Torah Reading
Sukkot, Chol Hamoed, Shabbat: Exodus 33:(iii) 12 Moshe said to Adonai, “Look, you say to me, ‘Make these people move on!’ But you haven’t let me know whom you will be sending with me. Nevertheless you have said, ‘I know you by name,’ and also, ‘You have found favor in my sight.’ 13 Now, please, if it is really the case that I have found favor in your sight, show me your ways; so that I will understand you and continue finding favor in your sight. Moreover, keep on seeing this nation as your people.” 14 He answered, “Set your mind at rest — my presence will go with you, after all.” 15 Moshe replied, “If your presence doesn’t go with us, don’t make us go on from here. 16 For how else is it to be known that I have found favor in your sight, I and your people, other than by your going with us? That is what distinguishes us, me and your people, from all the other peoples on earth.”
(iv) 17 Adonai said to Moshe, “I will also do what you have asked me to do, because you have found favor in my sight, and I know you by name.” 18 But Moshe said, “I beg you to show me your glory!” 19 He replied, “I will cause all my goodness to pass before you, and in your presence I will pronounce the name of Adonai. Moreover, I show favor to whomever I will, and I display mercy to whomever I will. 20 But my face,” he continued, “you cannot see, because a human being cannot look at me and remain alive. 21 Here,” he said, “is a place near me; stand on the rock. 22 When my glory passes by, I will put you inside a crevice in the rock and cover you with my hand, until I have passed by. 23 Then I will remove my hand, and you will see my back, but my face is not to be seen.”
34:1 (v) Adonai said to Moshe, “Cut yourself two tablets of stone like the first ones; and I will inscribe on the tablets the words that were on the first tablets, which you broke. 2 Be ready by morning; in the morning you are to ascend Mount Sinai and present yourself to me on the top of the mountain. 3 No one is to come up with you, and no one is to be seen anywhere on the mountain; don’t even let the flocks or herds feed in front of this mountain.” 4 Moshe cut two stone tablets like the first. Then he got up early in the morning and, with the two stone tablets in his hands, ascended Mount Sinai, as Adonai had ordered him to do.
5 Adonai descended in the cloud, stood with him there and pronounced the name of Adonai. 6 Adonai passed before him and proclaimed: “YUD-HEH-VAV-HEH!!! Yud-Heh-Vav-Heh [Adonai] is God, merciful and compassionate, slow to anger, rich in grace and truth; 7 showing grace to the thousandth generation, forgiving offenses, crimes and sins; yet not exonerating the guilty, but causing the negative effects of the parents’ offenses to be experienced by their children and grandchildren, and even by the third and fourth generations.” 8 At once Moshe bowed his head to the ground, prostrated himself 9 and said, “If I have now found favor in your view, Adonai, then please let Adonai go with us, even though they are a stiffnecked people; and pardon our offenses and our sin; and take us as your possession.”
(vi) 10 He said, “Here, I am making a covenant; in front of all your people I will do wonders such as have not been created anywhere on earth or in any nation. All the people around you will see the work of Adonai. What I am going to do through you will be awesome! 11 Observe what I am ordering you to do today. Here! I am driving out ahead of you the Emori, Kena‘ani, Hitti, P’rizi, Hivi and Y’vusi. 12 Be careful not to make a covenant with the people living in the land where you are going, so that they won’t become a snare within your own borders. 13 Rather, you are to demolish their altars, smash their standing-stones and cut down their sacred poles; 14 because you are not to bow down to any other god; since Adonai — whose very name is Jealous — is a jealous God. 15 Do not make a covenant with the people living in the land. It will cause you to go astray after their gods and sacrifice to their gods. Then they will invite you to join them in eating their sacrifices, 16 and you will take their daughters as wives for your sons. Their daughters will prostitute themselves to their own gods and make your sons do the same!
17 “Do not cast metal gods for yourselves.
18 “Keep the festival of matzah by eating matzah, as I ordered you, for seven days during the month of Aviv; for it was in the month of Aviv that you came out from Egypt.
19 “Everything that is first from the womb is mine. Of all your livestock, you are to set aside for me the males, the firstborn of cattle and flock. 20 The firstborn of a donkey you must redeem with a lamb; if you won’t redeem it, break its neck. All the firstborn of your sons you are to redeem, and no one is to appear before me empty-handed.
21 “Six days you will work, but on the seventh day you are to rest — even in plowing time and harvest season you are to rest.
22 “Observe the festival of Shavu‘ot with the first-gathered produce of the wheat harvest, and the festival of ingathering at the turn of the year. 23 Three times a year all your men are to appear before the Lord, Adonai, the God of Isra’el. 24 For I am going to expel nations ahead of you and expand your territory, and no one will even covet your land when you go up to appear before Adonai your God three times a year. 25 You are not to offer the blood of my sacrifice with leavened bread, and the sacrifice of the feast of Pesach is not to be left until morning. 26 You are to bring the best firstfruits of your land into the house of Adonai your God.
