.
Full text of this Mitzvah »• Gifts upon the Discharge of a Jewish Bondsperson
Positive Commandment 196
Translated by Berel Bell
The 196th mitzvah is that we are commanded to give a severance gift and assistance to a Jewish servant who leaves his master without giving payment.1 He should not go away empty-handed.
The source of this commandment is G‑d's statement2 (exalted be He), "Give him a severance gift from your flocks, from your threshing floor, and from your wine vat, so that he will have a share of all the things with which G‑d your L‑rd has blessed you."
The details of this mitzvah are explained in the first chapter of tractate Kiddushin.3
FOOTNOTES
1.E.g. after serving six years or upon reaching the Jubilee Year. If, however, the servant paid money in order to be released, the master is not obligated in this mitzvah. This distinction is derived from the phrase (Deut. 15:13) "When you send him away free." Hilchos Avodim 3:14.
2.Deut. 15:14.
3.14b.
Negative Commandment 233
Discharging a Jewish Bondsman Empty-Handed
"When you send him away free, you shall not let him go away empty-handed"—Deuteronomy 15:13.
When a bondsman is discharged after six years of service, his master is forbidden to let him leave empty-handed. Rather, he must give him gifts.
Full text of this Mitzvah »• Discharging a Jewish Bondsman Empty-Handed
Negative Commandment 233
Translated by Berel Bell
The 233rd prohibition is that we are forbidden from sending away empty-handed a Jewish servant who has worked for us when he goes free at the end of six years. We are obligated to give him gifts from our possessions.
The source of this prohibition is G‑d's statement1 (exalted be He), "When you send him away free, do not send him empty-handed."
The details of this mitzvah, which is called the mitzvah of ha'anakah, are explained in the beginning of tractate Kiddushin.
FOOTNOTES
1.Ibid. 15:13.
Positive Commandment 234
Redemption of a Jewish Maidservant"He must let her be redeemed"—Exodus 21:8.
A person who acquires a Jewish maidservant must allow for her redemption through the various methods prescribed by the Torah.
Full text of this Mitzvah »• Redemption of a Jewish Maidservant
Positive Commandment 234
Translated by Berel Bell
The 234th mitzvah is that we are commanded regarding the redemption of a female Jewish servant.
The source of this commandment is G‑d's statement1 (exalted be He), "[If he does not perform yi'ud] he must let her be redeemed."
This redemption has many conditions, details and laws associated with it. They are all set forth in tractate Kiddushin, 2where all the laws associated with a female Jewish servant are completely explained.
G‑d's statement,3 "If none of the above three are done to the girl, [then she shall be released without payment]," is explained by the Mechilta [that the three things are,] "either her master must marry her, or his son must marry her, or he must let her be redeemed."
FOOTNOTES
1.Ex. 21:8.
2.19a.
3.Ex. 21:11.
Positive Commandment 233
Marrying a Jewish Maidservant
"If he did not designate her [for himself], then he shall enable her to be redeemed"—Exodus 21:8.
It is a [non-binding] mitzvah for the master of a Jewish maidservant to marry her [if she consents], or to wed her to his son. This mitzvah takes precedence over the master's obligation to allow for the maidservants redemption.
This mitzvah, along with all the mitzvot that apply to Jewish bondspeople, only apply while the Jubilee is practiced in the Holy Land.
Full text of this Mitzvah »• Marrying a Jewish Maidservant
Positive Commandment 233
Translated by Berel Bell
The 233rd mitzvah is that a person is commanded to marry his female Jewish servant.1 Either her master or his son is commanded to marry her; and this is known as the mitzvah of yi'ud.
Our Sages said explicitly2 that "the mitzvah of yi'ud3 is preferable to the mitzvah of redemption," as seen from G‑d's statement4 (exalted be He), "if he does not perform yi'ud he must let her be redeemed."
You should be aware that the laws regarding both male and female Jewish servants apply only when the laws of the Jubilee Year are in effect.
The details of this mitzvah are explained in the first chapter of tractate Kiddushin.5
FOOTNOTES
1.If she wants. Hilchos Avodim 4:8.
2.Mechilta, Parshas Mishpatim.
3.From this phrase we see that yi'ud counts as one of the commandments.
4.Ibid. 21:8.
5.18a.
Negative Commandment 261
Reselling a Jewish Maidservant
"He shall have no power to sell her"—Exodus 21:8.
One who acquires a Jewish maidservant is not empowered to then sell her to another master.
Full text of this Mitzvah »
• Reselling a Jewish Maidservant
Negative Commandment 261
Translated by Berel Bell
The 261st prohibition is that one who has purchased a female Jewish servant is forbidden from selling her1 to another person.
The source of this prohibition is G‑d's statement2 (exalted be He), [By not marrying her] "he is considered to have broken faith with her, and he therefore does not have the right to sell her to anyone else."
The details of this mitzvah are fully explained in the beginning of tractate Kiddushin.3
FOOTNOTES
1.Or giving her as a gift. Hilchos Avodim 4:10.
2.Ex. 21:8.
• Rambam - 1 Chapter: Tum'at Tsara`at Tum'at Tsara`at - Chapter 5
• Tum'at Tsara`at - Chapter 5
• Tum'at Tsara`at - Chapter 5
1
The following principles apply with regard to a person who had a wound on the flesh of his skin and the skin peeled away because of the wound. If the wound came about because of fire, e.g., he was burnt by a coal, embers, iron or stone that were heated in fire, or the like, it is called michveh, a burn. If the wound did not come about because of fire, e.g., he received a blister from stone, wood, or the like, or the wound came about because of an infirmity within the body, a wart or eczema that ruined the skin or swelling lesions, feverous swellings, or infections that ruin the skin, it is called sh'chin, a boil.
א
מי שהיתה לו מכה בעור בשרו ונפשט העור מחמת המכה אם היתה המכה מחמת האש כגון שנכוה בגחלת או ברמץ או בברזל או באבן שליבנו באש וכיוצא בהן הרי זו נקראת מכוה ואם היתה המכוה שלא מחמת האש בין שלקה באבן או בעץ וכיוצא בהן בין שהיתה המכוה מחמת חולי הגוף כגון גרב או חזזית שהפסיד העור או שחפת או קדחת ודלקת וכיוצא בהן שהשחיתו העור הרי זו נקרא שחין:
2
The following laws apply if one heated a spit and hit another person with it. If its end was rounded, the wound it produces is considered as a burn. If its end was pointed, there is an unresolved question if it is considered as a burn or a boil.
When a person suffers a burn because of the hot springs of Tiberias, olive dregs, or the like, the affliction is considered as a boil.
ב
ליבן שפוד והכה בו אם היה ראשו (מבורז) [כדור] הרי זו מכוה ואם היה ראשו חד הרי זו ספק אם היא מכוה או שחין לקה במי טבריא או בגפת וכיוצא בהן הרי זה שחין:
3
As long as boils and burns are fresh, festering wounds, they are called mordin and do not impart impurity because oftzara'at at all. If a boil or a burn heals and the afflicted person's flesh was entirely restored - even though there is a scar on the place and it is not entirely like other skin - it is considered like ordinary skin with regard to all matters. Such a person is deemed impure because of the three signs mentioned above and he is isolated for two weeks as part of the process of determination as explained.
