Today's Laws & Customs:
• "The Three Weeks"
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
Today in Jewish History:
• Passing of "Yismach Moshe" (1841)
Tammuz 28 is the yahrzeit of Rabbi Moshe Teitelbaum (1759-1841) of Uhely, Hungary, author of Yismach Moshe and patriarch of the Hungarian Chassidic dynasties.
• Passing of Rabbi Shlomo Ganzfried (1886)
Rabbi Shlomo Ganzfried (1804-1886) was born in Uzhhorod (Ungvar) in the Carpathian region of the Habsburg Empire (now Ukraine). When he was eight years old, Shlomo's father, Rabbi Yosef, passed way, and Ungvar's chief rabbi, Rabbi Tzvi Hirsh Heller, assumed legal guardianship of Shlomo. In 1830, he abandoned his work as a wine merchant and accepted the position of Rabbi of Brezovica (Brezevitz). In 1849, he returned to Ungvar to serve as a rabbinical judge. Realizing that the average Jew required a basic knowledge of practical halachah, Rabbi Ganzfried compiled the Kitzur Shulchan Aruch, an abbreviated digest of Jewish law. To this day, the Kitzur Shulchan Aruch remains a classic halachic work, and it has been translated into many languages.
In addition to the Kitzur Shulchan Aruch, he authored many works including Kesset HaSofer, a halachic primer for scribes, and Pnei Shlomo, a commentary on the Talmud.
Daily Quote:
The Hebrew word for ark, teivah, also means “word.” When G‑d says (to Noah), “Come into the ark,” He is also saying: Enter into the words of prayer and Torah study; there you will find a sanctuary of wisdom, meaning and holiness amidst the raging floodwaters of life.[Rabbi Israel Baal Shem Tov]Daily Study:
Chitas and Rambam for today:
Chumash: with Rashi
• Numbers Chapter 32
20Moses said to them, "If you do this thing, if you arm yourselves for battle before the Lord, כוַיֹּ֤אמֶר אֲלֵיהֶם֙ משֶׁ֔ה אִם־תַּֽעֲשׂ֖וּן אֶת־הַדָּבָ֣ר הַזֶּ֑ה אִם־תֵּחָֽלְצ֛וּ לִפְנֵ֥י יְהֹוָ֖ה לַמִּלְחָמָֽה:
21and your armed force crosses the Jordan before the Lord until He has driven out His enemies before Him, כאוְעָבַ֨ר לָכֶ֧ם כָּל־חָל֛וּץ אֶת־הַיַּרְדֵּ֖ן לִפְנֵ֣י יְהֹוָ֑ה עַ֧ד הֽוֹרִישׁ֛וֹ אֶת־אֹֽיְבָ֖יו מִפָּנָֽיו:
22and the Land will be conquered before the Lord, afterwards you may return, and you shall be freed [of your obligation] from the Lord and from Israel, and this land will become your heritage before the Lord. כבוְנִכְבְּשָׁ֨ה הָאָ֜רֶץ לִפְנֵ֤י יְהֹוָה֙ וְאַחַ֣ר תָּשֻׁ֔בוּ וִֽהְיִיתֶ֧ם נְקִיִּ֛ם מֵֽיהֹוָ֖ה וּמִיִּשְׂרָאֵ֑ל וְ֠הָֽיְתָ֠ה הָאָ֨רֶץ הַזֹּ֥את לָכֶ֛ם לַֽאֲחֻזָּ֖ה לִפְנֵ֥י יְהֹוָֽה:
23But, if you do not do so, behold, you will have sinned against the Lord, and be aware of your sin which will find you. כגוְאִם־לֹ֤א תַֽעֲשׂוּן֙ כֵּ֔ן הִנֵּ֥ה חֲטָאתֶ֖ם לַֽיהֹוָ֑ה וּדְעוּ֙ חַטַּאתְכֶ֔ם אֲשֶׁ֥ר תִּמְצָ֖א אֶתְכֶֽם:
24So build yourselves cities for your children and enclosures for your sheep, and what has proceeded from your mouth you shall do." כדבְּנֽוּ־לָכֶ֤ם עָרִים֙ לְטַפְּכֶ֔ם וּגְדֵרֹ֖ת לְצֹנַֽאֲכֶ֑ם וְהַיֹּצֵ֥א מִפִּיכֶ֖ם תַּֽעֲשֽׂוּ:
for your sheep: Heb. לְצֹנַאֲכֶם. This word is cognate with,“Flocks (צֹנֶה) and cattle, all of them” (Ps. 8:8), in which there is no א separating the נ from the צ. The א that appears here after the נ [in the word לְצֹנַאֲכֶם is in place of the ה in the word צֹנֶה. I learned this from the commentary of R. Moshe Hadarshan [the preacher]. לצנאכם: תיבה זו מגזרת (תהלים ח, ח) צנה ואלפים כלם, שאין בו אל"ף מפסיק בין נו"ן לצד"י, ואל"ף שבא כאן אחר הנו"ן במקום ה"א של צנה הוא. מיסודו של ר' משה הדרשן למדתי כן:
and what has proceeded from your mouth you shall do: for the sake of the Most High [God], for you have undertaken to cross over for battle until [the completion of] conquest and the apportionment [of the Land]. Moses had asked of them only “and… will be conquered before the Lord, afterwards you may return,” (verse 22), but they undertook,“until… has taken possession” (verse 18). Thus, they added that they would remain seven years while it was divided, and indeed they did so (see Josh. 22). והיצא מפיכם תעשו: לגבוה שקבלתם עליכם לעבור למלחמה עד כבוש וחלוק. שמשה לא בקש מהם אלא ונכבשה ואחר תשובו, והם קבלו עליהם עד התנחל, הרי הוסיפו להתעכב שבע שחלקו, וכן עשו:
25The descendants of Gad and the descendants of Reuben spoke to Moses, saying, "Your servants will do as my master commands. כהוַיֹּ֤אמֶר בְּנֵי־גָד֙ וּבְנֵ֣י רְאוּבֵ֔ן אֶל־משֶׁ֖ה לֵאמֹ֑ר עֲבָדֶ֣יךָ יַּֽעֲשׂ֔וּ כַּֽאֲשֶׁ֥ר אֲדֹנִ֖י מְצַוֶּֽה:
The descendants of Gad spoke: Heb. וַיֹּאמֶר [in the singular form, indicating that] they all [spoke] as one person. — [Jonathan ben Uzziel] ויאמר בני גד: כולם כאיש אחד:
26Our children and our wives, our livestock and our cattle will remain there, in the cities of Gilead. כוטַפֵּ֣נוּ נָשֵׁ֔ינוּ מִקְנֵ֖נוּ וְכָל־בְּהֶמְתֵּ֑נוּ יִֽהְיוּ־שָׁ֖ם בְּעָרֵ֥י הַגִּלְעָֽד:
27But your servants will cross over all who are armed for combat before the Lord, for the battle, as my master has spoken." כזוַֽעֲבָדֶ֨יךָ יַֽעַבְר֜וּ כָּל־חֲל֥וּץ צָבָ֛א לִפְנֵ֥י יְהֹוָ֖ה לַמִּלְחָמָ֑ה כַּֽאֲשֶׁ֥ר אֲדֹנִ֖י דֹּבֵֽר:
28Moses commanded Eleazar the kohen and Joshua the son of Nun and all the paternal heads of the tribes of the children of Israel concerning them. כחוַיְצַ֤ו לָהֶם֙ משֶׁ֔ה אֵ֚ת אֶלְעָזָ֣ר הַכֹּהֵ֔ן וְאֵ֖ת יְהוֹשֻׁ֣עַ בִּן־נ֑וּן וְאֶת־רָאשֵׁ֛י אֲב֥וֹת הַמַּטּ֖וֹת לִבְנֵ֥י יִשְׂרָאֵֽל:
commanded… concerning them: Heb. לָהֶם, like עִלֵיהֶם, concerning them, and concerning [the fulfillment of] their condition, he appointed Eleazar and Joshua, as in,“the Lord will fight for you (לָכֶם) ” (Exod. 14:14) [not “to you”]. ויצו להם: כמו עליהם, ועל תנאם מינה אלעזר ויהושע, כמו (שמות יד, יד) ה' ילחם לכם:
29Moses said to them, "If the descendants of Gad and Reuben cross the Jordan with you armed for battle before the Lord, and the Land is conquered before you, you shall give them the land of Gilead as a heritage. כטוַיֹּ֨אמֶר משֶׁ֜ה אֲלֵהֶ֗ם אִם־יַֽעַבְר֣וּ בְנֵי־גָ֣ד וּבְנֵֽי־רְאוּבֵ֣ן | אִ֠תְּכֶ֠ם אֶת־הַיַּרְדֵּ֞ן כָּל־חָל֤וּץ לַמִּלְחָמָה֙ לִפְנֵ֣י יְהֹוָ֔ה וְנִכְבְּשָׁ֥ה הָאָ֖רֶץ לִפְנֵיכֶ֑ם וּנְתַתֶּ֥ם לָהֶ֛ם אֶת־אֶ֥רֶץ הַגִּלְעָ֖ד לַֽאֲחֻזָּֽה:
30But if they do not cross over with you armed [for battle], they shall receive a possession among you in the land of Canaan." לוְאִם־לֹ֧א יַֽעַבְר֛וּ חֲלוּצִ֖ים אִתְּכֶ֑ם וְנֹֽאחֲז֥וּ בְתֹֽכְכֶ֖ם בְּאֶ֥רֶץ כְּנָֽעַן:
31The descendants of Gad and the descendants of Reuben answered, saying, "We shall do as the Lord has spoken to your servants. לאוַיַּֽעֲנ֧וּ בְנֵי־גָ֛ד וּבְנֵ֥י רְאוּבֵ֖ן לֵאמֹ֑ר אֵת֩ אֲשֶׁ֨ר דִּבֶּ֧ר יְהֹוָ֛ה אֶל־עֲבָדֶ֖יךָ כֵּ֥ן נַֽעֲשֶֽׂה:
32We shall cross over in an armed force before the Lord to the land of Canaan, and then we shall have the possession of our inheritance on this side of the Jordan." לבנַ֣חְנוּ נַֽעֲבֹ֧ר חֲלוּצִ֛ים לִפְנֵ֥י יְהֹוָ֖ה אֶ֣רֶץ כְּנָ֑עַן וְאִתָּנוּ֨ אֲחֻזַּ֣ת נַֽחֲלָתֵ֔נוּ מֵעֵ֖בֶר לַיַּרְדֵּֽן:
and then we shall have the possession of our inheritance: That is to say, the possession of our inheritance on this side [of the Jordan] will be in our hands and under our ownership. ואתנו אחזת נחלתנו: כלומר בידינו וברשותנו תהי אחוזת נחלתנו מעבר הזה:
33Moses gave the descendants of Gad and the descendants of Reuben and half the tribe of Manasseh the son of Joseph, the kingdom of Sihon, king of the Amorites, and the kingdom of Og, king of Bashan the land together with its cities within borders, the cities of the surrounding territory. לגוַיִּתֵּ֣ן לָהֶ֣ם | משֶׁ֡ה לִבְנֵי־גָד֩ וְלִבְנֵ֨י רְאוּבֵ֜ן וְלַֽחֲצִ֣י | שֵׁ֣בֶט | מְנַשֶּׁ֣ה בֶן־יוֹסֵ֗ף אֶת־מַמְלֶ֨כֶת֙ סִיחֹן֙ מֶ֣לֶךְ הָֽאֱמֹרִ֔י וְאֶ֨ת־מַמְלֶ֔כֶת ע֖וֹג מֶ֣לֶךְ הַבָּשָׁ֑ן הָאָ֗רֶץ לְעָרֶ֨יהָ֙ בִּגְבֻלֹ֔ת עָרֵ֥י הָאָ֖רֶץ סָבִֽיב:
34The descendants of Gad built Dibon, Ataroth, and Aroer. לדוַיִּבְנ֣וּ בְנֵי־גָ֔ד אֶת־דִּיבֹ֖ן וְאֶת־עֲטָרֹ֑ת וְאֵ֖ת עֲרֹעֵֽר:
35And Atroth Shophan, Jazer, and Jogbehah. להוְאֶת־עַטְרֹ֥ת שׁוֹפָ֛ן וְאֶת־יַעְזֵ֖ר וְיָגְבְּהָֽה:
36And Beth Nimrah and Beth Haran, fortified cities and sheepfolds. לווְאֶת־בֵּ֥ית נִמְרָ֖ה וְאֶת־בֵּ֣ית הָרָ֑ן עָרֵ֥י מִבְצָ֖ר וְגִדְרֹ֥ת צֹֽאן:
fortified cities and sheepfolds: This last part of the verse relates to the beginning of the passage, “The descendants of Gad built” these cities as fortified cities and sheepfolds. ערי מבצר וגדרות צאן: זה סוף הפסוק מוסב על תחלת הענין, ויבנו בני גד את הערים הללו להיות ערי מבצר וגדרות צאן:
