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G-d looked into the Torah and created the world. Man looks into Torah and sustains the world[Zohar]
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Chumash: Re'eh, 4th Portion Deuteronomy 14:1-14:21 with Rashi
• Deuteronomy Chapter 14
1You are children of the Lord, your God. You shall neither cut yourselves nor make any baldness between your eyes for the dead. אבָּנִ֣ים אַתֶּ֔ם לַֽיהֹוָ֖ה אֱלֹֽהֵיכֶ֑ם לֹ֣א תִתְגֹּֽדְד֗וּ וְלֹֽא־תָשִׂ֧ימוּ קָרְחָ֛ה בֵּ֥ין עֵֽינֵיכֶ֖ם לָמֵֽת:
You shall neither cut yourselves: Do not make cuts and incisions in your flesh [to mourn] for the dead, in the manner that the Amorites do, because you are the children of the Omnipresent and it is appropriate for you to be handsome and not to be cut or have your hair torn out. לא תתגודדו: לא תתנו גדידה ושרט בבשרכם על מת כדרך שהאמוריים עושין, לפי שאתם בניו של מקום ואתם ראוין להיות נאים ולא גדודים ומקורחים:
[nor make any baldness] between your eyes: [i.e.,] near the forehead. Elsewhere, however, it says: “They shall not make their head bald” (Lev. 21: 5), to make the entire head like between the eyes (בֵּין עֵינַיִם) [i.e., one must not make bald spots on any part of the head]. — [Sifrei] בין עיניכם: אצל הפדחת. ובמקום אחר הוא אומר (ויקרא כא, ה) לא יקרחו קרחה בראשם, לעשות כל הראש כבין העינים:
2For you are a holy people to the Lord, your God, and the Lord has chosen you to be a treasured people for Him, out of all the nations that are upon the earth. בכִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ וּבְךָ֞ בָּחַ֣ר יְהֹוָ֗ה לִֽהְי֥וֹת לוֹ֙ לְעַ֣ם סְגֻלָּ֔ה מִכֹּל֙ הָֽעַמִּ֔ים אֲשֶׁ֖ר עַל־פְּנֵ֥י הָֽאֲדָמָֽה:
For you are a holy people: Your holiness stems from your forefathers, and, moreover, “the Lord has chosen you.” - [Sifrei] כי עם קדוש אתה: קדושת עצמך מאבותיך. ועוד, ובך בחר ה':
3You shall not eat any abomination. גלֹ֥א תֹאכַ֖ל כָּל־תּֽוֹעֵבָֽה:
[You shall not eat] any abomination: Anything that I have declared to be an abomination for you-for instance, if he made a slit in the ear of a firstborn [animal], in order to [be permitted to] slaughter it in the country [i.e., outside the Temple walls, where unblemished firstborns must be slaughtered]. This is a thing that I have declared to be an abomination for you, for“no blemish shall be in it” (Lev. 22:21) [meaning that one may not make a blemish on a firstborn or on any sacrificial animal. Our verse] comes to teach here that one may not slaughter [the firstborn] and eat it based on that [deliberately made] blemish. [Another example is] if one cooked meat in milk, which is a thing that I declared an abomination for you; and here Scripture admonishes against eating it. — [Chul. 114b] כל תועבה: כל שתעבתי לך, שאם צרם אוזן בכור כדי לשוחטו במדינה, הרי דבר שתעבתי לך כל מום לא יהיה בו, ובא ולמד כאן שלא ישחט ויאכל על אותו המום. בשל בשר בחלב הרי דבר שתעבתי לך, והזהיר כאן על אכילתו:
4These are the animals that you may eat: ox, lamb, and kid, דזֹ֥את הַבְּהֵמָ֖ה אֲשֶׁ֣ר תֹּאכֵ֑לוּ שׁ֕וֹר שֵׂ֥ה כְשָׂבִ֖ים וְשֵׂ֥ה עִזִּֽים:
5gazelle, deer, and antelope, ibex, chamois, bison, and giraffe. האַיָּ֥ל וּצְבִ֖י וְיַחְמ֑וּר וְאַקּ֥וֹ וְדִישֹׁ֖ן וּתְא֥וֹ וָזָֽמֶר:
This is the animal [which you may eat…] the gazelle, and the deer, and the antelope: [Since the verse begins with“This is the animal (בְּהֵמָה) …” and then goes on to enumerate types of wild beasts (חַיָּה),] we learn that the category of wild beasts (חַיָּה) is included in the category of (בְּהֵמָה) , [which usually refers only to domestic animals]. - [Sifrei ; Chul. 71a] We learn also that unclean domestic and wild animals are more numerous than clean [ones] since the less numerous are always enumerated. [Therefore, the clean animals are enumerated here.] - [Sifrei; Chul. 63a] זאת הבהמה וגו', איל וצבי ויחמור : למדנו שהחיה בכלל בהמה ולמדנו שבהמה וחיה טמאה, מרובה מן הטהורה, שבכל מקום פורט את המועט:
and the ibex: Heb. וְאַקּוֹ. This is rendered by Targum [Onkelos] as יַעִלָא, [like the Hebrew יָעֵל in the expression] יַעִלֵי סָלַע (Job 39:1). This is known as estainboc [in Old French, mountain goat. ואקו: מתורגם יעלא (איוב לט, א) יעלי סלע הוא אשטנבו"ק [יעל סלע]:
and the bison: Heb. וּתְאוֹ.[Onkelos renders this:] וְתוּרְבָּלָא, [which is the equivalent of] תּוֹר הַיַעַר,“the ox of the forest,” for בָּאלָא means“forest” in the Aramaic language. ותאו: תורבלא, שור היער. באלא יער, בלשון ארמי:
6And every animal that has a split hoof and has a hoof cloven into two hoof sections, [and] chews the cud among the animals that you may eat. ווְכָל־בְּהֵמָ֞ה מַפְרֶ֣סֶת פַּרְסָ֗ה וְשֹׁסַ֤עַת שֶׁ֨סַע֙ שְׁתֵּ֣י פְרָס֔וֹת מַֽעֲלַ֥ת גֵּרָ֖ה בַּבְּהֵמָ֑ה אֹתָ֖הּ תֹּאכֵֽלוּ:
split: Heb. מַפְרֶסֶת, split, as the Targum [Onkelos renders it]. מפרסת: סדוקה כתרגומו:
hoof: Heb. פַּרְסָה, plante [in French]. פרסה: פלנט"א [כף רגל]:
[and has a hoof] cloven [into two hoof sections]: [Hooves] cloven into two“nails,” for there are [animals with hooves] split but not entirely cloven into [two] nails; such animals are unclean. ושסעת: חלוקה בשתי צפרנים שיש סדוקה ואינה חלוקה בצפרנים והיא טמאה:
among the animals - [that you may eat]: Heb. בַּבְּהֵמָה This [means literally“within the animal”], meaning that anything found inside the beast, you may eat. From here [our Rabbis] said that a fetus becomes permitted to be eaten through the [proper] slaughtering of its mother [without requiring its own slaughtering]. — [Chul. 69a] בבהמה: משמע מה שנמצא בבהמה אכול, מכאן אמרו שהשליל ניתר בשחיטת אמו:
7But you shall not eat of those that chew the cud, or of those that have the split hooves: the cloven one, the camel, the hyrax, and the hare, for they chew the cud, but do not have split hooves; they are unclean for you. זאַ֣ךְ אֶת־זֶ֞ה לֹ֤א תֹֽאכְלוּ֙ מִמַּֽעֲלֵ֣י הַגֵּרָ֔ה וּמִמַּפְרִיסֵ֥י הַפַּרְסָ֖ה הַשְּׁסוּעָ֑ה אֶת־הַ֠גָּמָ֠ל וְאֶת־הָֽאַרְנֶ֨בֶת וְאֶת־הַשָּׁפָ֜ן כִּי־מַֽעֲלֵ֧ה גֵרָ֣ה הֵ֗מָּה וּפַרְסָה֙ לֹ֣א הִפְרִ֔יסוּ טְמֵאִ֥ים הֵ֖ם לָכֶֽם:
the cloven one: This is a certain creature that has two backs and two spinal columns (Chul. 60b). Our Rabbis said: Why are [these animals and birds] repeated [here, since they are already mentioned in Lev. 11]? Because of the [animal called] שְׁסוּעָה, and in [the category of] fowl because of the רָאָה, both of which are not mentioned in Torath Kohanim [i.e., Lev.]. — [Chul. 63b] השסועה: בריה היא שיש לה שני גבין ושתי שדראות. אמרו רבותינו למה נשנו, בבהמות מפני השסועה, ובעופות מפני הראה, שלא נאמרו בתורת כהנים:
8And the pig, because it has a split hoof, but does not chew the cud; it is unclean for you. You shall neither eat of their flesh nor touch their carcass. חוְאֶת־הַֽ֠חֲזִ֠יר כִּֽי־מַפְרִ֨יס פַּרְסָ֥ה הוּא֙ וְלֹ֣א גֵרָ֔ה טָמֵ֥א ה֖וּא לָכֶ֑ם מִבְּשָׂרָם֙ לֹ֣א תֹאכֵ֔לוּ וּבְנִבְלָתָ֖ם לֹ֥א תִגָּֽעוּ:
nor touch their carcass: Our Rabbis explained [that this refers only to] the Festival[s], for a person is obliged to purify himself for the Festival. One might think that [all Israelites] are prohibited [from touching a carcass] during the entire year. Therefore, Scripture states [in reference to the uncleanness of a corpse], “Say to the kohanim … [none shall be defiled for the dead…]” (Lev. 21:1). Now if in the case of the uncleanness caused by a [human] corpse, which is a stringent [kind of uncleanness, only] kohanim are prohibited regarding it but [ordinary] Israelites are not prohibited, then in the case of uncleanness caused by a carcass [of an animal], which is light [i.e., a less stringent uncleanness], how much more so [is the case that ordinary Israelites are permitted to touch these carcasses]! ובנבלתם לא תגעו: רבותינו פירשו, ברגל. שאדם חייב לטהר את עצמו ברגל. יכול יהיו מוזהרים בכל השנה, תלמוד לומר (ויקרא כא, א) אמור אל הכהנים וגו' ומה טומאת המת חמורה, כהנים מוזהרים ואין ישראל מוזהרים, טומאת נבלה קלה לא כל שכן:
9These you may eat of all that are in the waters; all that have fins and scales, you may eat. טאֶת־זֶה֙ תֹּֽאכְל֔וּ מִכֹּ֖ל אֲשֶׁ֣ר בַּמָּ֑יִם כֹּ֧ל אֲשֶׁר־ל֛וֹ סְנַפִּ֥יר וְקַשְׂקֶ֖שֶׂת תֹּאכֵֽלוּ:
10But whatever does not have fins and scales, you shall not eat; it is unclean for you. יוְכֹ֨ל אֲשֶׁ֧ר אֵין־ל֛וֹ סְנַפִּ֥יר וְקַשְׂקֶ֖שֶׂת לֹ֣א תֹאכֵ֑לוּ טָמֵ֥א ה֖וּא לָכֶֽם:
11You may eat every clean bird. יאכָּל־צִפּ֥וֹר טְהֹרָ֖ה תֹּאכֵֽלוּ:
You may eat every clean bird: [“Every”] comes to include [as permissible to eat] the bird that is set free [in the purification rite] of a metzora (seeLev. 14:7). - [Sifrei ; Kid. 57a] כל צפור טהורה תאכלו: להתיר משולחת שבמצורע:
12But these are those from which you shall not eat: The eagle [or the griffin vulture], the ossifrage, the osprey; יבוְזֶ֕ה אֲשֶׁ֥ר לֹא־תֹֽאכְל֖וּ מֵהֶ֑ם הַנֶּ֥שֶׁר וְהַפֶּ֖רֶס וְהָֽעָזְנִיָּֽה:
But these are those from which you shall not eat: [The word “which” comes] to forbid [as food] the [bird that is] slaughtered [in the purification rite of a metzora]. — [Sifrei; Kid. 57a] וזה אשר לא תאכלו מהם: לאסור את השחוטה:
13and the white vulture, and the black vulture, and the kite after its species; יגוְהָֽרָאָה֙ וְאֶת־הָ֣אַיָּ֔ה וְהַדַּיָּ֖ה לְמִינָֽהּ:
the white vulture and the black vulture: רָאָה, אַיָּה and דַּיָּה are [names for] the same [or similar] bird. Why is its name called רָאָה ? Because it sees (רוֹאֶה) very well. And why does [Scripture] admonish you with all its names? In order not to give an opponent any opportunity to disagree, so that the one who wishes to prohibit should not call it רָאָה, and the one who wishes to permit it will say,“This one is named דַּיָּה,” or “This one is named אַיָּה,” and Scripture did not prohibit this one!" And in the case of birds, [Scripture] enumerates the unclean species, to teach that the clean birds are more numerous than the unclean [in contrast with Rashi on verses 4-5, regarding animals]. Therefore, it enumerates the fewer ones. - [Chul. 63b] והראה ואת האיה וגו': היא ראה היא איה היא דיה. ולמה נקרא שמה ראה, שרואה ביותר. ולמה הזהיר בכל שמותיה, שלא ליתן פתחון פה לבעל דין לחלוק, שלא יהא האוסרה קורא אותה ראה והבא להתיר אומר, זו דיה שמה או איה שמה, וזו לא אסר הכתוב. ובעופות פרט לך הטמאים, ללמד שהעופות הטהורים מרובים על הטמאים, לפיכך פרט את המועט:
14And every raven after its species; ידוְאֵ֥ת כָּל־עֹרֵ֖ב לְמִינֽוֹ:
15And the ostrich, and the owl, and the gull, and the hawk after its species; טווְאֵת֙ בַּ֣ת הַיַּֽעֲנָ֔ה וְאֶת־הַתַּחְמָ֖ס וְאֶת־הַשָּׁ֑חַף וְאֶת־הַנֵּ֖ץ לְמִינֵֽהוּ:
16The falcon, and the ibis, and the bat; טזאֶת־הַכּ֥וֹס וְאֶת־הַיַּנְשׁ֖וּף וְהַתִּנְשָֽׁמֶת:
the bat: Heb. וְהַתִּנְשֶׁמֶת, calve-soriz [in Old French], bat, [chauve souris in modern French. Note that Rashi on Isa. 2:20 brings this laaz for עִטַלֵּף, whereas here and in Lev. 11:18, he brings it for תִּנְשֶׁמֶת and does not identify עִטַלֵּף. והתנשמת: קלב"א שורי"ץ [עטלף]:
17And the pelican, and the magpie, and the cormorant; יזוְהַקָּאָ֥ת וְאֶת־הָֽרָחָ֖מָה וְאֶת־הַשָּׁלָֽךְ:
the cormorant: [or the gull] Heb. שָׁלָךְ, [a bird] that draws out (שׁוֹלֶה) fish from the sea. — [Chul. 63b] שלך: השולה דגים מן הים:
18And the stork, and the heron and its species, and the hoopoe, and the atalef. יחוְהַ֣חֲסִידָ֔ה וְהָֽאֲנָפָ֖ה לְמִינָ֑הּ וְהַדּֽוּכִיפַ֖ת וְהָֽעֲטַלֵּֽף:
and the hoopoe: וְהַדּוּכִיפַת. The wild rooster, [which is called] in Old French haruppe, and which has a double crest. — [Gittin 68] דוכיפת: הוא תרנגול הבר ובלע"ז הרופ"א [דוכיפת] וכרבלתו כפולה:
19And every flying insect is unclean for you; they may not be eaten. יטוְכֹל֙ שֶׁ֣רֶץ הָע֔וֹף טָמֵ֥א ה֖וּא לָכֶ֑ם לֹ֖א יֵֽאָכֵֽלוּ:
flying insects: שֶׁרֶץ. These are the lowly [creatures] that swarm on the ground: flies, hornets, and the unclean species of locusts. [All these] are called שֶׁרֶץ. שרץ העוף: הם הנמוכים הרוחשים על הארץ, כגון זבובין וצרעים וחגבים טמאים, הם קרויים שרץ:
20You may eat any clean fowl. ככָּל־ע֥וֹף טָה֖וֹר תֹּאכֵֽלוּ:
You may eat every clean fowl: But not the unclean ones. Here [Scripture] comes to attach a positive commandment to the negative commandment. Similarly, in the case of [clean] animals, it says:“that you may eat” (verse 6), [but] not the unclean ones. A prohibition inferred from a positive commandment [is regarded as] a positive commandment, so that one [who eats such food] transgresses a positive and a negative commandment. כל עוף טהור תאכלו: ולא את הטמא. בא ליתן עשה על לא תעשה. וכן בבהמה, אותה תאכלו ולא בהמה טמאה, לאו הבא מכלל עשה עשה, לעבור עליהם בעשה ולא תעשה:
21You shall not eat any carcass. You may give it to the stranger who is in your cities, that he may eat it, or you may sell it to a foreigner; for you are a holy people to the Lord, your God. You shall not cook a kid in its mother's milk. כאלֹא־תֹֽאכְל֣וּ כָל־נְ֠בֵלָ֠ה לַגֵּ֨ר אֲשֶׁר־בִּשְׁעָרֶ֜יךָ תִּתְּנֶ֣נָּה וַֽאֲכָלָ֗הּ א֤וֹ מָכֹר֙ לְנָכְרִ֔י כִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּֽחֲלֵ֥ב אִמּֽוֹ:
You shall not eat any carcass. You may give it] to the stranger who is within your cities: [i.e.,] a resident alien (גֵּר תּוֹשָׁב), who has accepted upon himself not to worship idols, but he eats carcasses [animals not ritually slaughtered]. — [Sifrei] לגר אשר בשעריך: גר תושב שקבל עליו שלא לעבוד עבודה זרה ואוכל נבלות:
for you are a holy people to the Lord: Sanctify yourself with that which is permitted to you; i.e., there are things which are technically permissible, but which some people treat as forbidden. In the presence of these people, do not treat those things as permissible. — [Sifrei] כי עם קדוש אתה לה': קדש את עצמך במותר לך. דברים המותרים ואחרים נוהגים בהם איסור, אל תתירם בפניהם:
You shall not cook a kid [in its mother’s milk]: [This is stated] three times [here, in Exod. 23:19, and in Exod. 34:26], to exclude wild animals, fowl, and unclean animals [from the prohibition of cooking meat in milk]. — [Chul. 113a] ולא תבשל גדי: שלש פעמים. פרט לחיה ולעופות ולבהמה טמאה:לא תבשל גדי וגו'
Daily Tehillim: Psalms Chapters 120 - 134
• Chapter 120
This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
FOOTNOTES
1.Which remain hot on the inside while appearing cool to the touch (Rashi).
Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
1. A song of ascents. I lift my eyes to the mountains-from where will my help come?
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.
Chapter 122
The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.
Chapter 123
The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.
Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.
Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.
Chapter 127
King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.
Chapter 128
This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel.
Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131
In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
Tanya: Iggeret HaKodesh, Epistle 8
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 27 AV , 5776 · 31 August 2016
• Iggeret HaKodesh, Epistle 8
• זורע צדקות, מצמיח ישועות
G-d looked into the Torah and created the world. Man looks into Torah and sustains the world[Zohar]
Daily Study:
Chitas and Rambam for today:
Chumash: Re'eh, 4th Portion Deuteronomy 14:1-14:21 with Rashi
• Deuteronomy Chapter 14
1You are children of the Lord, your God. You shall neither cut yourselves nor make any baldness between your eyes for the dead. אבָּנִ֣ים אַתֶּ֔ם לַֽיהֹוָ֖ה אֱלֹֽהֵיכֶ֑ם לֹ֣א תִתְגֹּֽדְד֗וּ וְלֹֽא־תָשִׂ֧ימוּ קָרְחָ֛ה בֵּ֥ין עֵֽינֵיכֶ֖ם לָמֵֽת:
You shall neither cut yourselves: Do not make cuts and incisions in your flesh [to mourn] for the dead, in the manner that the Amorites do, because you are the children of the Omnipresent and it is appropriate for you to be handsome and not to be cut or have your hair torn out. לא תתגודדו: לא תתנו גדידה ושרט בבשרכם על מת כדרך שהאמוריים עושין, לפי שאתם בניו של מקום ואתם ראוין להיות נאים ולא גדודים ומקורחים:
[nor make any baldness] between your eyes: [i.e.,] near the forehead. Elsewhere, however, it says: “They shall not make their head bald” (Lev. 21: 5), to make the entire head like between the eyes (בֵּין עֵינַיִם) [i.e., one must not make bald spots on any part of the head]. — [Sifrei] בין עיניכם: אצל הפדחת. ובמקום אחר הוא אומר (ויקרא כא, ה) לא יקרחו קרחה בראשם, לעשות כל הראש כבין העינים:
2For you are a holy people to the Lord, your God, and the Lord has chosen you to be a treasured people for Him, out of all the nations that are upon the earth. בכִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ וּבְךָ֞ בָּחַ֣ר יְהֹוָ֗ה לִֽהְי֥וֹת לוֹ֙ לְעַ֣ם סְגֻלָּ֔ה מִכֹּל֙ הָֽעַמִּ֔ים אֲשֶׁ֖ר עַל־פְּנֵ֥י הָֽאֲדָמָֽה:
For you are a holy people: Your holiness stems from your forefathers, and, moreover, “the Lord has chosen you.” - [Sifrei] כי עם קדוש אתה: קדושת עצמך מאבותיך. ועוד, ובך בחר ה':
3You shall not eat any abomination. גלֹ֥א תֹאכַ֖ל כָּל־תּֽוֹעֵבָֽה:
[You shall not eat] any abomination: Anything that I have declared to be an abomination for you-for instance, if he made a slit in the ear of a firstborn [animal], in order to [be permitted to] slaughter it in the country [i.e., outside the Temple walls, where unblemished firstborns must be slaughtered]. This is a thing that I have declared to be an abomination for you, for“no blemish shall be in it” (Lev. 22:21) [meaning that one may not make a blemish on a firstborn or on any sacrificial animal. Our verse] comes to teach here that one may not slaughter [the firstborn] and eat it based on that [deliberately made] blemish. [Another example is] if one cooked meat in milk, which is a thing that I declared an abomination for you; and here Scripture admonishes against eating it. — [Chul. 114b] כל תועבה: כל שתעבתי לך, שאם צרם אוזן בכור כדי לשוחטו במדינה, הרי דבר שתעבתי לך כל מום לא יהיה בו, ובא ולמד כאן שלא ישחט ויאכל על אותו המום. בשל בשר בחלב הרי דבר שתעבתי לך, והזהיר כאן על אכילתו:
4These are the animals that you may eat: ox, lamb, and kid, דזֹ֥את הַבְּהֵמָ֖ה אֲשֶׁ֣ר תֹּאכֵ֑לוּ שׁ֕וֹר שֵׂ֥ה כְשָׂבִ֖ים וְשֵׂ֥ה עִזִּֽים:
5gazelle, deer, and antelope, ibex, chamois, bison, and giraffe. האַיָּ֥ל וּצְבִ֖י וְיַחְמ֑וּר וְאַקּ֥וֹ וְדִישֹׁ֖ן וּתְא֥וֹ וָזָֽמֶר:
This is the animal [which you may eat…] the gazelle, and the deer, and the antelope: [Since the verse begins with“This is the animal (בְּהֵמָה) …” and then goes on to enumerate types of wild beasts (חַיָּה),] we learn that the category of wild beasts (חַיָּה) is included in the category of (בְּהֵמָה) , [which usually refers only to domestic animals]. - [Sifrei ; Chul. 71a] We learn also that unclean domestic and wild animals are more numerous than clean [ones] since the less numerous are always enumerated. [Therefore, the clean animals are enumerated here.] - [Sifrei; Chul. 63a] זאת הבהמה וגו', איל וצבי ויחמור : למדנו שהחיה בכלל בהמה ולמדנו שבהמה וחיה טמאה, מרובה מן הטהורה, שבכל מקום פורט את המועט:
and the ibex: Heb. וְאַקּוֹ. This is rendered by Targum [Onkelos] as יַעִלָא, [like the Hebrew יָעֵל in the expression] יַעִלֵי סָלַע (Job 39:1). This is known as estainboc [in Old French, mountain goat. ואקו: מתורגם יעלא (איוב לט, א) יעלי סלע הוא אשטנבו"ק [יעל סלע]:
and the bison: Heb. וּתְאוֹ.[Onkelos renders this:] וְתוּרְבָּלָא, [which is the equivalent of] תּוֹר הַיַעַר,“the ox of the forest,” for בָּאלָא means“forest” in the Aramaic language. ותאו: תורבלא, שור היער. באלא יער, בלשון ארמי:
6And every animal that has a split hoof and has a hoof cloven into two hoof sections, [and] chews the cud among the animals that you may eat. ווְכָל־בְּהֵמָ֞ה מַפְרֶ֣סֶת פַּרְסָ֗ה וְשֹׁסַ֤עַת שֶׁ֨סַע֙ שְׁתֵּ֣י פְרָס֔וֹת מַֽעֲלַ֥ת גֵּרָ֖ה בַּבְּהֵמָ֑ה אֹתָ֖הּ תֹּאכֵֽלוּ:
split: Heb. מַפְרֶסֶת, split, as the Targum [Onkelos renders it]. מפרסת: סדוקה כתרגומו:
hoof: Heb. פַּרְסָה, plante [in French]. פרסה: פלנט"א [כף רגל]:
[and has a hoof] cloven [into two hoof sections]: [Hooves] cloven into two“nails,” for there are [animals with hooves] split but not entirely cloven into [two] nails; such animals are unclean. ושסעת: חלוקה בשתי צפרנים שיש סדוקה ואינה חלוקה בצפרנים והיא טמאה:
among the animals - [that you may eat]: Heb. בַּבְּהֵמָה This [means literally“within the animal”], meaning that anything found inside the beast, you may eat. From here [our Rabbis] said that a fetus becomes permitted to be eaten through the [proper] slaughtering of its mother [without requiring its own slaughtering]. — [Chul. 69a] בבהמה: משמע מה שנמצא בבהמה אכול, מכאן אמרו שהשליל ניתר בשחיטת אמו:
7But you shall not eat of those that chew the cud, or of those that have the split hooves: the cloven one, the camel, the hyrax, and the hare, for they chew the cud, but do not have split hooves; they are unclean for you. זאַ֣ךְ אֶת־זֶ֞ה לֹ֤א תֹֽאכְלוּ֙ מִמַּֽעֲלֵ֣י הַגֵּרָ֔ה וּמִמַּפְרִיסֵ֥י הַפַּרְסָ֖ה הַשְּׁסוּעָ֑ה אֶת־הַ֠גָּמָ֠ל וְאֶת־הָֽאַרְנֶ֨בֶת וְאֶת־הַשָּׁפָ֜ן כִּי־מַֽעֲלֵ֧ה גֵרָ֣ה הֵ֗מָּה וּפַרְסָה֙ לֹ֣א הִפְרִ֔יסוּ טְמֵאִ֥ים הֵ֖ם לָכֶֽם:
the cloven one: This is a certain creature that has two backs and two spinal columns (Chul. 60b). Our Rabbis said: Why are [these animals and birds] repeated [here, since they are already mentioned in Lev. 11]? Because of the [animal called] שְׁסוּעָה, and in [the category of] fowl because of the רָאָה, both of which are not mentioned in Torath Kohanim [i.e., Lev.]. — [Chul. 63b] השסועה: בריה היא שיש לה שני גבין ושתי שדראות. אמרו רבותינו למה נשנו, בבהמות מפני השסועה, ובעופות מפני הראה, שלא נאמרו בתורת כהנים:
8And the pig, because it has a split hoof, but does not chew the cud; it is unclean for you. You shall neither eat of their flesh nor touch their carcass. חוְאֶת־הַֽ֠חֲזִ֠יר כִּֽי־מַפְרִ֨יס פַּרְסָ֥ה הוּא֙ וְלֹ֣א גֵרָ֔ה טָמֵ֥א ה֖וּא לָכֶ֑ם מִבְּשָׂרָם֙ לֹ֣א תֹאכֵ֔לוּ וּבְנִבְלָתָ֖ם לֹ֥א תִגָּֽעוּ:
nor touch their carcass: Our Rabbis explained [that this refers only to] the Festival[s], for a person is obliged to purify himself for the Festival. One might think that [all Israelites] are prohibited [from touching a carcass] during the entire year. Therefore, Scripture states [in reference to the uncleanness of a corpse], “Say to the kohanim … [none shall be defiled for the dead…]” (Lev. 21:1). Now if in the case of the uncleanness caused by a [human] corpse, which is a stringent [kind of uncleanness, only] kohanim are prohibited regarding it but [ordinary] Israelites are not prohibited, then in the case of uncleanness caused by a carcass [of an animal], which is light [i.e., a less stringent uncleanness], how much more so [is the case that ordinary Israelites are permitted to touch these carcasses]! ובנבלתם לא תגעו: רבותינו פירשו, ברגל. שאדם חייב לטהר את עצמו ברגל. יכול יהיו מוזהרים בכל השנה, תלמוד לומר (ויקרא כא, א) אמור אל הכהנים וגו' ומה טומאת המת חמורה, כהנים מוזהרים ואין ישראל מוזהרים, טומאת נבלה קלה לא כל שכן:
9These you may eat of all that are in the waters; all that have fins and scales, you may eat. טאֶת־זֶה֙ תֹּֽאכְל֔וּ מִכֹּ֖ל אֲשֶׁ֣ר בַּמָּ֑יִם כֹּ֧ל אֲשֶׁר־ל֛וֹ סְנַפִּ֥יר וְקַשְׂקֶ֖שֶׂת תֹּאכֵֽלוּ:
10But whatever does not have fins and scales, you shall not eat; it is unclean for you. יוְכֹ֨ל אֲשֶׁ֧ר אֵין־ל֛וֹ סְנַפִּ֥יר וְקַשְׂקֶ֖שֶׂת לֹ֣א תֹאכֵ֑לוּ טָמֵ֥א ה֖וּא לָכֶֽם:
11You may eat every clean bird. יאכָּל־צִפּ֥וֹר טְהֹרָ֖ה תֹּאכֵֽלוּ:
You may eat every clean bird: [“Every”] comes to include [as permissible to eat] the bird that is set free [in the purification rite] of a metzora (seeLev. 14:7). - [Sifrei ; Kid. 57a] כל צפור טהורה תאכלו: להתיר משולחת שבמצורע:
12But these are those from which you shall not eat: The eagle [or the griffin vulture], the ossifrage, the osprey; יבוְזֶ֕ה אֲשֶׁ֥ר לֹא־תֹֽאכְל֖וּ מֵהֶ֑ם הַנֶּ֥שֶׁר וְהַפֶּ֖רֶס וְהָֽעָזְנִיָּֽה:
But these are those from which you shall not eat: [The word “which” comes] to forbid [as food] the [bird that is] slaughtered [in the purification rite of a metzora]. — [Sifrei; Kid. 57a] וזה אשר לא תאכלו מהם: לאסור את השחוטה:
13and the white vulture, and the black vulture, and the kite after its species; יגוְהָֽרָאָה֙ וְאֶת־הָ֣אַיָּ֔ה וְהַדַּיָּ֖ה לְמִינָֽהּ:
the white vulture and the black vulture: רָאָה, אַיָּה and דַּיָּה are [names for] the same [or similar] bird. Why is its name called רָאָה ? Because it sees (רוֹאֶה) very well. And why does [Scripture] admonish you with all its names? In order not to give an opponent any opportunity to disagree, so that the one who wishes to prohibit should not call it רָאָה, and the one who wishes to permit it will say,“This one is named דַּיָּה,” or “This one is named אַיָּה,” and Scripture did not prohibit this one!" And in the case of birds, [Scripture] enumerates the unclean species, to teach that the clean birds are more numerous than the unclean [in contrast with Rashi on verses 4-5, regarding animals]. Therefore, it enumerates the fewer ones. - [Chul. 63b] והראה ואת האיה וגו': היא ראה היא איה היא דיה. ולמה נקרא שמה ראה, שרואה ביותר. ולמה הזהיר בכל שמותיה, שלא ליתן פתחון פה לבעל דין לחלוק, שלא יהא האוסרה קורא אותה ראה והבא להתיר אומר, זו דיה שמה או איה שמה, וזו לא אסר הכתוב. ובעופות פרט לך הטמאים, ללמד שהעופות הטהורים מרובים על הטמאים, לפיכך פרט את המועט:
14And every raven after its species; ידוְאֵ֥ת כָּל־עֹרֵ֖ב לְמִינֽוֹ:
15And the ostrich, and the owl, and the gull, and the hawk after its species; טווְאֵת֙ בַּ֣ת הַיַּֽעֲנָ֔ה וְאֶת־הַתַּחְמָ֖ס וְאֶת־הַשָּׁ֑חַף וְאֶת־הַנֵּ֖ץ לְמִינֵֽהוּ:
16The falcon, and the ibis, and the bat; טזאֶת־הַכּ֥וֹס וְאֶת־הַיַּנְשׁ֖וּף וְהַתִּנְשָֽׁמֶת:
the bat: Heb. וְהַתִּנְשֶׁמֶת, calve-soriz [in Old French], bat, [chauve souris in modern French. Note that Rashi on Isa. 2:20 brings this laaz for עִטַלֵּף, whereas here and in Lev. 11:18, he brings it for תִּנְשֶׁמֶת and does not identify עִטַלֵּף. והתנשמת: קלב"א שורי"ץ [עטלף]:
17And the pelican, and the magpie, and the cormorant; יזוְהַקָּאָ֥ת וְאֶת־הָֽרָחָ֖מָה וְאֶת־הַשָּׁלָֽךְ:
the cormorant: [or the gull] Heb. שָׁלָךְ, [a bird] that draws out (שׁוֹלֶה) fish from the sea. — [Chul. 63b] שלך: השולה דגים מן הים:
18And the stork, and the heron and its species, and the hoopoe, and the atalef. יחוְהַ֣חֲסִידָ֔ה וְהָֽאֲנָפָ֖ה לְמִינָ֑הּ וְהַדּֽוּכִיפַ֖ת וְהָֽעֲטַלֵּֽף:
and the hoopoe: וְהַדּוּכִיפַת. The wild rooster, [which is called] in Old French haruppe, and which has a double crest. — [Gittin 68] דוכיפת: הוא תרנגול הבר ובלע"ז הרופ"א [דוכיפת] וכרבלתו כפולה:
19And every flying insect is unclean for you; they may not be eaten. יטוְכֹל֙ שֶׁ֣רֶץ הָע֔וֹף טָמֵ֥א ה֖וּא לָכֶ֑ם לֹ֖א יֵֽאָכֵֽלוּ:
flying insects: שֶׁרֶץ. These are the lowly [creatures] that swarm on the ground: flies, hornets, and the unclean species of locusts. [All these] are called שֶׁרֶץ. שרץ העוף: הם הנמוכים הרוחשים על הארץ, כגון זבובין וצרעים וחגבים טמאים, הם קרויים שרץ:
20You may eat any clean fowl. ככָּל־ע֥וֹף טָה֖וֹר תֹּאכֵֽלוּ:
You may eat every clean fowl: But not the unclean ones. Here [Scripture] comes to attach a positive commandment to the negative commandment. Similarly, in the case of [clean] animals, it says:“that you may eat” (verse 6), [but] not the unclean ones. A prohibition inferred from a positive commandment [is regarded as] a positive commandment, so that one [who eats such food] transgresses a positive and a negative commandment. כל עוף טהור תאכלו: ולא את הטמא. בא ליתן עשה על לא תעשה. וכן בבהמה, אותה תאכלו ולא בהמה טמאה, לאו הבא מכלל עשה עשה, לעבור עליהם בעשה ולא תעשה:
21You shall not eat any carcass. You may give it to the stranger who is in your cities, that he may eat it, or you may sell it to a foreigner; for you are a holy people to the Lord, your God. You shall not cook a kid in its mother's milk. כאלֹא־תֹֽאכְל֣וּ כָל־נְ֠בֵלָ֠ה לַגֵּ֨ר אֲשֶׁר־בִּשְׁעָרֶ֜יךָ תִּתְּנֶ֣נָּה וַֽאֲכָלָ֗הּ א֤וֹ מָכֹר֙ לְנָכְרִ֔י כִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַֽיהֹוָ֖ה אֱלֹהֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּֽחֲלֵ֥ב אִמּֽוֹ:
You shall not eat any carcass. You may give it] to the stranger who is within your cities: [i.e.,] a resident alien (גֵּר תּוֹשָׁב), who has accepted upon himself not to worship idols, but he eats carcasses [animals not ritually slaughtered]. — [Sifrei] לגר אשר בשעריך: גר תושב שקבל עליו שלא לעבוד עבודה זרה ואוכל נבלות:
for you are a holy people to the Lord: Sanctify yourself with that which is permitted to you; i.e., there are things which are technically permissible, but which some people treat as forbidden. In the presence of these people, do not treat those things as permissible. — [Sifrei] כי עם קדוש אתה לה': קדש את עצמך במותר לך. דברים המותרים ואחרים נוהגים בהם איסור, אל תתירם בפניהם:
You shall not cook a kid [in its mother’s milk]: [This is stated] three times [here, in Exod. 23:19, and in Exod. 34:26], to exclude wild animals, fowl, and unclean animals [from the prohibition of cooking meat in milk]. — [Chul. 113a] ולא תבשל גדי: שלש פעמים. פרט לחיה ולעופות ולבהמה טמאה:לא תבשל גדי וגו'
Daily Tehillim: Psalms Chapters 120 - 134
• Chapter 120
This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
FOOTNOTES
1.Which remain hot on the inside while appearing cool to the touch (Rashi).
Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.
Chapter 122
The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.
Chapter 123
The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.
Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.
Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.
Chapter 127
King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.
Chapter 128
This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel.
Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131
In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
Tanya: Iggeret HaKodesh, Epistle 8
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 27 AV , 5776 · 31 August 2016
• Iggeret HaKodesh, Epistle 8
• זורע צדקות, מצמיח ישועות
[It is written:] “He sows tzedakot and causes deliverance to sprout forth.”1
Tzedakot, the plural form of tzedakah, can mean both “acts of righteousness” and “acts of charity.”
הנה מה שכתוב לשון זריעה במצות הצדקה
The use of the idiom “sowing” in relation to the commandment of charity,
וכמו שכתוב בפסוק: זרעו לכם לצדקה גו׳
and likewise in the verse,2 “Sow for yourselves for tzedakah, [and reap according to the measure ofChesed],”
יובן על פי מה שאמרו רז״ל: רבי אליעזר יהיב פרוטה לעני, והדר מצלי, דכתיב: אני בצדק אחזה פניך
may be understood in the light of a teaching of our Sages:3 “Rabbi Eliezer would give a coin to a poor person, and would then pray, for it is written,4 ‘Through tzedek will I behold Your face,’” and tzedek(“righteousness”) is closely related to tzedakah (“charity”).
פירוש
This means, i.e., the reason prayer is deemed “seeing G‑d’s face,” and the reason why this is attained by prefacing prayer with charity is:
כי גילוי אלקותו יתברך, המתגלה במחשבתו של אדם וכונתו בתפלה
that the manifestation of Divinity — which is revealed in the thought of man and in his devotion during prayer,
כל חד לפום שיעורא דיליה
in each individual according to his own measure —
הוא בתורת צדקה וחסד ה׳ מעולם ועד עולם על יראיו
is [granted to man] by way of Divine charity, and by [the descent of]5 “G‑d’s lovingkindness from world to world upon those who fear Him....”
כלומר, שאור ה׳ אין סוף ברוך הוא, המאיר למעלה בעולמות עליונים בהארה רבה, בבחינת גילוי רב ועצום
This means that the light of G‑d, the [infinite] Ein Sof, radiates with so (quantitatively) great and so(qualitatively) intense a manifestation in the higher worlds above,
עד שבאמת הן בטלין במציאות, וכלא ממש חשיבי קמיה
that they (and the beings which inhabit them) are truly in a state of self-nullification, and considered as truly naught before Him,
ונכללין באורו יתברך
and are absorbed in His light.
והן הן ההיכלות עם המלאכים והנשמות שבהן, המבוארים בזהר הקדוש בשמותם למקומותם, בסדר התפלה שסדרו לנו אנשי כנסת הגדולה
These [higher worlds] are the heichalot, with the angels and souls within them, that are spoken of in the sacred Zohar by their names and according to their places [and levels, as alluded to] in the liturgy arranged for us by the Men of the Great Assembly.
הנה משם מאיר האור כי טוב לעולם השפל הזה
Now, this6 “light, which is good,” radiates from there to this lowly world,
על יראי ה׳ וחושבי שמו
upon7 “those that fear G‑d and meditate upon His Name,”
החפצים לעבדו בעבודה שבלב, זו תפלה
who desire to worship Him with the8 “service of the heart, meaning prayer.”
וכמו שכתוב: וה׳ יגיה חשכי
As it is written,9 “And G‑d will enlighten my darkness,” even in this world, which is so lowly that G‑dliness is generally not manifest here.
והנה ירידת הארה זו למטה, לעולם הזה, נקראת בשם חסד ה׳
Now, the descent of this illumination downwards to this world, is called “G‑d’s kindness,”
For though this illumination is drawn down as a response to the divine service of the Jew, it outshines it out of all proportion. Its bestowal upon the lower worlds is thus truly an act of “G‑d’s kindness,”
המכונה בשם מים, היורדים ממקום גבוה למקום נמוך כו׳
“G‑d’s kindness” is drawn down through man’s “arousal initiated from below.” It is thus the coin that one gives a pauper that grants the giver the gift of “beholding G‑d’s face” — the internal aspect of G‑dliness — during prayer. In this way, man’s kindness and tzedakah elicit G‑d’s kindness and tzedakah.
However, the following must be understood: Since the Divine illumination must inevitably result from G‑d’s attribute of kindness and His tzedakah, why is man’s service necessary at all?
The Alter Rebbe answers this question by explaining that parallel to the above attribute, there also exists a Divine attribute of severity and contraction, that seeks to limit and screen the diffusion of the G‑dly light. It is man’s practice of kindness andtzedakah that ensures that the attribute of severity and Gevurah will not hinder the flow of Divine radiance that is to be revealed to him during prayer.
והנה מודעת זאת שיש למעלה גם כן מדת הגבורה והצמצום
Now it is well known that Above there is also an attribute of Gevurah and tzimtzum
לצמצם ולהסתיר אורו יתברך, לבל יתגלה לתחתונים
that serves to contract and conceal the Divine light so that it will not become revealed to the lower worlds.