ג
השחין והמכוה כל זמן שהן מכות טריות הן נקראין מורדין ואינן מטמאין בנגעים כלל חיו השחין והמכוה ונתרפאו ריפוי גמור אע"פ שהמקום צלקת ואינה דומה לשאר העור הרי הן כעור הבשר לכל דבר ומתטמאין בשלשה סימנין ויש בהן הסגר שני שבועות כמו שביארנו:
4
If the boil or the burn began to heal and be restored, with a scab like the thickness of a garlic peel forming over them, this is the "scarring of the boil" mentioned in the Torah and the "healing burn" mentioned there. They impart impurity because of two signs: white hair or an increase in the size of the blemish and such a blemish is isolated only for one week.
What is implied? There was a baheret on the scarring of a boil or the healing of a burn. If it contained two white hairs, the person should be deemed definitively impure. If it does not contain white hair, he should be isolated for a week and examined at the end of the week. If white hair grew or size of the blemish increased, he should be deemed definitively impure. If there was no new development, he should be released from the inspection process. If size of the blemish increased or white hair grew after he was released from the inspection process, he should be deemed definitively impure.
ד
התחילו השחין והמכוה לחיות ולהתרפאות ונעשית עליהן קליפה כקליפת השום זו היא צרבת השחין האמורה בתורה ומחית המכוה האמורה שם ומטמאות בשני סימנין בשיער לבן או בפשיון ואין בהן הסגר אלא שבוע אחד כיצד בהרת שהיתה בצרבת השחין או במחית המכוה אם היה בה שיער לבן יחליט לא היה בה שיער לבן יסגיר שבוע אחד ויראה בסוף השבוע אם נולד בה שיער או פשתה יחליט ואם לא נולד בה כלום יפטור פשתה לאחר הפיטור או נולד בה שיער לבן יחליט:
5
A healing boil and a healing burn cannot be combined with each other. For that reason, the Torah described them separately, to teach that they are not to be combined, nor can they expand into each other, They do not expand into ordinary flesh and a baheret that is on ordinary flesh does not expand into them.
What is implied? If there is a boil next to a burn and a baheret that comprises a gris extending over both of them, the person is pure. If a baheret was in either of them and it extended into the other or it extended into ordinary skin, he is pure. If there was a baheret on ordinary skin and it extended to one of these, it is not considered as an extension.
When a person had a healed boil that was the size of a gris with abaheret the size of a gris on the palm of his hand, he should nevertheless be isolated. Although it is not fit to grow white hair, nor to expand, there is the possibility that he will develop another boil next to it and the baheret will spread into it.
ה
השחין והמכוה אין מצטרפין זה עם זה לפיכך חלקן הכתוב לומר שאין מצטרפין זה עם זה ואין פושין זה לזה ואין פושין לעור הבשר ולא בהרת עור הבשר פושה לתוכן כיצד היה שחין בצד המכוה ובהרת כגריס בשתיהן הרי זה טהור היתה באחת מהן ופשתה לשניה או שפשתה לעור הבשר טהור היתה בהרת בעור הבשר ופשתה לאחת מהן אינו פשיון היה בתוך כפו צרבת שחין כגריס ובה בהרת כגריס יסגיר שאף על פי שאינה ראויה לשיער לבן ולא לפשיון שמא יולד לו שחין אחר בצדה ותפשה לתוכו:
6
When a boil became a burn, the burn nullifies the boil. When a burn became a boil, the boil nullifies the burn. If it is not known whether a blemish was a boil or a burn, it is not significant, for they both contract impurity due to the same signs and the impurity is the same. Scripture differentiates between them only to teach that they are not to be combined.
ו
שחין שנעשה מכוה בטלה מכוה את השחין ומכוה שנעשית שחין בטל שחין המכוה אם אין ידוע אם שחין היה אם מכוה אין בכך כלום ששניהם סימן אחד וטומאה אחת ולא חלקן הכתוב אלא לומר שאין מצטרפין:
7
If a person was isolated because of a baheret in a boil and at the end of the week, the boil healed and became ordinary flesh or he was isolated because of a baheret on ordinary flesh and at the end of the week, it became a boil, he should be given an initial examination.
ז
הסגירו בבהרת שבשחין ובסוף השבוע נעשה עור הבשר או שהסגירו בעור הבשר ובסוף השבוע נעשית שחין יראה בתחילה:
8
When all the hair on a person's head falls off, whether due to sickness, due to a wound that makes him unfit to grow hair, or due to eating foods that cause hair to fall off or applied lotions that cause hair to fall off, since he lost all of his hair at this particular moment, he is called a keireiach or a gibeiach, even though he is fit to grow hair at a later time.
If his hair from the top of his forehead and downward, descending backward until the first vertebra of his neck falls off, he is called akeireiach. If his hair from the top of his forehead and downward, descending frontward until it is level with his forehead falls off, he is called a gibeiach.
ח
מי שנשר כל שיער ראשו בין מחמת חולי בין מחמת מכה שאינה ראויה לגדל שיער בין שאכל דברים המשירין את השיער או סך דברים שהשירו שערו אע"פ שראוי לגדל לאחר זמן הואיל ואבד כל שיער ראשו עתה הרי זה נקרא קרח או גבח אם נשר שערו מן הקדקד ולמטה שופע לאחור ועד פיקה של צואר נקרא קרח ואם נשר מן הקדקד ולמטה שופע לפניו עד כנגד פדחתו נקרא גבח:
9
With regard to both of these types of baldness, a person can contract impurity when a baheret appears on the skin through two signs: healthy skin and an increase in size. They should be isolated for two weeks, for Leviticus 13:43 states: "Like the appearance of tzara'at on the flesh of the skin." Since these portions of the body do not grow hair, the appearance of white hair is not a sign of impurity for them.
What is meant by incurring impurity through either of two signs and that a person may be isolated for two weeks. If there was a baheretin a bald spot whether at the back of a person's head or at its front and there was healthy flesh in it, he should be deemed definitively impure. If it does not have healthy flesh in it, he should be isolated and examined after the end of one week. If healthy flesh appeared or the blemish increased in size, he should be deemed definitively impure. If nothing changed, he should be isolated for a second week. If the blemish increased in size or healthy flesh appeared, he should be deemed definitively impure. If nothing changed, he should be released from the inspection process. If the blemish increased in size or healthy flesh appeared after he was released from the inspection process, he should be deemed definitively impure.