37The descendants of Reuben built Heshbon, Elealeh, and Kirjathaim. לזוּבְנֵ֤י רְאוּבֵן֙ בָּנ֔וּ אֶת־חֶשְׁבּ֖וֹן וְאֶת־אֶלְעָלֵ֑א וְאֵ֖ת קִרְיָתָֽיִם:
38And Nebo and Baal Meon, their names having been changed, and Sibmah. And they were called with names of the names of the cities they built. לחוְאֶת־נְב֞וֹ וְאֶת־בַּ֧עַל מְע֛וֹן מֽוּסַבֹּ֥ת שֵׁ֖ם וְאֶת־שִׂבְמָ֑ה וַיִּקְרְא֣וּ בְשֵׁמֹ֔ת אֶת־שְׁמ֥וֹת הֶֽעָרִ֖ים אֲשֶׁ֥ר בָּנֽוּ:
Nebo and Baal-Meon, their names having been changed: Nebo and Baal Meon were names of pagan deities, and the Amorites named their towns after their deities, and the descendants of Reuben changed their names to other names. This is the meaning of“their names having been changed”-Nebo and Baal-Meon, changed to another name. ואת נבו ואת בעל מעון מוסבת שם: נבו ובעל מעון שמות עבודה זרה הם, והיו האמוריים קורים עריהם על שם עבודה זרה שלהם, ובני ראובן הסבו את שמם לשמות אחרים, וזהו מוסבות שם, נבו ובעל מעון מוסבות לשם אחר:
and Sibmah: They built Sibmah, which is identical with Sebam mentioned earlier (verse 3). ואת שבמה: בנו שבמה והיא שבם האמורה למעלה:
39The children of Machir the son of Manasseh went to Gilead and conquered it, driving out the Amorites who were there. לטוַיֵּ֨לְכ֜וּ בְּנֵ֨י מָכִ֧יר בֶּן־מְנַשֶּׁ֛ה גִּלְעָ֖דָה וַיִּלְכְּדֻ֑הָ וַיּ֖וֹרֶשׁ אֶת־הָֽאֱמֹרִ֥י אֲשֶׁר־בָּֽהּ:
driving out: As the Targum [Onkelos] renders, וְתָרִיךְ, and drove out, for the word רִישׁ can be used in two [different] ways, in the sense of יְרוּשָׁה, ‘inheritance,’ or in the sense of הוֹרָשָׁה ‘driving out,’ meaning to expel or oust. — [Machbereth Menachem p. 167] ויורש: כתרגומו ותריך. שתיבת רי"ש משמשת שתי חלוקות לשון ירושה ולשון הורשה, שהוא טירוד ותירוך:
40Moses gave Gilead to Machir the son of Manasseh, and he settled in it. מוַיִּתֵּ֤ן משֶׁה֙ אֶת־הַגִּלְעָ֔ד לְמָכִ֖יר בֶּן־מְנַשֶּׁ֑ה וַיֵּ֖שֶׁב בָּֽהּ:
41Jair the son of Manasseh went and conquered their hamlets, and called them the hamlets of Jair. מאוְיָאִ֤יר בֶּן־מְנַשֶּׁה֙ הָלַ֔ךְ וַיִּלְכֹּ֖ד אֶת־חַוֹּֽתֵיהֶ֑ם וַיִּקְרָ֥א אֶתְהֶ֖ן חַוֹּ֥ת יָאִֽיר:
their hamlets: Heb. חַוֹּתֵיהֶם, [Onkelos renders,] כַּפְרָנֵיהוֹן, their hamlets. חותיהם: כפרניהון:
and called them the hamlets of Jair: Since he had no children, he named them after himself, as a memorial. ויקרא אתהן חות יאיר: לפי שלא היו לו בנים קראם בשמו לזכרון:
42Nobah went and conquered Kenath and its surrounding villages, and called it Nobah, after his name. מבוְנֹ֣בַח הָלַ֔ךְ וַיִּלְכֹּ֥ד אֶת־קְנָ֖ת וְאֶת־בְּנֹתֶ֑יהָ וַיִּקְרָ֧א לָ֦ה נֹ֖בַח בִּשְׁמֽוֹ:
and called it Nobah: Heb. לָה. [The ‘hey’ in] לָה is not a ‘mappik’ [aspirate ‘hey’ since there is no dot in the] ה [thus indicating that it is silent, contrary to the general rule]. I saw in the commentary of R. Moshe Hadarshan [as follows]: Since this name did not remain permanently, it is [a] silent [letter], so that it [the word לָה] can be expounded as לֹא, ‘not.’ But I wonder how he would expound two words similar to this, namely,“Boaz said to her (לָה)” (Ruth 2:14);“to build her (לָה) a house” (Zech. 5:11). ויקרא לה נבח: לה אינו מפיק ה"א. וראיתי ביסודו של רבי משה הדרשן לפי שלא נתקיים לה שם זה, לפיכך הוא רפה, שמשמע מדרשו כמו לא. ותמהני מה ידרוש בשתי תיבות הדומות לה (רות ב, יד) ויאמר לה בועז, (זכריה ה, יא) לבנות לה בית:
Numbers Chapter 33
1These are the journeys of the children of Israel who left the land of Egypt in their legions, under the charge of Moses and Aaron. אאֵ֜לֶּה מַסְעֵ֣י בְנֵֽי־יִשְׂרָאֵ֗ל אֲשֶׁ֥ר יָֽצְא֛וּ מֵאֶ֥רֶץ מִצְרַ֖יִם לְצִבְאֹתָ֑ם בְּיַד־משֶׁ֖ה וְאַֽהֲרֹֽן:
These are the journeys: Why were these journeys recorded? To inform us of the kind deeds of the Omnipresent, for although He issued a decree to move them around [from place to place] and make them wander in the desert, you should not say that they were moving about and wandering from station to station for all forty years, and they had no rest, because there are only forty-two stages. Deduct fourteen of them, for they all took place in the first year, before the decree, from when they journeyed from Rameses until they arrived in Rithmah, from where the spies were sent, as it says, “Then the people journeyed from Hazeroth [and camped in the desert of Paran].” (12:16); “Send out for yourself men…” (13:2), and here it says, “They journeyed from Hazeroth and camped at Rithmah,” teaching us that it [Rithmah] was in the desert of Paran. Subtract a further eight stages which took place after Aaron’s death-from Mount Hor to the plains of Moab-during the fortieth year, and you will find that throughout the thirty-eight years they made only twenty journeys. I found this in the commentary of R. Moshe (Hadarshan) [the preacher] (Mid. Aggadah). R. Tanchuma expounds it in another way. It is analogous to a king whose son became sick, so he took him to a far away place to have him healed. On the way back, the father began citing all the stages of their journey, saying to him, “This is where we sat, here we were cold, here you had a headache etc.” - [Mid. Tanchuma Massei 3, Num. Rabbah 23:3] אלה מסעי: למה נכתבו המסעות הללו, להודיע חסדיו של מקום, שאעפ"י שגזר עליהם לטלטלם ולהניעם במדבר, לא תאמר שהיו נעים ומטולטלים ממסע למסע כל ארבעים שנה ולא היתה להם מנוחה, שהרי אין כאן אלא ארבעים ושתים מסעות. צא מהם י"ד, שכולם היו בשנה ראשונה, קודם גזירה, משנסעו מרמעסס עד שבאו לרתמה. שמשם נשתלחו המרגלים, שנאמר (במדבר יב, טז) ואחר נסעו העם מחצרות וגו' (שם יג, ב) שלח לך אנשים וגו'. וכאן הוא אומר ויסעו מחצרות ויחנו ברתמה, למדת שהיא במדבר פארן. ועוד הוצא משם שמונה מסעות שהיו לאחר מיתת אהרן מהר ההר עד ערבות מואב בשנת הארבעים, נמצא שכל שמנה ושלשים שנה לא נסעו אלא עשרים מסעות. זה מיסודו של רבי משה הדרשן. ורבי תנחומא דרש בו דרשה אחרת משל למלך שהיה בנו חולה והוליכו למקום רחוק לרפאותו, כיון שהיו חוזרין התחיל אביו מונה כל המסעות. אמר לו כאן ישננו, כאן הוקרנו, כאן חששת את ראשך וכו':
2Moses recorded their starting points for their journeys according to the word of the Lord, and these were their journeys with their starting points. בוַיִּכְתֹּ֨ב משֶׁ֜ה אֶת־מוֹצָֽאֵיהֶ֛ם לְמַסְעֵיהֶ֖ם עַל־פִּ֣י יְהֹוָ֑ה וְאֵ֥לֶּה מַסְעֵיהֶ֖ם לְמוֹצָֽאֵיהֶֽם:
3They journeyed from Rameses in the first month, on the fifteenth day of the first month; on the day following the Passover sacrifice, the children of Israel left triumphantly before the eyes of all the Egyptians. גוַיִּסְע֤וּ מֵֽרַעְמְסֵס֙ בַּחֹ֣דֶשׁ הָֽרִאשׁ֔וֹן בַּֽחֲמִשָּׁ֥ה עָשָׂ֛ר י֖וֹם לַחֹ֣דֶשׁ הָֽרִאשׁ֑וֹן מִמָּֽחֳרַ֣ת הַפֶּ֗סַח יָֽצְא֤וּ בְנֵֽי־יִשְׂרָאֵל֙ בְּיָ֣ד רָמָ֔ה לְעֵינֵ֖י כָּל־מִצְרָֽיִם:
4And the Egyptians were busy burying because the Lord had struck down their firstborn and had wrought vengeance against their deities. דוּמִצְרַ֣יִם מְקַבְּרִ֗ים אֵת֩ אֲשֶׁ֨ר הִכָּ֧ה יְהֹוָ֛ה בָּהֶ֖ם כָּל־בְּכ֑וֹר וּבֵאלֹ֣הֵיהֶ֔ם עָשָׂ֥ה יְהֹוָ֖ה שְׁפָטִֽים:
And the Egyptians were busy burying: occupied with their mourning. ומצרים מקברים: טרודים באבלם:
5The children of Israel journeyed from Rameses and camped in Succoth. הוַיִּסְע֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל מֵֽרַעְמְסֵ֑ס וַיַּֽחֲנ֖וּ בְּסֻכֹּֽת:
6They journeyed from Succoth and camped in Etham, at the edge of the desert. ווַיִּסְע֖וּ מִסֻּכֹּ֑ת וַיַּֽחֲנ֣וּ בְאֵתָ֔ם אֲשֶׁ֖ר בִּקְצֵ֥ה הַמִּדְבָּֽר:
7They journeyed from Etham and camped in Pi hahiroth, which faces Baal zephon; and they camped in front of Migdol. זוַיִּסְעוּ֙ מֵֽאֵתָ֔ם וַיָּ֨שָׁב֙ עַל־פִּ֣י הַֽחִירֹ֔ת אֲשֶׁ֥ר עַל־פְּנֵ֖י בַּ֣עַל צְפ֑וֹן וַיַּֽחֲנ֖וּ לִפְנֵ֥י מִגְדֹּֽל:
8They journeyed from Penei hahiroth and crossed in the midst of the sea to the desert. They walked for three days in the desert of Etham and camped in Marah. חוַיִּסְעוּ֙ מִפְּנֵ֣י הַֽחִירֹ֔ת וַיַּֽעַבְר֥וּ בְתֽוֹךְ־הַיָּ֖ם הַמִּדְבָּ֑רָה וַיֵּ֨לְכ֜וּ דֶּ֣רֶךְ שְׁל֤שֶׁת יָמִים֙ בְּמִדְבַּ֣ר אֵתָ֔ם וַיַּֽחֲנ֖וּ בְּמָרָֽה:
9They journeyed from Marah and arrived in Elim, and in Elim there were twelve springs of water and seventy palm trees, and they camped there. טוַיִּסְעוּ֙ מִמָּרָ֔ה וַיָּבֹ֖אוּ אֵילִ֑מָה וּ֠בְאֵילִ֠ם שְׁתֵּ֨ים עֶשְׂרֵ֜ה עֵינֹ֥ת מַ֛יִם וְשִׁבְעִ֥ים תְּמָרִ֖ים וַיַּחֲנוּ־שָֽׁם:
10They journeyed from Elim and camped by the Red Sea. יוַיִּסְע֖וּ מֵֽאֵילִ֑ם וַיַּֽחֲנ֖וּ עַל־יַם־סֽוּף:
11They journeyed from the Red Sea and camped in the desert of Sin. יאוַיִּסְע֖וּ מִיַּם־ס֑וּף וַיַּֽחֲנ֖וּ בְּמִדְבַּר־סִֽין:
12They journeyed from the desert of Sin and camped in Dophkah. יבוַיִּסְע֖וּ מִמִּדְבַּר־סִ֑ין וַיַּֽחֲנ֖וּ בְּדָפְקָֽה:
13They journeyed from Dophkah and camped in Alush. יגוַיִּסְע֖וּ מִדָּפְקָ֑ה וַיַּֽחֲנ֖וּ בְּאָלֽוּשׁ:
14They journeyed from Alush and camped in Rephidim, but there there was no water for the people to drink. ידוַיִּסְע֖וּ מֵאָל֑וּשׁ וַיַּֽחֲנוּ֙ בִּרְפִידִ֔ם וְלֹא־הָ֨יָה שָׁ֥ם מַ֛יִם לָעָ֖ם לִשְׁתּֽוֹת:
15They journeyed from Rephidim and camped in the Sinai desert. טווַיִּסְע֖וּ מֵֽרְפִידִ֑ם וַיַּֽחֲנ֖וּ בְּמִדְבַּ֥ר סִינָֽי:
16They journeyed from the Sinai desert and camped in Kivroth hataavah. טזוַיִּסְע֖וּ מִמִּדְבַּ֣ר סִינָ֑י וַיַּֽחֲנ֖וּ בְּקִבְרֹ֥ת הַתַּֽאֲוָֽה:
17They journeyed from Kivroth hataavah and camped in Hazeroth יזוַיִּסְע֖וּ מִקִּבְרֹ֣ת הַתַּֽאֲוָ֑ה וַיַּֽחֲנ֖וּ בַּֽחֲצֵרֹֽת:
18They journeyed from Hazeroth and camped in Rithmah. יחוַיִּסְע֖וּ מֵֽחֲצֵרֹ֑ת וַיַּֽחֲנ֖וּ בְּרִתְמָֽה:
Rithmah: Heb. רִתְמָה, so named because of the slander of the spies, for it says,“What can He give you, and what can He add to you, you deceitful tongue? Sharpened arrows of a mighty man, with coals of brooms רְתָמִים” (Ps. 120:3-4). - [Mid. Aggadah] ויחנו ברתמה: על שם לשון הרע של מרגלים, שנאמר (תהלים קכ, ג) מה יתן לך ומה יוסיף לך לשון רמיה חצי גבור שנונים עם גחלי רתמים:
19They journeyed from Rithmah and camped in Rimmon perez. יטוַיִּסְע֖וּ מֵֽרִתְמָ֑ה וַיַּֽחֲנ֖וּ בְּרִמֹּ֥ן פָּֽרֶץ:
20They journeyed from Rimmon perez and camped in Libnah. כוַיִּסְע֖וּ מֵרִמֹּ֣ן פָּ֑רֶץ וַיַּֽחֲנ֖וּ בְּלִבְנָֽה:
21They journeyed from Libnah and camped in Rissah. כאוַיִּסְע֖וּ מִלִּבְנָ֑ה וַיַּֽחֲנ֖וּ בְּרִסָּֽה:
22They journeyed from Rissah and camped in Kehelathah. כבוַיִּסְע֖וּ מֵֽרִסָּ֑ה וַיַּֽחֲנ֖וּ בִּקְהֵלָֽתָה:
23They journeyed from Kehelathah and camped in Mount Shepher. כגוַיִּסְע֖וּ מִקְּהֵלָ֑תָה וַיַּֽחֲנ֖וּ בְּהַר־שָֽׁפֶר:
24They journeyed from Mount Shepher and camped in Haradah. כדוַיִּסְע֖וּ מֵֽהַר־שָׁ֑פֶר וַיַּֽחֲנ֖וּ בַּֽחֲרָדָֽה:
25They journeyed from Haradah and camped in Makheloth. כהוַיִּסְע֖וּ מֵֽחֲרָדָ֑ה וַיַּֽחֲנ֖וּ בְּמַקְהֵלֹֽת:
26They journeyed from Makheloth and camped in Tahath. כווַיִּסְע֖וּ מִמַּקְהֵלֹ֑ת וַיַּֽחֲנ֖וּ בְּתָֽחַת:
27They journeyed from Tahath and camped in Tarah. כזוַיִּסְע֖וּ מִתָּ֑חַת וַיַּֽחֲנ֖וּ בְּתָֽרַח:
28They journeyed from Tarah and camped in Mithkah. כחוַיִּסְע֖וּ מִתָּ֑רַח וַיַּֽחֲנ֖וּ בְּמִתְקָֽה:
29They journeyed from Mithkah and camped in Hashmonah. כטוַיִּסְע֖וּ מִמִּתְקָ֑ה וַיַּֽחֲנ֖וּ בְּחַשְׁמֹנָֽה:
30They journeyed from Hashmonah and camped in Moseroth. לוַיִּסְע֖וּ מֵֽחַשְׁמֹנָ֑ה וַיַּֽחֲנ֖וּ בְּמֹֽסֵרֽוֹת:
31They journeyed from Moseroth and camped in Benei jaakan. לאוַיִּסְע֖וּ מִמֹּֽסֵר֑וֹת וַיַּֽחֲנ֖וּ בִּבְנֵ֥י יַֽעֲקָֽן:
32They journeyed from Benei jaakan and camped in Hor hagidgad. לבוַיִּסְע֖וּ מִבְּנֵ֣י יַֽעֲקָ֑ן וַיַּֽחֲנ֖וּ בְּחֹ֥ר הַגִּדְגָּֽד:
33They journeyed from Hor hagidgad and camped in Jotbathah. לגוַיִּסְע֖וּ מֵחֹ֣ר הַגִּדְגָּ֑ד וַיַּֽחֲנ֖וּ בְּיָטְבָֽתָה:
34They journeyed from Jotbathah and camped in Abronah. לדוַיִּסְע֖וּ מִיָּטְבָ֑תָה וַיַּֽחֲנ֖וּ בְּעַבְרֹנָֽה:
35They journeyed from Abronah and camped in Etzion geber. להוַיִּסְע֖וּ מֵֽעַבְרֹנָ֑ה וַיַּֽחֲנ֖וּ בְּעֶצְיֹ֥ן גָּֽבֶר:
36They journeyed from Ezion geber and camped in the desert of Zin, which is Kadesh. לווַיִּסְע֖וּ מֵֽעֶצְיֹ֣ן גָּ֑בֶר וַיַּֽחֲנ֥וּ בְּמִדְבַּר־צִ֖ן הִ֥וא קָדֵֽשׁ:
37They journeyed from Kadesh and camped at Mount Hor, at the edge of the land of Edom. לזוַיִּסְע֖וּ מִקָּדֵ֑שׁ וַיַּֽחֲנוּ֙ בְּהֹ֣ר הָהָ֔ר בִּקְצֵ֖ה אֶ֥רֶץ אֱדֽוֹם:
38Aaron the kohen ascended Mount Hor at the Lord's bidding and died there, on the first day of the fifth month in the fortieth year of the children of Israel's exodus from Egypt. לחוַיַּ֩עַל֩ אַֽהֲרֹ֨ן הַכֹּהֵ֜ן אֶל־הֹ֥ר הָהָ֛ר עַל־פִּ֥י יְהֹוָ֖ה וַיָּ֣מָת שָׁ֑ם בִּשְׁנַ֣ת הָֽאַרְבָּעִ֗ים לְצֵ֤את בְּנֵֽי־יִשְׂרָאֵל֙ מֵאֶ֣רֶץ מִצְרַ֔יִם בַּחֹ֥דֶשׁ הַֽחֲמִישִׁ֖י בְּאֶחָ֥ד לַחֹֽדֶשׁ:
at the Lord’s bidding: [lit., by the mouth of the Lord.] This teaches us that he died by the [Divine] kiss. — [B.B. 17a] על פי ה': מלמד שמת בנשיקה:
39Aaron was one hundred and twenty three years old when he died at Mount Hor. לטוְאַֽהֲרֹ֔ן בֶּן־שָׁל֧שׁ וְעֶשְׂרִ֛ים וּמְאַ֖ת שָׁנָ֑ה בְּמֹת֖וֹ בְּהֹ֥ר הָהָֽר:
40The Canaanite king of Arad, who dwelt in the south, in the land of Canaan, heard that the children of Israel had arrived. מוַיִּשְׁמַ֗ע הַכְּנַֽעֲנִי֙ מֶ֣לֶךְ עֲרָ֔ד וְהֽוּא־ישֵׁ֥ב בַּנֶּ֖גֶב בְּאֶ֣רֶץ כְּנָ֑עַן בְּבֹ֖א בְּנֵ֥י יִשְׂרָאֵֽל:
The Canaanite…heard: To teach you that it was the news of Aaron’s death that he heard, for the clouds of glory had withdrawn, and he thought that permission had been granted to wage war against Israel. This is why it [Scripture] repeats it [here]. — [R. H. 3a] וישמע הכנעני: כאן למדך שמיתת אהרן היא השמועה, שנסתלקו ענני הכבוד וכסבור שנתנה רשות להלחם בישראל, לפיכך חזר וכתבה:
41They journeyed from Mount Hor and camped in Zalmonah. מאוַיִּסְע֖וּ מֵהֹ֣ר הָהָ֑ר וַיַּֽחֲנ֖וּ בְּצַלְמֹנָֽה:
42They journeyed from Zalmonah and camped in Punon. מבוַיִּסְע֖וּ מִצַּלְמֹנָ֑ה וַיַּֽחֲנ֖וּ בְּפוּנֹֽן:
43They journeyed from Punon and camped in Oboth. מגוַיִּסְע֖וּ מִפּוּנֹ֑ן וַיַּֽחֲנ֖וּ בְּאֹבֹֽת:
44They journeyed from Oboth and camped at the ruins of Abarim, on the Moabite boundary. מדוַיִּסְע֖וּ מֵֽאֹבֹ֑ת וַיַּֽחֲנ֛וּ בְּעִיֵּ֥י הָֽעֲבָרִ֖ים בִּגְב֥וּל מוֹאָֽב:
the ruins of Abarim: Heb. עִיּי הָעֲבָרִים, an expression denoting waste and ruins, as“into a heap (לְעִי) in the field” (Micah 1:6);“they have turned Jerusalem into heaps (לְעִיִּים) ” (Ps. 79:1). בעיי העברים: לשון חרבות וגלים, כמו (מיכה א, ו) לעי השדה, (תהלים עט, א) שמו את ירושלים לעיים:
45They journeyed from the ruins and camped in Dibon gad. מהוַיִּסְע֖וּ מֵֽעִיִּ֑ים וַיַּֽחֲנ֖וּ בְּדִיבֹ֥ן גָּֽד:
46They journeyed from Dibon gad and camped in Almon diblathaimah. מווַיִּסְע֖וּ מִדִּיבֹ֣ן גָּ֑ד וַיַּֽחֲנ֖וּ בְּעַלְמֹ֥ן דִּבְלָתָֽיְמָה:
47They journeyed from Almon diblathaimah and camped in the mountains of Abarim, in front of Nebo. מזוַיִּסְע֖וּ מֵֽעַלְמֹ֣ן דִּבְלָתָ֑יְמָה וַיַּֽחֲנ֛וּ בְּהָרֵ֥י הָֽעֲבָרִ֖ים לִפְנֵ֥י נְבֽוֹ:
48They journeyed from the mountains of Abarim and camped in the plains of Moab by the Jordan at Jericho. מחוַיִּסְע֖וּ מֵֽהָרֵ֣י הָֽעֲבָרִ֑ים וַיַּֽחֲנוּ֙ בְּעַֽרְבֹ֣ת מוֹאָ֔ב עַ֖ל יַרְדֵּ֥ן יְרֵחֽוֹ:
49They camped along the Jordan from Beth jeshimoth to Abel shittim, in the plains of Moab. מטוַיַּֽחֲנ֤וּ עַל־הַיַּרְדֵּן֙ מִבֵּ֣ית הַיְשִׁמֹ֔ת עַ֖ד אָבֵ֣ל הַשִּׁטִּ֑ים בְּעַרְבֹ֖ת מוֹאָֽב:
from Beth-jeshimoth to Abel-shittim: This teaches you that the extent of Israel’s camp was twelve mil [a mil equaling approximately 3500 ft.] for Rabbah bar bar Channah said, “I myself saw that place [and it is three parasangs (12 mil) square].” - [Eruvin 55b] מבית הישמת עד אבל השטים: כאן למדך שיעור מחנה ישראל י"ב מיל. דאמר רבה בר בר חנה לדידי חזי לי ההוא אתרא וכו' (ערובין נה ב):
Abel-shittim: The plain of Shittim was called Abel. אבל השטים: מישור של שטים אבל שמו:
Daily Tehillim - Psalms
Chapters 135-139
• Chapter 135
1. Praise the Lord! Praise the Name of the Lord; offer praise, you servants of the Lord-
2. who stand in the House of the Lord, in the courtyards of the House of our God.
3. Praise the Lord, for the Lord is good; sing to His Name, for He is pleasant.
4. For God has chosen Jacob for Himself, Israel as His beloved treasure.
5. For I know that the Lord is great, our Master is greater than all supernal beings.
6. All that the Lord desired He has done, in the heavens and on earth, in the seas and the depths.
7. He causes mists to rise from the ends of the earth; He makes lightning for the rain; He brings forth the wind from His vaults.
8. It was He who struck down the firstborn of Egypt, of man and beast.
9. He sent signs and wonders into the midst of Egypt, on Pharaoh and on all his servants.
10. It was He who struck down many nations, and slew mighty kings:
11. Sichon, king of the Amorites; Og, king of Bashan; and all the kingdoms of Canaan.
12. And He gave their lands as a heritage, a heritage to His people Israel.
13. Lord, Your Name is forever; Lord, Your remembrance is throughout all generations.
14. Indeed, the Lord will judge on behalf of His people, and have compassion on His servants.
15. The idols of the nations are silver and gold, the product of human hands.
16. They have a mouth, but cannot speak; they have eyes, but cannot see;
17. they have ears, but cannot hear; nor is there breath in their mouth.
