Torah Reading
Nitzavim: Deuteronomy 29:9 (10) “Today you are standing, all of you, before Adonai your God — your heads, your tribes, your leaders and your officers — all the men of Isra’el, 10 (11) along with your little ones, your wives and your foreigners here with you in your camp, from the one who chops your wood to the one who draws your water. 11 (12) The purpose is that you should enter into the covenant of Adonai your God and into his oath which Adonai your God is making with you today, (LY: ii) 12 (13) so that he can establish you today for himself as a people, and so that for you he will be God — as he said to you and as he swore to your ancestors, to Avraham, Yitz’chak and Ya‘akov.
13 (14) “But I am not making this covenant and this oath only with you. 14 (15) Rather, I am making it both with him who is standing here with us today before Adonai our God and also with him who is not here with us today. (LY: iii) 15 (16) For you know how we lived in the land of Egypt and how we came directly through the nations you passed through; 16 (17) and you saw their detestable things and their idols of wood, stone, silver and gold that they had with them. 17 (18) So let there not be among you a man, woman, family or tribe whose heart turns away today from Adonai our God to go and serve the gods of those nations. Let there not be among you a root bearing such bitter poison and wormwood. 18 (19) If there is such a person, when he hears the words of this curse, he will bless himself secretly, saying to himself, ‘I will be all right, even though I will stubbornly keep doing whatever I feel like doing; so that I, although “dry,” [sinful,] will be added to the “watered” [righteous].’ 19 (20) But Adonai will not forgive him. Rather, the anger and jealousy of Adonai will blaze up against that person. Every curse written in this book will be upon him. Adonai will blot out his name from under heaven. 20 (21) Adonai will single him out from all the tribes of Isra’el to experience what is bad in all the curses of the covenant written in this book of the Torah.
21 (22) “When the next generation, your children who will grow up after you, and the foreigner who arrives from a distant land, see the plagues of that land and the diseases with which Adonai has made it sick, 22 (23) and that the whole land has become burning sulfur and salt, that it isn’t being sown or bearing crops or even producing grass — like the overthrow of S’dom, ‘Amora, Admah and Tzvoyim, which Adonai overthrew in his furious anger — 23 (24) then all the nations will ask, ‘Why did Adonai do this to this land? What is the meaning of such frenzied, furious anger?’ 24 (25) People will answer, ‘It’s because they abandoned the covenant of Adonai, the God of their fathers, which he made with them when he brought them out of the land of Egypt. 25 (26) They went and served other gods, prostrating themselves before them, gods they had not known and which he had not assigned them. 26 (27) For this reason, the anger of Adonai blazed up against this land and brought upon it every curse written in this book; 27 (28) and Adonai, in anger, fury and incensed with indignation, uprooted them from their land and threw them out into another land — as it is today.’
28 (29) “Things which are hidden belong to Adonai our God. But the things that have been revealed belong to us and our children forever, so that we can observe all the words of this Torah.
Today's Laws and Customs:
Selichot
The Selichot ("supplication") prayers are recited in the early morning hours, before the morning prayers, in preparation for the "Days of Awe" of Rosh Hashanah and Yom Kippur.
Links: More on Selichot
Elul Observances
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" forElul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 76 Chapter 77 Chapter 78
Psalms 76:1 (0) For the leader. With string music. A psalm of Asaf. A song:
2 (1) In Y’hudah God is known;
his name is great in Isra’el.
3 (2) His tent is in Shalem,
his place is in Tziyon.
4 (3) There he broke the flashing arrows,
the shield, the sword, and the weapons of war. (Selah)
5 (4) You are glorious, majestic,
more so than mountains of prey.
6 (5) The bravest have been stripped of their spoil
and now are sleeping their final sleep;
not one of these courageous men
finds strength to raise his hands.
7 (6) At your rebuke, God of Ya‘akov,
riders and horses lie stunned.
8 (7) You are fearsome! When once you are angry,
who can stand in your presence?
9 (8) You pronounce sentence from heaven;
the earth grows silent with fear
10 (9) when God arises to judge,
to save all the humble of the earth. (Selah)
11 (10) Human wrath serves only to praise you;
what remains of this wrath you wear as an ornament.
12 (11) Make vows to Adonai your God, and keep them;
all who are around him must bring presents to the one who should be feared.
13 (12) He curbs the spirit of princes;
he is fearsome to the kings of the earth.
77:1 (0) For the leader. For Y’dutun. A psalm of Asaf:
2 (1) I cry aloud to God,
aloud to God; and he hears me.
3 (2) On the day of my distress I am seeking Adonai;
my hands are lifted up;
my tears flow all night without ceasing;
my heart refuses comfort.
4 (3) When remembering God, I moan;
when I ponder, my spirit fails. (Selah)
5 (4) You hold my eyelids [and keep me from sleeping];
I am too troubled to speak.
6 (5) I think about the days of old,
the years of long ago;
7 (6) in the night I remember my song,
I commune with myself, my spirit inquires:
8 (7) “Will Adonai reject forever?
will he never show his favor again?
9 (8) Has his grace permanently disappeared?
Is his word to all generations done away?
10 (9) Has God forgotten to be compassionate?
Has he in anger withheld his mercy?” (Selah)
11 (10) Then I add, “That’s my weakness —
[supposing] the Most High’s right hand could change.”
12 (11) So I will remind myself of Yah’s doings;
yes, I will remember your wonders of old.
13 (12) I will meditate on your work
and think about what you have done.
14 (13) God, your way is in holiness.
What god is as great as God?
15 (14) You are the God who does wonders,
you revealed your strength to the peoples.
16 (15) With your arm you redeemed your people,
the descendants of Ya‘akov and Yosef. (Selah)
17 (16) The water saw you, God;
the water saw you and writhed in anguish,
agitated to its depths.
18 (17) The clouds poured water, the skies thundered,
and your arrows flashed here and there.
19 (18) The sound of your thunder was in the whirlwind,
the lightning flashes lit up the world,
the earth trembled and shook.
20 (19) Your way went through the sea,
your path through the turbulent waters;
but your footsteps could not be traced.
21 (20) You led your people like a flock
under the care of Moshe and Aharon.
78:(0) A maskil of Asaf:
(1) Listen, my people, to my teaching;
turn your ears to the words from my mouth.
2 I will speak to you in parables
and explain mysteries from days of old.
3 The things which we have heard and known,
and which our fathers told us
4 we will not hide from their descendants;
we will tell the generation to come
the praises of Adonai and his strength,
the wonders that he has performed.
5 He raised up a testimony in Ya‘akov
and established a Torah in Isra’el.
He commanded our ancestors
to make this known to their children,
6 so that the next generation would know it,
the children not yet born,
who would themselves arise
and tell their own children,
7 who could then put their confidence in God,
not forgetting God’s deeds,
but obeying his mitzvot.
8 Then they would not be like their ancestors,
a stubborn, rebellious generation,
a generation with unprepared hearts,
with spirits unfaithful to God.
9 The people of Efrayim, though armed with bows and arrows,
turned their backs on the day of battle.
10 They did not keep the covenant of God
and refused to live by his Torah.
11 They forgot what he had done,
his wonders which he had shown them.
12 He had done wonderful things
in the presence of their ancestors
in the land of Egypt,
in the region of Tzo‘an.
13 He split the sea and made them pass through,
he made the waters stand up like a wall.
14 He also led them by day with a cloud
and all night long with light from a fire.
15 He broke apart the rocks in the desert
and let them drink as if from boundless depths;
16 yes, he brought streams out of the rock,
making the water flow down like rivers.
17 Yet they sinned still more against him,
rebelling in the wilderness against the Most High;
18 in their hearts they tested God
by demanding food that would satisfy their cravings.
19 Yes, they spoke against God by asking,
“Can God spread a table in the desert?
20 True, he struck the rock, and water gushed out,
until the vadis overflowed;
but what about bread? Can he give that?
Can he provide meat for his people?”
21 Therefore, when Adonai heard, he was angry;
fire blazed up against Ya‘akov;
his anger mounted against Isra’el;
22 because they had no faith in God,
no trust in his power to save.
23 So he commanded the skies above
and opened the doors of heaven.
24 He rained down man on them as food;
he gave them grain from heaven —
25 mortals ate the bread of angels;
he provided for them to the full.
26 He stirred up the east wind in heaven,
brought on the south wind by his power,
27 and rained down meat on them like dust,
birds flying thick as the sand on the seashore.
28 He let them fall in the middle of their camp,
all around their tents.
29 So they ate till they were satisfied;
he gave them what they craved.
30 They were still fulfilling their craving,
the food was still in their mouths,
31 when the anger of God rose up against them
and slaughtered their strongest men,
laying low the young men of Isra’el.
32 Still, they kept on sinning
and put no faith in his wonders.
33 Therefore, he ended their days in futility
and their years in terror.
34 When he brought death among them, they would seek him;
they would repent and seek God eagerly,
35 remembering that God was their Rock,
El ‘Elyon their Redeemer.
36 But they tried to deceive him with their words,
they lied to him with their tongues;
37 for their hearts were not right with him,
and they were unfaithful to his covenant.
38 Yet he, because he is full of compassion,
forgave their sin and did not destroy;
many times he turned away his anger
and didn’t rouse all his wrath.
39 So he remembered that they were but flesh,
a wind that blows past and does not return.
40 How often they rebelled against him in the desert
and grieved him in the wastelands!
41 Repeatedly they challenged God
and pained the Holy One of Isra’el.
42 They didn’t remember how he used his hand
on the day he redeemed them from their enemy,
43 how he displayed his signs in Egypt,
his wonders in the region of Tzo‘an.
44 He turned their rivers into blood,
so they couldn’t drink from their streams.
45 He sent swarms of flies, which devoured them,
and frogs, which destroyed them.
46 He gave their harvest to shearer-worms,
the fruit of their labor to locusts.
47 He destroyed their vineyards with hail
and their sycamore-figs with frost.
48 Their cattle too he gave over to the hail
and their flocks to lightning bolts.
49 He sent over them his fierce anger,
fury, indignation and trouble,
with a company of destroying angels
50 to clear a path for his wrath.
He did not spare them from death,
but gave them over to the plague,
51 striking all the firstborn in Egypt,
the firstfruits of their strength in the tents of Ham.
52 But his own people he led out like sheep,
guiding them like a flock in the desert.
53 He led them safely, and they weren’t afraid,
even when the sea overwhelmed their foes.
54 He brought them to his holy land,
to the hill-country won by his right hand.
55 He expelled nations before them,
apportioned them property to inherit
and made Isra’el’s tribes live in their tents.
56 Yet they tested El ‘Elyon
and rebelled against him,
refusing to obey his instructions.
57 They turned away and were faithless, like their fathers;
they were unreliable, like a bow without tension.
58 They provoked him with their high places
and made him jealous with their idols.
59 God heard, and he was angry;
he came to detest Isra’el completely.
60 He abandoned the tabernacle at Shiloh,
the tent he had made where he could live among people.
61 He gave his strength into exile,
his pride to the power of the foe.
62 He gave his people over to the sword
and grew angry with his own heritage.
63 Fire consumed their young men,
their virgins had no wedding-song,
64 their cohanim fell by the sword,
and their widows could not weep.
65 Then Adonai awoke, as if from sleep,
like a warrior shouting for joy from wine.
66 He struck his foes, driving them back
and putting them to perpetual shame.
67 Rejecting the tents of Yosef
and passing over the tribe of Efrayim,
68 he chose the tribe of Y’hudah,
Mount Tziyon, which he loved.
69 He built his sanctuary like the heights;
like the earth, he made it to last forever.
70 He chose David to be his servant,
taking him from the sheep-yards;
71 from tending nursing ewes he brought him
to shepherd Ya‘akov his people,
Isra’el his heritage.