ט
הקרחת והגבחת מטמאות בב' סימנין במחיה ובפשיון ויש בהן הסגר שני שבועות שנאמר בהן כמראה צרעת עור בשר ולפי שאין בהן שיער אין השיער הלבן סימן טומאה בהן וכיצד מטמאין בשני סימנין ובשתי שבועות שאם היתה בהרת בקרחתו או בגבחתו והיתה בה מחיה יחליט לא היתה בה מחיה יסגיר ויראה בסוף השבוע אם נולדה בה מחיה או פשיון יחליט לא נולד בה כלום יסגיר שבוע שני פשת או שנולד בה מחיה יחליט לא נולד בה כלום יפטור ואם פשת או נולד בה מחיה לאחר הפיטור יחליט:
10
These two forms of baldness are not combined with each other, as indicated by Leviticus 13:42, which makes a distinction, stating: "on his karachet or on his gabachet." This teaches that they are two types of conditions and blemishes do not spread from one to the other, from either of them to ordinary flesh, or from ordinary flesh to them.
י
הקרחת והגבחת אינן מצטרפות זו עם זו שנאמר בקרחתו או בגבחתו מלמד שהן ב' ואין פושות מזו לזו ולא לשאר עור הבשר ולא בהרת עור הבשר פושה לתוכן:
11
When there is a boil or a burn on a karachet, on agabachet, or on a beard that has lost its hair, they are deemed impure in the same way as is a boil or a burn on ordinary flesh. For when one loses the hair of his head or of his beard, these parts of the body are considered as ordinary flesh with regard to all matters except that they do not contract impurity because of the emergence of white hair.
When hair has never grown on one's head or on one's chin or when there is a blister on one's head or chin, the surface is considered as ordinary flesh and they are deemed impure because of three signs and requires isolation for two weeks. Similar laws also apply to the chin of a woman and a sexually inadequate male. Until hair grows on these surfaces, they are considered as ordinary flesh. If they grew hair, they are considered as the chin of a male and incur impurity as a netek does, as will be explained. They do not incur impurity because of a baheret.
יא
הקרח או הגבחת או הזקן שנקרח ונעשה בהן שחין או מכוה מטמאין כשחין וכמכוה שבעור הבשר שהראש או הזקן שנקרחו כעור הבשר לכל דבר אלא שאין מטמאין בשיער לבן הראש והזקן קודם שיצמח בהן השיער ועדיין לא העלו שיער מעולם וכן הדלדולין שבראש ושבזקן הרי הן כעור הבשר ומתטמאין בג' סימנין וב' שבועות וכן זקן האשה והסריס עד שלא העלו שיער הרי הן כעור הבשר ואם העלו שיער הרי הן כזקן האיש שמתטמא בנתקין כמו שיתבאר ואינו מתטמא בבהרת:
• Rambam - 3 Chapters: Avadim Avadim - Chapter Four, Avadim Avadim - Chapter Five, Avadim Avadim - Chapter Six
• Avadim - Chapter Four
• Hayom Yom: Today's Hayom Yom
• Tuesday, 26 AV , 5776 · 30 August 2016
• "Today's Day"
• Friday, Menachem Av 26, 5703
Torah lessons: Chumash: Re'ei, Shishi with Rashi.
Tehillim: 119, 97 to end.
Tanya: Though this (p. 429) ...of the "lot." (p. 429).
From my father's sichot: In the chassidic "exodus from Egypt" there is the Mitzva of recounting the "Exodus" verbally, to tell chassidic stories and to "sense" and apprehend the story in one's deepest inwardness. One must know that every narrative is guidance for living. Every story must bring forth (in the listener) a fine character trait, an inner enthusiasm for hidur mitzva,1 and should enable the listener to sense the "ways of pleasantness" of chassidic teachings.
FOOTNOTES
1.Performing the mitzva with "beauty," beyond the minimal obligation.
• Daily Thought:
• Avadim - Chapter Four
1
A Hebrew maid-servant is a girl below the age of majority sold by her father. When she manifests signs of physical maturity after reaching twelve years of age and becomes a na'arah, he does not have the right to sell her, even though he still has authority over her and may consecrate her to whomever he desires.
Even a girl who has already manifested physical signs that she is an aylonit, and thus is not fit to manifest physical signs of maturity, may be sold by her father as long as she is below majority. Neither a tumtumnor an androgynous may be sold as a Hebrew servant, nor as a Hebrew maid-servant.
א
אמה העבריה היא הקטנה שמכרה אביה ומשתביא שתי שערות אחר י"ב שנה ותיעשה נערה אינו יכול למכרה אף על פי שעדיין יש לו רשות בה ויש לו לקדשה לכל מי שירצה אף הקטנה שהיא איילונית בסימניה ואינה ראויה להבאת שתי שערות יש לאביה למכרה כל זמן שהיא קטנה אבל הטומטום והאנדרוגינוס אינו נמכר לא כעבד עברי ולא כדין האמה העבריה:
2
A father may not sell his daughter as a maid-servant unless he became impoverished to the extent that he owns nothing, neither landed property, movable property, not even the clothing that he is wearing. Nevertheless, we compel a father to redeem his daughter after he sold her, because this is a blemish to the family.
If the father fled, died or did not have the resources to redeem her, she must work until she is released.
ב
אין האב רשאי למכור את בתו אא"כ העני ולא נשאר לו כלום לא קרקע ולא מטלטלין ואפילו כסות שעליו ואעפ"כ כופין את האב לפדותה אחר שמכרה משום פגם משפחה ברח האב או שמת או שלא היה לו לפדותה הרי זו עובדת עד שתצא:
3
A Hebrew maid-servant is acquired through the payment of money or objects that are worth money, or through the transfer of a legal document. She may not be acquired for a p'rutah, because it is necessary to acquire her with a sum that will allow her to reduce her price according to the number of years she has worked, so that she can redeem herself and depart.
How is she acquired through the transfer of a legal document? Her father should write to her master on a piece of paper or on a shard: "My daughter is sold to you," or "My daughter is acquired by you," and give it to the master. The deed of transfer of a Hebrew maid-servant must be written by the father.
ג
אמה העבריה נקנית בכסף או בשוה כסף ובשטר ואינה נקנית בפרוטה מפני שצריך לקנותה בדמים שראויין לגרעון כדי שתגרע פדיונה ותצא כיצד בשטר כותב על הנייר או על החרס בתי מכורה לך בתי קנויה לך ונותן ביד האדון ושטר אמה העבריה האב כותבו:
4
A Hebrew maid-servant must work for six years, like a servant sold by the court, as reflected by Deuteronomy 15:12: "When your brother, a Jew or a Jewess, will be sold to you."
She receives her freedom at the beginning of the seventh year. If the Jubilee year falls in the middle of these six years, she is released as is a male servant. If her master dies, she is released without payment, even if he leaves a son, as is a servant whose ear is pierced, as reflected by Deuteronomy 15:17: "Even to your maid-servant shall you do this."
Similarly, she may be redeemed by paying a pro-rated figure that considers the time for which she served. If her master writes her a bill of release and waives her service for the remainder of the time, she is released without charge, like a Hebrew servant.
ד
אמה העבריה עובדת שש שנים כעבד שמכרוהו ב"ד שנאמר כי ימכר לך אחיך העברי או העבריה ויוצאת בתחלת שבע ואם פגע בה יובל בתוך שש יוצאה חנם כעבד מת האדון אע"פ שהניח בן יוצאה חנם כנרצע שנאמר ואף לאמתך תעשה כן וכן מגרעת מפדיונה ויוצאה ואם כתב לה שטר שחרור ומחל על השאר יוצאה חנם כעבד:
5
A Hebrew maid-servant has an advantage over a Hebrew servant in that she attains her freedom when she manifests signs of physical maturity.