How is it, then, that this illumination is nevertheless revealed below?
אך הכל תלוי באתערותא דלתתא
However, everything depends on [man’s] arousal from below.
שאם האדם מתנהג בחסידות, להשפיע חיים וחסד כו׳
For if a man conducts himself with kindness, by bestowing life and Chesed..., through acts of charity that sustain the unfortunate,
כך מעורר למעלה
he arouses its equivalent Above, so that Divine kindness and illumination are bestowed upon him as well.
כמו שאמרו רז״ל: במדה שאדם מודד בה, מודדין לו
For, as our Sages, of blessed memory, said,12 “With the measure a man metes, it shall be measured to him.” When an individual acts in a kindly manner towards his fellow, he will be treated with kindness from Above.
אלא דלכאורה זו אינה מן המדה, כי אם להשפיע לו חיי העולם הבא לבד, כנגד מה שהוא משפיע חיי עולם הזה
It would appear, however, that this [Divine response] is not of the same measure. [Such an individual would appear to deserve] only that the life of the World to Come be granted to him, corresponding to his bestowal of life in this world,
The appropriate reward for man’s bestowal of physical life in his world should surely be a corresponding bestowal of spiritual life in a higher world, the World to Come.
אבל לא להשפיע לו חיי הארת אור ה׳ נוסח אחר: אין סוף ברוך הוא ממש
but not that he be granted the life that comes from the illumination of the actual light of G‑d,13
שיאיר ויגיה חשכו בעבודה שבלב, זו תפלה
to illumine and enlighten his darkness in “the service of the heart, meaning prayer.”
שהיא בחינת ומדרגת תשובה עילאה, כנודע
For the latter is a grade and level of “higher-level repentance” (teshuvah ilaah), as is well known,14 and as such is far superior to his actions,
שהרי היא למעלה מעלה מכל חיי עולם הבא
inasmuch as it far surpasses all the life of the World to Come.
כמו שאמרו רז״ל: יפה שעה אחת בתשובה ומעשים טובים כו׳
As our Sages, of blessed memory, taught:15 “Better one hour of repentance and good deeds [in this world than all the life of the World to Come],”
וכמו שכתוב במקום אחר באריכות, דעולם הבא אינו אלא זיו והארה וכו׳
as explained elsewhere16 at length — that the World to Come is but a gleam and reflection [of the Divine Presence].
This leaves us with an apparent disproportion — that the practice of tzedakah before one’s prayers should result in the vastly superior revelation of teshuvah ilaah during prayer.
אך הענין הוא, על דרך משל, כמו שזורעין זרעים או נוטעין גרעין
The above concept, however, can be understood by the analogy of sowing seeds of grain or planting kernels of fruit:
שהשבולת הצומחת מהזרע, והאילן ופירותיו מהגרעין
the shoot that sprouts from the seed, and the tree with its fruits from the kernel,
אינן מהותן ועצמותן של הזרע והגרעין כלל
are not the very essence and being of the seed or the kernel at all,
כי מהותם ועצמותם כלה ונרקב בארץ
for their essence and being has been spent and is decayed in the soil, and they are thus not the source of the vegetative property.
וכח הצומח שבארץ עצמה נוסח אחר: עצמו, הוא המוציא והמגדל השבולת והאילן ופירותיו
It is the vegetative property in the soil itself rather than the particular vegetative power that resulted in the seed or the kernel which brings about the growth of the shoot or the tree and its fruit;
The vegetative power of growth is a Divine faculty that enables physical growth to result from a spiritual property, in a manner of creation ex nihilo. But if the actual growth of any grain or fruit results from the universal power of vegetative growth and not from a particular seed or kernel, then why plant them in the first place? The answer is:
רק שאינו מוציא ומגלה כחו לחוץ, מהכח אל הפועל
it is only that [the earth’s vegetative power] does not manifest its power outwardly, from the potential to the actual,
כי אם על ידי הזרע והגרעין
except by means of the seed or the kernel
שנרקבין בארץ, וכלה כל כחם בכח הצומח שבארץ
that are decayed in the soil and whose whole power — the power of growth that originated in the earth’s vegetative property that was implanted in them as they grew — has been consumed by the vegetative property in the soil,
ונתאחדו והיו לאחדים
so that they unite and become one. I.e., the particular power of growth, that resulted in the seed or kernel, unites with the earth’s universal vegetative property.
ועל ידי זה מוציא כח הצומח את כחו אל הפועל, ומשפיע חיות לגדל שבולת כעין הזרע
In this way the vegetative property actualizes its potential, and effuses vitality that makes possible the growth of a shoot that is related to the seed that was sown,
אבל בריבוי הרבה מאד בשבולת אחת
though with a very great increase in any single shoot, so that one ear of corn comprises many grains,
וכן פירות הרבה על אילן אחד
and likewise, there are many fruits on a single tree.
וגם מהותן ועצמותן של הפירות מעולה, בעילוי רב ועצום, למעלה מעלה ממהותו ועצמותו של הגרעין הנטוע
Moreover, the very nature and essence of the fruits immensely excels the nature and essence of the planted kernel, in that the bland and tasteless kernel serves as the source for delicious fruit.
וכן כהאי גוונא בפירות הארץ, הגדלים מזרעונין כעין גרעינין, כמו קשואים וכהאי גוונא
The same is true of the produce of the earth which grows from seeds just like kernels, such as cucumbers, and the like.
Thus, fruits and vegetables are not only quantitatively superior to the kernels that served as their respective sources, but are qualitatively superior as well. (The difference between grain and its original seed, however, is only one of quantity.)
והכל הוא מפני שעיקר ושרש חיות הפירות נשפע מכח הצומח שבארץ
All this is so because the stem and root of the vitality of the fruits issues from the vegetative property in the soil,
הכולל חיות כל הפירות
which includes the vitality of all fruits and causes them to grow,
Nevertheless, a kernel — moreover, the kernel of the specific species desired — must be sown, as is now explained:
והגרעינין הזרועים בארץ אינן אלא כעין אתערותא דלתתא
while the kernels that are sown in the ground are only like an “arousal from below,” that is necessary if one is to elicit a reciprocal “arousal from Above,”
הנקרא בשם העלאת מיין נוקבין בכתבי האריז״ל
this [“arousal from below”] being referred to in the writings of Rabbi Isaac Luria, of blessed memory, as the “elevation of mayin nukvin” (commonly abbreviated מ״נ) — the arousal of the “feminine waters” that serve as the recipient of the efflux of the “male waters.”
The same applies here as well: The power of vegetative growth is a spiritual power that encompasses all fruits and vegetables. Its spiritual state is such that it is far too lofty to descend spontaneously to a level at which it can make physical produce grow. The actual growth can only come about as a result of the “elevation of the feminine waters” of a particular fruit or grain. This arouses within the universal vegetative proper-ty the particular manifestation necessary for the growth of the specific kind of produce that is inherent in the kernel or seed that is sown.
At any rate, it is clear from the above that vegetative growth entails producing something far superior to that which was sown in the ground.
Reverting to the analogue, the Alter Rebbe will now explain how man’s tzedakah and kindness effect a Divine manifestation that utterly transcends man’s service. This results in his receiving as a reward for his actions not only a share in the World to Come — a corresponding measure, albeit quantitatively superior, for both this world and the World to Come are categorized as “worlds” — but also the qualitatively superior revelation of teshuvah ilaah, that transcends by far any state that could be called a “world”.
וככה ממש, על דרך משל, כל מעשה הצדקה שעושין ישראל
Now precisely like this, metaphorically speaking, every act of charity that Jews perform
עולה למעלה בבחינת העלאת מ״נ, לשורש נשמותיהן למעלה
ascends, like an “elevation of mayin nukvin,” to the Root of their souls Above,
Just as in the analogy, planting a seed will unveil the earth’s vegetative power, so, too, the Jew’s act of charity will elicit the Divine attribute of Chesed, since this act serves as the mayin nukvin to its spiritual counterpart Above,
הנקרא בשם כנסת ישראל
which is referred to17 as Knesset Yisrael (lit., “the Congregation of Israel”),
(a) because it is the source of Jewish souls, and (b) because within it congregate the lights and revelations of the emotive attributes (the middot) that derive from ישראל דלעילא (“Supernal Israel”), i.e., the bracket of six Sefirot known as ז״א of the World of Atzilut.
ואימא תתאה, בלשון הזהר
and in the terminology of the Zohar [the source of Jewish souls is known as] imma tataah, the “lower-level mother,”
Binah, by contrast, is termed imma ilaah, the “higher-level mother” (inasmuch as it is the “mother” of the attributes of ז״א), while Malchut is referred to as the “lower-level mother” (since it is the “mother” of the world that follows it).
ושכינה, בלשון הגמרא
and in the phraseology of the Talmud [the source of the souls of Israel is known as] the Shechinah,
It is so called because it “rests” (from the root שכן; i.e., it descends and is present) in lowly levels.18
הכלולה מכל מדותיו של הקב״ה, ומיוחדת בהן בתכלית
which comprises, and is utterly united with, all the attributes of the Holy One, blessed is He,
וראשיתן היא מדת החסד
the first of which is the attribute of Chesed.
Man’s neighborly acts of Chesed ascend, as a form of mayin nukvin, to this Divine attribute of Chesed, for it is the source of the attribute of Chesed within his own soul.
ועל ידי העלאה זו, מתעורר חסד ה׳ ממש
Now, through this elevation, the actual “Chesed of G‑d” — which is immeasurably superior to man’s Chesed and to worlds in general — is aroused,
שהוא גילוי אורו יתברך, לירד ולהאיר למטה לנשמות ישראל, בבחינת גילוי רב ועצום
so that a great and intense revelation of His light descends into this lowly [world], where it lights up the souls of Israel,
בשעת התפלה, על כל פנים
at least during the time of prayer, even if not permanently.
כי אף שלגדולתו אין חקר
For though19 “His greatness is unfathomable,” and גדולה (“greatness”) denotes the Divine attribute of Chesed,20
עד דכולא קמיה כלא חשיבי
to the extent that21 “all are esteemed as naught before Him,”
How, then, does it descend below and become capable of being fathomed by the Jewish soul?
הרי במקום שאתה מוצא גדולתו, שם אתה מוצא ענותנותו
even so,22 “Where you find His greatness, there you find His humility,”
Hence, the very greatness and Chesed of G‑d always find expression in His “humility”, i.e., in His ability to descend and reveal Himself to the nethermost levels,
כמים שיורדין כו׳
like “water, which descends [from above to below].”
G‑d’s kindness may thus be likened to water in its ability to manifest itself within a Jew’s soul in this lowly world.
וזהו שכתוב: זרח בחשך אור לישרים, חנון ורחום וצדיק
And this is [implied] in the verse:23 “He shone in the darkness as a light unto the upright, [He] that is gracious, and merciful, and tzaddik.”
דעל ידי שהאדם חנון ורחום וצדיק, צדקות אהב
For, by being gracious and merciful, and24 “tzaddik — fond of tzedakot,” i.e., by performing acts oftzedakah with kindness and love, man
גורם לאור ה׳ שיזרח לנשמתו המלובשת בגופו, העומד בחשך
causes the light of G‑d to shine into his soul which is vested in his body — which stands in darkness,
שהוא משכא דחויא
since it is the “hide of the snake.”25
G‑d nevertheless causes His light to shine into the soul, even as the soul finds itself within the gloom of the unenlightened body.
וזה נקרא בשם ישועה, כד אתהפכא חשוכא לנהורא
And this state, when26 “darkness is converted to light,” is referred to as “deliverance”, as when a man, delivered from danger, is transported from darkness to radiance.
וזהו מצמיח ישועות
This, then, is the meaning [of the above-quoted phrase], “and causes deliverance to sprout forth,” as a result of one’s having “sown tzedakah.”
שישועה זו צומחת מזריעת הצדקה שזורעין בארץ העליונה
For this salvation sprouts from the charity that is sown in the “Supernal Land,”
ארץ חפץ, היא השכינה וכנסת ישראל, שנקראת כן על שם שמתלבשת בתחתונים להחיותם
the “Desired Land,” which is the Shechinah, and Knesset Yisrael, the source of Jewish souls, so called because it vests itself in the lower worlds to animate them.
כמו שכתוב: מלכותך מלכות כל עולמים
As it is written,27 “Your sovereignty (an allusion to the Sefirah of Malchut) is the sovereignty (i.e., it serves as the source) of all worlds.”
It is this Supernal “Land” that is sown with a Jew’s tzedakah, with the result that Divine revelation sprouts forth during prayer.
ובפרט מן הפרט, כשזורעין בארץ הקודש התחתונה
This applies most particularly when one sows in the nether Holy Land,
The above applies to mitzvot in general, all of them being called tzedakah, as Scripture states,28 “Our performance of all the commandments will be accounted for us as tzedakah.” Particu-larly so, through the actual performance of tzedakah, in the sense of charity. It applies even more particularly when the tzedakah is planted in the Holy Land, maintaining those who study Torah and serve G‑d there.
המכוונת כנגדה ממש
which truly corresponds to it (i.e., the Holy Land below is truly located “opposite” the Holy Land in heaven).
שהזריעה נקלטת תיכף ומיד ממש בארץ העליונה
For (when such charity is given) the seed [of tzedakah] is immediately absorbed in the Supernal Land,
בלי שום מניעה ועיכוב בעולם
without any obstacle and hindrance whatever,
מאחר שאין שום דבר חוצץ ומפסיק כלל בין ארצות החיים
because there is nothing whatsoever that intervenes and intercepts between the “Lands of Life,” i.e,., between the Supernal “Land of Life,” which is the source of Jewish souls, and the “Land of Life” below, the physical Holy Land;
כי זה שער השמים
for29 “it is the gate of Heaven,” referring to the location of the Holy Temple in the Holy Land.
מה שאין כן בחוץ לארץ
This is not so, however, outside the Holy Land, where various factors may hinder the implantation of tzedakah in the “Land of Life” Above.