72 With upright heart he shepherded them
and guided them with skillful hands.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Daily Quote:
Transgressions of man towards G-d -- Yom Kippur atones for them. Transgressions of man towards man, Yom Kippur does not atone for them until one seeks forgiveness from one's fellow[Talmud, Yoma 85b]
Daily Study:
The Paradox of Prayer
Without faith, there is no prayer.
But if there is faith, for what is there to pray?
There could only be one answer:
The Infinite can contain opposites. To approach the Infinite, we must do the same.
-------Nitzavim: Deuteronomy 29:9 (10) “Today you are standing, all of you, before Adonai your God — your heads, your tribes, your leaders and your officers — all the men of Isra’el, 10 (11) along with your little ones, your wives and your foreigners here with you in your camp, from the one who chops your wood to the one who draws your water. 11 (12) The purpose is that you should enter into the covenant of Adonai your God and into his oath which Adonai your God is making with you today, (LY: ii) 12 (13) so that he can establish you today for himself as a people, and so that for you he will be God — as he said to you and as he swore to your ancestors, to Avraham, Yitz’chak and Ya‘akov.
13 (14) “But I am not making this covenant and this oath only with you. 14 (15) Rather, I am making it both with him who is standing here with us today before Adonai our God and also with him who is not here with us today. (LY: iii) 15 (16) For you know how we lived in the land of Egypt and how we came directly through the nations you passed through; 16 (17) and you saw their detestable things and their idols of wood, stone, silver and gold that they had with them. 17 (18) So let there not be among you a man, woman, family or tribe whose heart turns away today from Adonai our God to go and serve the gods of those nations. Let there not be among you a root bearing such bitter poison and wormwood. 18 (19) If there is such a person, when he hears the words of this curse, he will bless himself secretly, saying to himself, ‘I will be all right, even though I will stubbornly keep doing whatever I feel like doing; so that I, although “dry,” [sinful,] will be added to the “watered” [righteous].’ 19 (20) But Adonai will not forgive him. Rather, the anger and jealousy of Adonai will blaze up against that person. Every curse written in this book will be upon him. Adonai will blot out his name from under heaven. 20 (21) Adonai will single him out from all the tribes of Isra’el to experience what is bad in all the curses of the covenant written in this book of the Torah.
21 (22) “When the next generation, your children who will grow up after you, and the foreigner who arrives from a distant land, see the plagues of that land and the diseases with which Adonai has made it sick, 22 (23) and that the whole land has become burning sulfur and salt, that it isn’t being sown or bearing crops or even producing grass — like the overthrow of S’dom, ‘Amora, Admah and Tzvoyim, which Adonai overthrew in his furious anger — 23 (24) then all the nations will ask, ‘Why did Adonai do this to this land? What is the meaning of such frenzied, furious anger?’ 24 (25) People will answer, ‘It’s because they abandoned the covenant of Adonai, the God of their fathers, which he made with them when he brought them out of the land of Egypt. 25 (26) They went and served other gods, prostrating themselves before them, gods they had not known and which he had not assigned them. 26 (27) For this reason, the anger of Adonai blazed up against this land and brought upon it every curse written in this book; 27 (28) and Adonai, in anger, fury and incensed with indignation, uprooted them from their land and threw them out into another land — as it is today.’
28 (29) “Things which are hidden belong to Adonai our God. But the things that have been revealed belong to us and our children forever, so that we can observe all the words of this Torah.
Today's Laws and Customs:
Selichot
The Selichot ("supplication") prayers are recited in the early morning hours, before the morning prayers, in preparation for the "Days of Awe" of Rosh Hashanah and Yom Kippur.
Links: More on Selichot
Elul Observances
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" forElul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 76 Chapter 77 Chapter 78
Psalms 76:1 (0) For the leader. With string music. A psalm of Asaf. A song:
2 (1) In Y’hudah God is known;
his name is great in Isra’el.
3 (2) His tent is in Shalem,
his place is in Tziyon.
4 (3) There he broke the flashing arrows,
the shield, the sword, and the weapons of war. (Selah)
5 (4) You are glorious, majestic,
more so than mountains of prey.
6 (5) The bravest have been stripped of their spoil
and now are sleeping their final sleep;
not one of these courageous men
finds strength to raise his hands.
7 (6) At your rebuke, God of Ya‘akov,
riders and horses lie stunned.
8 (7) You are fearsome! When once you are angry,
who can stand in your presence?
9 (8) You pronounce sentence from heaven;
the earth grows silent with fear
10 (9) when God arises to judge,
to save all the humble of the earth. (Selah)
11 (10) Human wrath serves only to praise you;
what remains of this wrath you wear as an ornament.
12 (11) Make vows to Adonai your God, and keep them;
all who are around him must bring presents to the one who should be feared.
13 (12) He curbs the spirit of princes;
he is fearsome to the kings of the earth.
77:1 (0) For the leader. For Y’dutun. A psalm of Asaf:
2 (1) I cry aloud to God,
aloud to God; and he hears me.
3 (2) On the day of my distress I am seeking Adonai;
my hands are lifted up;
my tears flow all night without ceasing;
my heart refuses comfort.
4 (3) When remembering God, I moan;
when I ponder, my spirit fails. (Selah)
5 (4) You hold my eyelids [and keep me from sleeping];
I am too troubled to speak.
6 (5) I think about the days of old,
the years of long ago;
7 (6) in the night I remember my song,
I commune with myself, my spirit inquires:
8 (7) “Will Adonai reject forever?
will he never show his favor again?
9 (8) Has his grace permanently disappeared?
Is his word to all generations done away?
10 (9) Has God forgotten to be compassionate?
Has he in anger withheld his mercy?” (Selah)
11 (10) Then I add, “That’s my weakness —
[supposing] the Most High’s right hand could change.”
12 (11) So I will remind myself of Yah’s doings;
yes, I will remember your wonders of old.
13 (12) I will meditate on your work
and think about what you have done.
14 (13) God, your way is in holiness.
What god is as great as God?
15 (14) You are the God who does wonders,
you revealed your strength to the peoples.
16 (15) With your arm you redeemed your people,
the descendants of Ya‘akov and Yosef. (Selah)
17 (16) The water saw you, God;
the water saw you and writhed in anguish,
agitated to its depths.
18 (17) The clouds poured water, the skies thundered,
and your arrows flashed here and there.
19 (18) The sound of your thunder was in the whirlwind,
the lightning flashes lit up the world,
the earth trembled and shook.
20 (19) Your way went through the sea,
your path through the turbulent waters;
but your footsteps could not be traced.
21 (20) You led your people like a flock
under the care of Moshe and Aharon.
78:(0) A maskil of Asaf:
(1) Listen, my people, to my teaching;
turn your ears to the words from my mouth.
2 I will speak to you in parables
and explain mysteries from days of old.
3 The things which we have heard and known,
and which our fathers told us
4 we will not hide from their descendants;
we will tell the generation to come
the praises of Adonai and his strength,
the wonders that he has performed.
5 He raised up a testimony in Ya‘akov
and established a Torah in Isra’el.
He commanded our ancestors
to make this known to their children,
6 so that the next generation would know it,
the children not yet born,
who would themselves arise
and tell their own children,
7 who could then put their confidence in God,
not forgetting God’s deeds,
but obeying his mitzvot.
8 Then they would not be like their ancestors,
a stubborn, rebellious generation,
a generation with unprepared hearts,
with spirits unfaithful to God.
9 The people of Efrayim, though armed with bows and arrows,
turned their backs on the day of battle.
10 They did not keep the covenant of God
and refused to live by his Torah.
11 They forgot what he had done,
his wonders which he had shown them.
12 He had done wonderful things
in the presence of their ancestors
in the land of Egypt,
in the region of Tzo‘an.
13 He split the sea and made them pass through,
he made the waters stand up like a wall.
14 He also led them by day with a cloud
and all night long with light from a fire.
15 He broke apart the rocks in the desert
and let them drink as if from boundless depths;
16 yes, he brought streams out of the rock,
making the water flow down like rivers.
17 Yet they sinned still more against him,
rebelling in the wilderness against the Most High;
18 in their hearts they tested God
by demanding food that would satisfy their cravings.
19 Yes, they spoke against God by asking,
“Can God spread a table in the desert?
20 True, he struck the rock, and water gushed out,
until the vadis overflowed;
but what about bread? Can he give that?
Can he provide meat for his people?”
21 Therefore, when Adonai heard, he was angry;
fire blazed up against Ya‘akov;
his anger mounted against Isra’el;
22 because they had no faith in God,
no trust in his power to save.
23 So he commanded the skies above
and opened the doors of heaven.
24 He rained down man on them as food;
he gave them grain from heaven —
25 mortals ate the bread of angels;
he provided for them to the full.
26 He stirred up the east wind in heaven,
brought on the south wind by his power,
27 and rained down meat on them like dust,
birds flying thick as the sand on the seashore.
28 He let them fall in the middle of their camp,
all around their tents.
29 So they ate till they were satisfied;
he gave them what they craved.
30 They were still fulfilling their craving,
the food was still in their mouths,
31 when the anger of God rose up against them
and slaughtered their strongest men,
laying low the young men of Isra’el.
32 Still, they kept on sinning
and put no faith in his wonders.
33 Therefore, he ended their days in futility
and their years in terror.
34 When he brought death among them, they would seek him;
they would repent and seek God eagerly,
35 remembering that God was their Rock,
El ‘Elyon their Redeemer.
36 But they tried to deceive him with their words,
they lied to him with their tongues;
37 for their hearts were not right with him,
and they were unfaithful to his covenant.
38 Yet he, because he is full of compassion,
forgave their sin and did not destroy;
many times he turned away his anger
and didn’t rouse all his wrath.
39 So he remembered that they were but flesh,
a wind that blows past and does not return.
40 How often they rebelled against him in the desert
and grieved him in the wastelands!
41 Repeatedly they challenged God
and pained the Holy One of Isra’el.
42 They didn’t remember how he used his hand
on the day he redeemed them from their enemy,
43 how he displayed his signs in Egypt,
his wonders in the region of Tzo‘an.
44 He turned their rivers into blood,
so they couldn’t drink from their streams.
45 He sent swarms of flies, which devoured them,
and frogs, which destroyed them.
46 He gave their harvest to shearer-worms,
the fruit of their labor to locusts.
47 He destroyed their vineyards with hail
and their sycamore-figs with frost.
48 Their cattle too he gave over to the hail
and their flocks to lightning bolts.
49 He sent over them his fierce anger,
fury, indignation and trouble,
with a company of destroying angels
50 to clear a path for his wrath.
He did not spare them from death,
but gave them over to the plague,
51 striking all the firstborn in Egypt,
the firstfruits of their strength in the tents of Ham.
52 But his own people he led out like sheep,
guiding them like a flock in the desert.
53 He led them safely, and they weren’t afraid,
even when the sea overwhelmed their foes.
54 He brought them to his holy land,
to the hill-country won by his right hand.
55 He expelled nations before them,
apportioned them property to inherit
and made Isra’el’s tribes live in their tents.
56 Yet they tested El ‘Elyon
and rebelled against him,
refusing to obey his instructions.
57 They turned away and were faithless, like their fathers;
they were unreliable, like a bow without tension.
58 They provoked him with their high places
and made him jealous with their idols.
59 God heard, and he was angry;
he came to detest Isra’el completely.
60 He abandoned the tabernacle at Shiloh,
the tent he had made where he could live among people.
61 He gave his strength into exile,
his pride to the power of the foe.
62 He gave his people over to the sword
and grew angry with his own heritage.