What is implied? She manifested signs of physical maturity and became a na'arah - she is released and becomes free without charge, as Exodus 21:11 states: "She will depart without charge." With this verse, the Torah granted her another cause for release beyond those granted to servants. And according to the Oral Tradition, it was taught that this refers to the manifestation of physical signs of maturity. This law applies even if she manifests signs of physical maturity on the day she was purchased.
When a maid-servant is released, she returns to her father's domain until she attains bagrut and leaves her father's domain. If the girl is an aylonit, who is not granted a period of na'arah but goes directly to bagrut, when she attains bagrut she is granted her freedom.
ה
יתירה אמה העבריה שהיא יוצאה בסימנין כיצד כגון שהביאה סימנין ונעשית נערה יוצאה לחירות בלא כסף אפילו הביאה סימנין מאחר יום שלקחה הרי זו יוצאת לחירות שנאמר ויצאה חנם ריבה לה הכתוב יציאה אחרת בחנם יתר על העבד מפי השמועה למדו שהיא הבאת סימני נערות ותחזור לרשות אביה עד שתבגור ותצא מרשות אביה היתה הבת אילונית שאין לה ימי נערות אלא יוצאת מקטנותה לבגר כיון שבגרה תצא לחירות:
6
A Hebrew maid-servant is not released if her prominent limbs are damaged, as implied by Exodus 21:7: "She shall not depart as the servants depart." Similarly, a Hebrew servant is not released for such a reason. Instead, if his master knocks out his tooth or blinds him in an eye, he should pay him as one must pay another colleague whom one injures as explained in Hilchot Chovel Umazik.
Thus, we have learned that a Hebrew maid-servant is acquired through two means - the payment of money or the transfer of a legal document - and obtains her freedom through six means: the passage of six years, the advent of the Jubilee, paying a pro-rated amount of the purchase price, the transfer of a bill of release, the death of her master and the manifestation of signs of physical maturity.
ו
אין אמה העבריה יוצאה בראשי איברים שנאמר לא תצא כצאת העבדים וכן עבד עברי אם הפיל לו שינו או סימא לו עינו משלם לו כדין החובל בחבירו כמו שביארנו בהלכות חובל נמצאת למד שאמה העבריה נקנית בשני דברים בכסף או בשטר וקונה עצמה בששה דברים בשנים וביובל ובגרעון כסף ובשטר שחרור ובמיתת האדון ובסימנין:
7
If the master of a Hebrew maid-servant designates her as a wife for himself or for his son, she is like any other consecrated woman. She is not released because of any of the reasons mentioned above - but only because of the death of her husband or through a bill of divorce. The mitzvah of designating a maid-servant as a wife takes precedence over the mitzvah of redeeming the maid-servant.
How is the mitzvah of designating a maid-servant as a wife performed? The master tells the maid-servant in the presence of two witnesses: "Behold, you are consecrated to me," "You are betrothed to me," or "Behold, you are my wife." This may be done even at the conclusion of the six years of her servitude before the setting of the sun. He need not give her anything, for the first moneyswere given with the intent that they could serve for the purpose of consecration.From this point onward, he must treat her as a wife, and not as a servant.
He may not designate two maid-servants as wives at the same time, for Exodus 21:8 states: "He will designate her."
How does a master designate a maid-servant as a wife for his son? If his son is past majority and gives his father permission to designate the maid-servant as his wife, the father tells the maid-servant in the presence of two witnesses: "Behold you are consecrated to my son."
ז
יעד אותה האדון לעצמו או לבנו הרי היא כשאר ארוסות ואינה יוצאה באחד מכל אלו אלא במיתת הבעל או בגט ומצות יעוד קודמת למצות פדייה כיצד מצות יעוד אומר לה בפני שנים הרי את מקודשת לי הרי את מאורסת לי הרי את לי לאשה אפילו בסוף שש סמוך לשקיעת החמה ואינו צריך ליתן לה כלום שמעות הראשונות לקידושין ניתנו ונוהג בה מנהג אישות ואינו נוהג בה מנהג שפחות ואינו מיעד שתים כאחת שנאמר יעדה וכיצד מיעדה לבנו אם היה בנו גדול ונתן רשות לאביו ליעדה לו הרי האב אומר לה בפני שנים הרי את מקודשת לבני:
8
A master may not designate a maid-servant as his wife or as his son's wife without her knowledge. Although her father already received money because of her, the Torah uses the termya'adah, which implies with her knowledge.
If the master dies, his son cannot designate the maid-servant as a wife. For she obtained her freedom at her master's death.
ח
אין האדון מיעד אמה העבריה לא לו ולא לבנו אלא מדעתה אף על פי שכבר קיבל אביה מעותיה שהרי הוא אומר יעדה מדעתה ואם מת האדון אין בנו יוכל ליעדה לו שהרי יוצאה לחירות במיתת האדון:
9
Designating a maid-servant as a wife is equivalent to consecration, but not to marriage. Therefore, the husband may not become impure because of her, he does not inherit her estate, nor does he annul her vows until she enters the chuppah.
Exodus 21:11 states: "If he does not do any of these three for her" - i.e., designate her as a wife for himself or for his son, or enable her to be redeemed by paying a reduced amount - "she will be released without charge" - when she manifests signs of physical maturity, as we have explained, in addition to the ways she can obtain her freedom as a Hebrew servant obtains his.
ט
היעוד כאירוסין ואינו כנישואין לפיכך אינו מתטמא לה ולא יירשנה ולא מיפר נדריה עד שתכנס לחופה ואם שלש אלה לא יעשה לה לא יעדה לו ולא יעדה לבנו ולא נפדית בגרעון כסף ויצאה חנם בהבאת סימנין כמו שביארנו:
10
A master may not sell a Hebrew maid-servant, nor may he give her as a gift to another person, regardless of whether or not he shares a family connection with him. If he sells her or gives her away, his deeds are of no consequence, as Exodus 21:8states: "He does not have the authority to sell her to a different man, when he betrays her."
Similarly, a master may not sell or give away a Hebrew servant to another person. It appears to me that the only reason the Torah had to state this explicitly with regard to a maid-servant is that the master is able to designate her as a wife for his son. Therefore, it is necessary to say that "He does not have the authority to sell her to a different man."
י
יתר על אותן הדרכים שקונה בהן עצמה כעבד עברי אין האדון יכול למכור אמה העבריה ולא ליתנה לאיש אחר בין רחוק בין קרוב ואם מכר או נתן לא עשה כלום שנאמר לעם נכרי לא ימשול למכרה בבגדו בה וכן עבד עברי לא יכול למכרו לאחר ולא ליתנו ויראה לי שלא הוצרך הכתוב לאסור דבר זה [באמה] אלא מפני שיש לו ליעדה לבנו לכך נאמר לעם נכרי לא ימשול למכרה:
11
A Hebrew maid-servant may be sold to a person only when a marriage between her and either him or his son would be binding, so that she is fit to be designated as a wife.