“You are not to boil a young goat in its mother’s milk.”
Sukkot, Chol Hamoed, Shabbat - Day 4: Numbers 28:26 “‘On the day of the firstfruits, when you bring a new grain offering to Adonai in your feast of Shavu‘ot, you are to have a holy convocation; do not do any kind of ordinary work; 27 but present a burnt offering as a fragrant aroma for Adonai, consisting of two young bulls, one ram, seven male lambs in their first year, 28 and their grain offering — fine flour mixed with olive oil, six quarts for each bull, four quarts for the one ram, 29 and two quarts for each of the seven lambs — 30 plus a male goat to make atonement for you. 31 You are to offer these in addition to the regular burnt offering and its grain offering (they are to be without defect for you), with their drink offerings.
Sukkot - Shabbat Ch"H: Ezekiel 38:18 When that day comes, when Gog invades the land of Isra’el,’ says Adonai Elohim, ‘my furious anger will boil up. 19 In my jealousy, in my heated fury I speak: when that day comes there will be a great earthquake in the land of Isra’el; 20 so that the fish in the sea, the birds in the air, the wild beasts, all the reptiles creeping on the ground and every human being there in the land will tremble before me. Mountains will fall, cliffs crumble and every wall crash to the ground. 21 I will summon a sword against him throughout all my mountains,’ says Adonai Elohim; ‘every man will wield his sword against his brother. 22 I will judge him with plague and with blood. I will cause torrential rain to fall on him, his troops and the many peoples with him, along with huge hailstones, fire and sulfur. 23 I will show my greatness and holiness, making myself known in the sight of many nations; then they will know that I am Adonai.’
39:1 “So you, human being, prophesy against Gog; say that Adonai Elohim says: ‘I am against you, Gog, chief prince of Meshekh and Tuval. 2 I will turn you around, lead you on and bring you from the far reaches of the north against the mountains of Isra’el. 3 But then I will knock your bow out of your left hand and make your arrows drop from your right hand. 4 You will fall on the mountains of Isra’el, you, your troops and all the peoples with you; I will give you to be eaten up by all kinds of birds of prey and by wild animals. 5 You will fall in the open field, for I have spoken,’ says Adonai Elohim.
6 “‘I will also send fire against Magog and against those living securely in the coastlands; then they will know that I am Adonai. 7 I will make my holy name known among my people Isra’el; I will not allow my holy name to be profaned any longer. Then the Goyim will know that I am Adonai, the Holy One in Isra’el. 8 Yes, this is coming, and it will be done,’ says Adonai Elohim; ‘this is the day about which I have spoken.
9 “‘Those living in Isra’el’s cities will go out and set fire to the weapons, to use as fuel — the shields, breastplates, bows, arrows, clubs and spears; they will use them for fire seven years; 10 so that they will not need to gather wood from the fields or cut down any from the forests; because they will use the weapons for fire. Thus they will plunder those who plundered them and rob those who robbed them,’ says Adonai Elohim.
11 “‘When that day comes, I will give Gog a place there in Isra’el for graves, the Travelers’ Valley, east of the sea; and it will block the travelers’ passage. There they will bury Gog and all his horde, and they will rename it the Valley of Hamon-Gog [horde of Gog]. 12 It will take the house of Isra’el seven months to bury them, in order to cleanse the land. 13 Yes, all the people of the land will be burying them; they will become famous for it. It will be a day for me to be glorified,’ says Adonai Elohim. 14 ‘They will then pick men for the continual duty of going through the land and burying with the travelers the corpses still lying out on the ground, in order to cleanse it; they will begin their search after the seven months. 15 As they go through the land, if anyone sees a human bone, he will put a marker next to it until the gravediggers have buried it in the Valley of Hamon-Gog. 16 Moreover, “Hamonah” [its horde] will be the name of a city. Thus will they cleanse the land.’
Today's Laws & Customs:
• Eat in Sukkah
The festival of Sukkot, commemorating G-d's enveloping protection of the Children of Israel during their 40-year journey through the desert (1313-1273 BCE), is celebrated for seven days, beginning from the eve of Tishrei 15. During this time, we are commanded to "dwell" in a sukkah -- a hut of temporary construction, with a roof covering of raw, unfinished vegetable matter (branches, reeds, bamboo, etc.) -- signifying the temporality and fragily of human habitation and man-made shelter and our utter dependence upon G-d's protection and providence. "How [does one fulfill] the mitzvah of dwelling in the sukkah? One should eat, drink, and live in the sukkah, both day and night, as one lives in one's house on the other days of the year: for seven days a person should make his home his temporary dwelling, and his sukkah his permanent dwelling" (Code of Jewish Law, Orach Chaim 639:1).