18. Like them will their makers become-all who trust in them.
19. House of Israel, bless the Lord; House of Aaron, bless the Lord;
20. House of Levi, bless the Lord; you who fear the Lord, bless the Lord.
21. Blessed is the Lord from Zion, who dwells in Jerusalem. Praise the Lord!
Chapter 136
This psalm contains twenty-six verses, corresponding to the twenty-six generations between the creation of the world and the giving of the Torah.
1. Praise the Lord for He is good, for His kindness is forever.
2. Praise the God of the supernal beings, for His kindness is forever.
3. Praise the Master of the heavenly hosts, for His kindness is forever.
4. Who alone performs great wonders, for His kindness is forever.
5. Who makes the heavens with understanding, for His kindness is forever.
6. Who spreads forth the earth above the waters, for His kindness is forever.
7. Who makes the great lights, for His kindness is forever.
8. The sun to rule by day, for His kindness is forever.
9. The moon and stars to rule by night, for His kindness is forever.
10. Who struck Egypt through its firstborn, for His kindness is forever.
11. And brought Israel out of their midst, for His kindness is forever.
12. With a strong hand and with an outstretched arm, for His kindness is forever.
13. Who split the Sea of Reeds into sections, for His kindness is forever.
14. And brought Israel across it, for His kindness is forever.
15. And cast Pharaoh and his army into the Sea of Reeds, for His kindness is forever.
16. Who led His people through the desert, for His kindness is forever;
17. Who struck down great kings, for His kindness is forever.
18. And slew mighty kings, for His kindness is forever.
19. Sichon, king of the Amorites, for His kindness is forever.
20. And Og, king of Bashan, for His kindness is forever.
21. And gave their land as a heritage, for His kindness is forever.
22. A heritage to Israel His servant, for His kindness is forever.
23. Who remembered us in our humiliation, for His kindness is forever.
24. And redeemed us from our oppressors, for His kindness is forever.
25. Who gives food to all flesh, for His kindness is forever.
26. Praise the God of heaven, for His kindness is forever.
Chapter 137
Referring to the time of the destruction of the Temple, this psalm tells of when Nebuchadnezzar would ask the Levites to sing in captivity as they had in the Temple, to which they would reply, "How can we sing the song of God upon alien soil?" They were then comforted by Divine inspiration.
1. By the rivers of Babylon, there we sat and wept as we remembered Zion.
2. There, upon the willows, we hung our harps.
3. For there our captors demanded of us songs, and those who scorned us-rejoicing, [saying,] "Sing to us of the songs of Zion.”
4. How can we sing the song of the Lord on alien soil?
5. If I forget you, Jerusalem, let my right hand forget [its dexterity].
6. Let my tongue cleave to my palate if I will not remember you, if I will not bring to mind Jerusalem during my greatest joy!
7. Remember, O Lord, against the Edomites the day of [the destruction of] Jerusalem, when they said, "Raze it, raze it to its very foundation!”
8. O Babylon, who is destined to be laid waste, happy is he who will repay you in retribution for what you have inflicted on us.
9. Happy is he who will seize and crush your infants against the rock!
Chapter 138
David offers awesome praises to God for His kindness to him, and for fulfilling His promise to grant him kingship.
1. By David. I will thank You with all my heart, in the presence of princes I shall praise You.
2. I will bow toward Your Holy Sanctuary, and praise Your Name for Your kindness and for Your truth; for You have exalted Your word above all Your Names.
3. On the day that I called out You answered me, You emboldened me, [You put] strength in my soul.
4. Lord, all the kings of the land will give thanks to You when they hear the words of Your mouth.
5. And they will sing of the Lord's ways, for the glory of the Lord is great.
6. For though the Lord is exalted, He sees the lowly; the High One castigates from afar.
7. If I walk in the midst of distress, keep me alive; against the wrath of my enemies stretch out Your hand, and let Your right hand deliver me.
8. Lord, complete [Your kindness] on my behalf. Lord, Your kindness is forever, do not forsake the work of Your hands.
Chapter 139
A most prominent psalm that guides man in the ways of God as no other in all of the five books of Tehillim. Fortunate is he who recites it daily.
1. For the Conductor, by David, a psalm. O Lord, You have probed me, and You know.
2. You know my sitting down and my standing up; You perceive my thought from afar.
3. You encircle my going about and my lying down; You are familiar with all my paths.
4. For there was not yet a word on my tongue-and behold, Lord, You knew it all.
5. You have besieged me front and back, You have laid Your hand upon me.
6. Knowledge [to escape You] is beyond me; it is exalted, I cannot know it.
7. Where can I go [to escape] Your spirit? And where can I flee from Your presence?
8. If I ascend to the heavens, You are there; if I make my bed in the grave, behold, You are there.
9. Were I to take up wings as the dawn and dwell in the furthest part of the sea,
10. there, too, Your hand would guide me; Your right hand would hold me.
11. Were I to say, "Surely the darkness will shadow me," then the night would be as light around me.
12. Even the darkness obscures nothing from You; and the night shines like the day-the darkness is as light.
13. For You created my mind; You covered me in my mother's womb.
14. I will thank You, for I was formed in an awesome and wondrous way; unfathomable are Your works, though my soul perceives much.
15. My essence was not hidden from You even while I was born in concealment, formed in the depths of the earth.
16. Your eyes beheld my raw form; all [happenings] are inscribed in Your book, even those to be formed in future days-to Him they are the same.
17. How precious are Your thoughts to me, O God! How overwhelming, [even] their beginnings!
18. Were I to count them, they would outnumber the sand, even if I were to remain awake and always with You.
19. O that You would slay the wicked, O God, and men of blood [to whom I say], "Depart from me!”
20. They exalt You for wicked schemes, Your enemies raise [You] for falsehood.
21. Indeed, I hate those who hate You, Lord; I contend with those who rise up against You.
22. I hate them with the utmost hatred; I regard them as my own enemies.
23. Search me, Lord, and know my heart; test me and know my thoughts.
24. See if there is a vexing way in me, then lead me in the way of the world.
Tanya: Igeret HaTeshuva , Chapter 8
• Lessons in Tanya
• Today's Tanya Lesson
• Today's Tanya Lesson
• Wednesday, 28 Tammuz, 5776 ·3 August 2016
• Igeret HaTeshuva , Chapter 8
• Two basic elements, as the Alter Rebbe made clear in the previous chapter, enable the lower level of repentance to be true and direct: (a) considering how one's soul and its Source, the Shechinah, are to be pitied, and arousing Supreme compassion upon them; (b) making a thoughtful, soulful and accurate accounting of the extent to which one's own sins have brought about the “exile of the Shechinah.” This will make one's heart humble and contrite, which in turn will crush the spirit of the kelipotand sitra achra.
והנה אחרי העמקת הדעת בכל הנ"ל
After deeply considering all this,
יוכל לבקש באמת מעומקא דלבא כרוב רחמיך מחה פשעי וכו'
one can truly plead, from his inmost heart,1 “In accordance with Your abounding compassion, erase my transgressions….”
This verse is recited during Tikkun Chatzot as well as during the bedside reading of Keriat Shema - propitious times for spiritual stocktaking, which will enable him to recite it wholeheartedly.
כי אזי תקבע בלבו באמת גודל הרחמנות על בחי' אלקות שבנפשו ושלמעלה כנ"ל
For by then his heart will be thoroughly impressed with the pathetic state of the spark of Divinity within his soul, and [in his soul's Source] Above, as noted earlier.
ובזה יעורר רחמים העליונים מי"ג מדה"ר הנמשכות מרצון העליון ברוך הוא
He will thereby arouse Supreme mercy, from the Thirteen Attributes of Mercy which derive from the Supreme Will,
הנרמז בקוצו של יו"ד
alluded to by the “thorn” atop the yud,
שלמעלה מעלה מבחינת ההשפעה הנשפעת מאותיות שם הוי'
which by far transcends the flow issuing from the letters of the Tetragrammaton.
Sins cause a blemish in the individual letters of the Tetragrammaton, as explained above. This causes the flow emanating from there, and from which a Jew derives his life-force, to descend into the kelipot and sitra achra and provide them with additional nurture.
When one arouses the Supreme mercies of the Thirteen Attributes of Mercy, which emanate from the level of the Supreme Will that transcends the letters of the Tetragrammaton, he is then able to rectify the letters and redirect their flow into his soul.
ולכן הי"ג מדות הרחמים מנקים כל הפגמים
Therefore, on account of their lofty origin, these Thirteen Attributes of Mercy correct all defects,
וכמו שכתוב נושא עון ופשע ונקה
as it is written,2 “He bears sin and transgression…, and cleanses.”
With this awakening of mercies following the contrition,
ושוב אין יניקה להחיצונים והסטרא אחרא מהשפעת ה"א תתאה כנ"ל
there is no further nurture for the evil (lit., “extraneous”) forces and for the sitra achra from the life-force emanating from the lower hei, as noted.
(ובזה תשוב ה"א תתאה למקומה להתייחד ביה"ו וד"ל)
(3The latter hei thereupon returns to its proper place, reunited with [the preceding three letters of the Tetragrammaton,] yud-hei-vav. This will suffice for the understanding.)
This, then, is the meaning of the statement quoted in chapter 4, that the lower level of teshuvah consists of the “return of the lower hei.”
וכן ממש למטה בנפש האלקית שבאדם
Just as there is a restoration of the hei Above, exactly so below in the Divine soul within man,
שוב אין עונותיכם מבדילים
no more do4 “your sins separate [you from G-d].”
וכמו שכתוב ונקה מנקה הוא לשבים
Thus it is written, naming one of the Thirteen Attributes of Mercy,5 “He cleanses,” on which our Sages comment,6“He cleanses those who return to Him in penitence,”
לרחוץ ולנקות נפשם מלבושים הצואים הם החיצונים
to lave and cleanse their souls of the soiled garments, which are the evil (lit., “extraneous”) forces, i.e., thekelipot and sitra achra,
כמו שכתוב בגמרא מלפפתו וכו'
that the Talmud describes 7 as [a garment born of a man's sin that] “envelops him….”
ומאחר שרוח עברה ותטהרם
After the8 “wind [of forgiveness] passes over [the souls of sinners] and purifies them,”
אזי תוכל נפשם לשוב עד הוי' ברוך הוא ממש
then their souls are enabled to return literally unto G‑d Himself,
ולעלות מעלה מעלה למקורה ולדבקה בו יתברך ביחוד נפלא
to ascend the greatest heights, to their very Source, and cleave to Him with a remarkable unity,
כמו שהיתה מיוחדת בו יתברך בתכלית היחוד בטרם שנפחה ברוח פיו ית'
in ultimate union with Him, just as before the soul was blown forth by the breath of His mouth
לירד למטה ולהתלבש בגוף האדם
to descend and be incorporated within the body of man.
(וכמו על דרך משל באדם הנופח ברוח פיו בטרם שיוצא הרוח מפיו הוא מיוחד בנפשו)
(9To illustrate this unity: Before one exhales, the breath is one with the person, inseparably.)
Likewise, just as the soul was utterly united with G‑d before it was “blown” or “breathed” into the body, so too, does it now unite with Him after repentance.
וזו היא תשובה שלימה
This is perfect return - Teshuvah.
והנה בחינת יחוד זה ותשובה זו היא בחינת תשובה עילאה, שלאחר תשובה תתאה
This state of unity and this return are called teshuvah ila'ah, the higher level of repentance, that followsteshuvah tata'ah, the lower level of repentence.
וכמו שכתוב בזוהר הקדוש ברעיא מהימנא פרשת נשא דתשובה עילאה היא דיתעסק באורייתא בדחילו ורחימו דקודשא בריך הוא וכו'
The Zohar, in Ra'aya Mehemna (Parshat Nasso),10 explains that Teshuvah ila'ah means engaging in the study of the Torah, in awe and love of the Holy One, Blessed be He….
The Zohar goes on to say that doing so makes one worthy of the revelation of the letter vav of the Tetragrammaton,
דאיהו בן י"ה בינה וכו'
for this [letter vav] is the child of yud-hei, or Binah….
Binah is the level of Teshuvah ila'ah, the return of the higher letter hei of the Tetragrammaton. The word itself is a composite of the words “ben yud-hei.” This alludes to the spiritual emotions of love and fear (represented by the letter vav) that are born of the intellective levels of the Tetragrammaton, the yud of Chochmah and the hei of Binah.
(ומעלת בעלי תשובה על צדיקים גמורים בזה היא
(11Herein lies the superiority of penitents over the perfectly saintly.
Seemingly, the study of Torah permeated with love and fear of G‑d, is not the unique prerogative of penitence; the perfectly saintly do this as well. Wherein lies the superiority of baalei teshuvah?