ודי למבין
This will suffice for the discerning.
| FOOTNOTES | |
| 1. | Liturgy, the morning prayers (Siddur Tehillat HaShem, p. 44). |
| 2. | Hoshea 10:12. |
| 3. | Bava Batra 10a. |
| 4. | Tehillim 17:15. |
| 5. | Ibid. 103:17. |
| 6. | Cf. Bereishit 1:4. |
| 7. | Cf. Malachi 3:16. |
| 8. | Beginning of Tractate Taanit. |
| 9. | II Samuel 22:29. |
| 10. | Zohar II, 175b. |
| 11. | Cf. Tikkunei Zohar 69:105a. |
| 12. | Sotah 5b. |
| 13. | V.L.: “the actual [infinite] Ein Sof-light.” |
| 14. | Iggeret HaTeshuvah, ch. 10. |
| 15. | Avot 4:17. |
| 16. | Likkutei Amarim, Part I, conclusion of ch. 4, et al. |
| 17. | Note of the Rebbe: “Cf. Part I beginning of ch. 52: ‘And this source...’ Here is not the place to elaborate upon the differences.” |
| 18. | See also later in the present Epistle; and see Likkutei Amarim, Part I, ch. 41. |
| 19. | Tehillim 145:3. |
| 20. | Cf. Likkutei Amarim, Part II, ch. 4. |
| 21. | Zohar I, 11b. |
| 22. | Megillah 31a (according to the text of Ein Yaakov). |
| 23. | Tehillim 112:4. |
| 24. | Cf. ibid. 11:7. |
| 25. | Introduction to Tikkunei Zohar 10b, et al. |
| 26. | Cf. Likkutei Amarim, Part I, ch. 27. |
| 27. | Tehillim 145:13. |
| 28. | Devarim 6:25. |
| 29. | Bereishit 28:17, and commentaries of Rashi and Targum, loc. cit. |
• Rambam: Sefer Hamitzvos:
• Wednesday, 27 AV , 5776 · 31 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 235
The Gentile Slave
"You shall have them serve you forever"—Leviticus 25:46.
One who acquires a gentile slave must retain his services for perpetuity. The slave is only granted freedom in the event that the master causes him irreversible personal injury.
Full text of this Mitzvah »• The Gentile Slave
Positive Commandment 235
Translated by Berel Bell
The 235th mitzvah is that we are commanded regarding the treatment of Canaanite servants:1 that we should have them serve us forever, going free only in [a case where the master struck them and caused them to lose] a tooth or [use of] an eye. The same applies to any exposed organ which does not grow back, as explained in the Oral Tradition.2
The source of this commandment are G‑d's statement3 (exalted be He), "You shall have them serve you forever" and,4 "If a person strikes [his male or female servant in the eye...the tooth...he shall set the servant free...in compensation for his eye...in compensation for his tooth]."
In the words of the Talmudic tractate Gittin5: "Anyone who frees his servant transgresses a positive commandment, as it is written, 'You shall have them serve you forever.' " The words of the Written Torah itself show that he must be freed upon loss of a tooth or an eye.
The details of this mitzvah are completely explained in tractates Kiddushin6 and Gittin.
FOOTNOTES
1.This term, eved Canaani, is used not only for servants from Canaan, but for any non-Jewish servant who has been circumcised and immersed in a mikvah with the intention of becoming a servant.
2.Kiddushin 25a. These organs are the fingers, toes, ears, the tip of the nose, and the male organ.
3.Lev. 25:46.
4.Ex. 21:26
5.38a.
6.22b; 24a.
Negative Commandment 254
Returning a Runaway Slave who Flees to Israel
"You shall not deliver a servant to his master"—Deuteronomy 23:16.
It is forbidden to return a non-Jewish slave to his master (even if he is Jewish) if he has escaped and fled to Israel. Rather, the slave must be given his freedom, and he must compensate his former master for his loss (i.e., his own monetary value). This because the slave has come to find refuge in the pure land that G‑d chose for His esteemed nation.
Full text of this Mitzvah »• Returning a Runaway Slave who Flees to Israel
Negative Commandment 254
Translated by Berel Bell
The 254th prohibition is that we are forbidden from returning to his master a servant who has fled to Israel. This applies even if his master is Jewish — since he has run to Israel from outside Israel, he should not be returned1 to him. Rather, he must be freed, with his remaining value written down as a debt [owed by the former servant to his former master].
The source of this prohibition is G‑d's statement2 (exalted be He), "You must not turn him back over to his master."
It is explained in the 4th chapter of tractate Gittin3 that this verse refers to a servant who has run to Israel from outside Israel; that a document is written regarding his monetary value; that a get cherus (liberation document) is written for him; and that since he has come to dwell in the pure land which was chosen for the holy people, he shall never be returned to servitude. The details of this mitzvah are explained there.
FOOTNOTES
1.The prohibition applies even to the master living outside Israel. See Kapach, 5731, footnote 86. Chavel translates, "delivered," implying that the prohibition is exclusively on the one in Israel.
2.Deut. 23:16.
3.45a.
Negative Commandment 255
Hurtful Words to the Runaway Slave
"He shall dwell with you do not oppress him"—Deuteronomy 23:17.
It is forbidden to verbally distress or humiliate a runaway slave. Though it is forbidden to humiliate anyone, especially a convert, one who does so to a runaway slave transgresses this additional prohibition, too.
Full text of this Mitzvah »
• Hurtful Words to the Runaway Slave
Negative Commandment 255
Translated by Berel Bell
The 255th prohibition is that we are forbidden from hurting the feelings of this servant1 who has run away to us.
The source of this prohibition is G‑d's statement2 (exalted be He), "He must be allowed to live alongside you wherever he chooses in your settlements. You must do nothing to hurt his feelings."
In the words of the Sifra3: "The phrase 'You must do nothing to hurt his feelings' refers to ona'as devarim."4 In the case of a convert, G‑d (exalted be He), added an extra prohibition of ona'as devarim due to his feeling of extreme humility and his status as a convert. In this case of a servant, who feels even more lowly and humble than a [regular] convert, G‑d added a third prohibition,5 in order that we should not say that "this servant doesn't mind ona'as devarim."6
It is clear that the servant referred to by the verse and the convert mentioned in the prohibition of ona'as devarim have both accepted upon themselves the Torah, i.e. they are gerei tzedek.7
FOOTNOTES
1.See previous mitzvah.
2.Deut. 23:17.
3.Sifri. See Kapach, 5731, footnote 91.
4.See N251, N252 (Lessons 267 and 271).
5.For ona'as devarim against any Jew, one violates prohibition 251. For ona'as devarim against a convert, one violates both N251 and N252. For ona'as devarim against the servant mentioned in this mitzvah, since he is also a convert, one violates N251, N252, and N255. Hilchos Avodim 8:11.
6.One might possibly think this because of the statement of R. Yehudah (Bava Kama 87a), "servants have no shame." However, this applies only while they are still servants, not after they have been freed. See Yad Halevi, note 5.
7.When a non-Jew becomes an eved Canaani, he becomes obligated in all prohibitions of the Torah and positive commandments which are not connected with a specific time. After the eved Canaani is freed, he becomes a full-fledged convert.
• Wednesday, 27 AV , 5776 · 31 August 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 235
The Gentile Slave
"You shall have them serve you forever"—Leviticus 25:46.
One who acquires a gentile slave must retain his services for perpetuity. The slave is only granted freedom in the event that the master causes him irreversible personal injury.
Full text of this Mitzvah »• The Gentile Slave
Positive Commandment 235
Translated by Berel Bell
The 235th mitzvah is that we are commanded regarding the treatment of Canaanite servants:1 that we should have them serve us forever, going free only in [a case where the master struck them and caused them to lose] a tooth or [use of] an eye. The same applies to any exposed organ which does not grow back, as explained in the Oral Tradition.2
The source of this commandment are G‑d's statement3 (exalted be He), "You shall have them serve you forever" and,4 "If a person strikes [his male or female servant in the eye...the tooth...he shall set the servant free...in compensation for his eye...in compensation for his tooth]."
In the words of the Talmudic tractate Gittin5: "Anyone who frees his servant transgresses a positive commandment, as it is written, 'You shall have them serve you forever.' " The words of the Written Torah itself show that he must be freed upon loss of a tooth or an eye.
The details of this mitzvah are completely explained in tractates Kiddushin6 and Gittin.
FOOTNOTES
1.This term, eved Canaani, is used not only for servants from Canaan, but for any non-Jewish servant who has been circumcised and immersed in a mikvah with the intention of becoming a servant.
2.Kiddushin 25a. These organs are the fingers, toes, ears, the tip of the nose, and the male organ.
3.Lev. 25:46.
4.Ex. 21:26
5.38a.
6.22b; 24a.
Negative Commandment 254
Returning a Runaway Slave who Flees to Israel
"You shall not deliver a servant to his master"—Deuteronomy 23:16.
It is forbidden to return a non-Jewish slave to his master (even if he is Jewish) if he has escaped and fled to Israel. Rather, the slave must be given his freedom, and he must compensate his former master for his loss (i.e., his own monetary value). This because the slave has come to find refuge in the pure land that G‑d chose for His esteemed nation.
Full text of this Mitzvah »• Returning a Runaway Slave who Flees to Israel
Negative Commandment 254
Translated by Berel Bell
The 254th prohibition is that we are forbidden from returning to his master a servant who has fled to Israel. This applies even if his master is Jewish — since he has run to Israel from outside Israel, he should not be returned1 to him. Rather, he must be freed, with his remaining value written down as a debt [owed by the former servant to his former master].
The source of this prohibition is G‑d's statement2 (exalted be He), "You must not turn him back over to his master."
It is explained in the 4th chapter of tractate Gittin3 that this verse refers to a servant who has run to Israel from outside Israel; that a document is written regarding his monetary value; that a get cherus (liberation document) is written for him; and that since he has come to dwell in the pure land which was chosen for the holy people, he shall never be returned to servitude. The details of this mitzvah are explained there.
FOOTNOTES
1.The prohibition applies even to the master living outside Israel. See Kapach, 5731, footnote 86. Chavel translates, "delivered," implying that the prohibition is exclusively on the one in Israel.
2.Deut. 23:16.
3.45a.
Negative Commandment 255
Hurtful Words to the Runaway Slave
"He shall dwell with you do not oppress him"—Deuteronomy 23:17.
It is forbidden to verbally distress or humiliate a runaway slave. Though it is forbidden to humiliate anyone, especially a convert, one who does so to a runaway slave transgresses this additional prohibition, too.
Full text of this Mitzvah »
• Hurtful Words to the Runaway Slave
Negative Commandment 255
Translated by Berel Bell
The 255th prohibition is that we are forbidden from hurting the feelings of this servant1 who has run away to us.
The source of this prohibition is G‑d's statement2 (exalted be He), "He must be allowed to live alongside you wherever he chooses in your settlements. You must do nothing to hurt his feelings."
In the words of the Sifra3: "The phrase 'You must do nothing to hurt his feelings' refers to ona'as devarim."4 In the case of a convert, G‑d (exalted be He), added an extra prohibition of ona'as devarim due to his feeling of extreme humility and his status as a convert. In this case of a servant, who feels even more lowly and humble than a [regular] convert, G‑d added a third prohibition,5 in order that we should not say that "this servant doesn't mind ona'as devarim."6
It is clear that the servant referred to by the verse and the convert mentioned in the prohibition of ona'as devarim have both accepted upon themselves the Torah, i.e. they are gerei tzedek.7
FOOTNOTES
1.See previous mitzvah.
2.Deut. 23:17.
3.Sifri. See Kapach, 5731, footnote 91.
4.See N251, N252 (Lessons 267 and 271).
5.For ona'as devarim against any Jew, one violates prohibition 251. For ona'as devarim against a convert, one violates both N251 and N252. For ona'as devarim against the servant mentioned in this mitzvah, since he is also a convert, one violates N251, N252, and N255. Hilchos Avodim 8:11.
6.One might possibly think this because of the statement of R. Yehudah (Bava Kama 87a), "servants have no shame." However, this applies only while they are still servants, not after they have been freed. See Yad Halevi, note 5.
7.When a non-Jew becomes an eved Canaani, he becomes obligated in all prohibitions of the Torah and positive commandments which are not connected with a specific time. After the eved Canaani is freed, he becomes a full-fledged convert.
• Rambam - 1 Chapter: Tum'at Tsara`at Tum'at Tsara`at - Chapter 6
• Tum'at Tsara`at - Chapter 6
1
These are the places in the human body which do not incur impurity because of a baheret: the inside of the eye, the inside of the ear, the inside of the nose, the inside of the mouth, the folds of the stomach, the folds of the neck, under the breasts, the armpits, the underside of the foot, a nail, the head and the chin where hair grows, and open boils and burns.
All of these surfaces do not become impure because of blemishes, nor can they be combined with blemishes. A blemish cannot expand into them; they are not considered as healthy flesh in the midst of a blemish, nor does the absence of tzara'at on them prevent a person whose entire body is afflicted from being placed in that category. These concepts are derived from Leviticus 12:2which speaks of a blemish being "on the skin of one's flesh." None of the above surfaces can be considered as revealed flesh. Some of them are not flesh and some are flesh, but they are covered and not revealed.
The red portions of the lips are considered as "hidden places" and cannot incur impurity from blemishes.
א
אלו מקומות באדם שאין מתטמאין בבהרת: תוך העין ותוך האוזן ותוך החוטם ותוך הפה והקמטים שבבטן והקמטים שבצואר ותחת הדד ובית השחי וכף הרגל והציפורן והראש והזקן שיש בהן שיער והשחין והמכוה והמורדין כל אלו המקומות אין מתטמאין בנגעים ואין מצטרפין בנגעים ולא הנגע פושה לתוכן ואין מתטמאין משום מחיה ואין מעכבין את ההופך כולו לבן שנאמר בעור בשרו וכל אלו אינו עור גלוי אלא מהן שאינו עור ומהן שהוא עור והוא מכוסה ואינו גלוי ואודם השפתים נידון כבית הסתרים ואינו מטמא בנגעים:
2
When all the hair of the head and the chin fell off or a boil or a burn developed a scab, they may incur impurity due to abaheret, as we explained. Blemishes on these surfaces are not combined with each other, nor can a blemish on ordinary skin expand into them, nor are they considered as healthy flesh in the midst of a blemish. The absence of tzara'at on them does, however, prevent a person whose entire body is afflicted from being placed in this category.