At least one k'zayit (approx. 1 oz.) of bread should be eaten in the sukkah on the first evening of the festival, between nightfall and midnight. A special blessing,Leishiv BaSukkah, is recited. For the rest of the festival, all meals must be eaten in the sukkah (see the Code of Jewish Law or consult a Halachic authority as to what constitutes a "meal"). Chabad custom is to refrain from eating or drinking anything outside of the sukkah, even a glass of water.
Also see: the Ushpizin
Links: The Big Sukkah; The Temporary Dwelling; The Easy Mitzvah
"Water Drawing" Celebrations
When the Holy Temple stood in Jerusalem, one of the special Sukkot observances was to pour water on the Altar. The drawing of water for this purpose was preceded by all-night celebrations in the Temple courtyard; on the 15 steps leading to the azarah (inner courtyard) stood Levites while playing a variety of musical instruments, sages danced and juggled burning torches, and huge oil-burning lamps illuminated the entire city. The singing and dancing went on until daybreak, when a procession would make its way to the Shiloach Spring which flowed in a valley below the Temple to "draw water with joy." "One who did not see the joy of the water-drawing celebrations," declared the sages of the Talmud, "has not seen joy in his life."
While water was poured each day of the fetival, the special celebrations were held only on Chol Hamoed since many of the elements of the celebration (e.g., the playing of musical instruments) are forbidden on Yom Tov.
Today, we commemorate these joyous celebrations by holding Simchat Beit HaShoeivah ("joy of the water drawing") events in the streets, with music and dancing. The Lubavitcher Rebbe initiated the custom of holding such celebrations on Shabbat and Yom Tov as well -- without musical instruments of course. The fact that we cannot celebrate as we did in the Temple, said the Rebbe, means that we are free to celebrate the joy of Sukkot with singing and dancing every day of the festival.
Link: The Taste of Water
Chitas and Rambam for today:
Chumash: Parshat Vezot Hab'rachah, 7th Portion (Deuteronomy 34:1-34:12) with Rashi
• Deuteronomy Chapter 34
1And Moses went up from the plains of Moab to Mount Nebo, [to the] top of the summit facing Jericho. And the Lord showed him all the Land: The Gilead until Dan, אוַיַּ֨עַל משֶׁ֜ה מֵֽעַרְבֹ֤ת מוֹאָב֙ אֶל־הַ֣ר נְב֔וֹ רֹ֚אשׁ הַפִּסְגָּ֔ה אֲשֶׁ֖ר עַל־פְּנֵ֣י יְרֵח֑וֹ וַיַּרְאֵ֨הוּ יְהֹוָ֧ה אֶת־כָּל־הָאָ֛רֶץ אֶת־הַגִּלְעָ֖ד עַד־דָּֽן:
from the plains of Moab to Mount Nebo: There were many levels [leading up from the plain to the summit], but Moses covered them with one step. — [Sotah 13b] מערבות מואב אל הר נבו: כמה מעלות היו ופסען משה בפסיעה אחת:
all the Land: He showed him the entire Land of Israel in its tranquility, and the oppressors who were destined to oppress it. — [Sifrei 33:30] את כל הארץ: הראהו את כל ארץ ישראל בשלותה והמציקין העתידים להיות מציקין לה:
until Dan: He showed him the children of Dan practicing idolatry, as Scripture states, “And the children of Dan set up for themselves the graven image” (Jud. 18:30), and He showed him Samson, who was destined to issue from him [Dan] as a savior [for Israel]. — [ibid.] עד דן: הראהו בני דן עובדים עבודה זרה שנאמר (שופטים יח, ל) ויקימו להם בני דן את הפסל, והראהו שמשון שעתיד לצאת ממנו למושיע:
2and all [the land of] Naftali, and the land of Ephraim and Manasseh, and all the land of Judah, until the western sea, בוְאֵת֙ כָּל־נַפְתָּלִ֔י וְאֶת־אֶ֥רֶץ אֶפְרַ֖יִם וּמְנַשֶּׁ֑ה וְאֵת֙ כָּל־אֶ֣רֶץ יְהוּדָ֔ה עַ֖ד הַיָּ֥ם הָאַֽחֲרֽוֹן:
And all [the land of] Naftali: He showed him his land in its tranquility and in its destruction, and He showed him Deborah and Barak of Kedesh-Naftali, waging war against Sisera and his troops. — [Sifrei 33:31] ואת כל נפתלי: הראהו ארצו בשלותה וחורבנה, והראהו דבורה וברק מקדש נפתלי נלחמים עם סיסרא וחיילותיו:
and the land of Ephraim and Manasseh: He showed him their land in its tranquility and in its destruction; and He showed him Joshua, who was descended from Ephraim, waging war against the kings of Canaan, and Gideon, who was descended from Manasseh, waging war against Midian and Amalek. — [Sifrei 33:31] ואת ארץ אפרים ומנשה: הראהו ארצם בשלותה ובחורבנה והראהו יהושע נלחם עם מלכי כנען שבא מאפרים, וגדעון שבא ממנשה נלחם עם מדין ועמלק:
and all the land of Judah: in its tranquility and in its destruction, and He showed him the kingdom of the house of David and their victories. — [Sifrei 33:31] ואת כל ארץ יהודה: בשלותה ובחורבנה והראהו מלכות בית דוד ונצחונם:
until the western sea: Heb. עַד הַיָּם הָאַחֲרוֹן, the land in the west [of Israel], in its tranquillity and in its destruction. [Here, the sea referred to is the Mediterranean Sea, which represents the westernmost flank of the Land of Israel.] Another explanation: Do not understand the verse as stating הַיָּם הָאַחֲרוֹן, but read it as though it had said הַיּוֹם הָאַחֲרוֹן, “until the very last day,” meaning that the Holy One, blessed is He, showed Him all the incidents that were destined to happen to Israel [until “the last day,” namely,] until the time that the dead would return to life. — [Sifrei 33:31] עד הים האחרון: ארץ המערב בשלותה ובחורבנה. דבר אחר אל תקרי הים האחרון אלא היום האחרון, הראהו הקב"ה כל המאורעות שעתידין לארע לישראל עד שיחיו המתים:
3and the south, and the plain, the valley of Jericho, the city of palm trees, until Zoar. גוְאֶת־הַנֶּ֗גֶב וְאֶת־הַכִּכָּ֞ר בִּקְעַ֧ת יְרֵח֛וֹ עִ֥יר הַתְּמָרִ֖ים עַד־צֹֽעַר:
and the south: Heb. הַנֶּגֶב, the southland [of the Land of Israel]. Another explanation: the Machpelah Cave [which is in Hebron, in the south of Israel], as Scripture states, “And they went up to the south בַנֶּגֶב, and they came to Hebron” (Num. 13:22). - [Sifrei 33:32] ואת הנגב: ארץ הדרום. דבר אחר מערת המכפלה, שנאמר (במדבר יג, כב) ויעלו בנגב ויבא עד חברון:
and the plain: He showed him Solomon molding the vessels of the Holy Temple, as Scripture states, “In the plain (כִּכָּר) of the Jordan, the king molded them in thick clay” (I Kings 7:46). - [Sifrei 33:31] ואת הככר: הראהו שלמה יוצק כלי בית המקדש, שנאמר (מ"א א' ז, מו) בככר הירדן יצקם המלך במעבה האדמה:
4And the Lord said to him, "This is the Land I swore to Abraham, to Isaac, and to Jacob, saying, 'I will give it to your offspring.' I have let you see it with your eyes, but you shall not cross over there." דוַיֹּ֨אמֶר יְהֹוָ֜ה אֵלָ֗יו זֹ֤את הָאָ֨רֶץ֙ אֲשֶׁ֣ר נִ֠שְׁבַּ֠עְתִּי לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּלְיַֽעֲקֹב֙ לֵאמֹ֔ר לְזַרְעֲךָ֣ אֶתְּנֶ֑נָּה הֶרְאִיתִ֣יךָ בְעֵינֶ֔יךָ וְשָׁ֖מָּה לֹ֥א תַֽעֲבֹֽר:
saying, ‘I will give it to your offspring,’ I have let you see it: so that you [Moses] can go and say to Abraham, to Isaac, and to Jacob, “The oath that the Holy One, blessed is He, swore to you-He has fulfilled it!” This is what is meant by the word “saying” [i.e., Moses should say this to them] (Ber. 18b).“For this reason,” [God says to Moses,] “I have shown it to you. However, a decree has been made before Me, that you shall not cross over there, for otherwise, I would keep you alive until you would see Israel implanted and settled in the Land, and then you would go and tell them [the forefathers].” לאמר לזרעך אתננה הראיתיך: כדי שתלך ותאמר לאברהם ליצחק וליעקב שבועה שנשבע לכם הקב"ה קיימה, וזהו לאמר, לכך הראיתיה לך, אבל גזרה היא מלפני ששמה לא תעבור, שאלולי כך הייתי מקיימך עד שתראה אותם נטועים וקבועים בה ותלך ותגיד להם:
5And Moses, the servant of the Lord, died there, in the land of Moab, by the mouth of the Lord. הוַיָּ֨מָת שָׁ֜ם משֶׁ֧ה עֶֽבֶד־יְהֹוָ֛ה בְּאֶ֥רֶץ מוֹאָ֖ב עַל־פִּ֥י יְהֹוָֽה:
And Moses… died there: Is it possible that Moses died, and [then] wrote, “And Moses… died there”? But [the answer is:] Moses wrote up to that juncture, and Joshua wrote from then on. Says Rabbi Meir: But is it possible that the Torah Scroll would be lacking anything at all, and yet Scripture states (Deut. 31:26),“Take this Torah Scroll” [and Moses commanded this to the Levites; so, according to the above opinion, is it possible that the Torah Scroll referred to there was an incomplete one, up to the juncture of Moses’s death? This cannot be!] Rather, [continues Rabbi Meir, we must say that] The Holy One, blessed is He, dictated this [i.e., the verse “And Moses… died there”], and Moses wrote it in tears. — [B.B. 15b, Sifrei 33:34] וימת שם משה: אפשר משה מת וכתב וימת שם משה, אלא עד כאן כתב משה, מכאן ואילך כתב יהושע. ר' מאיר אומר אפשר ספר התורה חסר כלום, והוא אומר (לעיל לא, כו) לקוח את ספר התורה הזה, אלא הקב"ה אומר ומשה כותב בדמע:
by the mouth of the Lord: [i.e., Moses died] by a Divine kiss. — [B.B. 17a] על פי ה': בנשיקה:
6And He buried him in the valley, in the land of Moab, opposite Beth Pe'or. And no person knows the place of his burial, unto this day. ווַיִּקְבֹּ֨ר אֹת֤וֹ בַגַּי֙ בְּאֶ֣רֶץ מוֹאָ֔ב מ֖וּל בֵּ֣ית פְּע֑וֹר וְלֹֽא־יָדַ֥ע אִישׁ֙ אֶת־קְבֻ֣רָת֔וֹ עַ֖ד הַיּ֥וֹם הַזֶּֽה:
And He buried him: i.e., The Holy One, blessed is He, Himself, in His very glory [buried Moses]. — [Sotah 14a] Rabbi Ishmael, however, says that [the words“And he buried him” mean that] Moses buried himself. And this אֶת in the phrase here וַיִּקְבֹּר אוֹתוֹ is one of the three instances of the אֶת in Scripture which Rabbi Ishmael expounded on in this way [i.e., where the suffix attached אֶת is understood to be reflexive, meaning “to himself” , “to themselves” , and so on]. And similar to this case [are the following two instances]:“On the day when his Nazirite vow is completed, he must bring him (אֹתוֹ) ” (Num. 6:13), which means, “he shall bring himself” [i.e., present himself]. And likewise,“And they cause them (אוֹתָם) to bear the sin of their guilt” (Lev. 22:16). Surely does this refer to others causing them to bear that sin? Rather, the verse must mean that they cause themselves to bear the sin. — [Sifrei Nasso 32:124] ויקבר אותו: הקב"ה בכבודו. רבי ישמעאל אומר הוא קבר את עצמו, וזהו אחד משלשה אתין שהיה רבי ישמעאל דורש כן. כיוצא בו (במדבר ו, יג) ביום מלאת ימי נזרו יביא אותו, הוא מביא את עצמו. כיוצא בו (ויקרא כב, טז) והשיאו אותם עון אשמה, וכי אחרים משיאים אותם, אלא הם משיאים את עצמם:
opposite Beth Pe’or: His burial site was ready there [at Beth Pe’or], since the six days of Creation, to atone for the [sinful] act of Pe’or. — [seeNum. 25:1-8; Sotah 14a] This [Moses’s burial site] was one of the things created at twilight, on the eve of [the first] Sabbath. — [Avoth 5:6] מול בית פעור: קברו היה מוכן שם מששת ימי בראשית לכפר על מעשה פעור, וזה אחד מן הדברים שנבראו בערב שבת בין השמשות:
7Moses was one hundred and twenty years old when he died. His eye had not dimmed, nor had he lost his [natural] freshness. זוּמשֶׁ֗ה בֶּן־מֵאָ֧ה וְעֶשְׂרִ֛ים שָׁנָ֖ה בְּמֹת֑וֹ לֹא־כָֽהֲתָ֥ה עֵינ֖וֹ וְלֹא־נָ֥ס לֵחֹֽה:
His eye had not dimmed: Even after he died. — [see Sifrei 33:36] לא כהתה עינו: אף משמת:
nor had he lost his [natural] freshness: [The word לֵחֹה refers to his [body’s] moisture. [Thus, the phrase means:] “[Even after his death,] decomposition did not take over his body, nor did the appearance of his face change.” ולא נס לחה: לחלוחית שבו לא שלט בו רקבון ולא נהפך תואר פניו:
8And the sons of Israel wept for Moses in the plains of Moab for thirty days, and the days of weeping over the mourning for Moses came to an end. חוַיִּבְכּוּ֩ בְנֵ֨י יִשְׂרָאֵ֧ל אֶת־משֶׁ֛ה בְּעַרְבֹ֥ת מוֹאָ֖ב שְׁלשִׁ֣ים י֑וֹם וַיִּתְּמ֔וּ יְמֵ֥י בְכִ֖י אֵ֥בֶל משֶֽׁה:
The sons of Israel: [ordinarily meaning the children of Israel, male and female. But here, it refers only to] the males [who wept for Moses]. However, concerning [the passing of] Aaron, since he used to pursue peace and bring peace between a man and his fellow and between a woman and her husband, it is said [at Aaron’s passing], “The whole house of Israel [wept for him]” (Num. 20:29), meaning both males and females. — [Pirkei d’Rabbi Eliezer 17] בני ישראל: הזכרים, אבל באהרן מתוך שהיה רודף שלום ונותן שלום בין איש לרעהו ובין אשה לבעלה נאמר (במדבר כ, כט) כל בית ישראל, זכרים ונקבות:
9And Joshua the son of Nun was full of the spirit of wisdom, because Moses had laid his hands upon him. And the children of Israel obeyed him, and they did as the Lord had commanded Moses. טוִֽיהוֹשֻׁ֣עַ בִּן־נ֗וּן מָלֵא֙ ר֣וּחַ חָכְמָ֔ה כִּֽי־סָמַ֥ךְ משֶׁ֛ה אֶת־יָדָ֖יו עָלָ֑יו וַיִּשְׁמְע֨וּ אֵלָ֤יו בְּנֵֽי־יִשְׂרָאֵל֙ וַיַּֽעֲשׂ֔וּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
10And there was no other prophet who arose in Israel like Moses, whom the Lord knew face to face, יוְלֹא־קָ֨ם נָבִ֥יא ע֛וֹד בְּיִשְׂרָאֵ֖ל כְּמשֶׁ֑ה אֲשֶׁר֙ יְדָע֣וֹ יְהֹוָ֔ה פָּנִ֖ים אֶל־פָּנִֽים:
whom the Lord knew face to face: For he was quite familiar with Him, speaking with Him at any time he wished, as it is said, “So now I will go up to the Lord” (Exod. 32:30), and, “You stand still, and I will listen to what the Lord will command concerning you” (Num. 9:8). אשר ידעו ה' פנים אל פנים: שהיה לבו גס בו ומדבר אליו בכל עת שרוצה, כענין שנאמר (שמות לב, ל) ועתה אעלה אל ה', (במדבר ט, ח) עמדו ואשמעה מה יצוה ה' לכם:
11as manifested by all the signs and wonders, which the Lord had sent him to perform in the land of Egypt, to Pharaoh and all his servants, and to all his land, יאלְכָל־הָֽ֨אֹתֹ֜ת וְהַמּֽוֹפְתִ֗ים אֲשֶׁ֤ר שְׁלָחוֹ֙ יְהֹוָ֔ה לַֽעֲשׂ֖וֹת בְּאֶ֣רֶץ מִצְרָ֑יִם לְפַרְעֹ֥ה וּלְכָל־עֲבָדָ֖יו וּלְכָל־אַרְצֽוֹ:
12and all the strong hand, and all the great awe, which Moses performed before the eyes of all Israel. יבוּלְכֹל֙ הַיָּ֣ד הַֽחֲזָקָ֔ה וּלְכֹ֖ל הַמּוֹרָ֣א הַגָּד֑וֹל אֲשֶׁר֙ עָשָׂ֣ה משֶׁ֔ה לְעֵינֵ֖י כָּל־יִשְׂרָאֵֽל:
and all the strong hand: [This refers to] his receiving the Torah on the Tablets with his hands. ולכל היד החזקה: שקבל את התורה בלוחות בידיו:
And all the great awe: [This refers to the] miracles and mighty deeds [that were performed for Israel] in the great and awesome wilderness. — [Sifrei 33:41] ולכל המורא הגדול: נסים וגבורות שבמדבר הגדול והנורא:
before the eyes of all Israel: [This expression alludes to the incident where] his heart stirred him up to smash the tablets before their eyes, as it is said, “and I shattered them before your eyes” (Deut. 9:17). - [Sifrei 33:41] And [regarding Moses shattering the Tablets,] the Holy One Blessed is He gave His approval, as Scripture states, “[the first Tablets] which you shattered” (Exod. 34:1); [God said to Moses:] “Well done for shattering them!” - [Shab. 87a] לעיני כל ישראל: שנשאו לבו לשבור הלוחות לעיניהם, שנאמר (לעיל ט, יז) ואשברם לעיניכם, והסכימה דעת הקב"ה לדעתו, שנאמר (שמות לד, א) אשר שברת, יישר כחך ששברת:
Daily Tehillim: Psalms Chapters 97-103
• Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.1
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
FOOTNOTES
1.When swearing, they would say, “If I am lying, may I become like the miserable Jews” (Metzudot).