כמו שכתוב בזוהר הקדוש פרשת חיי שרה: דאינון משכי עלייהו ברעותא דלבא יתיר ובחילא סגי, לאתקרבא למלכא וכו')
As the Zohar states in Parshat Chayei Sarah12 “They draw upon themselves with a more intense longing of the heart, and with great forcefullnes, to approach the King….”)
| FOOTNOTES | |
| 1. | Tehillim 51:3. |
| 2. | Bamidbar 14:18. |
| 3. | Parenthesis are in the original text. |
| 4. | Cf. Yeshayahu 59:2. |
| 5. | Bamidbar 14:18. |
| 6. | Yoma 86a. |
| 7. | Sotah 3b. |
| 8. | Note of the Rebbe: “Iyov 37:21. The meaning of the verse is that the wind clears the heavens of clouds. So too in analogue, the breath of repentance spirits away the dense cloud of sin.” |
| 9. | Parenthesis are in the original text. |
| 10. | Zohar III, 123a. |
| 11. | Parenthesis are in the original text. |
| 12. | Zoha I, 129b. |
Rambam:
• Sefer Hamitzvos:
• Wednesday, 28 Tammuz, 5776 · 3 August 2016
• Sefer Hamitzvos:
• Wednesday, 28 Tammuz, 5776 · 3 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 225
Exiling an Inadvertent Murderer to a City of Refuge
"And he shall live there until the death of the high priest"—Numbers 35:25.
The courts are commanded to exile a person guilty of manslaughter to a city of refuge. The killer must remain there [until the death of the serving high priest]: "There he must dwell, there he shall die, there he shall be buried."
Full text of this Mitzvah »•
Accepting a Ransom from an Intentional Murderer
"You shall take no ransom for the life of a murderer who is guilty of death"—Numbers 35:31.
It is forbidden to take a monetary payment from a person guilty of murder to exempt him from capital punishment.
Full text of this Mitzvah »•
Executing a Criminal before he Stands Trial
"The murderer shall not die until he stands before the congregation in judgment"—Numbers 35:12.
It is forbidden to execute a criminal guilty of committing a capital crime before he receives due process before a rabbinical court. (This prohibition applies after the crime was committed. With regards to a criminal in the process of executing a crime, see Negative Commandment 293.)
Even if the members of the High Court witness the execution of a capital offense, they must serve as witnesses (before another panel of judges) who will adjudicate the case.
Full text of this Mitzvah »• Executing a Criminal before he Stands Trial
Negative Commandment 292
Translated by Berel Bell
The 292nd prohibition is that we are forbidden from killing someone who has already done1 something punishable by death before he is brought to High Court. Rather, we must bring him to High Court and present the evidence against him. We must be only witnesses [not judges], and they will determine his guilt.
The source of this prohibition is G‑d's statement2 (exalted be He), "The murderer shall not die until he stands before the court in judgment."
In the words of the Mechilta,3 "One might think that [the witnesses] may kill the person after he has committed murder or adultery. The Torah therefore says, 'The murderer shall not die until he stands ...' " Even if the Great Sanhedrin saw him commit the murder, they may only be witnesses and testify before another court [rather than themselves act as judges]; and that court will execute him.
The Mechilta also says, "In a case where a court saw a person commit murder, you might think that they may execute him even before he is judged. The Torah therefore says, 'The murderer shall not die until he stands before the court in judgment.' "
FOOTNOTES
1.If he has not yet done the crime, N293 applies.
2.Num. 35:12.
3.See Sifri Zuta. Kapach, 5731, footnote 34.
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 225
Exiling an Inadvertent Murderer to a City of Refuge
"And he shall live there until the death of the high priest"—Numbers 35:25.
The courts are commanded to exile a person guilty of manslaughter to a city of refuge. The killer must remain there [until the death of the serving high priest]: "There he must dwell, there he shall die, there he shall be buried."
Full text of this Mitzvah »•
Exiling an Inadvertent Murderer to a City of Refuge
Positive Commandment 225
Translated by Berel Bell
The 225th mitzvah is that we are commanded to exile a person who has killed another unintentionally from his city to one of the refuge cities.
The source of this commandment is G‑d's statement1 (exalted be He), "[The killer] must live there until the death of the kohen gadol."
In the words of the Sifri, "In the phrase '[The killer] must live there,' the word 'there' means he may never leave there. There he shall live, there he shall die, and there he shall be buried."
The details of this mitzvah are explained in tractate Makkos.2
FOOTNOTES
1.Ibid., 35:25.
2.7a ff.
Negative Commandment 295Accepting a Ransom from an Intentional Murderer
"You shall take no ransom for the life of a murderer who is guilty of death"—Numbers 35:31.
It is forbidden to take a monetary payment from a person guilty of murder to exempt him from capital punishment.
Full text of this Mitzvah »•
Accepting a Ransom from an Intentional Murderer
Negative Commandment 295
Translated by Berel Bell
The 295th prohibition is that we are forbidden from taking ransom money [to spare] someone who has committed murder intentionally. Rather, he must be executed.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not take ransom for the life of a murderer who is under the death penalty."
The details of this mitzvah are explained in tractate Makkos.
FOOTNOTES
1.Num. 35:31.
Negative Commandment 292Executing a Criminal before he Stands Trial
"The murderer shall not die until he stands before the congregation in judgment"—Numbers 35:12.
It is forbidden to execute a criminal guilty of committing a capital crime before he receives due process before a rabbinical court. (This prohibition applies after the crime was committed. With regards to a criminal in the process of executing a crime, see Negative Commandment 293.)
Even if the members of the High Court witness the execution of a capital offense, they must serve as witnesses (before another panel of judges) who will adjudicate the case.
Full text of this Mitzvah »• Executing a Criminal before he Stands Trial
Negative Commandment 292
Translated by Berel Bell
The 292nd prohibition is that we are forbidden from killing someone who has already done1 something punishable by death before he is brought to High Court. Rather, we must bring him to High Court and present the evidence against him. We must be only witnesses [not judges], and they will determine his guilt.
The source of this prohibition is G‑d's statement2 (exalted be He), "The murderer shall not die until he stands before the court in judgment."
In the words of the Mechilta,3 "One might think that [the witnesses] may kill the person after he has committed murder or adultery. The Torah therefore says, 'The murderer shall not die until he stands ...' " Even if the Great Sanhedrin saw him commit the murder, they may only be witnesses and testify before another court [rather than themselves act as judges]; and that court will execute him.
The Mechilta also says, "In a case where a court saw a person commit murder, you might think that they may execute him even before he is judged. The Torah therefore says, 'The murderer shall not die until he stands before the court in judgment.' "
FOOTNOTES
1.If he has not yet done the crime, N293 applies.
2.Num. 35:12.
3.See Sifri Zuta. Kapach, 5731, footnote 34.
• Rambam - 1 Chapter: Tum'at Met Tum'at Met - Chapter 18
• Tum'at Met - Chapter 18
• Tum'at Met - Chapter 18
1
The following rules apply when a person held one hand over a corpse and one hand over keilim or he touched a corpse and held his hand over keilim. If each of his hands cover a handbreadth of space, the keilim are impure. If they are smaller, they are pure.
Similarly, if there are two buildings near each other and there is a portion of a corpse the size of half an olive in each of them and a person inserted one hand into one building and the other into the second building, if each of his hands cover a handbreadth of space, he has joined the impurity together. Everything is considered as one ohel and he and the buildings are impure. If they are smaller, he does not join the impurity together.
א
אדם שהאהיל בידו אחת על המת והאהיל בשנייה על הכלים או שנגע במת והאהיל על הכלים אם יש בידו פותח טפח הכלים טמאין ואם לאו טהורין וכן שני בתים ובהם שני חצאי זיתים ופשט ידו לבית זה וידו השנייה לבית השני אם יש בידו פותח טפח עירב את הטומאה ונעשה הכל כאהל אחד ונטמא הוא והבתים ואם לאו אינו מביא את הטומאה:
2
When a person looks out from a window and leans over impurity, he conveys impurity to the house in which he is located. The entire house becomes impure. If he was lying on the doorstep, part of his body being in the house and part being outside the house and impurity was positioned above the portion outside the house, the house is impure, because a person is hollow and the upper portion of his body is a handbreadth high. Since impurity was held over him, it is as if he stood over it and he conveys the impurity.
Similarly, if there was impurity within a house and pure people stood over the portion of a man lying outside, over the doorstep, they are impure. The rationale is that he is considered as if he is covering impurity and a person conveys impurity, but does not intervene against it, as we explained.
ב
אדם שהשקיף בעד החלון והאהיל על הטומאה מביא את הטומאה לבית ונטמא כל הבית היה מוטל על האסקופה ומקצתו בתוך הבית ומקצתו בחוץ והאהילה טומאה על מקצתו שבחוץ הבית טמא מפני שהאדם חלול ויש בו גובה טפח וכיון שהאהילה טומאה עליו ה"ז כמאהיל עליה ומביא את הטומאה וכן אם היתה טומאה בבית והאהילו טהורין על מקצתו שבחוץ הרי אלו טמאין מפני שהוא כמאהיל על הטומאה והאדם מביא ואינו חוצץ כמו שביארנו:
3
The following rules apply when the people carrying a corpse passed under an exedra, one of them closed the door to a house and locked it with a key so that the house would not become impure or if there was a person inside or outside who closed the door. If the door could stand close by itself, the house is pure. If not, the house is impure. The rationale is that in the latter situation, it was the person who intervened in the face of ritual impurity. As we explained, a person and keilim convey ritual impurity and do not intervene in the face of it.
ג
נושאי המת שעברו בו תחת האכסדרה והגיף אחד מהן את הדלת וסמכו במפתח כדי שלא יטמא הבית וכן אם היה אדם מבפנים או מבחוץ סומך הדלת אם יכול הדלת לעמוד בפני עצמו הבית טהור ואם לאו הבית טמא לפי שנמצא האדם הוא שחצץ בפני הטומאה והאדם והכלים מביאין ואינן חוצצין כמו שביארנו:
4
When an oven standing in a house has a dome-shaped opening that extends outside, if people carrying a corpse carried it over the opening that extends outside, the oven is impure, but the house is pure. The rationale is that the oven is not upraised above the ground so that it would bring impurity to the house.
When an oversized closet standing in an entrance opens to the outside and there is impurity in it, the house is pure. When there is impurity in the house, what is in the closet is impure, because it is open in the entrance and it is the nature of impurity to depart and not to enter. If its drawer was extended behind it, projecting less than a handbreadth, and could not be separated from the closet and there was impurity there opposite the boards of the roof of the house, the house is pure. The rationale is that even though it projects outward, it cannot be separated and it does not extend a handbreadth. This applies provided it is a handbreadth by a handbreadth and a handbreadth in height. If the drawer does not have an empty space of a handbreadth, the impurity is considered as flush within the house and the house is impure.
If the closet was standing in the house itself and there was impurity in it or in a chest within it, even though there is not an opening of a handbreadth through which the impurity could depart, the house is impure. If there is impurity in the house, everything in the closet is pure. The rationale is that the nature of impurity is to depart and not to enter.
ד
תנור שהוא עומד בתוך הבית ועינו קמורה לחוץ והאהילו נושאי המת על עינו הקמורה התנור טמא והבית טהור שהרי אין התנור גבוה מעל הארץ כדי שיביא טומאה לבית מגדל הבא במדה שהוא עומד בתוך הפתח ונפתח לחוץ טומאה בתוכו הבית טהור טומאה בבית מה שבתוכו טמא שהרי הוא פתוח בתוך הפתח ודרך הטומאה לצאת ואין דרכה להכנס היתה מוכני שלו משוכה לאחוריו ויוצאת פחות מטפח ואינה נשמטת וטומאה שם בתוכה כנגד הקורות הבית טהור שאף על פי שהיא יוצאה אינה נשמטת ואינה יוצאת טפח והוא שיהיה בה טפח על רום טפח חלול אבל אם אין במוכני חלל טפח הרי הטומאה רצוצה בתוך הבית והבית טמא היה המגדל עומד בתוך הבית והטומאה בתוכו או בתוך התיבה שלו אע"פ שאין ביציאתו פותח טפח הבית טמא טומאה בבית מה שבתוכו טהור שדרך הטומאה לצאת ואין דרכה להכנס:
5
If there are keilim between the closet and the ground, between it and the wall, or between it and the ceiling, they are impure if there is a handbreadth of empty space there. If not, they are pure, because we considered it is if the beams of the ceiling descend and close the space between it and the closet.
ה
כלים שבין המגדל ובין הארץ שבינו ובין הכותל ושבינו ובין הקורות אם יש שם פותח טפח טמאים ואם לאו טהורים שהרי אנו רואים את הקורות כאילו הן יורדות וסותמות:
6
If there is impurity under the closet, between it and the earth, between it and the boards of the ceilings, or between it and the wall, the house is impure whether there is an open space of a handbreadth or not.
If the closet was standing under the open air and there was impurity in it, the keilim within the breadth of its walls are pure. If there is impurity within the breadth of its walls, the keilim inside of it are pure.
ו
היתה טומא' תחת המגדל בינו ובין הארץ או בינו ובין הקורות או בינו ובין הכותל בין שיש שם חלל טפח בין שאין שם הבית טמא היה עומד באויר וטומאה בתוכו כלים שבעביו טהורים טומאה בעביו כלים שבתוכו טהורים:
7
All the slanted walls of tents are considered as the tents themselves.
What is implied? When a tent slants downward and ends within a fingerbreadth of the ground and there is impurity in the tent, thekeilim under the slanted side are impure. If there is impurity under the slanted wall, the keilim in the tent are impure.
If there is impurity within the slanted wall, one who touches its inner side contracts impurity that lasts a week. One who touches its outer side contracts impurity that lasts until the evening, for the outer side of the slanting wall is considered as an k'li that touches a tent that has become impure.