63 Fire consumed their young men,
their virgins had no wedding-song,
64 their cohanim fell by the sword,
and their widows could not weep.
65 Then Adonai awoke, as if from sleep,
like a warrior shouting for joy from wine.
66 He struck his foes, driving them back
and putting them to perpetual shame.
67 Rejecting the tents of Yosef
and passing over the tribe of Efrayim,
68 he chose the tribe of Y’hudah,
Mount Tziyon, which he loved.
69 He built his sanctuary like the heights;
like the earth, he made it to last forever.
70 He chose David to be his servant,
taking him from the sheep-yards;
71 from tending nursing ewes he brought him
to shepherd Ya‘akov his people,
Isra’el his heritage.
72 With upright heart he shepherded them
and guided them with skillful hands.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Daily Quote:
Transgressions of man towards G-d -- Yom Kippur atones for them. Transgressions of man towards man, Yom Kippur does not atone for them until one seeks forgiveness from one's fellow[Talmud, Yoma 85b]
Daily Study:
Chitas and Rambam for today:
Chumash: Parshat Nitzavim, 5th Portion (Deuteronomy 30:7-30:10) with Rashi
• Deuteronomy Chapter 30
7And the Lord, your God, will place all these curses upon your enemies and upon your adversaries, who pursued you. ז וְנָתַן֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ אֵ֥ת כָּל־הָֽאָל֖וֹת הָאֵלֶּ֑ה עַל־אֹֽיְבֶ֥יךָ וְעַל־שֽׂנְאֶ֖יךָ אֲשֶׁ֥ר רְדָפֽוּךָ:
8And you will return and listen to the voice of the Lord, and fulfill all His commandments, which I command you this day. חוְאַתָּ֣ה תָשׁ֔וּב וְשָֽׁמַעְתָּ֖ בְּק֣וֹל יְהֹוָ֑ה וְעָשִׂ֨יתָ֙ אֶת־כָּל־מִצְוֹתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם:
9And the Lord, your God, will make you abundant for good in all the work of your hands, in the fruit of your womb, in the fruit of your livestock, and in the fruit of your soil. For the Lord will once again rejoice over you for good, as He rejoiced over your forefathers, טוְהוֹתִֽירְךָ֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ בְּכֹ֣ל | מַֽעֲשֵׂ֣ה יָדֶ֗ךָ בִּפְרִ֨י בִטְנְךָ֜ וּבִפְרִ֧י בְהֶמְתְּךָ֛ וּבִפְרִ֥י אַדְמָֽתְךָ֖ לְטֹבָ֑ה כִּ֣י | יָשׁ֣וּב יְהֹוָ֗ה לָשׂ֤וּשׂ עָלֶ֨יךָ֙ לְט֔וֹב כַּֽאֲשֶׁר־שָׂ֖שׂ עַל־אֲבֹתֶֽיךָ:
10when you obey the Lord, your God, to observe His commandments and His statutes written in this Torah scroll, [and] when you return to the Lord, your God, with all your heart and with all your soul. יכִּ֣י תִשְׁמַ֗ע בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר מִצְוֹתָיו֙ וְחֻקֹּתָ֔יו הַכְּתוּבָ֕ה בְּסֵ֥פֶר הַתּוֹרָ֖ה הַזֶּ֑ה כִּ֤י תָשׁוּב֙ אֶל־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־לְבָֽבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ:
Daily Tehillim: Psalms Chapter 119, Verses 97-176
• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 76, 77 and 78.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
Tanya: Iggeret HaKodesh, middle of Epistle 19
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 26 Elul, 5776 · 29 September 2016
• Iggeret HaKodesh, middle of Epistle 19
Chumash: Parshat Nitzavim, 5th Portion (Deuteronomy 30:7-30:10) with Rashi
• Deuteronomy Chapter 30
7And the Lord, your God, will place all these curses upon your enemies and upon your adversaries, who pursued you. ז וְנָתַן֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ אֵ֥ת כָּל־הָֽאָל֖וֹת הָאֵלֶּ֑ה עַל־אֹֽיְבֶ֥יךָ וְעַל־שֽׂנְאֶ֖יךָ אֲשֶׁ֥ר רְדָפֽוּךָ:
8And you will return and listen to the voice of the Lord, and fulfill all His commandments, which I command you this day. חוְאַתָּ֣ה תָשׁ֔וּב וְשָֽׁמַעְתָּ֖ בְּק֣וֹל יְהֹוָ֑ה וְעָשִׂ֨יתָ֙ אֶת־כָּל־מִצְוֹתָ֔יו אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם:
9And the Lord, your God, will make you abundant for good in all the work of your hands, in the fruit of your womb, in the fruit of your livestock, and in the fruit of your soil. For the Lord will once again rejoice over you for good, as He rejoiced over your forefathers, טוְהוֹתִֽירְךָ֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ בְּכֹ֣ל | מַֽעֲשֵׂ֣ה יָדֶ֗ךָ בִּפְרִ֨י בִטְנְךָ֜ וּבִפְרִ֧י בְהֶמְתְּךָ֛ וּבִפְרִ֥י אַדְמָֽתְךָ֖ לְטֹבָ֑ה כִּ֣י | יָשׁ֣וּב יְהֹוָ֗ה לָשׂ֤וּשׂ עָלֶ֨יךָ֙ לְט֔וֹב כַּֽאֲשֶׁר־שָׂ֖שׂ עַל־אֲבֹתֶֽיךָ:
10when you obey the Lord, your God, to observe His commandments and His statutes written in this Torah scroll, [and] when you return to the Lord, your God, with all your heart and with all your soul. יכִּ֣י תִשְׁמַ֗ע בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ לִשְׁמֹ֤ר מִצְוֹתָיו֙ וְחֻקֹּתָ֔יו הַכְּתוּבָ֕ה בְּסֵ֥פֶר הַתּוֹרָ֖ה הַזֶּ֑ה כִּ֤י תָשׁוּב֙ אֶל־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־לְבָֽבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ:
Daily Tehillim: Psalms Chapter 119, Verses 97-176
• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 76, 77 and 78.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
Tanya: Iggeret HaKodesh, middle of Epistle 19
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 26 Elul, 5776 · 29 September 2016
• Iggeret HaKodesh, middle of Epistle 19
• אך הענין הוא פשוט ומובן לכל
But it is plain and clear to all,
שיש הפרש גדול בין השגת חכמי האמת, כרשב״י והאריז״ל, שהיא השגת חכמה ודעת
that there is a great difference between the apprehension of the Kabbalists, such as R. Shimon bar Yochai and R. Isaac Luria, of blessed memory, which is an apprehension through wisdom and knowledge,
ובין השגת משה רבנו עליו השלום ושאר הנביאים, בנבואה
and the prophetic apprehension1 of Moshe Rabbeinu, peace to him, and the other prophets,
המכונה בכתוב בשם ראיה ממש
to which Scripture refers as actual vision.
Seeing something grasps its essence; comprehension merely grasps its externality.
וראית את אחורי
In these terms Scripture describes Moshe Rabbeinu’s prophetic apprehension:2“You shall see My back.”
ואראה את ה׳
Likewise even with Isaiah, a lesser prophet than Moshe Rabbeinu, who was the greatest of prophets:3 “And I saw G‑d.”
וירא אליו ה׳
Furthermore, even before G‑d gave the Torah we find Abraham’s prophecy referred to in these terms:4 “And G‑d appeared to him.”
ואף שזהו דרך משל, ואינה ראיית עין בשר גשמי ממש
Now, though the term [“seeing” with regard to prophecy] is used in a metaphorical sense and does not denote actual sight by the physical, fleshly eye,
מכל מקום, הנמשל צריך להיות דומה למשל
nevertheless, the analogue needs to resemble the analogy.
Just as the analogy of physical sight means that the viewer beholds the essence of a thing, so too the analogue — prophetic vision — must refer to a spiritual kind of seeing that grasps the essence of the spiritual level that is beheld through prophecy.
וכתרגום, וירא אליו ה׳: ואתגלי ליה וכו׳, שהוא בחינת התגלות
Thus too the Targum translates the above-quoted “vayeira eilav HaShem”: “And G‑d became revealed5 to him...,” indicating revelation,
שנגלה אליו הוי׳ הנעלם ברוך הוא, בבחינת התגלות
meaning that G‑d,6 blessed be He, being hidden, became manifest to [Abraham].
In this direct mode of revelation, the recipient of the Divine manifestation is able to absorb and internalize it, just as with visual sense-perception. The above-described manner of spiritually “seeing” a revelation is thus quite different from “hearing”, an inferior level of perception which leaves the recipient with a less tangible impression.
מה שאין כן בהשגת חכמי האמת, שלא נגלה אליהם הוי׳ הנעלם ברוך הוא בבחינת התגלות
It is different, though, with the apprehension of the Kabbalists. G‑d, blessed be He, Who is hidden, did not become revealed to them in a manifest mode;
רק שהם משיגים תעלומות חכמה, הנעלם (נוסח אחר: בנעלם) ומופלא מהם
rather, they apprehend the secrets of wisdom in a manner7 which is hidden and removed from them.
They merely “hear” about these matters rather than truly “see” them.
ולכן אמרו: חכם עדיף מנביא, שיכול להשיג בחכמתו למעלה מעלה ממדרגות שיוכלו לירד למטה בבחינת התגלות לנביאים, במראה נבואתם
[Our Sages] therefore taught that8 “A wise man is superior to a prophet,” because through his wisdom he can apprehend levels [of Divinity] far higher than those that can descend by means of revelation to prophets in their prophetic vision.9
Since the revelation of prophecy is “visual”, the most sublime levels such as SupernalChochmah cannot possibly be revealed and “seen” below.
כי לא יוכלו לירד ולהתגלות אליהם רק מדרגות התחתונות, שהן נהי״מ
For only the lowest levels can descend and become revealed to [the prophets], namely, the levels of Netzach-Hod-Yesod-Malchut,
שהן הן היורדות תמיד, ומתגלות מהמשפיע להמקבל, בבחינת מוחין וחיות
for it is they that always descend and become revealed from the Emanator to the recipient, in the form of intellectual perception and [creative] life-force.
כידוע ליודעי חכמה נסתרת, שהנהי״מ של העליון מתלבשים בתחתון להחיותו
Thus it is known to the students of Kabbalah10 that the Netzach-Hod-Yesod-Malchut (i.e., the lowest levels) of the higher [realm] vest themselves in the lower [realm], in order to animate it.
שהן הן כלי ההשפעה והורדת החיות מהעליון לתחתון, בכל העולמות והמדרגות
For they are the conduits of the beneficent flow that bring down the life-force from the higher level to the lower, with respect to all the worlds and levels.
ולכן גם כן הן הן המתגלות לנביאים, בבחינת התגלות ממש
Hence they also become revealed to the prophets as an actual revelation,i.e., as prophecy.
ובתוכן מלובש אור הבינה, שהיא בחינת הבנת האלקות מאור נוסח אחר: ואור אין סוף ברוך הוא
Within these [four Sefirot] is vested the light of Binah, the attribute which relates to understanding the G‑dliness [that emanates] from11 the light of the blessed Ein Sof.
ובתוכה מלובשים אחוריים דחכמה, שהיא מדרגה שלמעלה מהשכל וההבנה באלקות ברוך הוא
And within [Binah] are vested the external aspects of Chochmah, which are a level that transcends the conception and comprehension of Divinity,
כי שם חכמה מורה על מקור השכל וההבנה
for the term Chochmah denotes the source of conception and comprehension.
As explained in Tanya, Part I, ch. 18, the word Chochmah comprises two words: כח מה — “the faculty of the unknown,”12 for it is a faculty that cannot be grasped intellectually.