ב
הראש והזקן שנשר כל שערן והשחין והמכוה שעלו צרבת מטמאין בבהרת כמו שביארנו ואינן מצטרפין זה עם זה ואין נגע עור הבשר פושה לתוכם ואינן מטמאים משום מחיה אבל מעכבין את ההופך כולו לבן:
3
When there is a baheret next to the head, the eye, the ear, or the like or next to a boil or a burn, it is pure. This is derived from Leviticus 13:3: "And the priest shall see the blemish in the flesh of the skin." Implied is that the entire area immediately outside the blemish must be ordinary flesh that is fit for the blemish to spread into.
ג
בהרת הסמוכה לראש או לעין או לאוזן וכיוצא בהן או לשחין או למכוה טהורה שנאמר וראה הכהן את הנגע בעור הבשר שיהיה כל שחוצה לנגע בעור הבשר וראוי לפשיון:
4
The following are beharot that are pure:
a) A gentile who had a baheret and converted.
b) A baheret existed on a fetus and then the infant was born.
c) A baheret existed in a crease of a person's flesh and then it was revealed.
d) A baheret existed on the head and/or the chin where hair grew, and then all the hair fell off and the baheret was revealed.
e) There was a baheret on ordinary skin, either a boil or a burn formed on its place, and then they healed, and became like ordinary skin. Even though the initial and ultimate condition of the skin is susceptible to impurity, since it was pure in the interim, it remains pure.
In all the above instances, if the shade of the blemish changes, whether the whiteness becomes stronger or weaker, it should be given an initial examination. What is implied? A gentile had abaheret that was white like the membrane of an egg. After he converted, it became white as snow. Or originally, it was white as snow and after he converted, it became like the membrane of an egg, it should be given an initial examination. Similarly, when an infant is born, the creases of a person's skin straighten, a person's head or chin become bald, or a boil or a burn heal, if the shade of these blemishes change, they should be given an initial examination. If not, they are considered pure.
ד
אלו בהרות טהורות: עכו"ם שהיתה בו בהרת ונתגייר היתה בעובר ונולד בקמט ונגלה בראש ובזקן כשהיה בהן שיער ונקרחו ונשר כל השיער ונתגלתה הבהרת היתה בשחין ובמכוה כשהן מורדין והעלו צרבת הרי אלו טהורות וכן אם היתה הבהרת בראש או בזקן קודם שיעלו שיער מעולם והעלו שיער והלך השיער או שהיתה הבהרת בעור ונעשה מקומה שחין או מכוה וחיו והרי הן כעור הבשר אף על פי שתחלתה וסופה טמאין הואיל והיתה טהורה בינתים הרי זו טהורה נשתנו מראיהן בין שהעזו או שכהו יראה בתחילה כיצד עכו"ם שהיתה בו בהרת כקרום ביצה ולאחר שנתגייר נעשית כשלג או שהיתה כשלג ולאחר שנתגייר נעשית כקרום ביצה תראה בתחלה וכן בקטן שנולד ובקמט שנגלה ובראש ובזקן שנקרחו ובשחין ובמכוה שחיו אם נשתנה מראה אותן הבהרות יראו בתחלה ואם לאו טהורות:
5
Until a person has been deemed impure, all questionable situations regarding blemishes are considered as pure except for the two questionable situations we mentioned already. When, however, a person has been deemed impure, a questionable situation is considered as impure.
What is implied? Two people came to a priest, one had a baheretthe size of a gris and the other, one the size of a sela. He had both of them isolated. At the end of the week, they both had blemishes the size of a sela and it was not known which blemish increased in size, they are both considered pure. Not only does this apply with regard to two people, it also applies with regard to two blemishes on the body of one person. Even though a blemish on this person's flesh definitely increased, since it is not known which blemish increased, he is deemed pure until the identity of the blemish for which he will be deemed impure is known.
ה
כל ספק נגעים חוץ משני ספיקות שמנינו כבר טהור עד שלא נזקק לטומאה אבל משנזקק לטומאה ספיקו טמא כיצד שנים שבאו אצל כהן בזה בהרת כגריס ובזה כסלע והסגירן ובסוף השבוע היה בזה כסלע ובזה כסלע ואין ידוע באיזה מהן פשתה בין בשני אנשים בין באיש אחד הרי זה טהור שאע"פ שודאי פשה הנגע בזה הואיל ואינו ידוע אי זו היא הבהרת שפשתה הרי זה טהור עד שידע באי זה נגע טמאו:
6
Once a person has been deemed impure, any questionable situation is also considered impure. What is implied? Two people came to a priest. One had a baheret the size of a gris and the other, one the size of a sela. He had both of them isolated. At the end of the week, they came to the priest and they both had blemishes that were larger than a sela. They are both deemed impure. If they both shrank to the size of a sela and thus the increase receded from one of them, since it is not known which one originally had the blemish of this size, they are both impure until both their blemishes recede to the size of a gris. This is what is meant by the statement when a person has been deemed impure, a questionable situation is considered as impure.
Similar concepts apply when a person had a baheret and there was white hair within it that had existed before the baheret and other hair that was turned white by the baheret and the priest does not know how to distinguish between the hair that existed before the baheret and that which was turned white. If the doubt arose while the person was in isolation, he is pure. If the doubt arose after he was definitively deemed impure, he remains impure even if one of the hairs fell off and he does not know which fell off, the hair that was sign of impurity or the other hair.
ו
משנזקק לטומאה ספיקו טמא כיצד שנים שבאו אצל כהן בזה בהרת כגריס ובזה כסלע והסגירם בסוף השבוע והרי בזה כסלע ועוד ובזה כסלע ועוד שניהן טמאין חזרו שניהן להיות כסלע שהרי הלך הפשיון מאחד מהן הואיל ואינו ידוע אי זהו שניהן טמאים עד שיחזרו שניהן להיות כגריס וזהו שאמרו משנזקק לטומאה ספיקו טמא וכן מי שהיתה בו בהרת ובה שיער לבן שקדם את הבהרת ושיער לבן שהפכתו הבהרת ואינו ידוע זה שקדם מזה שנהפך אם מתוך הסגר נסתפק לו ה"ז טהור ואם אחר החלט ה"ז טמא אף על פי שהלך שיער אחד מהן ואינו יודע אי זה הלך אם השיער שהיה סימן טומאה או השיער האחר:
7
When a person comes to a priest and he sees that he needs to be isolated or that he should be released from the inspection process and before he isolates him or releases him, signs of impurity erupt, he should be deemed definitively impure. Similarly, if he saw that he had signs of impurity and before he deemed him definitively impure and told him: "You are impure," those signs of impurity disappeared, the stringent ruling should not be delivered. Instead, if he is coming for his initial examination or at the end of the first week, he should be isolated. If he is coming after the conclusion of his second week or after he has been released from the inspection process, he should be released.
ז
מי שבא אצל כהן וראהו שצריך הסגר או שהוא פטור ועד שלא הסגירו או פטרו נולדו לו סימני טומאה ה"ז יחליט וכן אם ראהו שיש בו סימני טומאה וקודם שיחליטו ויאמר לו טמא אתה הלכו להן סימני טומאה אם היה בתחלה או בסוף שבוע ראשון יסגירו ואם היה בסוף שבוע שני או לאחר הפיטור יפטור אותו:
• Rambam - 3 Chapters: Avadim Avadim - Chapter Seven, Avadim Avadim - Chapter Eight, Avadim Avadim - Chapter Nine
• Avadim - Chapter Seven
• Hayom Yom: Today's Hayom Yom
• Wednesday, 27 AV , 5776 · 31 August 2016
• "Today's Day"
• Shabbat, Menachem Av 27, 5703
Bless Rosh Chodesh Elul. Say all the Tehillim in the early morning. Day of farbrengen.
Torah lessons: Chumash: Re'ei, Shevi'i with Rashi.
Tehillim: 120-134.
Tanya: VIII. "He sows (p. 431) ...for the initiated. (p. 435).
The month of Elul is the month of reckoning. In the material world, if a businessman is to conduct his affairs properly and with great profit, he must periodically take an accounting and correct any deficiencies... Likewise in the spiritual avoda of serving G-d. Throughout the year all Israel are occupied with Torah, Mitzvot and (developing and expressing) good traits. The month of Elul is the month of reckoning, when every Jew, each commensurate with his abilities, whether scholar or businessman, must make an accurate accounting in his soul of everything that occurred in the course of the year. Each must know the good qualities in his service of G-d and strengthen them; he must also be aware of the deficiencies in himself and in his service, and correct these. Through this excellent preparation, one merits a good and sweet year, materially and spiritually.
• Daily Thought:
• Avadim - Chapter Seven
1
The wording of a bill of release must connote that it is severing the connection between the slave and his master, so that his master no longer has any rights with regard to him. Therefore, if a master writes to his slave: "You and everything I own except for such and such a property or such and such a garment are now your property," the connection between them is not severed. The bill of release is nullified. And since the bill of release is not effective, the slave is not freed and he does not acquire any of the property. The same principles apply in all analogous situations.
א
גט שחרור צריך שיהיה עניינו דבר הכורת בינו לבין אדוניו ולא ישאר לאדון בו זכות לפיכך הכותב לעבדו עצמך וכל נכסי קנויין לך חוץ ממקום פלוני או חוץ מטלית פלונית אין זה כורת והגט בטל ומתוך שאינו גט אין העבד משוחרר ולא קנה מן הנכסים כלום וכן כל כיוצא בזה:
2
When a slave brings a bill of release that states: "Your person and my property are acquired by you," he acquires his own person and becomes a free man immediately. He does not, however, acquire the property until the authenticity of the signatures to the document are verified, as is the law with regard to other legal documents.
Similarly, if the document states: "All my property is acquired by you," he acquires his own person, but does not, however, acquire the property until the authenticity of the signatures to the document is verified. We divide the content of the document and say: "He acquires his own freedom, for we trust him when he brings his own bill of release, and he does not have to verify the authenticity of the document. With regard to property, a person does not acquire it unless he has clear proof of his ownership. Therefore, he does not acquire it until the authenticity of the document is verified.
ב
עבד שהביא גט וכתוב בו עצמך ונכסי קנויין לך עצמו קנה והרי הוא בן חורין אבל הנכסים לא קנה עד שיתקיים הגט בחותמיו כשאר השטרות וכן אם היה כתוב בו כל נכסי קנויין לך קנה עצמו ולא קנה הנכסים עד שיתקיים הגט בחותמיו שחולקים הדבור ואומרים עצמו קנה מפני שהוא נאמן להביא גט שחרורו ואינו צריך לקיימו אבל הנכסים שאין אדם קונה אותם אלא בראיה ברורה לא יקנה אותם עד שיתקיים השטר:
3
When a master frees two slaves with one bill of release, they do not acquire their freedom. Instead, one must write a bill of release for each slave individually.Therefore, if a person writes a single legal document transferring all his property to two slaves, they do not acquire even their own persons. If the master wrote two documents, one for each slave, they acquire the property and free each other.
When does the above apply? When the master wrote in each legal document: "All my property is given to so and so and so and so, my slaves." If, however, he writes: "Half of my property is given to so and so, my slave, and the other half is given to so and so, my slave," even if the owner wrote two documents, the slaves do not acquire anything. For the slaves are included in the master's property, and possession of half of each one is retained. Thus, this is not a valid release, and since the slave was not freed, he does not acquire any of the property.
ג
המשחרר שני עבדים בשטר אחד לא קנו עצמן אלא כותבין שטר לכל אחד ואחד לפיכך הכותב כל נכסיו לשני עבדיו בשטר אחד אף עצמן לא קנו ואם כתב בשני שטרות קנו ומשחררין זה את זה במה דברים אמורים בשכתב בכל שטר משניהם כל נכסי נתונים לפלוני ופלוני עבדי אבל אם כתב חצי נכסי לפלוני עבדי וחצי נכסי לפלוני עבדי אף בשני שטרות לא קנו כלום שהעבד מכלל נכסים והרי שייר בו חציו ואין זה שחרור וכיון שלא נשתחרר לא קנה מן הנכסים כלום:
4
When a person seeks to release half of his slave with a bill of release, the slave does not acquire half of his person, and he is a slave just as he was before. If, by contrast, he releases half of a slave, because of a monetary payment - e.g., he took money for half his worth with the intent of freeing that half - the transaction is binding. Thus, he is half slave and half free man.
When does the above apply? When the master released half of the slave and retained half. If, however, he freed half of the slave with a legal document and sold the other half, or he freed half with a legal document and gave the other half as a present, since the slave leaves his domain entirely, the slave acquires half of his person, and he is half a slave and half a free man.
Similarly, when a slave is owned by two partners, and one frees his half - whether through money or through a legal document - the slave acquires his half, and he is half slave and half free man.
ד
המשחרר חצי עבדו בשטר לא קנה העבד חציו והרי הוא עבד כשהיה אבל אם שחרר חציו בכסף כגון שלקח חצי דמיו על מנת לשחרר חציו קנה ונמצא חציו עבד וחציו בן חורין בד"א בששחרר חציו בשטר והניח חציו אבל אם שחרר חציו ומכר חציו או ששחרר חציו ונתן חציו במתנה הואיל ויצא העבד כולו מרשותו קנה העבד חציו והרי זה חציו עבד וחציו בן חורין וכן עבד של שני שותפין ושחרר אחד מהן חלקו בין בכסף בין בשטר קנה העבד חציו והרי הוא חציו עבד וחציו בן חורין:
5
When a master composes a bill of release for his maid-servant who is pregnant, stating "You are free, but your child-to-be remains a slave," his words are binding. If, however, it states: "You remain a maid-servant, but your child- to-be is free," it is of no consequence. For this is as if he freed half of the maid-servant using a legal document.
ה
הכותב לשפחתו מעוברת הרי את בת חורין וולדך עבד דבריו קיימין הרי את שפחה וולדך בן חורין לא אמר ולא כלום שזה כמי שמשחרר חציה:
6
With regard to a shifchah charufah: If the master desires to free her other half, making her a woman who is consecrated entirely, he may free her - whether with money or with a legal document. For even money completes her release.
ו
שפחה חרופה אם רצה לשחרר חציה הנשאר ותיעשה אשת איש גמורה ה"ז משחרר בין בכסף בין בשטר שאף הכסף גומר שחרורה:
7
A person who is half slave and half free is not permitted to marry a Canaanite maid-servant, nor a free woman. Therefore, we compel his master to make him a free man. And we have a promissory note composed stating that the slave owes the master half his value.