If there is impurity on the outer side of the slanted wall, one who touches its outer side contracts impurity that lasts a week. One who touches the inner side of the slanting wall contracts impurity that lasts until the evening.
If there was half an olive-sized portion of a corpse inside the tent and half behind it, one who touches it - whether from inside or outside - contracts impurity that lasts until the evening. The tent itself contracts impurity that lasts for seven days.
ז
כל שיפועי אהלים כאהלים כיצד אהל שהוא שופע ויורד וכלה עד כאצבע וטומאה באהל כלים שתחת השיפוע טמאים טומאה תחת השיפוע כלים שבאהל טמאים הטומאה מתוך השיפוע הנוגע בו מתוכו טמא טומאת שבעה והנוגע בשיפוע מאחריו טמא טומאת ערב נעשה השיפוע מאחריו כאילו הוא כלי שנגע באהל היתה הטומאה על אחורי השיפוע הנוגע בו מאחוריו טמא טומאת שבעה והנוגע בשיפוע בתוכו טמא טומאת ערב כחצי זית מתוכו וכחצי זית מאחוריו הנוגע בו בין מתוכו בין מאחוריו טמא טומאת ערב והאהל עצמו טמא טומאת שבעה:
8
If the edges of the tent were spread out on the ground and there was impurity on the ground under an edge of the tent spread out or above it, the impurity pierces through and ascends, pierces through and descends.
ח
היה כנף האהל מרודד על הארץ וטומאה תחת כנף האהל הפרוש על הארץ או על גבי הכנף טומאה בוקעת ועולה בוקעת ויורדת:
• Rambam - 3 Chapters: Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Two, Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Three, Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Four
• Rotzeach uShmirat Nefesh - Chapter Two
1
Whenever a person kills a colleague with his hands - e.g., he strikes him with a sword or with a stone that can cause death, strangles him until he dies or burns him in fire - he should be executed by the court, for he himself has killed him.
א
כל ההורג חבירו בידו כגון שהכהו בסייף או באבן הממיתה. או שחנקו עד שמת. או שרפו באש. הואיל והרגו מכל מקום הוא בעצמו הרי זה נהרג בבית דין:
2
But a person who hires a murderer to kill a colleague, one who sends his servants and they kill him, one who binds a colleague and leaves him before a lion or the like and the beast kills him, and a person who commits suicide are all considered to be shedders of blood; the sin of bloodshed is upon their hands, and they are liable for death at the hands of God. They are not, however, liable for execution by the court.
ב
אבל [א] השוכר הורג להרוג את חבירו או ששלח עבדיו והרגוהו. או שכפתו והניחו לפני הארי וכיוצא בו והרגתהו חיה וכן ההורג את עצמו. כל אחד מאלו שופך דמים הוא. ועון הריגה בידו וחייב מיתה לשמים ואין בהן מיתת בית דין:
3
Which source indicates that this is the law? Genesis 9:6states: "When a person sheds the blood of a man, by a man his blood shall be shed." This refers to a person who kills a colleague by himself, without employing an agent.
The verse continues: "Of the blood of your own lives I will demand an account." This refers to a person who commits suicide.6
"From the hand of every wild beast will I demand an account" Ibid.9:5 This refers to a person who places a person before a wild beast so that he will devour him.
"From the hand of a man, from the hand of one's brother, will I demand an account for the soul of a man" ibid.. This refers to a person who hires others to kill a colleague. In all of the three last instances, the verse uses the expression "will I demand an account," indicating that their judgment is in heaven's hands.
ג
ומנין שכן הוא הדין שנאמר א שופך דם האדם באדם דמו ישפך זה ההורג בעצמו שלא על ידי שליח. את דמכם לנפשותיכם אדרוש זה הורג עצמו. מיד כל חיה אדרשנו זה המוסר חבירו לפני חיה לטרפו. מיד האדם מיד איש אחיו אדרוש את נפש האדם זה השוכר אחרים להרוג את חבירו. ובפירוש נאמר בשלשתן לשון דרישה הרי דינם מסור לשמים:
4
When a Jewish king desires to slay any of these murderers and the like - who are not liable for execution by the court - by virtue of his regal authority, in order to perfect society, he has the license.
Similarly, if the court desires to execute them as a result of a immediate fiat, because this was required at the time, they have the license to do as they see fit.
ד
וכל אלו הרצחנים וכיוצא בהן שאינן מחוייבין מיתת בית דין. אם רצה מלך ישראל להרגם בדין המלכות ותקנת העולם הרשות בידו. וכן אם ראו בית דין להרגם בהוראת שעה. אם היתה השעה צריכה לכך יש להם רשות כפי מה שיראו:
5
If the king did not execute them, nor did the court deem the time as such to require strengthening the strictures against murder, it should nevertheless have the murderer beaten with severe blows - so that he is on the verge of death - and imprisoned, deprived and afflicted with all types of discomfort in order to strike fear and awe into the hearts of other wicked men, so that this death should not be a stumbling block and a snag for them, causing them to say: "Let me arrange to have my enemies killed the way so-and-so did, and I will not suffer the consequences."
ה
הרי שלא הרגם המלך ולא היתה השעה צריכה לכך לחזק הדבר הרי בית דין חייבין מכל מקום להכותם מכה רבה הקרובה למיתה לאסרם במצור ובמצוק שנים רבות ולצערן בכל מיני צער כדי להפחיד ולאיים על שאר הרשעים שלא יהיה הדבר להם לפוקה ולמכשול ויאמר הריני מסבב להרוג אויבי כדרך שעשה פלוני ואפטר:
6
Whether a person kills an adult or an infant that is one day old, a male or a female, he should be executed if he killed him intentionally, or exiled if he killed him unintentionally.
With regard to an infant, the above applies provided it was born after a full term pregnancy. If, however, it was born before nine months passed, it is considered to be an inviable birth until it lives for 30 days. If it is killed within those 30 days, the killer should not be executed.
ו
אחד ההורג את הגדול או את הקטן בן יומו. בין זכר בין נקבה. הרי זה נהרג עליו אם הרג בזדון. או גולה אם הרג בשגגה. והוא שכלו לו חדשיו. אבל אם נולד לפחות מתשעה חדשים הרי הוא כנפל עד שישהה שלשים יום וההורגו בתוך שלשים יום אינו נהרג עליו:
7
Whether a person kills a healthy person, a sick person who is on the verge of dying, or even a person in his actual death throes, the killer should be executed. If, however, one kills a person in his death throes because of wounds inflicted upon him by others - i.e., he was stricken until he was on the verge of death, and he is in his death throes, the killer should not be executed by the court.
ז
אחד ההורג את הבריא או את החולה הנוטה למות. ואפילו הרג את הגוסס נהרג עליו. ואם היה גוסס בידי אדם כגון שהכוהו עד שנטה למות והרי הוא גוסס. ההורגו אין בית דין ממיתין אותו:
8
When, by contrast, a person is considered trefah,even though he eats, drinks and walks in the market place, one is not held liable by an earthly court for killing him.
Every person is presumed to be physically sound, and a person who kills him should be executed unless it is certainly known that he is a trefah, and the physicians say that his infirmity does not have any remedy for humans and it will surely cause his death, if no other factor does first.
ח
ההורג את הטריפה אע"פ שאוכל ושותה ומהלך בשוק הרי זה פטור מדיני אדם. וכל אדם בחזקת שלם והורגו נהרג עד שיוודע בודאי שזה טריפה ויאמרו הרופאים שמכה זו אין לה תעלה באדם ובה ימות אם לא ימיתנו דבר אחר:
9
When a person who is a trefah kills another man, he should be killed, as reflected by Deuteronomy 19:19, which states: "And you shall destroy the evil from among your midst."
When does this apply? When he committed the murder in the presence of a court. If, however, he committed the murder in the presence of witnesses, he is not liable. The rationale is that the witnesses may be disqualified through hazamah. And if they are disqualified through hazamah, they will not be punished by execution, for they intended merely to have a person who wastrefah executed. And whenever the laws of hazamah cannot be applied to testimony, it is not considered to be valid testimony in capital cases.
ט
אדם טריפה שהרג את הנפש נהרג שנאמר ובערת הרע מקרבך. והוא שיהרוג בפני בית דין אבל בפני עדים פטור שמא יזומו ואם הוזמו אינן נהרגין שהרי לא זממו אלא להרוג טריפה וכל עדות שאינה ראוי להזמה אינה עדות בדיני נפשות:
10
If a person kills either a Jew or a Canaanite servant, he should be executed. If he kills inadvertently, he should be exiled.
י
אחד ההורג את ישראל א או ההורג עבד כנעני הרי זה נהרג עליו. ואם הרג בשגגה גולה:
11
At first, a person who killed a resident alienshould not be executed by the court, as implied by Exodus 21:14, which introduces the laws regarding the punishment for murder, by stating: "When a man acts intentionally against his colleague, killing him...." Needless to say, this ruling applies with regard to a gentile.
Whether a person kills his own Canaanite servant or a servant belonging to someone else, he should be executed. For a servant has accepted the yoke of mitzvot and has been added to "the heritage of God."
יא
בראשונה מי שהרג גר תושב אינו נהרג עליו בבית דין שנאמר וכי יזיד איש על רעהו. ואין צריך לומר שאינו נהרג על העובד כוכבים. ואחד ההורג את עבד אחרים או ההורג עבדו הרי זה נהרג עליו שהעבד קבל עליו מצות ונוסף על נחלת ה':
12
What is the difference between killing one's own Canaanite servant and a servant belonging to someone else? With regard to one's own servant, one has the right to strike him. Thus, if one strikes him with a blow that is sufficient to cause death, and he is on the verge of dying, but survives for 24 hours and dies afterwards, the owner should not be executed, although the servant died because of the blow, as Exodus 21:21 states: "But if he survives for a day or two, he shall not be avenged, for he is his property."
What is the intent of the phrase "for a day or two"? A day that is like two days - i.e., a full 24-hour cycle.
יב
מה בין עבדו לעבד אחרים. שעבדו יש לו רשות להכותו לפיכך אם הכהו הכאה שיש בה כדי להמית ונטה למות ועמד עשרים וארבע שעות ואחר כך מת לא היה נהרג עליו אע"פ שמת מחמת המכה שנאמר לא יוקם כי כספו הוא. ומהו יום או יומים יום שהוא כיומים שהוא מעת לעת:
13
Different rules apply when, by contrast, one strikes a Canaanite servant who belongs to another person. If one strikes him with a blow sufficient to kill, one may be executed for killing him, as one would be executed for killing any free Jew, even if he does not die because of the blow until several days have passed.
יג
אבל המכה עבד שאינו שלו. אפילו מת לאחר כמה ימים מחמת המכה הואיל והכהו כדי להמית הרי זה נהרג עליו כשאר בני חורין:
14
It appears to me that when a person strikes his servant with a knife, a sword, a stone, a fist or the like, and it was assessed that he would die, and he did die, the leniency granted if the servant survives more than 24 hours does not apply. Instead, even if the servant dies a year later, the owner should be executed because of the servant's death.
To underscore this point, Exodus 21:20 mentions striking the servant "with a rod." For the Torah has granted the owner permission to beat his servant only with a rod, a staff, a strap or the like, and he may not strike him with murderous blows.
יד
יראה לי [ב] שהמכה את עבדו בסכין וסייף או באבן ואגרוף וכיוצא בהן ואמדוהו למיתה ומת אינו בדין יום או יומים אלא אפילו מת לאחר שנה נהרג עליו. לכך נאמר בשבט שלא נתנה תורה רשות להכותו אלא בשבט ומקל ורצועה וכיוצא בהן ולא בהכאת רציחה:
15
The following rules apply when a person sells his servant and stipulates that the servant must continue to serve him for 30 days - and in those 30 days, either the seller or the purchaser strikes the servant - the leniency granted if the servant survives more than 24 hours does not apply, neither to the seller nor to the purchaser, and the killer should be executed.
The rationale is that the servant no longer is the personal "property" of the seller, nor has he entered the domain of the purchaser.
טו
המוכר עבדו ופסק עמו שישמשנו שלשים יום והכהו אחר מהן בתוך השלשים יום והמיתו. הרי זה נהרג עליו ואינו בדין [ג] יום או יומים. הראשון לפי שאינו כספו המיוחד לו. והשני לפי שאינו עדיין תחתיו:
16
Similarly, if a person is half servant and half free,or there is a servant belonging to two partners, and the owner or one of the owners strikes and kills the servant, the leniency granted if the servant survives more than 24 hours does not apply. For in these cases, there is not an owner who owns the servant as his personal "property." Therefore, the owner should be executed, as would any other person.
טז
וכן מי שחציו עבד וחציו בן חורין ועבד של שני שותפין אינן בדין יום או יומים. שהרי אינו לאחד מהן כספו המיוחד לו ולפיכך נהרג עליו כשאר העם:
Rotzeach uShmirat Nefesh - Chapter Three
1
The following rule applies when a person strikes a colleague intentionally with a stone or a piece of wood and causes his death. We assess the object with which he was struck, and the place where he was struck, and determine whether or not it is likely that such an article would cause death when used to give a blow in such a place.