ולכן אמרו בזהר, דאורייתא מחכמה נפקת
כי טעמי מצות לא נתגלו, והם למעלה מהשכל וההבנה
For the reasons for the commandments have not been revealed14 in rational terms; they transcend conception and comprehension, i.e.,Chochmah.
וגם באיזהו מקומן שנתגלה ונתפרש איזה טעם המובן לנו לכאורה
And even in the occasional places where some apparently intelligible reason has been revealed and explained,
אין זה הטעם, המובן לנו, לבדו תכלית הטעם וגבולו
this reason alone, which is understandable to us, is not the ultimate and full reason; we have not yet plummeted its depths;
אלא בתוכו מלובש פנימיות ותעלומות חכמה, שלמעלה מהשכל וההבנה
rather, within [this reason] is vested the innermost core (the pnimiyut) and mystic principle of Chochmah that transcends comprehension and understanding.
In a public address15 the Rebbe once explained why the Alter Rebbe makes the point that even when we have some intelligible reason for a mitzvah, this is not תכלית הטעם. This phrase, rendered above as “the ultimate reason,” would more literally mean “the end of the reason”; i.e., the explanation given for a commandment is not the last word in the reason for performing it. Not only does the mitzvah remain in some measure unexplained: even the reason remains in some measure unexplained. For in essence, a mitzvah is a superrational expression of the Divine Will, which is fulfilled through its performance.
At the very beginning of Derech Mitzvotecha (subtitled Sefer Taamei HaMitzvot — “A Book on the Reasons for the Mitzvot”), the Tzemach Tzedek writes similarly16 that what one should chiefly keep in mind during the performance of a commandment is the intent of doing it because G‑d has so commanded us. The fact that we may not understand just why G‑d desired this particular action done, is immaterial.
The Tzemach Tzedek goes on to say that whatever modest insight we may have about the purpose of the mitzvot — according to the Kabbalah and Chassidut, or according to Jewish philosophy (chakirah) and homiletics (derush) — is not even a glimmer of their true intent. It is a finite drop in an infinite ocean. For no human being, clothed as he is within a corporeal body, can possibly comprehend the infinite domain of spirituality. Even Moshe Rabbeinu, who has experienced more than three thousand years of constant elevation in Gan Eden, advances constantly in his understanding of the rationale underlying the mitzvot.
Concerning these successive levels of comprehension the verse states,17 “To every yearning, even to the point of expiry, I have seen an end; Your mitzvah is very wide.” I.e., the comprehension and yearning experienced in Gan Eden are finite, whereas a mitzvahdefies limitation: the extent of its inner content is endless.18
One outstanding question: Why, though, does the Alter Rebbe write that intelligible reasons have been given only for “occasional” mitzvot, whereas in fact this would appear to apply to a multitude of commandments (of the categories of mishpatim and eduyot), if not to a majority?
Likkutei Biurim on Tanya (by R. Yehoshua Korf) quotes the Rebbe as answering this question in the following manner:
In most cases only a general reason is provided, while the details remain unexplained. For example, while the general reason for the mitzvah of tefillin is stated — that it be19 “a sign upon your hand...,” no revealed explanation is provided for the myriad details relating to this commandment, such as: why the tefillin must be square; why the four scrolls in the tefillin of the head must be housed in four separate compartments while the Biblical passages in the tefillin of the hand must be inscribed together on one scroll; why the straps of the tefillin must be black; and so on and on.
וכן בכל דיבור ודיבור שיצא מפי הקב״ה לנביאים, הכתובים בתנ״ך
The same is true with respect to every word uttered by the mouth of the Holy One, blessed be He, to the prophets, as recorded in the Tanach —
Every word of prophecy found in the Tanach is applicable not only to the generation that first heard them, but to all future generations as well.20
הן דברי תוכחה, והן סיפורי מעשיות
whether they be words of admonition, as transmitted by the prophets, or narratives of incidents.
An incident is recorded in the Tanach not only as history but also as an eternal message for all generations.
מלובש בתוכם בחינת חכמת אלקות, שלמעלה מהשכל וההבנה
Vested in them — in these words of rebuke or narrative — is an aspect of the Divine Chochmah that transcends conception and comprehension.
כנראה בחוש, מענין הקרי והכתיב
This is empirically evident from the principle of kri, the Scriptural text as read, and ktiv, the Scriptural text as written, the two not always being identical.
כי הקרי הוא לפי ההבנה הנגלית לנו, והכתיב הוא למעלה מהשכל וההבנה
The kri reflects the comprehension [of the text] as revealed to us. The ktivtranscends conception and comprehension.
שתיבה זו ככתיבתה, אין לה לבוש בבחינת ההבנה, ובקריאתה בפה יש לה לבוש
That is, a particular word in its written form has no comprehensible “garment”, though as read aloud it does have such a “garment”, i.e., it is readily comprehensible.
An example of this would be the verse,21 “Know that the L‑rd is G‑d; He has made us, velo anachnu, His people and the sheep of His pasture.” The ktiv form of the wordvelo ends with an alef ולא, while the kri form of the word ends with a vav ולו. According to the latter form the verse is readily comprehensible: “Know that the L‑rd is G‑d; He has made us, velo anachnu — and we are His....” In the ktiv form, however, the verse reads, “He has made us and not us....” While this has meaning on a more sublime level,22in the simple sense the ktiv of this verse seems exceedingly difficult to comprehend.23
וכן הענין באותיות גדולות שבתנ״ך, שהן מעלמא עילאה, ומאירות משם בגילוי, בלי שום לבוש כשאר האותיות
The same applies to the large letters that are occasionally found in theTanach; they derive from a sublime world — from the Sefirah of Binah —and radiate from there openly, and not through a garment like the other letters.
FOOTNOTES
1.
Note of the Rebbe: “In contrast, by means of their [non-prophetic] ‘apprehension through wisdom and knowledge’ they comprehended [higher levels, such as] Keter, and so on.”
2.
Shmot 33:23.
3.
Yeshayahu 6:11.
4.
Bereishit 18:1.
5.
Heb. text emended above according to the Glosses and Emendations of the Rebbe.
6.
Heb. text emended above according to the Glosses and Emendations of the Rebbe.
7.
The above reading הנעלם could imply that the manner of their apprehension is hidden from them; the variant reading בנעלם would imply that the subject of their apprehension is hidden from them.
8.
Bava Batra 12a.
9.
Note of the Rebbe: “This is not the case with their comprehension, as [in footnote 13] above.”
10.
Lit., “to those versed in the Hidden Wisdom.” In the original text, the three Heb. words are abbreviated to לי״ח, which is an abbreviation for ליודעי חן (the letter chetbeing read as if vocalized with a tzeirei). The letters ח״ן in turn are an abbreviation for חכמה נסתרת.
11.
According to the variant parenthetical text, “...understanding the G‑dlinessand the light of the blessed Ein Sof”; i.e., the [infinite] Ein Sof-light too can filter down to the level of mortal understanding.
12.
Zohar III, 28a.
13.
Parshat Beshalach, 62a; cf. Parshat Chukat, 182a and Parshat Vaetchanan,261a; et al.
14.
Cf. Sanhedrin 21a.
15.
Shabbat Parshat Vayeishev, 5724.
16.
P. 4b.
17.
Tehillim 119:96, explained in Epistle 17, above.
18.
As an instance of this, consider the commandment involving the nesting bird (Devarim 22:6-7), chosen by the Sages(Berachot 5:3) as a classic example of amitzvah which one should not assume one knows the reason for. The Rebbe points out that in Moreh Nevuchim (Vol. III, sec. 48) the Rambam offers an explanation for this mitzvah, yet in his Commentary on the Mishnayot theRambam himself writes that this is amitzvah “which has no explanation”!
19.
Devarim 6:8.
20.
See Megillah 14a.
21.
Tehillim 100:3. See also Bereishit Rabbah, beginning of ch. 1.
22.
Note of the Rebbe: “Zohar I, 120b; Or HaTorah (Yahel Or) of the Tzemach Tzedek on this verse in Tehillim (and see further references there).”
23.
Note of the Rebbe: “But see commentary of Rashi there.”
| Rambam: Sefer Hamitzvos: |
• Thursday, 26 Elul, 5776 · 29 September 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 310
Allowing a Sorcerer to Live
"You shall not allow a witch to live"—Exodus 22:17.
It is forbidden to allow a sorcerer to live [rather, he must be put to death].
Full text of this Mitzvah »• Allowing a Sorcerer to Live
Negative Commandment 310
Translated by Berel Bell
The 310th prohibition is that we are forbidden from allowing a sorceress to live.
The source of this prohibition is G‑d's statement,1 "Do not allow a sorceress to live."
If we would exempt a sorceress from the death penalty, we would transgress a prohibition. This is unlike exempting from execution another type of transgressor, which would constitute only the nullification of a positive commandment.2
FOOTNOTES
1.Ex. 22:17.
2.Not a prohibition, as in the case of a sorceress. The positive commandment nullified would be the one for that particular type of execution (P226-P229; Lessons 314-415).
Positive Commandment 224
Punishment by Flogging
"The judge shall make him lean over and flog him in front of him"—Deuteronomy 25:2.
Transgressors of certain sins are to be punished with flogging.
Full text of this Mitzvah »• Punishment by Flogging
Positive Commandment 224
Translated by Berel Bell
The 224th mitzvah is that we are commanded to lash with a strap those who transgress certain commandments.
The source of this commandment is G‑d's statement1 (exalted be He), "The judge shall make him lean over and have him flogged."
In our list of the prohibitions we will point out which mitzvos are punishable by flogging.
The details of this mitzvah are explained in tractate Makkos.2
FOOTNOTES
1.Deut. 25:2.
2.Chapter 3.
Negative Commandment 300
Flogging a Defendant more than He can Bear
"He shall give him forty lashes; he may not exceed"—Deuteronomy 25:2-3.
A judge may not sentence a person (found guilty of an offense that calls for flogging) to be flogged even one lash more than his body can physically bear.
A person who is sentenced to flogging is given 39 lashes. However, no person is flogged until [a doctor] estimates how many lashes the defendant can bear—taking in consideration his age, constitution and physique. If the defendant cannot bear the full 39 lashes, he is given as many as he is capable of receiving—not less, however, than three lashes. [In the event that he is only capable of bearing less than three lashes, he is not flogged at all.]
Included in this prohibition is adding even one lash on the 39 requisite lashes [even for one capable of bearing it].
Also included in this mitzvah is the prohibition against striking a fellow Jew. If we are admonished not to strike a sinner [more than he deserves], how much more so the innocent!
It is even forbidden to raise one's hand against a fellow, threatening to strike, even if one has no intention of actually hitting. As our Sages say, "One who [just] raises his hands on his fellow is called evil."
Full text of this Mitzvah »
• Flogging a Defendant more than He can Bear
Negative Commandment 300
Translated by Berel Bell
The 300th prohibition is that a judge is forbidden [to order] to lash a transgressor so severely as to threaten his physical integrity. The explanation of this is as follows: one who is to be punished by lashing receives a maximum of 40 lashes [i.e. 39,] as explained in the Oral Tradition.1 But a person is never given lashes before his tolerance is determined in accordance with his age, condition, and size. If he will be able to survive the full number of lashes, they are all administered. If he will not survive the full number, he is given as many lashes as [it is estimated that] he is able to take — with a minimum of three. This is learned from G‑d's statement, (exalted be He),2 "[have him flogged] according to his wickedness." The maximum number of lashes is 39,3 and this prohibition comes to forbid even one extra lash above the number determined by the judge.
The source of this prohibition is G‑d's statement4 (exalted be He), "[Have him flogged] according to his wickedness. Do not go beyond the limit and give him forty lashes."