When does the above apply? For a male slave. For a male is commanded to be fruitful and multiply. A maid-servant, however, should remain in her immediate state and serve her master one day, and herself the next. If sinners treat her loosely, we compel her master to free her. And we have a promissory note composed stating that she owes the master half her value.
ז
מי שחציו עבד וחציו בן חורין הואיל ואינו מותר לא בשפחה ולא בבת חורין כופין את רבו ועושה אותו בן חורין וכותב שטר עליו בחצי דמיו במה דברים אמורים בעבד מפני שהאיש מצווה על פריה ורביה אבל השפחה תשאר כמות שהיא ועובדת את רבה יום אחד ואת עצמה יום אחד ואם נהגו בה החוטאים מנהג הפקר כופין את רבה לשחרר וכותב עליה שטר בחצי דמיה:
8
When a person is half slave and half free, and his master transferred the half he owns to his son who is below majority, so that the court would not be able to compel him to release him, the court appoints a guardian for the minor, and the guardian writes a bill of release. And we have a promissory note composed stating that the slave owes the master half his value.
If the minor needs the slave and has pangs of yearning for the slave, we separate him from him with money, for a minor has a great attraction for money.
ח
מי שחציו עבד וחציו בן חורין שעמד רבו והקנה חציו לבנו הקטן כדי שלא יכופו אותו בית דין לשחררו מעמידין ב"ד לקטן אפוטרופוס וכותב לו האפוטרופוס גט שחרור וכותב לו שטר חוב בחצי דמיו ואם נצטרך הקטן בעבד ויש לו געגועין עליו מפליגין אותו ממנו במעות שדעתו של קטן קרוב אצל מעות:
9
When a dying man who had a legal document composed, transferring all of his property to a servant, recovers, he regains possession of the property. He does not, however, regain possession of the servant, for he has already acquired the reputation of being a free man.
ט
שכיב מרע שכתב כל נכסיו לעבדו ועמד חוזר בנכסים ואינו חוזר בעבד שהרי יצא עליו שם בן חורין:
Avadim - Chapter Eight
1
When a person sells his slave to a gentile, the slave is released as a free man. We compel the previous owner to buy him back from the gentiles at even ten times his value. He then composes a bill of release for him, and the slave is released.
If the gentile purchaser does not desire to sell the slave back at even ten times his value, we do not require the owner to make another offer. This fine is only collected and brought to judgment in a court of expert judges. If the seller dies, we do not require his heir to return the slave so that he can free him.
א
המוכר את עבדו לעכו"ם יצא בן חורין וכופין את רבו לחזור ולקנותו מן העכו"ם עד עשרה בדמיו וכותב לו גט שחרור ויוצא ואם לא רצה העכו"ם למכרו אפילו בעשרה בדמיו אין מחייבין אותו יתר וקנס זה אין גובין אותו ודנין אותו אלא בבית דין מומחין ואם מת המוכר אין קונסין את היורש להחזיר את העבד לשחרור:
2
The following rules apply when a person borrows money from a gentile and offers a slave as collateral. If the borrower fixed a time and told the gentile: "If this and this date arrives and I have not paid you, you acquire the body of this slave," the slave must be released immediately. If he told him: "Acquire the proceeds of his work," the slave is not released.
If the gentile expropriated the slave as payment for the debt, or attackers came upon the master and sought to kill him, and he redeemed himself from them by giving them his slave, the slave is not freed, for he was taken from his master against his will.
ב
לוה על עבדו מן העכו"ם אם קבע לו זמן ואמר לו אם הגיע זמן פלוני ולא אשלם לך תקנה גוף עבד זה ה"ז יצא לחירות מיד ואם אמר לו תקנה מעשה ידיו לא יצא לחירות גבאו עכו"ם בחובו או שבאו על האדון מצירים ובקשו להרגו ופדה עצמו מידן בעבדו לא יצא לחירות מפני שנלקח ממנו שלא ברצונו:
3
If a person sells his slave to one of the servants of a king or his officers, despite the fact that the seller fears them, the slave receives his freedom. For he could have appeased them with other money.
ג
מכר עבדו לאחד מעבדי המלך או מגדוליו אע"פ שהוא מתיירא מהם יצא העבד לחירות מפני שהיה יכול לפייסו בממון אחר:
4
In the following instances - a person sold his slave to a gentile for 30 days, sold him except for his work, sold him except for the mitzvot, or sold him except for the Sabbaths and festivals - there is an unresolved question whether the slave is free or not. Therefore, if the slave seizes property belonging to his former master that equals his worth, so that he can purchase his freedom from the gentile, it is not expropriated from him.
ד
מכרו לעכו"ם לשלשים יום מכרו חוץ ממלאכתו חוץ מן המצות חוץ משבתות וימים טובים ה"ז ספק אם נשתחרר או לא נשתחרר לפיכך אם תפס העבד כדי דמיו לרבו כדי שיצא בהן לחירות מיד עכו"ם אין מוציאין מידו:
5
Whether a Jew sells his slave to a gentile who serves idols, ager toshav, or even to a kuti, the slave is granted his freedom. If he sells his slave to an apostate Jew, there is an unresolved question regarding the matter. Therefore, if the slave seizes property belonging to his former master that equals his worth, so that he can purchase his freedom from the apostate, it is not expropriated from him.
ה
אחד מוכר עבדו לעכו"ם עובד ע"ז או שמכרו לגר תושב אפילו לכותי הרי זה יצא לחירות מכרו לישראל מומר הרי זה ספק לפיכך אם תפס כדי דמיו מרבו ראשון כדי לצאת בהן מיד המומר אין מוציאין מידו:
6
When a person living in Eretz Yisrael sells his slave to a master from the diaspora, the slave is granted his freedom. We compel his new master to compose a bill of release for him, and his money is forfeited.
Why did our Sages penalize the purchaser alone in this instance? Because if he had not purchased the slave, this slave would not have left Eretz Yisrael for the diaspora. Selling a slave to Syria or to Acre is considered as selling him to the diaspora.
ו
המוכר עבדו לחוצה לארץ יצא בן חורין וכופין את רבו השני לכתוב לו גט שחרור ואבדו הדמים ומפני מה קנסו כאן הלוקח לבדו שאילו לא לקח זה לא יצא העבד לחוצה לארץ המוכר עבדו לסוריא ואפילו לעכו כמוכר לחוצה לארץ:
7
There is an unresolved question when an inhabitant of Babylonia marries a woman in Eretz Yisrael with the intent of returning to Babylonia, and the woman brings slaves and maid-servants to his household. There is a doubt whether they are considered as having been sold to the diaspora, for the husband has the right to the fruits of their labor, or they are not considered as having been sold to him, since their physical person belongs to the woman.
ז
בן בבל שנשא אשה בארץ ישראל ודעתו לחזור והכניסה לו אשתו עבדים ושפחות הרי אלו ספק אם הם כמי שמכרה אותם לחוצה לארץ הואיל ויש לו הפירות או אינן כמכורין לו שהרי הגוף שלה:
8
When a slave follows his master to Syria, and his master sells him there, the slave is considered to have forfeited his privilege.
When does the above apply? When his master took him to the diaspora with the intent not to return to Eretz Yisrael. If, however, his master's intent was to return, and the slave followed him with that intent, should the master sell him there, he is granted his freedom, and we compel the purchaser to release him.
ח
עבד שיצא אחר רבו לסוריא ומכרו שם אבד את זכותו בד"א כשיצא רבו על מנת שלא לחזור לארץ ישראל אבל אם דעת רבו לחזור ויצא אחריו ומכרו שם יצא לחירות וכופין את הלוקח לשחררו:
9
When a slave asks his master to move to Eretz Yisrael, we compel his master to move there with him or to sell him to someone who is moving there. When a master living in Eretz Yisrael desires to move to the diaspora, he cannot compel the slave to move with him against his will. This law applies in all times, even in the present era, when the land is ruled by gentiles.
ט
עבד שאמר לעלות לארץ ישראל כופין את רבו לעלות עמו או ימכור אותו למי שיעלוהו לשם רצה האדון לצאת לחוצה לארץ אינו יכול להוציא את עבדו עד שירצה ודין זה בכל זמן אפילו בזמן הזה שהארץ ביד עכו"ם:
10
When a slave flees from the diaspora to Eretz Yisrael, he should not be returned to slavery. Concerning such a person, the Torah Deuteronomy 23:16 states: "Do not return a slave to his master."
His master is told to compose a bill of release for him, and he writes a promissory note for his master for his worth, which the master holds until the freed slave earns that money and gives it to him. If the master does not desire to free him, the court invalidates his ownership of him, and the slave is free to go on his way.
י
עבד שברח מחוצה לארץ לארץ אין מחזירין לו לעבדות ועליו נאמר לא תסגיר עבד אל אדוניו ואומר לרבו שיכתוב לא גט שחרור ויכתוב לו שטר חוב בדמיו עד שתשיג ידו ויתן לו ואם לא רצה האדון לשחררו מפקיעין ב"ד שיעבודו מעליו וילך לו:
11
This slave who fled to Eretz Yisrael is a righteous gentile. Scripture adds a specific warning for anyone who would desire to deride him, for he is even more humble-spirited than a convert. Therefore, Scripture Deuteronomy 23:17 issues a command with regard to him: "He shall dwell with you, in your midst, in one of your cities that he desires. You shall not abuse him." Abusing him refers even to verbal derision.
Thus, a person who derides this convert transgresses three negative commandments: "A person should not abuse his colleague" (Leviticus 25:14), "Do not abuse a convert" (Exodus 22:20), and "You shall not abuse him." He also transgresses the commandment: "Do not oppress him" (Exodus, Ibid.), as explained with regard to the laws of ona'ah.
יא
עבד זה שברח לארץ הרי הוא גר צדק והוסיף לו הכתוב אזהרה אחרת למי שמאנה אותו מפני שהוא שפל רוח יותר מן הגר וצוה עליו הכתוב שנאמר עמך ישב בקרבך באחד שעריך בטוב לו לא תוננו זו אף הוניית דברים נמצאת למד שהמאנה את הגר הזה עובר בשלשה לאוין משום ולא תונו איש את עמיתו ומשום וגר לא תונה ומשום לא תוננו וכן עובר משום ולא תלחצנו כמו שביארנו בענין הונייה:
12
When a person purchases a slave from a gentile without making a stipulation beforehand, and the slave does not desire to be circumcised or to accept the mitzvot incumbent upon slaves, he is given leeway for twelve months. If at the end of this period, he still does not desire, the master must sell him to a gentile or to the diaspora.
If the slave made a stipulation with the master at the outset that he did not have to circumcise himself, the owner may maintain him as a gentile for as long as he desires and may sell him to a gentile or the diaspora.
Similarly, even when a slave who has been circumcised and immersed himself to become a slave, but afterwards caused himself to be captured by a group of brigands, if his master cannot expropriate him - neither through the laws of the Jews, nor through the laws of the gentiles - he may accept payment for him from the gentile and formalize the sale through the gentile authorities, for he is preserving his money from the gentiles.
יב
הקונה עבד מן העכו"ם סתם ולא רצה למול ולקבל מצות העבדים מגלגלין עמו כל שנים עשר חדש ואם לא רצה חוזר ומוכרו לעכו"ם או לחוצה לארץ ואם התנה העבד עליו תחלה שלא ימול ה"ז מותר לקיימו כל זמן שירצה בגיותו ומוכרו לעכו"ם או לח"ל וכן עבד שמל וטבל לשם עבדות ואח"כ הפיל עצמו לגייסות ואין רבו יכול להוציאו לא בדיני ישראל ולא בדיני אומות העולם הרי זה מותר לו ליטול דמיו מן העכו"ם וכותב ומעלה בערכאות של עכו"ם מפני שהוא כמציל מידם:
13
When a person declares a slave ownerless, the slave is granted his freedom. A bill of release must be composed for him. If the master who declared him ownerless dies, his heir should compose the bill of release.
יג
המפקיר עבדו יצא לחירות וצריך גט שחרור ואם מת האדון שהפקירו היורש כותב לו גט שחרור:
14
The following rules apply when a slave who was imprisoned flees from jail. If his master despaired of regaining ownership of him, he is granted his freedom. His master is compelled to compose a bill of release for him.
יד
עבד שברח מבית האסורין אם נתייאש ממנו רבו יצא לחירות וכופין את רבו וכותב לו גט שחרור:
15
The following rules apply when a slave is taken captive by gentiles. If his first master despaired of regaining ownership of him, anyone who redeems him with the intent that he remain a slave may subjugate him, and he becomes his property. If he redeemed him with the intent that he become free, he is granted his freedom.
If the slave's first owner did not despair of regaining ownership, a person who redeems the slave with the intent that he remain a slave should take back the money he spent to redeem him from his owner, and the slave is returned to his original owner. If he redeemed him with the intent of freeing him, he is returned to his original owner without any payment.
טו
עבד שנשבה אם נתייאש ממנו רבו ראשון כל הפודה אותו לשם עבד ישתעבד בו והרי הוא שלו ואם פדהו לשם בן חורין הרי זה בן חורין ואם לא נתייאש ממנו רבו ראשון הפודה אותו לשם עבד נוטל פדיונו מרבו וחוזר לרבו ואם פדהו לשם ב"ח חוזר לרבו הראשון בלא כלום:
16
If a master makes a slave an apotiki for his creditor and then frees the slave, the slave is freed. We also compel the creditor to free him as well. This is a measure enacted for the correction of society, lest the creditor encounter the slave at a later time and say: "You are my slave."
טז
עבד שעשאו רבו אפותיקי לבעל חובו ושחררו הרי זה משוחרר וכופין את בעל חובו לשחררו גם זה מפני תיקון העולם שלא יפגע בו לאחר זמן ויאמר לו עבדי אתה:
17
When a master marries his slave to a free woman, placestefillin on his head, or tells him to read three verses from a Torah scroll in public, or the like - i.e., matters in which only a freed person is obligated - he is considered to be free. We compel his master to compose a bill of release for him.
Similar rules apply when 1the slave took a vow that we compel slaves to fulfill, as we have stated with regard to vows, and instead of compelling him, his master said: "The vow is annulled." Since he did not compel him in a situation in which he should have compelled him, he indicated that he was concluding his subjugation of him.