This is implied by Numbers 35:17-18, which states: "If he struck him with a fist-sized stone that could cause death... or if he struck him with a fist-sized wooden article that could cause death." "That could cause death" teaches that the murder weapon must be such that would likely cause him to die.
Striking a person on his heart cannot be compared to striking him on his thigh.
א
המכה את חבירו בזדון באבן או בעץ והמיתו. אומדין דבר שהכהו בו ומקום שהכה עליו. אם ראוי אותו חפץ להמית באבר זה או אינו ראוי. שנאמר באבן יד אשר ימות בה הכהו או בכלי עץ אשר ימות בו הכהו. עד שיהיה בו כדי להמית. ואינו דומה מכהו על לבו למכהו על ירכו:
2
Since the verse states "That could cause death," this phrase also implies that we assess the place where the victim was struck.
Just as we assess the object with which he was struck, and the place where he was struck, we also assess the force of the blow. This is implied by the phrase (Ibid.): "a fist-sized stone," from which we infer that we evaluate the force of the hand. For one cannot compare a person who throws a stone at his colleague from a distance of two cubits to one who throws a stone from a distance of ten cubits. At ten cubits, the stone will have more force. Nor can one compare a person who throws a stone at his colleague from a distance of ten cubits to one who throws a stone from a distance of 100 cubits. For over an extended distance, the force of the blow will be diminished.
ב
הואיל ונאמר אשר ימות בה מכאן שאומדין מקום המכה. וכשם שאומדין החפץ שהכה בו ומקום המכה. כך אומדין כח ההכאה שנאמר באבן יד מכאן שמשערין את היד. אינו דומה זורק אבן בחבירו בריחוק שתי אמות לזורק בו בריחוק עשר שבריחוק עשר יהיה כחה יתר. ואינו דומה זורק בריחוק עשר לזורק בריחוק מאה שבריחוק המקום ביותר יתמעט כח ההכאה:
3
Similarly, the blow itself and the power of the killer and the victim should be assessed: Is he large or small? Is he strong or weak? Is he healthy or sickly? These and all similar questions should be investigated. This is all implied by the phrase: "That could cause death." It teaches that all the factors involved in the person's death should be assessed.
ג
וכן משערין המכה עצמה ומשערין כח ההורג וכח הנהרג. אם הוא גדול או קטן או חזק או חלש או בריא או חולה וכן כל כיוצא בזה. שנאמר אשר ימות בה מיתתו של זה משערין כל סבותיה:
4
The Torah did not mention a minimum size with regard to an iron object, as Numbers 35:16 states: "If he struck him with an iron utensil and he dies, he is a murderer." This applies even to a needle, provided the object is pointed like a needle, a spit, a knife or the like.
If, however, a person strikes a colleague with a hunk of metal or the like, we evaluate the blow as we would evaluate it if it had been dealt with a piece of wood or a stone.
ד
כלי ברזל לא נתנה בה תורה שיעור. שנאמר ואם בכלי ברזל הכהו וימות רוצח הוא ואפילו ג במחט. והוא שיהיה לו חוד כמו מחט או שפוד או סכין וכיוצא בהן. אבל אם הכהו בעשת של ברזל וכיוצא בה אומדין אותה כדרך שאומדין העץ או האבן:
5
When a person strikes a colleague without an object and kills him - e.g., he strikes him with his hand or foot or butts him with his head and kills him - we should assess the force of the blow, the strength of the victim and the place where the blow was given. One cannot compare a person poking at a colleague with his finger to one who kicks his colleague with all his strength. Nor can one compare a blow given on the heart to a blow given in the groin. Nor can one compare a weak person who strikes a healthy, strong person to a healthy, strong person who strikes a weak or sickly person.
ה
המכה את חבירו בלא כלי והמיתו. כגון שהכהו בידו או ברגלו או נגפו בראשו והמיתו משערין כח המכה וכח הנהרג ומקום המכה. אינו דומה דוחף חבירו באצבעו לבועט בו ברגלו בכל כחו. ואינו דומה מכהו על לבו למכהו על מתניו. ואינו דומה חלש המכה את הבריא החזק לבריא חזק המכה חלש או חולה:
6
What is the source that teaches that an assessment must be made in such an instance? Numbers 35:21 states: "Or if he maliciously strikes him with his hand and he dies, the one who strikes him shall certainly die." Although it mentions "with his hand," the verse also states that the blow must be given "maliciously." Implied is that we assess the force of the blow.
ו
ומנין שמשערין בכל אלו שנאמר או באיבה הכהו בידו וימות מות יומת המכה. אף על פי שנאמר בידו הצריך הכתוב להיות ההכאה באיבה מכלל שמשערין כח ההכאה:
7
Similarly, when a person pushes a colleague from a rooftop, causing him to fall and die, we assess the height of the place from which he pushed him and the strength of the person who was pushed. For an infant who fell cannot be compared to an adult who fell.
What is the source that teaches that we must assess the height from which the victim fell? Numbers 35:20 states: "If he pushes him down with hatred."
It appears to me that any place that is not more than ten handbreadths high is not considered of sufficient height to kill, as explained with regard to an animal that fell into a cistern.
ז
וכן הדוחף את חבירו מראש הגג ונפל ומת משערין גובה המקום שהפילו מעליו וכח הנדחף. שאינו דומה בן יומו שנפל לגדול שנפל. ומנין [א] שמשערין גובה המקום. שנאמר ואם בשנאה יהדפנו. ויראה לי א שכל מקום שאין בגובהו עשרה טפחים אין בו כדי להמית כמו שאמרו בבור לענין בהמה:
8
The same laws apply if a person strikes a colleague with a stone, a block of wood, a clod of earth, a block of salt or sulfur, or a basket full of dust or pebbles, or even if he strikes him with a cake of dried figs. This is implied by the phrase "That could cause death" - i.e., anything that may cause death. And it is the weight of the object that makes it fit to cause death.
ח
אחד המכה את חבירו באבן או בעץ. או שהכהו בגוש עפר או בגוש מלח וגפרית או בסל מלא עפר או צרורות ואפילו בפלח דבילה. שנאמר אשר ימות בה כל שהוא ראוי להמית והכובד הוא שממית:
9
When a person pushes a colleague into water or into a fire, an assessment should be made. If the person could ascend, the one who pushed him is not liable for execution. If he could not ascend, the one who pushed him is liable.
Similarly, if one held a colleague in water or in fire until he did not have any strength to ascend, and the colleague died, the one who held him is liable, even if he did not push him there at the outset.
Similarly, a person is liable for execution in all of the following instances: he held his hand over a colleague's mouth and nose until he left him in his death throes, unable to live; he bound a colleague and left him in the sun or the cold until he died; he built an airtight construction over him that prevented air from coming in; he placed a colleague in a house or a cave and filled it with smoke until he died; or he placed a colleague in an airtight marble building and lit a candle, causing the colleague to die because of the lack of air. In all of these instances, the person who caused the victim's death is executed; it is as if he had strangled him by hand.
ט
הדוחף את חבירו לתוך המים או לתוך האש אומדין אותו אם יכול לעלות משם פטור ממיתת בית דין ואם לאו חייב. וכן אם כבש עליו [בתוך המים או] בתוך האש עד שלא נשאר בו כח לעלות ומת חייב. אע"פ שאינו הוא הדוחף בתחילה. והוא הדין למניח ידו על פי חבירו וחוטמו עד שהניחו מפרפר ואינו יכול לחיות. או שכפתו והניחו בצנה או בחמה עד שמת. או שבנה עליו מקום עד שמנע ממנו הרוח. או שהכניסו למערה או לבית ועישן עליו עד שמת. או שהכניסו לבית של שיש והדליק עליו נר עד שהמיתו ההבל. בכל אלו נהרג עליו שזה כמו שחנקו בידו:
10
Different rules apply, however, in the following instances: A person binds a colleague and leaves him to starve to death; he binds him and leaves him in a place that will ultimately cause him to be subjected to cold or heat, and these influences indeed come and kill the victim; he covers him with a barrel; he uncovers the roof of the building where he was staying; or he causes a snake to bite him. Needless to say, a distinction is made if a colleague dispatches a dog or a snake at a colleague. In all the above instances, the person is not executed. He is, nevertheless, considered to be a murderer, and "the One who seeks vengeance for bloodshed" will seek vengeance for the blood he shed.
י
אבל הכופת את חבירו והניחו ברעב עד שמת. או שכפתו והניחו במקום שסוף הצנה או החמה לבוא לשם ובאה והמיתתו. או שכפה עליו גיגית. או שפרע עליו את המעזיבה. או שהשיך עליו את הנחש. ואין צריך לומר אם שסה בו כלב או נחש. בכל אלו אין ממיתין אותו והרי הוא רוצח. ודורש דמים דורש ממנו דם:
11
Similarly execution is not required in the following instances. A person pushed his colleague into a cistern and there was a ladder that he could have used to climb out, or he shot an arrow at him, but he was holding a shield with which he could protect himself - and another person came and took away the ladder or the shield. Neither of the two is executed by the court.
Moreover, even if the person who pushed the victim is himself the one who takes away the ladder, he is not liable for execution. God will, however, seek him out and avenge the bloodshed.
יא
וכן הדוחף חבירו בבור והיה שם סולם שיכול לעלות עליו. או שזרק בו חץ והיה תריס בידו להגן עליו ובא אחר וסלק את הסולם והסיר את התריס. שניהן אין נהרגין בבית דין. אפילו היה הדוחף עצמו הוא שחזר וסלק הסולם פטור ממיתת בית דין ונדרש ממנו הדם:
12
When a person throws a stone against a wall, and the stone rebounds and kills a person, the thrower of the stone is liable for execution by the court. For it was propelled by the power of the person who threw it.
A similar principle applies with regard to a person playing with a ball, who was given a warning and caused death by throwing it. If the victim was within four cubits of the wall, he is not liable. If the victim was beyond four cubits away, even if he was standing at the end of a distance of 100 cubits, the thrower is liable, provided the ball is of sufficient weight to kill, as explained.
יב
הזורק צרור בכותל וחזרה האבן לאחוריה והרגה חייב מיתת בית דין שמכחו היא באה. וכן אלו שמשחקין בכדור שהתרו בהן והרגו. בתוך ארבע אמות פטורין. חוץ לארבע אמות אפילו לסוף מאה אמה חייבין. והוא שיש בה כדי להמית כמו שביארנו:
13
If a person threw a stone upward and it went to the side and caused death, the one who threw it is liable.
If a person binds a colleague and puts him in a place where he cannot flee, and then turns a current of water on him, causing him to die, the killer should be executed. This law applies provided the victim dies from the first burst of water that flows because of his deeds.
יג
זרק אבן למעלה והלכה לצדדין והרגה חייב. הכופת את חבירו והניחו במקום שאינו יכול לברוח והציף עליו מים ומת הרי זה נהרג עליו. והוא שימות מכח ראשון הבא ממעשיו:
Rotzeach uShmirat Nefesh - Chapter Four
1
A person who intended to kill one person and instead killed another is not liable - neither for execution by the court, nor for financial liability, nor for exile.
He is not liable for exile because the cities of refuge will not serve as protection for him, as will be explained.
Therefore, a person who throws a stone into a group of Jews without the intent of killing any specific person is not liable for execution by the court, even though he in fact kills a person.
א
המתכוין ב להרוג את זה והרג את זה פטור ממיתת בית דין ומן התשלומין ומן הגלות. לפי שאין ערי מקלט קולטות אותו כמו שיתבאר. לפיכך הזורק אבן לתוך עדה מישראל והרג אחד מהן פטור ממיתת בית דין:
2
Similarly, a killer is not held liable for execution in the following instances. He intended to strike a colleague on his loins, and the utensil was not sufficient to kill if it struck a person on his loins, but it instead struck him on his heart and he died. Or a person intended to strike a colleague on his heart, and the blow was sufficient to kill had it struck him on the heart, but instead it struck the victim on his loins and it was not sufficient to kill an ordinary person if it struck him on his loins, but this person died. In these instances, the killer is not liable for execution by the court, nor is he exiled, because a person who kills intentionally is never exiled.
If, however, he intended to strike him on his loins, and the blow was sufficient to kill him if it struck him on his loins, but it struck him on his heart, killing him, the killer should be executed. Similar principles apply in all analogous instances.
ב
נתכוון להכות את חבירו על מתניו ולא היה בכלי כדי להמית על מתניו והלכה לה האבן על לבו והיה בה כדי להמית על לבו ומת. או שנתכוון להכותו על לבו והיה בה כדי להמית על לבו והלכה לה האבן על מתניו ולא היה בה כדי להמית על מתניו ומת. פטור ממיתת בית דין ואינו גולה שאין ההורג בכוונה גולה. אבל אם נתכוין להכותו על מתניו והיה בה כדי להמית על מתניו והלכה לה על לבו ומת הרי זה נהרג וכן כל כיוצא בזה:
3
When a person strikes a colleague with a stone or a fist in a manner that could cause his death, but he does not die immediately, an assessment should be made.
If the judges assess that the victim would live, the person who struck the blow is liable only to pay the five damages awarded to a person who is injured, and he is released. Even if the victim falls ill, and his situation becomes more serious and ultimately he dies, the person who struck the blow is not held liable.