The Sifri5 says, "If one adds on to the number of lashes, one transgresses a prohibition. This teaches the prohibition only for one who adds on to the 40 lashes. What is the source of the prohibition for one who adds on the estimation of the High Court? From the phrase, 'Do not go beyond the limit.' "
This prohibition also forbids one to strike any Jew:6 If it is prohibited even to strike a transgressor [even one extra time] how much moreso for striking another person! Our Sages also prohibited one from threatening to hit another, even without actually doing so. They said,7 "Anyone who lifts his hand against another to strike him is called wicked, as it is written,8 'And he said to the wicked one, Why did you hit your neighbor?' "
FOOTNOTES
1.He is actually given no more than 39 lashes. See Kapach, 5731, footnote 60.
2.Deut. 25:2. See Sanhedrin 23a.
3.This is because the lashes must be given in multiples of three; anything beyond 39 would exceed 40.
4.Deut. 25:2-3.
5.Ibid.
6.Sanhedrin 85a.
7.Ibid., 58b.
8.Ex. 2:13. In this case, the person had only lifted his hand, and not yet struck the other.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 310
Allowing a Sorcerer to Live
"You shall not allow a witch to live"—Exodus 22:17.
It is forbidden to allow a sorcerer to live [rather, he must be put to death].
Full text of this Mitzvah »• Allowing a Sorcerer to Live
Negative Commandment 310
Translated by Berel Bell
The 310th prohibition is that we are forbidden from allowing a sorceress to live.
The source of this prohibition is G‑d's statement,1 "Do not allow a sorceress to live."
If we would exempt a sorceress from the death penalty, we would transgress a prohibition. This is unlike exempting from execution another type of transgressor, which would constitute only the nullification of a positive commandment.2
FOOTNOTES
1.Ex. 22:17.
2.Not a prohibition, as in the case of a sorceress. The positive commandment nullified would be the one for that particular type of execution (P226-P229; Lessons 314-415).
Positive Commandment 224
Punishment by Flogging
"The judge shall make him lean over and flog him in front of him"—Deuteronomy 25:2.
Transgressors of certain sins are to be punished with flogging.
Full text of this Mitzvah »• Punishment by Flogging
Positive Commandment 224
Translated by Berel Bell
The 224th mitzvah is that we are commanded to lash with a strap those who transgress certain commandments.
The source of this commandment is G‑d's statement1 (exalted be He), "The judge shall make him lean over and have him flogged."
In our list of the prohibitions we will point out which mitzvos are punishable by flogging.
The details of this mitzvah are explained in tractate Makkos.2
FOOTNOTES
1.Deut. 25:2.
2.Chapter 3.
Negative Commandment 300
Flogging a Defendant more than He can Bear
"He shall give him forty lashes; he may not exceed"—Deuteronomy 25:2-3.
A judge may not sentence a person (found guilty of an offense that calls for flogging) to be flogged even one lash more than his body can physically bear.
A person who is sentenced to flogging is given 39 lashes. However, no person is flogged until [a doctor] estimates how many lashes the defendant can bear—taking in consideration his age, constitution and physique. If the defendant cannot bear the full 39 lashes, he is given as many as he is capable of receiving—not less, however, than three lashes. [In the event that he is only capable of bearing less than three lashes, he is not flogged at all.]
Included in this prohibition is adding even one lash on the 39 requisite lashes [even for one capable of bearing it].
Also included in this mitzvah is the prohibition against striking a fellow Jew. If we are admonished not to strike a sinner [more than he deserves], how much more so the innocent!
It is even forbidden to raise one's hand against a fellow, threatening to strike, even if one has no intention of actually hitting. As our Sages say, "One who [just] raises his hands on his fellow is called evil."
Full text of this Mitzvah »
• Flogging a Defendant more than He can Bear
Negative Commandment 300
Translated by Berel Bell
The 300th prohibition is that a judge is forbidden [to order] to lash a transgressor so severely as to threaten his physical integrity. The explanation of this is as follows: one who is to be punished by lashing receives a maximum of 40 lashes [i.e. 39,] as explained in the Oral Tradition.1 But a person is never given lashes before his tolerance is determined in accordance with his age, condition, and size. If he will be able to survive the full number of lashes, they are all administered. If he will not survive the full number, he is given as many lashes as [it is estimated that] he is able to take — with a minimum of three. This is learned from G‑d's statement, (exalted be He),2 "[have him flogged] according to his wickedness." The maximum number of lashes is 39,3 and this prohibition comes to forbid even one extra lash above the number determined by the judge.
The source of this prohibition is G‑d's statement4 (exalted be He), "[Have him flogged] according to his wickedness. Do not go beyond the limit and give him forty lashes."
The Sifri5 says, "If one adds on to the number of lashes, one transgresses a prohibition. This teaches the prohibition only for one who adds on to the 40 lashes. What is the source of the prohibition for one who adds on the estimation of the High Court? From the phrase, 'Do not go beyond the limit.' "
This prohibition also forbids one to strike any Jew:6 If it is prohibited even to strike a transgressor [even one extra time] how much moreso for striking another person! Our Sages also prohibited one from threatening to hit another, even without actually doing so. They said,7 "Anyone who lifts his hand against another to strike him is called wicked, as it is written,8 'And he said to the wicked one, Why did you hit your neighbor?' "
FOOTNOTES
1.He is actually given no more than 39 lashes. See Kapach, 5731, footnote 60.
2.Deut. 25:2. See Sanhedrin 23a.
3.This is because the lashes must be given in multiples of three; anything beyond 39 would exceed 40.
4.Deut. 25:2-3.
5.Ibid.
6.Sanhedrin 85a.
7.Ibid., 58b.
8.Ex. 2:13. In this case, the person had only lifted his hand, and not yet struck the other.
• Rambam - 1 Chapter a Day She'ar Avot haTum'ah - Chapter 6
• She'ar Avot haTum'ah - Chapter 6
• Rambam - 3 Chapters a Day Sanhedrin veha`Onashin haMesurin lahem - Chapter 10, Sanhedrin veha`Onashin haMesurin lahem - Chapter 11, Sanhedrin veha`Onashin haMesurin lahem - Chapter 12
1
The impurity of false deities is of Rabbinic origin. There is an allusion to it in the Torah Genesis 35:2: "Remove the foreign gods that are in your midst. Purify yourselves and change your garments."
There are four primary categories of ritual impurity associated with the worship of false deities: the false deities themselves, their accessories, something offered to it, and a wine libation offered to it. The impurity associated with all of these is of Rabbinic origin.
א
טומאת ע"ז מדברי סופרים ויש לה רמז בתורה הסירו את אלהי הנכר אשר בתוככם והטהרו והחליפו שמלותיכם וארבעה אבות הטומאות יש בה: ע"ז עצמה ומשמשיה ותקרובת שלה ויין שנתנסך לה וטומאת כולן מדבריהן:
2
A false deity itself imparts impurity to persons and keilim when touched and to an earthenware container, when it enters its inner space. Like the carcass of a teeming animal, it does not impart impurity when carried, as implied by Deuteronomy 7:26: "You shall certainly regard it as disgusting." The minimum measure that imparts impurity is an olive-sized portion; it should not be more stringent than a portion of a corpse. If an image is less than an olive in size, it is pure.
ב
ע"ז עצמה מטמאה אדם וכלים במגע וכלי חרס באויר ואינה מטמאה במשא כשרץ שנאמר שקץ תשקצנו ושיעורה כזית לא תהיה זו חמורה מן המת אבל אם היתה הצורה פחותה מכזית טהורה:
3
If one cut off a limb from it, even if it is as large as the steering rod of a plow, it is pure. The rationale is that a false deity does not impart impurity when separated into limbs, only when the entire image is intact, as can be inferred from Isaiah 30:22: "Cast your idols away like someone impure." Just as the limbs of an impure person do not impart impurity, so too, the limbs of a false deity do not impart impurity.
Its impurity was established according to the leniencies applying to all the primary categories of impurity. Since its impurity is of Rabbinic origin, it was considered as the carcass of a teeming animal in that it does not impart impurity when carried, like a corpse in that an olive-sized portion is required, and like a nidah in that a limb of it does not impart impurity.
ג
קצץ אבר ממנה אפילו היה כמרדע הרי זה טהור שע"ז אינה מטמאה לאיברים אלא הצורה כולה כשהיא שלימה שנאמר תזרם כמו דוה מה דוה אינה מטמאה לאיברים אף ע"ז אינה מטמאה לאיברים כקולי אבות הטומאות דנו בה מפני שטומאתה מדבריהם עשאוה כשרץ שאינו מטמא במשא וכמת שאינו מטמא אלא בכזית וכנדה שאינה מטמאה לאיברים:
4
When a false deity was separated into parts, even though it could be reassembled by an ordinary person and all of its parts are present, it does not impart impurity.
ד
נתפרקה ע"ז אף על פי שההדיוט יכול להחזירה והרי כל איבריה קיימים אינה מטמאה:
5
All of the accessories of a false deity are like the carcass of a teeming animal. They impart impurity to persons and keilimwhen touched and to an earthenware container, when they enter its inner space. They do not impart impurity when carried. The minimum measure that imparts impurity is an olive-sized portion. Even if one cut off an olive-sized portion from an implement, it imparts impurity like the carcass of a teeming animal. In this context, the law applying to the accessories of a false deity is more stringent than that applying to the false deity itself.
With regard to a shrine in which a false deity is worshiped: Its stones, its beams, and its earth all impart impurity when an olive-sized portion of them is touched, as all of the other accessories of a false deity.
ה
כל משמשי ע"ז כשרץ מטמאין אדם וכלים במגע וכלי חרס באויר ואינן מטמאין במשא ושיעור טומאתן בכזית ואפילו קצץ ממשמשיה כזית מן הכלי מטמא כשרץ זו חומר במשמשיה יותר מע"ז עצמה ובית ע"ז עצמו אבניו ועציו ועפרו מטמאין בכזית במגע ככל המשמשין:
6
When a person inserts his head and the majority of his body into a shrine of a false deity, he becomes impure, as if he touched it. Similarly, if the inner space of an earthenware vessel was brought inside a shrine of a false deity, it becomes impure. When the greater portion of a bench or a couch was brought into a shrine of a false deity, it contracts impurity. They are considered as primary derivatives of impurity.
ו
המכניס ראשו ורובו לבית ע"ז נטמא כנוגע וכן כלי חרס שהכניס אוירו לבית ע"ז נטמא ספסלים וקתידראות שהכניס רובן לבית ע"ז טמאים וכולן ראשון לטומאה:
7
An offering brought to a false deity imparts impurity when touched and when carried like the carcass of a dead animal. The minimum measure that imparts impurity is an olive-sized portion.
Any entity offered to a false deity, whether meat or other foods or beverages, is considered like an animal carcass, for ScripturePsalms 106:28 refers to them as "sacrifices of the dead." Although foods that were sacrificed to false deities may never be nullified in a manner that enables one to benefit from them, if their connection with the false deity was nullified, it is questionable whether or not they impart impurity. When, by contrast, the connection between an implement offered to a false deity and that deity was nullified, it is pure. Similarly, a false deity and its accessories that were nullified are pure.
ז
תקרובת ע"ז מטמאה במגע ובמשא כנבילה ושיעורה בכזית כל דבר שמקריבין לה בין בשר בין שאר אוכלים ומשקין הכל כנבילה שהכתוב קראן זבחי מתים ואע"פ שאין תקרובת ע"ז של אוכלין בטלין לעולם להתירה בהנאה אם בטלה הרי זו ספק לטומאה אבל כלי שהוא תקרובת ע"ז שביטלו טהור וכן ע"ז ומשמשיה שביטלו טהורין:
8
When wine was poured as a libation to a false deity, it imparts impurity to persons and keilim when touched and to an earthenware container, when it enters its inner space. It imparts impurity to a person when carried, as an animal carcass does. The minimum measure for its impurity is an olive-sized portion, as can be inferred from Deuteronomy 32:38: "Who eat the fat of its sacrifices, who drink the wine of its libations."