From this, I conclude that if a person frees a slave while speaking in any language and utters statements that indicate that his intent is that he does not retain any authority over him at all, and he has resolved to accept this step, he cannot retract. We compel him to write a bill of release even though he has not written one already.
If, however, a person borrows money from his slave, makes him a guardian, the slave puts on tefillin in his master's presence, or reads three verses in the synagogue in his master's presence, and his master does not rebuke him, he does not obtain his freedom.
יז
עבד שהשיאו רבו בת חורין או שהניח לו רבו תפילין בראשו או שאמר לו רבו לקרות שלשה פסוקין בספר תורה בפני צבור וכן כל כיוצא באלו הדברים שאינו חייב בהן אלא בן חורין יצא לחירות וכופין את רבו לכתוב לו גט שחרור וכן אם נדר נדר שכופין עליו את העבדים כמו שביארנו בנדרים ואמר לו רבו מופר לך יצא לחירות שכיון שלא כפה אותו במקום שיש לו לכפותו גילה דעתו שהפקיע שעבודו מכאן אני אומר שהמשחרר עבדו בכל לשון והוציא דברים מפיו שמשמען שלא נשאר לו עליו שעבוד כלל ושגמר בלבו לדבר זה שאינו יכול לחזור בו כופין אותו לכתוב לו גט שחרור אע"פשעדיין לא כתב אבל אם לוה מעבדו או שעשהו אפוטרופוס או שהניח תפילין בפני רבו או שקרא שלשה פסוקים בבית הכנסת בפני רבו ולא מיחה בו לא יצא לחירות:
18
It is forbidden for a person to teach his slave Torah. If he teaches him, he is not granted his freedom.
יח
ואסור לאדם ללמד את עבדו תורה ואם למדו לא יצא לחירות:
19
If a person purchases a slave from a gentile, and the slave takes the initiative and immerses himself with intent of becoming free in the presence of his master, he attains his freedom. If he does this outside his master's presence, he must explicitly state his intent. Accordingly, the slave's master must push him into the water.
יט
הלוקח עבד מן העכו"ם וקדם העבד וטבל בפני רבו לשם בן חורין יצא לחירות שלא בפני רבו צריך לפרש לפיכך צריך רבו לתקפו במים:
20
If a Jew seizes possession of a gentile who was a minor, or finds a gentile child and has him immersed with the intent that he become a convert, he becomes a convert. If his intent was that the gentile become a slave, he becomes a slave. If his intent was that he become a free man, he becomes a free man.
כ
ישראל שתקף עכו"ם קטן או מצא תינוק עכו"ם והטבילו לשם גר הרי זה גר לשם עבד הרי זה עבד לשם בן חורין הרי זה בן חורין:
21
When the slaves and maid-servants of a convert take the initiative and immerse themselves in his presence, they attain their freedom.
כא
גר שקדמו עבדיו ושפחותיו וטבלו לפניו קנו עצמן בני חורין:
Avadim - Chapter Nine
1
When a Jew has relations with a Canaanite maid-servant - even if she is his own maid-servant - the offspring is considered a Canaanite slave with regard to all matters. And one may use him for service forever as any other slave.
א
ישראל שבא על שפחה כנענית אף על פי שהיא שפחתו ה"ז הולד כנעני לכל דבר ונמכר ונקנה ומשתמשים בו לעולם כשאר העבדים:
2
The laws applying to a Canaanite slave apply whether the master purchases the Canaanite slave from a fellow Jew, a resident alien, a gentile living under our jurisdiction or a person from another nation.
Similarly, a resident alien, a gentile living under our jurisdiction or a person from another nation has the prerogative of selling himself to a Jew as a slave, and then he is a slave with regard to all matters. Similarly, when a gentile sells his sons and his daughters they become Canaanite slaves. This is reflected by Leviticus 25:45: "From the children of the residents from them and from their families who are with you who give birth in your land may you purchase." All of these are Canaanite slaves with regard to all matters.
ב
אחד הקונה עבד כנעני מישראל או מן גר תושב או מן עכו"ם שהוא כבוש תחת ידינו או מאחד משאר האומות יש לו למכור את עצמו לישראל לעבד והרי הוא עבד כנעני לכל דבר וכן מוכר בניו ובנותיו שנא' מהם תקנו וממשפחתם אשר עמכם אשר הולידו בארצכם וכל אחד מאלו הרי הוא כעבד כנעני לכל דבר
3
If a person from another nationality engages in relations with one of our Canaanite maid-servants, a son who is conceived is a Canaanite slave, as implied by the phrase Ibid.: "Who give birth in your land." If, however, one of our slaves has relations with a gentile woman, the offspring is not a slave, as implied by the phrase: "Who give birth in your land." For a slave is not considered to have any genealogical connection to his offspring.
ג
אחד מן האומות שבא על שפחה כנענית שלנו הרי הבן עבד כנעני שנאמר אשר הולידו בארצכם אבל העבד שלנו שבא על אחת מן האומות אין הבן עבד שנאמר אשר הולידו בארצכם ועבד אין לו יחס:
4
When a gentile king wages war, brings captives and sells them, a slave who is purchased in this manner is considered a Canaanite slave with regard to all matters. The same laws apply if such a king grants permission for anyone who desires to go and kidnap people from the nation with whom he is waging war and sell them as slaves, or if his laws state that whoever does not pay his taxes - or does such and such or fails to do such and such - may be sold as a slave, the laws he ordains are binding, and these individuals are considered Canaanite slaves.
ד
מלך עכו"ם שעשה מלחמה והביא שביה ומכרה וכן אם הרשה לכל מי שירצה שילך ויגנוב מאומה שהיא עושה עמו מלחמה שיביא וימכור לעצמו וכן אם היו דיניו שכל מי שלא יתן המס ימכר או מי שעשה כך וכך או לא יעשה ימכר הרי דיניו דין ועבד הנלקח בדינין אלו הרי הוא כעבד כנעני לכל דבר:
5
When a gentile purchases another gentile as a slave, he does not purchase his physical person, but only the fruits of his labor. Nevertheless, if the gentile sells this slave to a Jew, his physical person is acquired by the Jew.
ה
עכו"ם שקנה עכו"ם לעבדות לא קנה גופו ואין לו בו אלא מעשה ידיו אעפ"כ אם מכרו לישראל הרי גופו קנוי לישראל:
6
A woman may purchase maid-servants, but she should not purchase slaves - even those below the age of majority, lest suspicions of her modesty arise. If she does purchase them, she acquires their physical person as a man would. It appears to me that she is forbidden only to purchase slaves that are nine years old or older.
Similarly, it is forbidden for a person to free a Canaanite slave. Anyone who frees such a slave violates a positive commandment, for Leviticus 25:46 states: "And you shall have them work for you forever." Nevertheless, if the master frees him, he attains his freedom, as we have explained. And once he frees him, we compel his master to compose a bill of release for him conforming to all the laws we have described.
It is permitted to free a slave for the sake of a mitzvah, even a mitzvah of Rabbinic origin - e.g., if ten free men were not present in the synagogue, a person may free his slave to complete the quorum. Similar laws apply in all analogous situations. Similarly, if people are treating a person's maid-servant in a licentious manner and she presents a stumbling block to sinful people, we compel her master to free her so that she will marry and thus remove the stumbling block. The same principles apply in all analogous situations.
ו
האשה קונה שפחות ואינה קונה עבדים אפילו קטנים מפני החשד ואם קנתה אותם ה"ז קנתה גופם כאיש ויראה לי שאינה אסורה לקנות אלא עבד בן ט' שנים ומתשע ולמעלה וכן אסור לאדם לשחרר עבד כנעני וכל המשחררו עובר בעשה שנאמר לעולם בהם תעבודו ואם שחררו משוחרר כמו שביארנו וכופין אותו לכתוב גט שחרור בכל הדרכים שביארנו ומותר לשחררו לדבר מצוה אפילו למצוה של דבריהם כגון שלא היו עשרה בבית הכנסת ה"ז משחרר עבדו ומשלים בו המנין וכן כל כיוצא בזה וכן שפחה שנוהגין בה העם מנהג הפקר והרי היא מכשול לחוטאים כופין את רבה ומשחררה כדי שתנשא ויסור המכשול וכן כל כיוצא בזה:
7
A master may tell his Canaanite slave: "Work for me, but I will not provide you with sustenance," and the slave must instead, go and beg from door to door and derive his sustenance from charity. For the Jews are obligated to support the slaves that live among them.
When does the above apply? To a man's own slaves. For the court does not take any steps to protect the property of adults. If a person does not provide food and drink for his slaves in a fitting manner, they will flee or die. And a person has greater concern for his own money than anyone else. Different rules apply, however, to slaves that his wife brought to his household as nichsei m'log. He is obligated to provide for their sustenance, for this is one of the conditions of bringing them to his household. For if the husband does not provide them with sustenance, they will die or flee, and he is not responsible for them.
ז
יכול הרב לומר לעבדו כנעני עשה עמי ואיני זנך אלא ילך וישאל על הפתחים ויתפרנס מן הצדקה שישראל מצווין להחיות העבדים שביניהם במה דברים אמורים בעבדיו שאין ב"ד נזקקין לגדולים לשמור ממונם ואם לא יאכיל לעבדיו וישקם כראוי הם יברחו או ימותו ואדם חס על ממון עצמו יתר מכל אדם אבל עבדים שהכניסה לו אשתו בתורת נכסי מלוג חייב במזונותיהן שעל מנת כן הכניס אותם שאם לא יזון אותם ימותו ויברחו והרי אינו חייב באחריותן:
8
It is permissible to have a Canaanite slave perform excruciating labor.Although this is the law, the attribute of piety and the way of wisdom is for a person to be merciful and to pursue justice, not to make his slaves carry a heavy yoke, nor cause them distress. He should allow them to partake of all the food and drink he serves. This was the practice of the Sages of the first generations who would give their slaves from every dish of which they themselves would partake. And they would provide food for their animals and slaves before partaking of their own meals. And so, it is written Psalms 123:2: "As the eyes of slaves to their master's hand, and like the eyes of a maid-servant to her mistress' hand, so are our eyes to God."
Similarly, we should not embarrass a slave by our deeds or with words, for the Torah prescribed that they perform service, not that they be humiliated. Nor should one shout or vent anger upon them extensively. Instead, one should speak to them gently, and listen to their claims. This is explicitly stated with regard to the positive paths of Job for which he was praised Job 31:13, 15: "Have I ever shunned justice for my slave and maid-servant when they quarreled with me.... Did not He who made me in the belly make him? Was it not the One who prepared us in the womb?"
Cruelty and arrogance are found only among idol-worshipping gentiles. By contrast, the descendants of Abraham our patriarch, i.e., the Jews whom the Holy One, blessed be He, granted the goodness of the Torah and commanded to observe righteous statutes and judgments, are merciful to all.
And similarly, with regard to the attributes of the Holy One, blessed be He, which He commanded us to emulate, it is written Psalms 145:9: "His mercies are upon all of His works." And whoever shows mercy to others will have mercy shown to him, as implied byDeuteronomy 13:18: "He will show you mercy, and be merciful upon you and multiply you."
ח
מותר לעבוד בעבד כנעני בפרך ואע"פ שהדין כך מדת חסידות ודרכי חכמה שיהיה אדם רחמן ורודף צדק ולא יכביד עולו על עבדו ולא יצר לו ויאכילהו וישקהו מכל מאכל ומכל משתה חכמים הראשונים היו נותנין לעבד מכל תבשיל ותבשיל שהיו אוכלין ומקדימין מזון הבהמות והעבדים לסעודת עצמן הרי הוא אומר כעיני עבדים אל יד אדוניהם כעיני שפחה אל יד גבירתה וכן לא יבזהו ביד ולא בדברים לעבדות מסרן הכתוב לא לבושה ולא ירבה עליו צעקה וכעס אלא ידבר עמו בנחת וישמע טענותיו וכן מפורש בדרכי איוב הטובים שהשתבח בהן אם אמאס משפט עבדי ואמתי בריבם עמדי הלא בבטן עושני עשהו ויכוננו ברחם אחד ואין האכזריות והעזות מצויה אלא בעכו"ם עובדי ע"ז אבל זרעו של אברהם אבינו והם ישראל שהשפיע להם הקדוש ברוך הוא טובת התורה וצוה אותם בחקים ומשפטים צדיקים רחמנים הם על הכל וכן במדותיו של הקב"ה שצונו להדמות בהם הוא אומר ורחמיו על כל מעשיו וכל המרחם מרחמין עליו שנאמר ונתן לך רחמים ורחמך והרבך:
• Wednesday, 27 AV , 5776 · 31 August 2016
• "Today's Day"
• Shabbat, Menachem Av 27, 5703
Bless Rosh Chodesh Elul. Say all the Tehillim in the early morning. Day of farbrengen.
Torah lessons: Chumash: Re'ei, Shevi'i with Rashi.
Tehillim: 120-134.
Tanya: VIII. "He sows (p. 431) ...for the initiated. (p. 435).
The month of Elul is the month of reckoning. In the material world, if a businessman is to conduct his affairs properly and with great profit, he must periodically take an accounting and correct any deficiencies... Likewise in the spiritual avoda of serving G-d. Throughout the year all Israel are occupied with Torah, Mitzvot and (developing and expressing) good traits. The month of Elul is the month of reckoning, when every Jew, each commensurate with his abilities, whether scholar or businessman, must make an accurate accounting in his soul of everything that occurred in the course of the year. Each must know the good qualities in his service of G-d and strengthen them; he must also be aware of the deficiencies in himself and in his service, and correct these. Through this excellent preparation, one merits a good and sweet year, materially and spiritually.
• Daily Thought:
Dissatisfied on Purpose
So you are not happy with the way things are in your world, your community, your house, your own self.
Who says things were designed to make you happy? G‑d Himself is dissatisfied with all of it. He made such a world and put you here within it to do your part in fixing it.
Be strong and take on a load, and rejoice that soon will be a world which you had a hand in building.[Yechidut, Elul 2, 5720 (English).]
So you are not happy with the way things are in your world, your community, your house, your own self.
Who says things were designed to make you happy? G‑d Himself is dissatisfied with all of it. He made such a world and put you here within it to do your part in fixing it.
Be strong and take on a load, and rejoice that soon will be a world which you had a hand in building.[Yechidut, Elul 2, 5720 (English).]
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