What is implied? A person may sell his daughter to his father. For although the master may not designate her as a wife, she is fit for his son to marry. For the maid-servant is his brother's son. A person may not, however, sell his daughter to his son, for she is not fit to marry the master, for she is his sister, nor is she fit to marry the master's son, for she is his father's sister.
יא
אין אמה העבריה נמכרת אלא למי שיש לה עליו או לבנו קידושין כדי שתהא ראויה ליעוד כיצד מוכר אדם את בתו לאביו שאע"פ שאין האדון יכול ליעדה לו ראויה היא לבנו שהרי האמה בת אחיו אבל אינו יכול למכור את בתו לבנו מפני שאינה ראויה לאדון שהרי היא אחותו ולא לבנו מפני שהיא אחות אביו:
12
A person may sell his daughter to certain individuals whom she is forbidden to marry - e.g., a widow to a High Priest, or a divorcee or a woman who underwent chalitzah to an ordinary priest. For although marriage between such individuals is forbidden, the marriage is binding.
יב
יש לאדם למכור בתו לפסולין כגון אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט שאף על פי שהן בלאו קידושין תופסין בהן:
13
When a person has consecrated his daughter when she was a minor and she becomes widowed or divorced, he cannot sell her as a maid-servant afterwards. For a man may not sell his daughter as a maid-servant after she has been married. He may, however, sell her as a maid-servant after she had served as a maid- servant.
What is implied? The father sold her as a maid-servant and then the master designated her as a wife. Afterwards, the master died or divorced her, and she returned to her father's domain because she is a minor. Her father may sell her a second time, even to a priest.
Similarly, if she was widowed after being designated as a wife, and her yavam performed chalitzah for her, the chalitzah is unacceptable, because she is a minor. She is nevertheless disqualified from marrying a priest. Even so, her father may sell her as a maid-servant to a priest, because if he consecrated her the marriage bond would be binding, as explained above.
יג
המקדש את בתו כשהיא קטנה ונתארמלה או נתגרשה אינו יכול למוכרה שאין אדם יכול למכור את בתו לשפחות אחר אישות אבל מוכרה לשפחה אחר שפחות כיצד מכרה לשפחות תחלה ויעד אותה האדון ומת האדון או גרשה וחזרה לרשות האב כשהיא קטנה הרי האב מוכרה פעם שנייה אפילו לכהן וכן אם נפלה לפני יבם מן היעוד וחלץ לה אע"פ שהיא חלוצה פסולה מפני שהיא קטנה הרי נפסלה מן הכהונה ויש לו למכרה לכהן הואיל וקידושין תופסין בה כמו שנתבאר:
14
When a person sells his daughter and she is released after serving six years, at the advent of the Jubilee year, or because he redeemed her by paying a prorated amount, he may sell her again if she is still a minor, as we have explained above.
יד
המוכר את בתו ויצאה בשנים או ביובל או בגרעון כסף ועדיין היא קטנה יש לו לחזור ולמוכרה פעם שנייה כמו שביארנו:
15
The following laws apply when a person sells his daughter as a maid-servant and then goes and consecrates her to another person: If the master desires to designate her as a wife, he may. If the master does not designate her as a wife - neither for himself nor for his son - when she leaves the master's domain her consecration to the other man is completed, and she becomes his wife.
טו
המוכר את בתו ואחר כך הלך וקדשה לאחר אם רצה האדון לייעד מייעד ואם לא ייעד האדון לא לו ולא לבנו כשתצא מרשות האדון יגמרו קידושיה ותיעשה אשת איש:
16
When a person sells his daughter as a maid-servant, but stipulates that the owner may not designate her as a wife - if the owner desires, he may designate her as a wife, for he has made a stipulation against what is written in the Torah. And whenever a person makes a stipulation against what is written in the Torah, his stipulation is nullified.
טז
המוכר את בתו ופסק על האדון על מנת שלא לייעד אותה אם רצה האדון לייעד מייעד שהתנה על מה שכתוב בתורה שתנאו בטל:
Avadim - Chapter Five
1
A Canaanite slave is acquired through five means and acquires his freedom through three. He may be acquired through the transfer of money, the transfer of a deed of purchase, the manifestation of one's ownership, a kinyan chalifin or by drawing him after oneself. He acquires his freedom through the transfer of money, the transfer of a legal document and because of the loss of the tips of his limbs or organs.
A Canaanite slave who is a minor is like an animal and is acquired by drawing him after oneself as one draws an animal. We have already explained in the beginning of this book all the means by which a slave is acquired.
א
עבד כנעני נקנה בחמשה דברים וקונה את עצמו בשלשה נקנה בכסף או בשטר או בחזקה או בחליפין או במשיכה וקונה את עצמו בכסף או בשטר או בראשי איברים ועבד קטן הרי הוא כבהמה ונקנה במשיכה כמשיכת הבהמה וכבר ביארנו בתחלת ספר זה כל הדרכים שהעבדים נקנין בהן:
2
How can a Canaanite slave acquire himself through the transfer of money? When another person gave the slave's master money, telling him: "This is yours with the intent that your slave be granted his freedom because of it." Once the master receives the money or merchandise worth money, the slave is granted his freedom.
There is no need for the slave to know of this matter, for it is to his advantage to be released. And something that is to a person's advantage can be acquired on his behalf outside his presence.
Similarly, the slave can be freed if a person gives the slave money, specifying that it is given to him "with the intent that he use it to obtain his freedom." Should the master desire to accept the money, the slave is granted his freedom. If the master does not desire to accept the money, it is not acquired by the slave, because it was given to him only with the intent that he purchase his freedom with it.
Both money or merchandise worth money are effective in acquiring the slave or in his acquiring his freedom.
ב
כיצד קונה את עצמו בכסף כגון שנתן אחד לרבו מעות ואמר לו על מנת שיצא עבדך בהם לחירות כיון שקיבל הרב את הכסף או שוה כסף יצא העבד לחירות ואין צריך דעת העבד שזכות היא לו וזכין לאדם שלא בפניו וכן אם נתן אחד לעבד מעות ואמר על מנת שתצא בהם לחירות אם רצה האדון לקבל המעות יצא העבד לחירות ואם לא רצה לא קנה העבד המעות שלא נתן לו אלא על מנת שיצא בהם לחירות ואחד הכסף או שוה כסף בין לקנותו בין להקנות עצמו לו:
3
How does a slave achieve his freedom through the transfer of a legal document? The master must write to him on a paper or on a shard: "Behold, you are a free man," "Behold, you are your own property," "I no longer have anything to do with you," or other statements that share this theme. For this is the primary content of a bill of release.
Afterwards, he gives him the document in the presence of two witnesses. Similarly, if witnesses have signed on the bill of release and he gives the slave the bill of release in private, he attains his freedom. For the bill of release and his capacity to receive it come at the same time.