This impurity is imparted only by wine that was poured out by hand before a false deity. Ordinary wine belonging to a non-Jew imparts a lesser impurity like all other impure beverages.
ח
יין שנתנסך לע"ז מטמא אדם וכלים במגע וכלי חרס באויר ומטמא אדם במשא כנבילה וטומאתו בכזית שנאמר אשר חלב זבחימו יאכלו ישתו יין נסיכם הרי יין נסיכם כחלב זבחימו ואין מטמא טומאה זו אלא יין שנתנסך ביד לפני ע"ז אבל סתם יינן של עכו"ם מטמא טומאה קלה כשאר כל משקין טמאין:
9
From everything that we have explained from the beginning of this book until here, one may conclude that there are primary categories of impurity, some of Scriptural origin and some of Rabbinic origin.
ט
מכל הדברים שביארנו מתחילת הספר עד כאן אתה למד שאבות הטומאות מהן אבות של תורה ומהן אבות של דברי סופרים:
10
Any entity that contracts impurity from a primary source of impurity of Scriptural origin is considered as a derivative of impurity of Scriptural origin. Any entity that contracts impurity from a primary source of impurity of Rabbinic origin is considered as a derivative of impurity of Rabbinic origin.
י
כל המתטמא מחמת אב של תורה הרי הוא ולד טומאה של תורה וכל המתטמא מחמת אב של דבריהם הרי זה ולד של דבריהם:
11
Any primary source of impurity - whether of Scriptural or Rabbinic origin - that imparts impurity through touch, but does not impart impurity when carried, does not impart impurity to the clothes a person who touches it is wearing even while he is touching the source of impurity. Nor does he impart impurity to another person or to earthenware utensils even though he has not yet separated himself from the source of impurity. Both after and before he separates himself from the source of impurity, his status is that of a derivative of impurity who imparts impurity to foods and makes them a secondary derivative of impurity, for he is a primary derivative.
יא
כל אב טומאה שמטמא במגע ואינו מטמא במשא בין אב של תורה בין אב של דבריהם אדם הנוגע בו אינו מטמא בגדים בשעת מגעו ולא אדם ולא כלי חרס אף על פי שעדיין לא פירש ממטמאיו והנו אחר שפירש ממטמאיו או קודם שיפרוש ולד שהוא מטמא אוכלין ועושה אותן שני לטומאה מפני שהוא ראשון:
12
When a person touches or carries any primary source of impurity - whether of Scriptural or Rabbinic origin - that imparts impurity through touch or when carried, that person imparts impurity to his clothes at the time he is touching the source of impurity or carrying it. He causes the garments to be considered as a primary derivative of impurity. Similarly, if he touches foods, he makes them a primary derivative of impurity as long as he has not ceased contact with the source of his impurity. If he ceases contact with the source of his impurity, he is considered as a primary derivative of impurity in all contexts and he does not impart impurity to his garments. If he touches foods, they are deemed as secondary derivatives.
When does the above apply? With regard to all the primary sources of impurity with the exception of an animal carcass and a surface on which a zav rides. With regard to these two sources of impurity, even though they impart impurity when touched or when carried, a person who touches them does not impart impurity to his clothes when he is touching them. If he touches foods, they are secondary derivatives of impurity. One who carries such entities imparts impurity to his clothes when carrying them. If he touches foods before he separates from the source of his impurity, they are primary derivatives of impurity, as we explained.
יב
וכל אב טומאה שמטמא במגע ובמשא בין אב של תורה בין אב של דבריהם אדם הנוגע בו או הנושאו מטמא בגדים בשעת מגעו ובשעת נשיאתו ועושה אותן ראשון לטומאה וכן אם נגע באוכלין עשאן ראשון כל זמן שלא פירש ממטמאיו פירש ממטמאיו הרי הוא ראשון לטומאה לכל דבר ואינו מטמא בגדים ואם נגע באוכלין הרי הן שני בד"א בשאר כל האבות חוץ מן הנבילות והמרכב אבל הנבילה והמרכב אע"פ שמטמאין במגע ובמשא הנוגע בהן אינו מטמא בגדים בשעת מגעו ואם נגע באוכלין הרי הן שני לטומאה והנושא מטמא בגדים בשעת נשיאתו ואם נגע באוכלין עד שלא פירש הנם ראשון לטומאה כמו שביארנו:
13
When there is a sufficient amount of water upon which the ashes of the red heifer have been placed to sprinkle it, it is considered like an animal carcass and a surface on which a zavrides and only one who carries it imparts impurity to his garments. Nevertheless, one who touches such water imparts impurity to his garments while touching them, because it is as if he is carrying the water. For it is impossible to touch water without moving it and we have already explained that the laws that apply to carrying a source of impurity also apply when moving it.
Similarly, one who touches the wool of an animal carcass or who touches the strands protruding from a surface on which a zav rides imparts impurity to his clothes when he touches these entities because it is as if he is carrying them. For it is impossible to touch them without moving them. Therefore he imparts impurity to his garments until he separates himself from the source of impurity like one who carries.
יג
מי חטאת שיש בהן כדי הזאה אף על פי שהן כנבילה וכמרכב שאין מטמאין בגדים אלא הנושאן הרי הנוגע בהן מטמא בגדים בשעת מגעו משום נושא שאי אפשר שיגע במים שלא יסיט אותן וכבר ביארנו שאחד הנושא ואחד המסיט וכן הנוגע בצמר הנבילה או שנגע בנימי המרכב מטמא בגדים בשעת מגעו משום נושא שאי אפשר לנגוע בדברים אלו שלא יסיט אותן ולפיכך מטמא בגדים עד שלא פירש כדין הנושא:
14
When one swallows the carcass of a fowl from a kosher species, he imparts impurity to his garments at the time he swallows it as we explained. They are considered as primary derivatives of impurity. Similarly, if he touches foods at that time, they are primary derivatives of impurity. After he swallows it, he is considered to have separated from the entity that imparted impurity to him.
יד
הבולע נבלת עוף הטהור בשעת בליעתו מטמא בגדים כמו שביארנו והן ראשון לטומאה וכן אם נגע באוכלין הרי הן ראשון לטומאה ואחר שבלע הרי זה פירש ממטמאיו:
15
Although all of the following - one who burns the red heifer or the goats that are burnt and one who sends away the goat to Azazel - impart impurity to their garments while performing their tasks, as we explained, if they touched foods, even while performing their tasks, the foods are deemed a secondary derivative of impurity.
טו
השורף פרה אדומה ושעירים הנשרפים והמשלח את השעיר אע"פ שבשעת מעשיהן מטמא בגדים כמו שביארנו אם נגעו באוכלין אפילו בשעת מעשיהן הרי הן שני לטומאה:
16
When a person touches a primary source of impurity that had been cast into a mikveh, e.g., an animal carcass, the carcass of a teeming animal, or a surface on which a zav rides was in a mikveh and a person touched it, he is impure, as can be inferred from Leviticus 11:36: "But a spring and a cistern in which water collects will be pure. One who touches their carcasses contracts impurity." Implied is that even when they are in a mikveh, they impart impurity. When the person who touched the source of impurity immerses and ascends from the mikveh, he is pure.
Similarly, if a zav treads on a surface on which one rides that was pure while it was found in a mikveh, the surface contracts impurity. When the surface is lifted up from the mikveh, it regains purity, for it is considered as if it was immersed.
When an individual who touches an impure surface on which one rides while he was in a mikveh sticks his hand outside the mikvehand touches objects, he imparts impurity to garments. Needless to say, he imparts impurity to foods and beverages.
טז
הנוגע באב מאבות הטומאות המושלך בתוך המקוה כגון נבילה או שרץ או משכב שהוא במקוה ונגע בו ה"ז טמא שנאמר אך מעין ובור מקוה מים יהיה טהור ונוגע בנבלתם יטמא אפילו כשהן בתוך המקוה מטמאין וכשיעלה מן המקוה זה הנוגע יטהר [והנושאן מטמא בגדים בשעת נשיאתן ואם נגע באוכלים עד שלא פירש הרי הן ראשון לטומאה כמו שביארנו] וכן זב שדרס על המשכב שהוא מונח במקוה הרי המשכב טמא וכשיעלה המשכב מן המקוה יטהר שהרי עלתה לו טבילה וזה הנוגע במשכב כשהוא במקוה אם פשט ידו ונוגע חוץ למקוה הרי זה מטמא בגדים וא"צ לומר שהוא מטמא אוכלין ומשקין:
• Sanhedrin veha`Onashin haMesurin lahem - Chapter 10
• Hayom Yom: Today's Hayom Yom
1
When one of the judges in a case involving capital punishment rules to acquit the defendant or to hold him liable, not because this is his own opinion which he arrived upon the basis of his own decision, but rather he was swayed after his colleague's words, he commits a transgression, as implied by Exodus 23:2: "Do not respond to a dispute with an inclination." According to the Oral Tradition, this command is interpreted to mean that, when the judges are determining the verdict, a person should not say: "It is sufficient for me to adopt so-and-so's understanding." Instead, he should say what he thinks himself.
א
אחד מן הדיינים בדיני נפשות שהיה מן המזכין או מן המחייבין לא מפני שאמר דבר הנראה לו בדעתו אלא נטה אחר דברי חבירו הרי זה עובר בלא תעשה ועל זה נאמר ולא תענה על ריב לנטות מפי השמועה למדו שלא תאמר בשעת מנין די שאהיה כאיש פלוני אלא אמור מה שלפניך:
2
Included in this interdiction is a prohibition against a judge who had proposed a rationale to exonerate a defendant in a capital case to propose a rationale to convict him. This is also implied by: "Do not respond to a dispute with an inclination."
When does the above apply? In the give and take among the judges. At the time of the verdict even a judge who had proposed a rationale for acquittal may join the others who vote for conviction.
ב
ובכלל לאו זה שלא יחזור המלמד זכות בדיני נפשות ללמד חובה שנאמר לא תענה על ריב לנטות בד"א בשעת משא ומתן אבל בשעת גמר דין יש למלמד זכות לחזור ולהתמנות עם המחייבים:
3
When a scholar offers a rationale for acquittal and then dies, we consider it as if he is alive and advocating this position.
ג
תלמיד שהיה מזכה ומת רואין אותו כאילו הוא מזכה במקומו:
4
If a judge says: "I can offer a rationale to acquit him" and then lost the power of speech or died before he could explain the rationale for acquittal, it is as if he does not exist.
ד
אמר אחד יש לי ללמד עליו זכות ונשתתק או מת קודם שילמד זכות ויאמר מאי זה טעם מזכה הרי הוא כמי שאינו:
5
When two judges mention one rationale, even if they cite different prooftexts, they are only counted as one.
ה
שנים שאמרו טעם אחד אפילו משני מקראות אין נמנין אלא כאחד:
6
According to the Oral Tradition, we learned that with regard to cases involving capital punishment, we do not ask the judge of the highest stature to render judgment first, lest the remainder rely on his opinion and not see themselves as worthy to argue against him. Instead, every judge must state what appears to him, according to his own opinion.
ו
ומפי השמועה למדו שאין מתחילין בדיני נפשות מן הגדול שמא יסמכו השאר על דעתו ולא יראו עצמן כדאין לחלוק עליו אלא יאמר כל אחד דבר הנראה לו בדעתו:
7
Similarly, with regard to cases involving capital punishment, we do not begin with a condemnatory statement, but rather one which points towards acquittal.