If the judges assess that the victim would die, they should imprison the person who struck the blow immediately and wait to see the outcome. If the victim does die, the person who struck the blow should be executed. If, however, the victim's condition improves, and he becomes healed entirely to the extent that he walks in the marketplace on his feet like other healthy people, the person who struck the blow should pay the damages and should be released.
ג
המכה את חבירו באבן או באגרוף וכיוצא בהן אומדין אותו. אם אמדוהו לחיים נותן חמשה דברים ונפטר. ואפילו חלה המוכה והכביד ומת מחמת המכה הרי זה פטור. ואם אמדוהו למיתה אוסרין את המכה בבית הסוהר מיד וממתינים לזה אם מת יהרג המכה ואם הקל ונתרפא רפואה שלימה והלך בשוק על רגליו כשאר הבריאים משלם המכה חמשה דברים ונפטר:
4
The Torah's expression על משענתו does not mean that he should walk while supported by a staff or by another person. For even a person who is on the verge of dying can walk leaning on a support. Instead, the intent in this verse is that he walk supported by his own power, without relying on any other factor for support.
ד
זה שנאמר בתורה על משענתו אינו שיהלך והוא נשען על המטה או על אחר שאפילו הנוטה למות יכול להלך על המשענת לא נאמר משענתו אלא שיהיה מהלך על משענת בוריו ולא יהיה צריך כח אחר להשען עליו:
5
If it was assessed that the victim would die, and afterwards his condition improved, but then deteriorated, and ultimately he died, the killer should be executed. We do not make a second assessment after the victim's condition improves, for there is a basis for the assumption that he died because of the original blow.
ה
אמדוהו למיתה והקל ממה שהיה ולאחר מכאן הכביד ומת הרי זה נהרג. ואין אומדין אותו אומד שני כשהקל שרגלים לדבר:
6
If ten people strike a person with ten different sticks and he dies, they are all not held liable for execution by the court.This law applies regardless of whether they struck him one after the other or they struck him at the same time.
These concepts are derived from Leviticus 24:17: "If he strikes any person mortally he should be put to death." כל translated as "any" also means "all." Implied is that death is not required unless one person alone is entirely accountable for the person's death.
The same law applies if two people push a colleague into water or hold him there, or several people are sitting together and an arrow emerges from their company and kills; none is held liable for execution.
ו
הכוהו עשרה בני אדם א בעשרה מקלות ומת בין שהכוהו בזה אחר זה בין שהכוהו כאחת כולן פטורין ממיתת בית דין שנאמר כל נפש אדם עד שיהיה אחד שהרג כל הנפש והוא הדין לשנים שדחפוהו או שכבשוהו לתוך המים או שהיו רבים יושבים ויצא חץ מביניהן והרג שכולן פטורין:
7
A different ruling is rendered in the following instance. Ten people threw stones at a person one after the other, and none of the stones was of sufficient weight to cause death. Afterwards, another person cast a stone that was of sufficient weight to cause death and the victim died. The last person who threw the stone should be executed.
If a murderer who was sentenced to execution becomes intermingled with other people, they are all absolved. Similarly, when a murderer who was not convicted becomes intermingled with other murderers who were sentenced to execution, none should be executed. The rationale is that judgment can be passed on a person only in his presence. All the killers should, however, be imprisoned.
ז
זרקו בו עשרה אבן זה אחר זה וכל אחת מהן אין בה כדי להמית וזרק אחד אבן באחרונה ויש בה כדי להמית ומת הרי זה האחרון נהרג עליו. רוצח שנגמר דינו ונתערב באחרים ולא נודע מי הוא מהן כולן פטורין. ורוצח שלא נגמר דינו שנתערב ברוצחים אחרים שנגמר דינן כולן פטורין מן המיתה שאין גומרין דינו של אדם אלא בפניו ואוסרין את כולן:
8
The following laws apply when a person kills people, but the witnesses did not observe his act together - instead one saw him after the other did: a person killed in the presence of witnesses, but a warning was not given; or the witnesses to a murder contradicted each other with regard to the fine points of the testimony, but not with regard to the fundamental questions.
All those murderers should be forced to enter a kipah.There they are fed parched bread and small amounts of water until their digestive tract contracts. Then they are fed barley until their bellies burst because of the extent of the sickness and they die.
ח
ההורג נפשות ולא היו שם עדים רואין אותו כאחת אלא ראהו האחד אחר האחד או שהרג בפני עדים בלא התראה או שהוכחשו העדים בבדיקות ולא הוכחשו בחקירות כל אלו הרצחנים כונסין אותן לכיפה ומאכילין אותן לחם צר ומים לחץ עד שיצרו מיעיהן ואחר כך מאכילין אותן שעורים עד שתבקע כריסם מכובד החולי:
9
This measure is not taken with regard to other crimes punishable by execution by the court. If a defendant is liable for execution, he should be executed. If he is not liable for execution, he should be released.
Although there are other sins that are more serious than murder, they do not present as serious a danger to society as murder does. Even idol worship - and needless to say, incest or the violation of the Sabbath - are not considered as severe as murder. For these sins involve man's relationship with God, while murder also involves man's relationship with his fellow man.
Whoever commits this sin is an utterly wicked person. All the mitzvot that he performs throughout his lifetime cannot outweigh this sin and save him from judgment. Thus, Proverbs 28:17 states: "A man weighed down with life's blood will flee to the pit."
Come and learn from the example of Ach'av King of Israel. He was an idolater so debased in his paganism that I Kings 21:25 says: "There was none like Ach'av who gave himself over to the performance of wickedness in the eyes of God." And yet when his merits and sins were weighed in the presence of the Lord of spirits, there was no sin that warranted his destruction and was not counterbalanced by a positive quality, except the blood of Navot.
Thus, it is written Ibid. 22:21, in the description of the prophecy of Ach'av's death in battle: "And the spirit came and stood before God." Our Sages commented:: "This is the spirit of Navot." And God told the spirit (Ibid.:2): "You will persuade him and prevail."
Now this wicked man Ach'av did not actually kill his victim with his own hands; he merely brought about his death. How much more so this condemnation should apply when a person kills another with his own hands.
ט
ואין עושין דבר זה לשאר מחוייבי מיתת בית דין אבל אם נתחייב מיתה ממיתין אותו ואם אינו חייב מיתה פוטרין אותו שאע"פ שיש עונות חמורין משפיכות דמים אין בהן השחתת יישובו של עולם כשפיכות דמים אפילו ע"ז ואין צריך לומר עריות או חילול שבת אינן כשפיכות דמים. שאלו עוונות הן מעבירות שבין אדם למקום אבל שפיכות דמים מעבירות שבינו לבין חבירו וכל מי שיש בידו עון זה הרי הוא רשע גמור ואין כל המצות שעשה כל ימיו שקולין כנגד עון זה ולא יצילוהו מן הדין שנאמר אדם עשוק בדם נפש וגו'. צא ולמד מאחאב עובד ע"ז שהרי נאמר בו רק לא היה כאחאב וכשנסדרו עונותיו וזכיותיו לפני אלהי הרוחות לא נמצא עון שחייבו כלייה ולא היה שם דבר אחר ששקול כנגדו אלא דמי נבות שנאמר ותצא הרוח ותעמד לפני ה' זה רוח נבות ונאמר לו תפתה וגם תוכל והרי הוא הרשע לא הרג בידו אלא סיבב קל וחומר להורג בידו:
10
It is a mitzvah to kill minim and apikorsim.
The term minim refers to Jewish idolaters or those who perform transgressions for the sake of angering God, even if one eats non-kosher meat for the sake of angering God or wears sha'atnez for the sake of angering God.
The term apikorsim refers to Jews who deny the Torah and the concept of prophecy.
If there is the possibility, one should kill them with a sword in public view. If that is not possible, one should develop a plan so that one can cause their deaths.
What is implied? If one sees such a person descend to a cistern, and there is a ladder in the cistern, one should take the ladder, and excuse oneself, saying: "I must hurry to take my son down from the roof. I shall return the ladder to you soon." Similarly, one should devise other analogous plans to cause the death of such people.
י
האפיקורסים והם עובדי עבודה זרה או העושה עבירות להכעיס אפילו אכל נבילה או לבש שעטנז להכעיס הרי זה אפיקורוס *ושכופרין בתורה ובנבואה היה מצוה להרגן. אם יש בידו כח להרגן בסייף בפרהסיא הורג. ואם לאו היה בא עליהן בעלילות עד [א] שיסבב הריגתן. כיצד ראה אחד מהן שנפל לבאר והסולם בבאר היה מסלקו ואומר הריני טרוד להוריד בני מן הגג ואחזירנו לך וכיוצא בדברים אלו:
11
With regard to a gentile idolater with whom we are not at war, a Jewish shepherd of small livestock, and the like, by contrast, we should not try to cause their deaths. It is, however, forbidden to save their lives if their lives are threatened. For example, if such a person fell into the sea, one should not rescue him. Leviticus 19:16] states: "Do not stand idly by while your brother's blood is at stake." This does not apply with regard to such individuals, because they are not "your brothers."
יא
אבל עובדי כוכבים שאין בינינו ובינם מלחמה ורועי בהמה דקה מישראל וכיוצא בה אין מסבבים להן המיתה ואסור להצילן אם נטו למות כגון שראה אחד מהן שנפל לים אינו מעלהו שנאמר לא תעמוד על דם רעך. ואין זה רעך:
12
When does the above apply? With regard to a Jew who sins and perseveres in his wickedness, continually repeating it - e.g., shepherds of small livestock who show no consideration for the prohibition against robbery and continue in their perversity.
When, by contrast, a Jew commits transgressions, but does not maintain his wickedness continually, merely occasionally sinning for his own personal satisfaction - e.g., one who eats non-kosher food for pleasure - it is a mitzvah to save his life, and it is forbidden to stand idly by when his life is threatened.
יב
במה דברים אמורים בישראל בעל עבירה והעומד ברשעו ושונה בו תמיד כגון רועי בהמה דקה שפקרו בגזל והם הולכים באוולתן. אבל ישראל בעל עבירות שאינו עומד ברשעו תמיד אלא עושה עבירות להנאת עצמו כגון אוכל נבילות לתיאבון מצוה להצילו ואסור לעמוד על דמו:
Hayom Yom: Today's Hayom Yom
• Wednesday, 28 Tammuz, 5776 · 3 August 2016
• "Today's Day"
• Shabbat, Tamuz 28 5703
Bless Rosh Chodesh Menachem-Av. Say all the Tehillim in the early morning. Day of farbrengen.
Haftora: Shimu until elokecha Yehuda; then, Im tashuv until uvo yit'halalu.
Torah lessons: Chumash: Matot-Massai, Shevi'i with Rashi.
Tehillim: 135-139.
Tanya: Ch. 8. After deeply (p. 373) ...the King..." (p. 375).
Each of the Rebbe'im had maamarim designated especially for the purpose of purifying the atmosphere. Every two or three years they would review and recite them publicly. One of (these special) maamarim of the Alter Rebbe was Hechaltzu printed in Likutei Torah (without the glosses). One of the Mitteler Rebbe's was Yafa sha'a achat; (its subject was the first ten chapters of the maamar Hinei kol echad v'echad in Derech Hachayim). One of the Tzemach Tzedek's was Ma tovu, printed in Likutei Torah. One of my grandfather's (the Rebbe Maharash) was Mi chamocha. One of my father's was V'yadata hayom, Moscow - 5657.
• Daily Thought:
Wisdom, Not Hammers
“A home,” wrote Solomon the Wise, “is built with wisdom.”
And not with a hammer.
Because wisdom is the glue of beauty. Wisdom, meaning the ability to step back and see all of the picture, the past and, most important, the future to which all this leads. To see the truth inside each thing.
Without wisdom, there are only fragments. With wisdom, there is a whole. And there is peace between all the parts of that whole.[Sefer Hasichot 5704, page 100.]
Bless Rosh Chodesh Menachem-Av. Say all the Tehillim in the early morning. Day of farbrengen.
Haftora: Shimu until elokecha Yehuda; then, Im tashuv until uvo yit'halalu.
Torah lessons: Chumash: Matot-Massai, Shevi'i with Rashi.
Tehillim: 135-139.
Tanya: Ch. 8. After deeply (p. 373) ...the King..." (p. 375).
Each of the Rebbe'im had maamarim designated especially for the purpose of purifying the atmosphere. Every two or three years they would review and recite them publicly. One of (these special) maamarim of the Alter Rebbe was Hechaltzu printed in Likutei Torah (without the glosses). One of the Mitteler Rebbe's was Yafa sha'a achat; (its subject was the first ten chapters of the maamar Hinei kol echad v'echad in Derech Hachayim). One of the Tzemach Tzedek's was Ma tovu, printed in Likutei Torah. One of my grandfather's (the Rebbe Maharash) was Mi chamocha. One of my father's was V'yadata hayom, Moscow - 5657.
• Daily Thought:
Wisdom, Not Hammers
“A home,” wrote Solomon the Wise, “is built with wisdom.”
And not with a hammer.
Because wisdom is the glue of beauty. Wisdom, meaning the ability to step back and see all of the picture, the past and, most important, the future to which all this leads. To see the truth inside each thing.
Without wisdom, there are only fragments. With wisdom, there is a whole. And there is peace between all the parts of that whole.[Sefer Hasichot 5704, page 100.]
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