Different rules apply if the master tells the slave "Behold, you are a free man," "Behold, you are your own property," but does not write it in a document: Even though witnesses testify in court that the master made such statements, and even if the master affirmed the statements with a kinyan, the slave has not yet been freed. For a slave is not granted freedom except through the transfer of money, the transfer of a legal document or because of the loss of the tips of his limbs or organs.
When a person writes in a legal document to his maid-servant: "Behold you are permitted to any man," his statement is of no consequence.
ג
כיצד בשטר כותב לו על הנייר או על החרס הרי את בן חורין או הרי את של עצמך או אין לי עסק בך וכן כל כיוצא בזה בענין זה שזה הוא גופו של גט שחרור ומוסר לו את השטר בפני שני עדים או שהיו העדים חתומים בו ומסרו לו בינו לבינו הרי זה יצא לחירות שהרי גיטו וידו באין כאחד אמר לו שלא בכתב הרי את בן חורין הרי את של עצמך אף על פי שהעידו עליו עדים בב"ד ואע"פ שקנו מידו עדיין לא נשתחרר שאין העבד יוצא לחירות אלא בכסף או בשטר או בראשי איברים והכותב לשפחתו הרי את מותרת לכל אדם לא אמר כלום:
4
How is a slave released because of the loss of the tips of his limbs or organs? A person intentionally struck his slave and caused him to lose one of the 24 tips of his limbs or organs that will not regenerate; he is granted his freedom. A bill of release is required.
If this applies to the 24 limbs, why does the Torah mention explicitly a tooth and an eye? To extrapolate from them. What characterizes the loss of an eye and a tooth an eye or a tooth? That they are obvious blemishes that will not be regenerated; so too, all obvious blemishes that will not be regenerated cause a slave to be granted his freedom. If, by contrast, a master castrates his slave or cuts out his tongue, the slave is not granted his freedom, for these are not revealed blemishes. Similarly, if a person knocks out one of a young slave's baby teeth, the slave is not released, for the tooth will grow back.
ד
כיצד בראשי איברים המכה את עבדו בכוונה וחסרו אחד מכ"ד ראשי איברים שאינן חוזרין יצא לחירות וצריך גט שחרור אם כן למה נאמר בתורה שן ועין לידון מהן מה שן ועין מומין שבגלוי ואינן חוזרין אף כל מומין שבגלוי ואינן חוזרין יצא העבד בו לחירות אבל המסרס עבדו בביצים או החותך לשונו אינו יוצא לחירות שאינן מומין שבגלוי וכן המפיל שן הקטן אינו יוצא לחירות שהרי סופו לחזור:
5
The only slaves released because of the loss of the tips of their limbs or organs are slaves that have been circumcised and immersed in the mikveh, for they are obligated in the observance of some of the mitzvot. A slave who is an outright gentile is not released because of the loss of the tips of his limbs or organs.
These are the tips of the limbs and organs that will not regenerate: the 10 fingers and the ten toes, the tips of the ears, the tip of the nose, the tip of the male organ, the nipples of a woman's breasts. The eyes and the teeth are not included in this reckoning, because they are explicitly mentioned in the Torah.
ה
אין יוצא בראשי איברים אלא עבדים שמלו וטבלו שהרי ישנן במקצת מצות אבל העבד שהוא בגיותו אינו יוצא בראשי איברים אלו הן ראשי איברים שאינן חוזרין: אצבעות ידים ורגלים עשרים ראשי האזנים וראש החוטם וראש הגויה וראשי הדדין שבאשה אבל העינים והשינים הרי הן מפורשין בתורה:
6
Should a slave possess an extra finger, and the master cut it off, the slave is released because of its loss if the finger is counted on his hand together with his other fingers. If the slave's eye was blinded, and the master cut it out, the slave is released because of its loss. For the master caused him the loss of an organ.
The same law applies with regard to any other of the tips of the organs that are not functional and cannot be used for a task: if the master cuts it off, the master caused him the loss of an organ, and the slave is released because of its loss.
ו
היתה לו אצבע יתירה וחתכה אם נספרת על גב היד עבד יוצא בה לחירות היתה עינו סמויה וחטטה עבד יוצא בה לחירות שהרי חסרו אבר והוא הדין לאחד מראשי איברים שהוא בטל ואינו עושה בו מלאכה שאם חתכו הרי חסרו אבר ויצא לחירות:
7
If the master struck the servant on his eye and blinded him, or on his ear and made him deaf, the slave is released because of it. If, however, the master struck the slave near his eye and afterwards, he no longer saw, or near his ear, and he no longer heard, the servant is not released because of this.
ז
הכהו על עינו וסמאה על אזנו וחרשה עבד יוצא בהן לחירות הכהו כנגד עינו ואינו רואה כנגד אזנו ואינו שומע אין עבד יוצא בהן לחירות:
8
The following rules apply if the master struck the slave on his eye and reduced its sight, or struck him on his tooth and caused it to wobble. If the slave can use these organs, he is not released. If not, he is released.
ח
הכהו על עינו וחסרה מאורה על שנו ונדדה אם יכול להשתמש בהם אינו יוצא לחירות ואם לאו יצא לחירות:
9
The following rules apply if the slave's eye was not functioning well, and he saw with difficulty, or the slave's tooth was wobbly, and the master struck him and knocked out the wobbly tooth or blinded the weak eye. If the slave was able to use these organs beforehand at all, he is granted his freedom because of their loss. If not, he is not granted his freedom.
ט
היתה עינו כהה וחסר מאורה או שנו נודדת והכהו האדון והפיל השן הנודדת או סמא העין הכהה אם היה משתמש בהן כל שהוא יצא לחירות ואם לאו לא יצא לחירות:
10
If the master struck the slave on his hand and it became swollen, but it would ultimately return to its normal state, the slave is not released because of it. If the master pulled at the slave's beard and in doing so, dislocated his jaw bone, the slave is granted his freedom, because the master nullified the use of the teeth that are located in that bone.
י
הכהו על ידו וצבתה ידו וסופה לחזור אינו יוצא לחירות תלש בזקנו ודלדל בו עצם מן הלחי יצא לחירות שהרי בטל מעשה השינים הקבועות באותו העצם:
11
If the master knocked out the slave's tooth or blinded his eye unintentionally - e.g., he threw a stone at an animal and it hit the slave and knocked out his tooth or cut his finger - he is not released. This is alluded to by Exodus 21:27, which states: "If he will knock out his slave's or his maid-servant's tooth." The wording implies that he must do so intentionally.
יא
הפיל את שינו או סימא את עינו בלא כוונה כגון שזרק אבן לבהמה ונפלה בעבד והפילה את שינו וחתכה אצבעו לא יצא לחירות שנאמר אם שן עבדו או שן אמתו יפיל עד שיתכוין:
12
If the master inserted his hand into the womb of his maid-servant and blinded the eye of the fetus within, he is not granted his freedom. For he did not know anything of the entity so that he could intend to strike it.