What is implied? We tell the presumed transgressor: "If you did not commit the transgression concerning which testimony was given concerning you, do not fear the words of the witnesses.
ז
וכן אין פותחין בדיני נפשות לחובה אלא לזכות כיצד אומרים לזה שחטא אם לא עשית דבר זה שהעידו בו עליך אל תירא מדבריהם:
8
When one of the scholars makes a statement with regard to a case involving capital punishment: "I can teach a rationale which would convict him," we silence him. If he states: "I can teach a rationale which will exonerate him," he is raised up and included in the Sanhedrin. If his words are of substance, we heed his statements and he never descends. If his words are not of substance, he does not descend from the court for that entire day.
Even if the defendant himself says: "I can teach a rationale which will exonerate myself," we heed his statements and he is counted among the judges, provided his words are of substance.
ח
אמר אחד מן התלמידים בדיני נפשות יש לי ללמד עליו חובה משתקין אותו אמר יש לי ללמד עליו זכות מעלין אותו עמהן לסנהדרין אם יש ממש בדבריו שומעין לו ואינו יורד משם לעולם ואם אין ממש בדבריו אינו יורד משם כל היום כולו אפילו אמר הנדון עצמו יש לי ללמד על עצמי זכות שומעין לו ועולה למניין והוא שיהיה ממש בדבריו:
9
When a court errs with regard to a case involving capital punishment and convict an innocent person, ruling that he is guilty, and later they discover a rationale that would require that the ruling be nullified and he be vindicated, they nullify the ruling and retry the case. If, however, they erred and acquitted a person liable to be executed, the judgment is not nullified and the case is not retried.
When does the above apply? When they erred with regard to a matter that the Sadducees would not acknowledge. If, however, they erred with regard to a matter that the Sadducees acknowledge, we retry the case to convict him.
What is implied? If they said that a person who has adulterous or incestuous anal intercourse is not liable and they released him, he is retried and executed. If, however, they said a person who merely entered the woman's anus with the crown of his organ is not liable, and they released him. He is not retried. Similar principles apply in all analogous situations.
ט
בית דין שטעו בדיני נפשות וחייבו את הפטור וגמרו דינו לחובה ונראה להם הטעם שיסתרו בו את דינו כדי לזכותו סותרין וחוזרין ודנין אותו אבל אם טעו ופטרו את המחוייב הריגה אין סותרין את דינו ואין מחזירין אותו במה דברים אמורים בשטעו בדבר שאין הצדוקין מודין בו אבל אם טעו בדבר שהצדוקין מודין בו מחזירין אותה לחובה כיצד אמרו הבא על הערוה שלא כדרכה פטור ופטרוהו מחזירין אותו וממיתין אותו אבל אם אמרו המערה שלא כדרכה פטור ופטרוהו אין מחזירין אותו וכן כל כיוצא בזה:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 11
1
What are the differences between cases involving financial matters and cases involving capital punishment? Cases involving financial matters are adjudicated by three judges, while cases involving capital punishment are adjudicated by 23. In cases involving financial matters, we begin the judgment either with a statement to the defendant's detriment or his advancement, while with regard to cases involving capital punishment, we begin with a statement which points towards acquittal, as we explained, and we don't begin with one which points toward his conviction.
In cases involving financial matters, we make a decision based on a majority of one whether it is to the defendant's detriment or in his support, while with regard to cases involving capital punishment, we acquit him on the basis of a majority of one, but convict him only when there is a majority of two. In cases involving financial matters, we retry a judgment whether doing so is to the defendant's detriment or his advancement, while with regard to cases involving capital punishment, we retry a judgment if it will lead to acquittal, but not if it will lead to conviction, as we explained.
In cases involving financial matters, everyone - both the judges or the scholars - is entitled to advance any rationale whether it is to the defendant's detriment or in his support. With regard to cases involving capital punishment, by contrast, everyone - even the students - may advance a rationale leading to acquittal, but only the judges may advance a rationale leading to conviction. In cases involving financial matters, a person who advanced a rationale to the defendant's detriment may change his mind and advance a rationale in his support. Conversely, one who advanced a rationale in the defendant's support may change his mind and advance a rationale to his detriment. With regard to cases involving capital punishment, by contrast, a judge who advanced a rationale for conviction may advance a rationale for acquittal, but a judge who advanced a rationale for acquittal may not change his mind and advance a rationale for conviction. At the time the judgment is being rendered, however, he may vote to be counted among those favoring conviction, as we explained.
Cases involving financial matters are adjudicated during the day, but the verdict may be rendered at night. Cases involving capital punishment are adjudicated during the day and the verdict must also be rendered during the day. The verdict in cases involving financial matters is rendered on that very day, whether it is to the defendant's detriment or in his support. With regard to cases involving capital punishment, by contrast, a verdict of acquittal is rendered on that very day, but a verdict of conviction is not rendered until the following day.
א
מה בין דיני ממונות לדיני נפשות דיני ממונות בשלשה דיני נפשות בעשרים ושלשה דיני ממונות פותחין בין לזכות בין לחובה דיני נפשות פותחין לזכות כמו שביארנו ואין פותחין לחובה דיני ממונות מטין על פי אחד בין לזכות בין לחובה דיני נפשות מטין על פי אחד לזכות ועל פי שנים לחובה דיני ממונות מחזירין בין לזכות בין לחובה ודיני נפשות מחזירין לזכות ואין מחזירין לחובה כמו שביארנו דיני ממונות הכל ראויין ללמד זכות או חובה בין הדיינים בין התלמידים ודיני נפשות הכל מלמדין זכות ואפילו התלמידים ואין מלמד חובה אלא הדיינים דיני ממונות הדיין המלמד חובה חוזר ומלמד זכות והמלמד זכות חוזר ומלמד חובה דיני נפשות המלמד חובה חוזר ומלמד זכות אבל המלמד זכות אינו יכול לחזור וללמד חובה אלא בשעת גמר דין יש לו לחזור ולהמנות עם המחייבין כמו שביארנו דיני ממונות דנין ביום וגומרין בלילה דיני נפשות דנין ביום וגומרין ביום דיני ממונות גומרין בו ביום בין לזכות בין לחובה דיני נפשות גומרין בו ביום לזכות וביום שלאחריו לחובה:
2
For this reason, we do not adjudicate cases involving capital punishment on Fridays, nor on the days preceding festivals. The rationale is that the defendant may be convicted and it is impossible to execute him on the following day, but it is forbidden to postpone his execution until after the Sabbath. Hence, we imprison him and begin his trial on Sunday.
ב
לפיכך אין דנין דיני נפשות לא ערב שבת ולא ערב יום טוב שמא יתחייב ואי אפשר להורגו למחר ואסור לענות את דינו ולהניחו אחר השבת אלא אוסרין אותו עד אחד בשבת ומתחילין בדינו:
3
According to Scriptural Law, cases involving financial law can be adjudicated at all times, as Exodus 18:22 states: "They shall judge the people at all times." According to Rabbinic Law, cases are not adjudicated on Fridays.
ג
דיני ממונות אע"פשדנין אותן בכל יום מן התורה שנאמר ושפטו את העם בכל עת מדבריהם למדו שאין דנין בערב שבת:
4
All of the same laws that apply to cases involving capital punishment apply also to cases involving lashes and exile, except that cases involving lashes are adjudicated by three judges. None of these distinctions are made with regard to the judgment of an ox that is stoned except for one, that the judgment is adjudicated by 23 judges.
ד
אחד דיני נפשות ואחד דיני מלקיות ואחד דיני גלות הדינים האלו שוים בהן אלא שהמלקות בשלשה ואין אחד מהן בשור הנסקל חוץ מדבר אחד שדינו בעשרים ושלשה:
5
The laws which pertain to a mesit, a person who entices others to serve false divinities, differ from those pertaining to others liable for capital punishment. We hide witnesses to observe his act. He does not need a warning as must be given to others who are executed. If he departed from the court after being acquitted, and someone said: "I know a rationale that will lead to his conviction," he is returned and retried. If he was sentenced to death and someone said: "I know a rationale that will lead to his release," he is not retried. The court does not advance arguments in defense of a mesit. An elderly person, a eunuch, and a person who does not have sons are placed on the court which judges him, so that they will not have mercy on him. For cruelty to those who sway the people after emptiness brings mercy to the world, as implied by Deuteronomy 13:19: "so that God will turn away from His fierce anger and grant you mercy."
ה
המסית אין דיניו כשאר דיני נפשות מכמנין לו את העדים ואינו צריך התראה כשאר הנהרגין ואם יצא מבית דין זכאי ואמר אחד יש לי ללמד עליו חובה מחזירין אותו יצא חייב ואמר אחד יש לי ללמד עליו זכות אין מחזירין אותו ואין טוענין למסית ומושיבין בדינו זקן וסריס ומי שאין לו בנים כדי שלא ירחמו עליו שהאכזריות על אלו שמטעין את העם אחרי ההבל רחמים הוא בעולם שנאמר למען ישוב ה' מחרון אפו ונתן לך רחמים:
6
With regard to cases involving monetary matters and similarly questions of ritual purity and impurity, the judge of the greatest stature gives his ruling first and the other judges hear his ruling. With regard to laws involving capital punishment, we begin from the side. The words of the judge of the highest stature are not heard until the end.
ו
דיני ממונות וכן הטומאות והטהרות מתחילין מן הגדול שבדיינים ושומעין את דבריו ודיני נפשות מתחילין מן הצד ואין שומעין דברי הגדול אלא באחרונה:
7
With regard to cases involving monetary matters and similarly questions of ritual purity and impurity, a father and his son and a teacher and his student are counted as two judges. With regard to cases involving capital punishment, lashes, and the sanctification of the moon and the declaration of a leap year, a father and his son and a teacher and his student are counted as one.
ז
דיני ממונות וכן הטומאות וכן הטהרות האב ובנו הרב ותלמידו מונין אותן בשנים ודיני נפשות ומכות וקדוש החדש ועיבור השנה אב ובנו או הרב ותלמידו מונין אותן באחד:
8
The concept that a father and a son are counted as one or as two applies when one is a member of the Sanhedrin and the other was one of the students attending the court who said: "I can contribute a rationale that will lead to his vindication," or "...to his being held liable." We listen to his words and enable him to participate in the debate, and he is counted in the polling of the judges.
ח
זה שאנו מונין האב עם הבן בין באחד בין בשנים כגון שהיה האחד מהן בסנהדרין והשני היה מן התלמידים שאמר יש לי ללמד זכות או חובה שומעין דבריו ונושאין ונותנין עמו ונמנין עמו:
9
At the time of the final judgment, relatives are not included. For judges who are related to each other are not acceptable to rule together, as will be explained.
ט
ובשעת גמר דין אין גומרין את הדין בקרובים שהדיינין הקרובים פסולין לדין כמו שיתבאר:
10
When a student was wise and understanding but is lacking sufficient knowledge of the tradition, his master may convey to him the tradition which he requires with regard to these laws and then he may serve as a judge even in cases regarding capital punishment.
י
תלמיד שהיה חכם ומבין והיה מחוסר קבלה הרי רבו מוסר לו הקבלה שהוא צריך לה בדין זה והוא דן עמו בדיני נפשות:
11
All individuals are acceptable to judge cases involving financial laws, even a convert, provided his mother is a native-born Jewess.
A convert may judge a fellow convert even if his mother is not a native-born Jewess. Similarly, a mamzer and a person who is blind in one eye are acceptable to adjudicate financial disputes. Cases involving capital punishment, however, may be judged only by priests, Levites, and Israelites with lineage acceptable to marry into the priesthood. not one of them may be blind even in one of his eyes, as we explained.