יב
הושיט ידו למעי שפחתו וסמא עין העובר שבמעיה לא יצא לחירות שהרי לא ידע דבר שיתכוין לו:
13
If the slave's master was a physician and the slave told him: "Treat my eye for me," and he blinded it, "Hollow out my tooth for me," and he knocked it out, the slave tricked the master and is granted his freedom. For although he did not have the intent of injuring the slave, he did intend to touch the slave's limbs and became endangered because of them.
Needless to say, if the slave's eye was hurting, and his master was a blood-letter and removed it for him, the slave is granted his freedom.
יג
הרי שהיה רבו רופא ואמר לו כחול לי עיני וסמאה חתור לי שיני והפילה שחק באדון ויצא לחירות שאף על פי שלא נתכוין להזיק הרי נתכוון לנגוע באיברי העבד ונסתכן בהן ואין צריך לומר אם היתה עין העבד כואבת והיה רבו אומן ועקרה לו שהרי יצא לחירות:
14
When a person knocks out the tooth of a slave and then blinds his eye, he must grant the slave his freedom because of his tooth, and pay him damages for his eye. The same principles apply in all analogous situations.
יד
המפיל שן עבדו וסימא את עינו הרי יצא לחירות בשינו ונותן לו דמי עינו וכן כל כיוצא בזה:
15
When a person is half a slave and half a free man or he is jointly owned by two masters, he does not receive his freedom because of the loss of the tips of his limbs or organs. The rationale is that he is not the sole property of the master who injured him.
טו
מי שחציו עבד וחציו בן חורין ועבד של שני שותפין אינו יוצא בראשי איברים לפי שאינו מיוחד לרבו שחבל בו:
16
Slaves that belonged to a wife and are considered as tzon barzel are released because of the loss of the tips of their limbs or organs if the husband injures them, but not if the wife injures them.47
Slaves that belong to a wife and are considered as nichsei m'log, are not released because of the loss of the tips of their limbs or organs, neither if the husband injures them - for he owns merely the use of them, nor if the wife injures them - for they are not solely hers.
טז
עבדי צאן ברזל יוצאין בראשי איברים אם חסרן הבעל אבל לא האשה ועבדי מלוג אינן יוצאין בראשי איברים לא אם הפיל הבעל שהרי אין לו בהם אלא פירות ולא אם הפילה אותן האשה מפני שאינן מיוחדין לה:
17
The release of slaves because of the loss of the tips of their limbs or organs is practiced in every place, and in every time. This ruling may be delivered only by judges who possesssemichah, for this is a fine.
For this reason, if a servant told his master: "You knocked out my tooth and blinded my eye," and the master does not admit doing this, the master is not liable. The rationale is that had he taken the initiative and admitted having caused this injury, he would not be liable to grant the slave his freedom unless witnesses testify. For a person who admits his guilt in a case requiring a fine is not liable. As Hilchot Geneivah states, anyone who admits his guilt in a case requiring a fine is not liable.
יז
יציאת העבד בראשי איברים נוהג בכל מקום ובכל זמן ואין דנין בו אלא בב"ד סמוכין מפני שהוא קנס לפיכך העבד שאמר לרבו הפלת את שיני וסמית את עיני והאדון אומר לו עשיתי זה פטור שאם יודה מעצמו אינו חייב להוציאו לחירות בלא עדים שהמודה בקנס פטור כמו שביארנו בהלכות גניבה שכל מודה בקנס פטור מלשלמו:
Avadim - Chapter Six
1
When a person composes a bill of release for his slave and gives it to another person to acquire on the slave's behalf, saying: "Take possession of this bill of release for so and so, my slave," the slave is granted his freedom even though the bill of release did not reach his hand. For it is possible to acquire something of benefit to a person outside his presence.
If, however, a person said: "Give this bill of release to my slave," he may not retract, but the slave does not attain his freedom until the bill of release reaches his hand. Therefore if a person says: "Give this bill of release to my slave" and dies, it should not be given to him after his master's death.
א
הכותב גט שחרור לעבדו וזיכה לו בו ע"י אחר ואמר זכה בגט זה לפלוני עבדי יצא לחירות אע"פ שלא הגיע גט לידו שזכין לאדם שלא בפניו אבל אם אמר תנו גט זה לעבדי אינו יכול לחזור בו ולא יצא העבד לחירות עד שיגיע הגט לידו לפיכך האומר תנו גט זה לעבדי ומת לא יתנו לאחר מיתה:
2
When a person composes a legal document saying: "I made my slave so and so a free man," "My servant so and so was made a free man," or "He is a free man," he is released. If, however, the document states: "I will make him a free man," he is not released.
ב
הכותב בשטר עשיתי פלוני עבדי בן חורין או נעשה פלוני עבדי בן חורין או הרי הוא בן חורין ה"ז יצא לחירות כתב בשטר אעשנו בן חורין לא יצא לחירות:
3
When a master states that he released his slave and the slave denies being released, we suspect that the master had another person acquire the bill of release on behalf of the slave.
If the master said: "I composed a deed of release and gave it to the slave," and the slave says: "You neither wrote it nor gave it to me," the statement of a principal is considered as equivalent to the testimony of 100 witnesses, and he is considered a slave until he is freed in the presence of witnesses.
ג
האומר עשיתי פלוני עבדי בן חורין והוא אומר לא עשאני חוששין שמא זיכה לו על ידי אחר אמר כתבתי גט שחרור ונתתי לו והוא אמר לא כתב ולא נתן הודאת בעל דין כמאה עדים והרי זה עבד עד שישחררנו בפנינו:
4
When a person commands at the time of his death: "My heirs should not subjugate so and so, my maid-servant," she is still considered a maid-servant as before, but it is forbidden for his heir to subjugate her. For it is a mitzvah to fulfill the words of a deceased person.
Similarly, if a dying man says: "Generate satisfaction for so and so, my maid-servant," we compel the heirs not to make her perform any tasks other than the ones that she desires to perform. If he commanded them to free her, we compel them to free her.
ד
מי שצוה בשעת מיתתו פלונית שפחתי אל ישתעבדו בה יורשי הרי זו שפחה כשהיתה ואסור ליורשים להשתעבד בה מפני שמצוה לקיים דברי המת וכן אם אמר עשו לה קורת רוח כופין את היורשין ואין משתעבדין בה אלא במלאכה שהיא רוצה בה צוה ואמר שחררוה כופין את היורשין לשחרר אותה:
5
There are six matters in which a bill of release given to a servant is equivalent to a bill of divorce. With regard to other matters, a bill of release is equivalent to other legal documents. These are the six:
a) they are not acceptable if prepared by gentile legal authorities;
b) they are acceptable if one witness is a kuti,
c) they must be written for the sake of the slave who is being freed;
d) they may not be written on an article that is attached to the ground;
e) the witnesses may sign only in the presence of each other; and
f) the same laws apply to a bill of divorce and a bill of release with regard to bringing these legal documents from one place to another.
ה
בששה דברים שוין שחרורי עבדים לגיטי נשים ובשאר דברים הרי הן כשאר כל השטרות ואלו הן הששה: פסולים בערכאות של עכו"ם וכשרין בעד עכו"ם וצריכין כתיבה לשם המשחרר עצמו ואין נכתבין במחובר ואין חותמין עדיהם אלא זה בפני זה אחד גיטי נשים ואחד שחרורי עבדים שוין למוליך ולמביא כיצד כל השטרות העולים בערכאות של עכו"ם כשרים בכל התנאים שאנו מבארים בהלכות הלואה חוץ מגיטי נשים ושחרורי עבדים:
6
What is implied? All legal documents that are composed by gentile legal authorities are acceptable provided they conform to all the conditions stated in Hilchot Halva'ah with the exception of bills of divorce for women and bills of release for slaves.
Any legal document that is signed by even one witness who is akuti is not acceptable, with the exception of bills of divorce for women and bills of release for slaves, provided the kuti is known to be precise in his observance.
In the present age, when the kutim are considered as gentiles with regard to all matters, we apply the laws stated with regard to them to the Sadducees. For the Sadducees in the present era are considered like the kutim of the previous era, before it was decreed that they would be considered like gentiles.
With regard to a woman's bill of divorce, Deuteronomy 24:1 states: "And he shall write to her," which is interpreted by our Sages to mean: "for her sake." And with regard to a Canaanite maid servant's bill of release, Leviticus 19:2 states: "Nor was freedom given to her," teaching that the bill of release must be written for her sake.
With regard to a woman's bill of divorce, Ibid.:1,3 states: "And he shall write, and he shall give," which is interpreted by our Sages to mean that the bill of divorce should be written on a substance that is lacking only to be given. This excludes a bill of divorce that is written while the article on which it is written is attached and afterwards detached. For it is lacking both being detached and being given. Similarly, with regard to a bill of release, it is written: "given to her," teaching that the bill of release should be lacking only being given.
Witnesses may not sign bills of divorce for women and bills of release for slaves outside each other's presence. We have already explained that reason for this ruling in Hilchot Gerushin.
ו
כל שטר שיש עליו אפילו עד אחד כותי פסול חוץ מגיטי נשים ושחרורי עבדים שהן כשרין בעד אחד ישראל ועד אחד כותי והוא שיהיה כותי חבר ובזמן הזה שהכותים כעכו"ם לכל דבריהם אנו למדין מהן לצדוקין שהצדוקין בזמן הזה כמו כותי באותו הזמן קודם שגזרו עליהם שיהיו כעכו"ם לכל דבריהם בגט אשה הוא אומר וכתב לה לשמה ובגט שחרור הוא אומר או חופשה לא נתן לה עד שיכתוב לשמה בגט אשה הוא אומר וכתב ונתן מי שאינו מחוסר אלא נתינה יצא הכותב במחובר ואח"כ קצץ שהרי מחוסר קציצה ונתינה ובגט שחרור הוא אומר (ונתן לה) לא יהיה מחוסר אלא נתינה אחד גיטי נשים ושחרורי עבדים אינן חותמין עדיהם אלא זה בפני זה וכבר ביארנו טעם הדבר בהלכות גירושין:
7
What is meant by the statement that the same laws apply to bills of divorce and bills of release with regard to bringing these legal documents from one place to another? When an agent brings a bill of release from one place to another in Eretz Yisrael, he does not have to testify that it was written and signed in his presence. And in the diaspora, if there are no witnesses present to verify the authenticity of the bill of release, and the agent states that it was written and signed in his presence, its authenticity is considered as verified. Afterwards, if the master comes and protests, no attention is paid to him, as we have explained with regard to a bill of divorce.
Just as when a woman brings her bill of divorce, she does not have to have the authenticity of the document verified, because the bill of divorce is in her possession, so too, when a servant's bill of release is in his possession, he does not have to have the authenticity of the document verified.
Just as the woman must say: "It was written and signed in my presence," when it was stipulated that she do so, as we have explained in that context, so too, when a servant brings his bill of release and states: "It was written and signed in my presence," his word is accepted in the same way, and he does not have to have the authenticity of the document verified.
ז
וכיצד שוין במוליך ומביא שהמביא גט שחרור בא"י א"צ לומר בפני נכתב ובפני נחתם ובח"ל אם אין עדים מצויין לקיימו ואמר השליח בפני נכתב ובפני נחתם זהו קיומו ואם בא האדון וערער אחר כך אין משגיחין בו כמו שביארנו בגיטי נשים כשם שהאשה עצמה מביאה גיטה ואינה צריכה לקיימו הואיל והגט יוצא מתחת ידה כך העבד ששטר שחרור יוצא מתחת ידו אינו צריך לקיימו וכשם שהאשה אומרת בפני נכתב ובפני נחתם אם התנה עליה כמו שביארנו במקומו כך העבד שהביא גט ואמר בפני נכתב ובפני נחתם נאמן על אותו הדרך ואין צריך קיום:
8
Everyone who is acceptable to bring a bill of divorce to a woman as the husband's agent is also acceptable to bring a bill of release for a slave as the agent of the master.
A slave may receive a bill of release for another slave from that slave's master, but not from his own master.
When an owner writes a legal document with which he seeks to consecrate his Canaanite maid-servant, even though he tells her: "Attain your freedom by virtue of this document and become consecrated because of it," this expression is not one that conveys freedom, and she is neither consecrated nor freed.
ח
כל הכשר להביא גט האשה כשר להביא גט העבד והעבד מקבל גט לחבירו מיד רבו של חבירו אבל לא מיד רבו של מקבל הכותב שטר אירוסין לשפחתו אף על פי שאמר לה צאי בו לחירות והתקדשי בו אין בלשון הזה לשון שחרור ואינה מקודשת ולא משוחררת:
• Tuesday, 26 AV , 5776 · 30 August 2016
• "Today's Day"
• Friday, Menachem Av 26, 5703
Torah lessons: Chumash: Re'ei, Shishi with Rashi.
Tehillim: 119, 97 to end.
Tanya: Though this (p. 429) ...of the "lot." (p. 429).
From my father's sichot: In the chassidic "exodus from Egypt" there is the Mitzva of recounting the "Exodus" verbally, to tell chassidic stories and to "sense" and apprehend the story in one's deepest inwardness. One must know that every narrative is guidance for living. Every story must bring forth (in the listener) a fine character trait, an inner enthusiasm for hidur mitzva,1 and should enable the listener to sense the "ways of pleasantness" of chassidic teachings.
FOOTNOTES
1.Performing the mitzva with "beauty," beyond the minimal obligation.
• Daily Thought:
Fluid Movement
We are all connected, like a single, fluid mass, and this is why we are able to help each other change. When one of us begins moving forward, everyone else is pulled along.
But if you yourself are standing still, how can you expect to push someone else ahead?
If you need to help someone else overcome his fault, first find that flaw within you. Move forward in that area, and then you can pull along the other guy.[Maamar]
We are all connected, like a single, fluid mass, and this is why we are able to help each other change. When one of us begins moving forward, everyone else is pulled along.
But if you yourself are standing still, how can you expect to push someone else ahead?
If you need to help someone else overcome his fault, first find that flaw within you. Move forward in that area, and then you can pull along the other guy.[Maamar]
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