יא
הכל כשרים לדון דיני ממונות אפילו גר והוא שתהיה אמו מישראל וגר דן את חבירו הגר אף על פי שאין אמו מישראל וכן הממזר והסומא באחת מעיניו כשר לדון דיני ממונות אבל בדיני נפשות אין דנין אותן אלא כהנים לוים וישראלים המשיאין לכהונה ולא יהיה אחד מהן סומא אפילו באחת מעיניו כמו שביארנו:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 12
1
How are cases involving capital punishment judged? When the witnesses come to the court and say: "We saw this person violate such-and-such a transgression," the judges ask them: "Do you recognize him? Did you give him a warning?"
If they answer: "We do not recognize him," "We are unsure of his identity," or "We did not warn him," the defendant is exonerated.
א
כיצד דנין דיני נפשות כשיבואו עדים לבית דין ואומרים ראינו פלוני זה שעבר עבירה פלונית אומרין להן מכירין אתם אותו התריתם בו אם אמר אין אנו מכירין אותו או נסתפק לנו או שלא התרו בו הרי זה פטור:
2
Both a Torah scholar and a common person need a warning, for the obligation for a warning was instituted only to make a distinction between a person who transgresses inadvertently and one who transgresses intentionally, lest the person say: "I transgressed inadvertently."
How is a warning administered? We tell him: "Desist..." or "Do not do it. It is a transgression and you are liable to be executed by the court..." or "to receive lashes for it." If he ceases, he is not liable. Similarly, if he remains silent or nods his head, he is not liable for punishment. Even if he says: "I know," he is not liable for punishment until he accepts death upon himself, saying: "It is for this reason that I am doing this." In such a situation, he is executed.
He must commit the transgression directly after receiving the warning, within the time to offer a salutation. If he waits longer than that, a second warning is necessary.
The warning is acceptable whether it was administered by one of the witnesses or by another individual, even a woman or a servant. Even if the transgressor hears the voice of the person administering the warning, but does not see him, and even if he himself administers the warning, he should be executed.
ב
אחד תלמיד חכם ואחד עם הארץ צריך התראה שלא ניתנה התראה אלא להבחין בין שוגג למזיד שמא שוגג היה וכיצד מתרין בו אומרין לו פרוש או אל תעשה שזו עבירה היא וחייב אתה עליה מיתת בית דין או מלקות אם פירש פטור וכן אם שתק או הרכין בראשו פטור ואפילו אמר יודע אני פטור עד שיתיר עצמו למיתה ויאמר על מנת כן אני עושה ואח"כ יהרג וצריך שיעבור ויעשה תיכף להתראה בתוך כדי דיבור אבל אחר כדי דבור צריך התראה אחרת ובין שהתרה בו אחד מן העדים ובין שהתרה בו אחר בפני עדים אפילו אשה או עבד אפילו שמע קול המתרה ולא ראהו ואפילו התרה בעצמו הרי זה נהרג:
3
If the witnesses say: "He was given a warning and we recognize him," the court intimidates them.
How do they intimidate them in cases involving capital punishment? They say: "Maybe you are speaking on the basis of supposition, or on the basis of hearsay, one witness from another witness, or maybe you heard from a trustworthy person?" "Maybe you do not know that ultimately we will subject you to questions and crossexamination?"
"Know that cases involving capital punishment do not resemble those involving financial matters. With regard to financial matters, if there is any deceit, a person can make financial restitution and receive atonement. With regard to capital punishment, the victim's blood and the blood of his unborn descendants are dependent on the murderer until eternity. As it is said with regard to Cain, 'The voice of the blood of your brother is crying out.' The Torah uses the plural form of the word blood, implying his blood and the blood of his descendants.
"For this reason, man was created alone in the world. This teaches us that a person who eliminates one soul from the world is considered as if he eliminated an entire world. Conversely, a person who saves one soul is considered as if he saved an entire world.
"All the inhabitants of the world are created in the image of Adam, the first man, and yet no one person's face resembles the face of his colleague. Therefore each person can say: 'The world was created for me.'
"If you might say: 'Why should we enter this difficulty?' It is writtenLeviticus 5:1: 'If he witnessed, observed, or knew....' If you will say: 'Why should we become responsible for shedding the defendant's blood? It is already said: 'At the destruction of the wicked, there is joy. '
If they stand by their word, the witness of the greater stature is brought into the court alone and he is questioned and cross-examined, as will be explained in Hilchot Edut. If his testimony appears to be factual, the second witness is brought into the court, and he is questioned as the first one was. Even if there are 100 witnesses, each one is questioned and cross-examined.
If the testimony of all the witnesses is accurate, we begin the judgment with a statement that tends to acquittal as stated. We tell him: "If you did not transgress, do not fear their words." Then we judge him. If grounds for acquittal are found, he is released. If they do not find grounds for acquittal, the defendant is imprisoned until the following day.
On that day, the Sanhedrin divides itself into pairs and they examine the judgment. They eat little and do not drink wine throughout that entire day. They debate the matter throughout the night, each one with his comrade or alone. On the morrow, they come to the court early. Each of those who voted for acquittal state: "I am the one who voted for acquittal yesterday, and I still favor that ruling." Each of those who voted for conviction state: "I am the one who voted for conviction yesterday, and I still favor that ruling," or "...I have changed my mind and I vote for acquittal." If they erred in that regard, or did not know who voted for conviction or who voted for acquittal on the basis of one rationale and hence are considered only as one, as we explained, the two scribes of the court remind them, for they write down the rationale given by each one of them.
We begin the judgment. If they find a rationale to acquit him, they acquit him. If it is necessary to add judges, they add. If there is a majority of judges who seek to convict him, and he is convicted, he is taken out to be executed immediately.
The place where the court conducts the execution is outside the court and removed from it, as implied by Leviticus 24:14: "Take the blasphemer outside the camp...." It appears to me that it should be approximately 6 mil , the distance between the court of Moses our teacher which was before the entrance of the Tent of Meeting and the extremities of the camp of the Jewish people.
ג
אמרו העדים היתה לו התראה ומכירין אנו אותו מאיימין בית דין עליהן וכיצד מאיימין על עסקי נפשות אומרים להן שמא תאמרו מאומד ומשמועה עד מפי עד מפי אדם נאמן שמעתם או שמא אין אתם יודעים שסופנו לבדוק אתכם בדרישה וחקירה הוו יודעים שלא כדיני ממונות דיני נפשות דיני ממונות אדם נותן ממונו ומתכפר לו דיני נפשות דמו ודם זרעו תלויין בו עד סוף כל העולם שהרי בקין נאמר קול דמי אחיך צועקים דמו ודם זרעו לפיכך נברא אדם יחידי בעולם ללמד שכל המאבד נפש אחת מן העולם מעלין עליו כאילו איבד עולם מלא וכל המקיים נפש אחת בעולם מעלין עליו כאילו קיים עולם מלא הרי כל באי עולם בצורת אדם הראשון הם נבראים ואין פני כל אחד מהן דומין לפני חבירו לפיכך כל אחד ואחד יכול לומר בשבילי נברא העולם שמא תאמרו מה לנו ולצרה זו הלא כבר נאמר והוא עד או ראה או ידע או שמא תאמרו מה לנו לחוב בדמו של זה והלא כבר נאמר ובאבוד רשעים רנה אם עמדו בדבריהן מכניסין את הגדול שבעדים ובודקים אותו בדרישה וחקירה כמו שיתבאר בהלכות עדות אם נמצאת עדותו מכוונת מכניסין את השני ובודקין אותו כראשון אפילו היו מאה עדים בודקין כל אחד ואחד בדרישה וחקירה:
נמצאו דברי כל העדים מכוונים פותחין לזכות כמו שביארנו ואומרים אם לא חטאת אל תירא מדבריהם ודנין אותו אם מצאו לו זכות פטרוהו ואם לא מצאו לו זכות אוסרין אותו עד למחר ובו ביום מזדווגין הסנהדרין זוגות זוגות לעיין בדינו וממעטין במאכל ואין שותין יין כל אותו היום ונושאין בדבר כל הלילה כל אחד ואחד עם זוג שלו או עם עצמו בביתו ולמחרת משכימין לבית דין המזכה אומר אני הוא המזכה ומזכה אני במקומי והמחייב אומר אני הוא המחייב ומחייב אני במקומי או חזרתי בי ואני מזכה ואם טעו בדבר ולא ידעו מי הם שחייבו או זיכו מטעם אחד שאינן נחשבין אלא כאחד כמו שביארנו הרי סופרי הדיינין מזכירין אותן שהרי כותבין טעם של כל אחד ואחד ומתחילין בדינו אם מצאו לו זכות פטרוהו ואם הוצרכו להוסיף מוסיפין רבו המחייבין ונתחייב מוציאין אותו להרגו ומקום שהורגין בו בית דין היה חוץ לבית דין ורחוק מבית דין שנאמר הוצא את המקלל אל מחוץ למחנה ויראה לי שיהיה רחוק כמו ששה מילין כמו שהיה בין בית דינו של משה רבינו שהיה לפני פתח אהל מועד ובין מחנה ישראל:
4
After a defendant has been convicted, we do not delay the matter, but instead execute him immediately. Even if a woman is pregnant, we do not wait until she gives birth. Instead, we give her a blow against the womb so that the fetus will die first. If, by contrast, she is already in the throes of labor, we wait until she gives birth.
Whenever a woman is executed, it is permitted to benefit from her hair.
ד
משנגמר דינו אין משהין אותו אלא יהרג ביומו אפילו היתה עוברה אין ממתינין לה עד שתלד ומכין אותה כנגד בית ההריון עד שימות הולד תחלה אבל אם ישבה על המשבר ממתינין לה עד שתלד וכל אשה שתהרג מותר ליהנות בשערה:
5
When a person is being taken out to be executed and a sacrifice of his has already been slaughtered, we do not execute him until the blood of his sin offering or guilt offering has been sprinkled on the altar for his sake. If, however, he was already convicted and the animal designated as a sacrifice has not been slaughtered already, we do not wait until the sacrifice is brought, for we do not prolong his judgment.
ה
מי שיצא ליהרג והיה זבחו זבוח אין הורגין אותו עד שמזין עליו מדם חטאתו ואשמו ואם נגמר דינו ועדיין לא נשחט הזבח אין ממתינין לו עד שיקריבו עליו קרבנו שאין מענין את דינו:
• Thursday, 26 Elul, 5776 · 29 September 2016
• "Today's Day"
• Sunday, Elul 26, 5703
Torah lessons: Chumash: Ha'azinu, first parsha with Rashi.
Tehillim: 119, 97 to end. Also 76-78.
Tanya: It is plain (p. 491) ...the other letters. (p. 493).
The procedure of "kashering" meat for eating - by purging it of forbidden blood - is: Soaking, salting and rinsing. These concepts in avoda: "Soaking" - immersing oneself in the Rebbe's words; "salting" - yechidus; "rinsing" - chassidic song (niggun).
• Daily Thought:• "Today's Day"
• Sunday, Elul 26, 5703
Torah lessons: Chumash: Ha'azinu, first parsha with Rashi.
Tehillim: 119, 97 to end. Also 76-78.
Tanya: It is plain (p. 491) ...the other letters. (p. 493).
The procedure of "kashering" meat for eating - by purging it of forbidden blood - is: Soaking, salting and rinsing. These concepts in avoda: "Soaking" - immersing oneself in the Rebbe's words; "salting" - yechidus; "rinsing" - chassidic song (niggun).
The Paradox of Prayer
Without faith, there is no prayer.
But if there is faith, for what is there to pray?
There could only be one answer:
The Infinite can contain opposites. To approach the Infinite, we must do the same.
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