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
Tanya: Iggeret HaKodesh, middle of Epistle 23
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 20 Tishrei, 5777 · 22 October 2016• Iggeret HaKodesh, middle of Epistle 23
• ועל כן רע בעיני המעשה אשר נעשה תחת השמש בכלל
• Rambam: Sefer Hamitzvos:
• Deuteronomy Chapter 34
1And Moses went up from the plains of Moab to Mount Nebo, [to the] top of the summit facing Jericho. And the Lord showed him all the Land: The Gilead until Dan, אוַיַּ֨עַל משֶׁ֜ה מֵֽעַרְבֹ֤ת מוֹאָב֙ אֶל־הַ֣ר נְב֔וֹ רֹ֚אשׁ הַפִּסְגָּ֔ה אֲשֶׁ֖ר עַל־פְּנֵ֣י יְרֵח֑וֹ וַיַּרְאֵ֨הוּ יְהֹוָ֧ה אֶת־כָּל־הָאָ֛רֶץ אֶת־הַגִּלְעָ֖ד עַד־דָּֽן:
from the plains of Moab to Mount Nebo: There were many levels [leading up from the plain to the summit], but Moses covered them with one step. — [Sotah 13b] מערבות מואב אל הר נבו: כמה מעלות היו ופסען משה בפסיעה אחת:
all the Land: He showed him the entire Land of Israel in its tranquility, and the oppressors who were destined to oppress it. — [Sifrei 33:30] את כל הארץ: הראהו את כל ארץ ישראל בשלותה והמציקין העתידים להיות מציקין לה:
until Dan: He showed him the children of Dan practicing idolatry, as Scripture states, “And the children of Dan set up for themselves the graven image” (Jud. 18:30), and He showed him Samson, who was destined to issue from him [Dan] as a savior [for Israel]. — [ibid.] עד דן: הראהו בני דן עובדים עבודה זרה שנאמר (שופטים יח, ל) ויקימו להם בני דן את הפסל, והראהו שמשון שעתיד לצאת ממנו למושיע:
2and all [the land of] Naftali, and the land of Ephraim and Manasseh, and all the land of Judah, until the western sea, בוְאֵת֙ כָּל־נַפְתָּלִ֔י וְאֶת־אֶ֥רֶץ אֶפְרַ֖יִם וּמְנַשֶּׁ֑ה וְאֵת֙ כָּל־אֶ֣רֶץ יְהוּדָ֔ה עַ֖ד הַיָּ֥ם הָאַֽחֲרֽוֹן:
And all [the land of] Naftali: He showed him his land in its tranquility and in its destruction, and He showed him Deborah and Barak of Kedesh-Naftali, waging war against Sisera and his troops. — [Sifrei 33:31] ואת כל נפתלי: הראהו ארצו בשלותה וחורבנה, והראהו דבורה וברק מקדש נפתלי נלחמים עם סיסרא וחיילותיו:
and the land of Ephraim and Manasseh: He showed him their land in its tranquility and in its destruction; and He showed him Joshua, who was descended from Ephraim, waging war against the kings of Canaan, and Gideon, who was descended from Manasseh, waging war against Midian and Amalek. — [Sifrei 33:31] ואת ארץ אפרים ומנשה: הראהו ארצם בשלותה ובחורבנה והראהו יהושע נלחם עם מלכי כנען שבא מאפרים, וגדעון שבא ממנשה נלחם עם מדין ועמלק:
and all the land of Judah: in its tranquility and in its destruction, and He showed him the kingdom of the house of David and their victories. — [Sifrei 33:31] ואת כל ארץ יהודה: בשלותה ובחורבנה והראהו מלכות בית דוד ונצחונם:
until the western sea: Heb. עַד הַיָּם הָאַחֲרוֹן, the land in the west [of Israel], in its tranquillity and in its destruction. [Here, the sea referred to is the Mediterranean Sea, which represents the westernmost flank of the Land of Israel.] Another explanation: Do not understand the verse as stating הַיָּם הָאַחֲרוֹן, but read it as though it had said הַיּוֹם הָאַחֲרוֹן, “until the very last day,” meaning that the Holy One, blessed is He, showed Him all the incidents that were destined to happen to Israel [until “the last day,” namely,] until the time that the dead would return to life. — [Sifrei 33:31] עד הים האחרון: ארץ המערב בשלותה ובחורבנה. דבר אחר אל תקרי הים האחרון אלא היום האחרון, הראהו הקב"ה כל המאורעות שעתידין לארע לישראל עד שיחיו המתים:
3and the south, and the plain, the valley of Jericho, the city of palm trees, until Zoar. גוְאֶת־הַנֶּ֗גֶב וְאֶת־הַכִּכָּ֞ר בִּקְעַ֧ת יְרֵח֛וֹ עִ֥יר הַתְּמָרִ֖ים עַד־צֹֽעַר:
and the south: Heb. הַנֶּגֶב, the southland [of the Land of Israel]. Another explanation: the Machpelah Cave [which is in Hebron, in the south of Israel], as Scripture states, “And they went up to the south בַנֶּגֶב, and they came to Hebron” (Num. 13:22). - [Sifrei 33:32] ואת הנגב: ארץ הדרום. דבר אחר מערת המכפלה, שנאמר (במדבר יג, כב) ויעלו בנגב ויבא עד חברון:
and the plain: He showed him Solomon molding the vessels of the Holy Temple, as Scripture states, “In the plain (כִּכָּר) of the Jordan, the king molded them in thick clay” (I Kings 7:46). - [Sifrei 33:31] ואת הככר: הראהו שלמה יוצק כלי בית המקדש, שנאמר (מ"א א' ז, מו) בככר הירדן יצקם המלך במעבה האדמה:
4And the Lord said to him, "This is the Land I swore to Abraham, to Isaac, and to Jacob, saying, 'I will give it to your offspring.' I have let you see it with your eyes, but you shall not cross over there." דוַיֹּ֨אמֶר יְהֹוָ֜ה אֵלָ֗יו זֹ֤את הָאָ֨רֶץ֙ אֲשֶׁ֣ר נִ֠שְׁבַּ֠עְתִּי לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּלְיַֽעֲקֹב֙ לֵאמֹ֔ר לְזַרְעֲךָ֣ אֶתְּנֶ֑נָּה הֶרְאִיתִ֣יךָ בְעֵינֶ֔יךָ וְשָׁ֖מָּה לֹ֥א תַֽעֲבֹֽר:
saying, ‘I will give it to your offspring,’ I have let you see it: so that you [Moses] can go and say to Abraham, to Isaac, and to Jacob, “The oath that the Holy One, blessed is He, swore to you-He has fulfilled it!” This is what is meant by the word “saying” [i.e., Moses should say this to them] (Ber. 18b).“For this reason,” [God says to Moses,] “I have shown it to you. However, a decree has been made before Me, that you shall not cross over there, for otherwise, I would keep you alive until you would see Israel implanted and settled in the Land, and then you would go and tell them [the forefathers].” לאמר לזרעך אתננה הראיתיך: כדי שתלך ותאמר לאברהם ליצחק וליעקב שבועה שנשבע לכם הקב"ה קיימה, וזהו לאמר, לכך הראיתיה לך, אבל גזרה היא מלפני ששמה לא תעבור, שאלולי כך הייתי מקיימך עד שתראה אותם נטועים וקבועים בה ותלך ותגיד להם:
5And Moses, the servant of the Lord, died there, in the land of Moab, by the mouth of the Lord. הוַיָּ֨מָת שָׁ֜ם משֶׁ֧ה עֶֽבֶד־יְהֹוָ֛ה בְּאֶ֥רֶץ מוֹאָ֖ב עַל־פִּ֥י יְהֹוָֽה:
And Moses… died there: Is it possible that Moses died, and [then] wrote, “And Moses… died there”? But [the answer is:] Moses wrote up to that juncture, and Joshua wrote from then on. Says Rabbi Meir: But is it possible that the Torah Scroll would be lacking anything at all, and yet Scripture states (Deut. 31:26),“Take this Torah Scroll” [and Moses commanded this to the Levites; so, according to the above opinion, is it possible that the Torah Scroll referred to there was an incomplete one, up to the juncture of Moses’s death? This cannot be!] Rather, [continues Rabbi Meir, we must say that] The Holy One, blessed is He, dictated this [i.e., the verse “And Moses… died there”], and Moses wrote it in tears. — [B.B. 15b, Sifrei 33:34] וימת שם משה: אפשר משה מת וכתב וימת שם משה, אלא עד כאן כתב משה, מכאן ואילך כתב יהושע. ר' מאיר אומר אפשר ספר התורה חסר כלום, והוא אומר (לעיל לא, כו) לקוח את ספר התורה הזה, אלא הקב"ה אומר ומשה כותב בדמע:
by the mouth of the Lord: [i.e., Moses died] by a Divine kiss. — [B.B. 17a] על פי ה': בנשיקה:
6And He buried him in the valley, in the land of Moab, opposite Beth Pe'or. And no person knows the place of his burial, unto this day. ווַיִּקְבֹּ֨ר אֹת֤וֹ בַגַּי֙ בְּאֶ֣רֶץ מוֹאָ֔ב מ֖וּל בֵּ֣ית פְּע֑וֹר וְלֹֽא־יָדַ֥ע אִישׁ֙ אֶת־קְבֻ֣רָת֔וֹ עַ֖ד הַיּ֥וֹם הַזֶּֽה:
And He buried him: i.e., The Holy One, blessed is He, Himself, in His very glory [buried Moses]. — [Sotah 14a] Rabbi Ishmael, however, says that [the words“And he buried him” mean that] Moses buried himself. And this אֶת in the phrase here וַיִּקְבֹּר אוֹתוֹ is one of the three instances of the אֶת in Scripture which Rabbi Ishmael expounded on in this way [i.e., where the suffix attached אֶת is understood to be reflexive, meaning “to himself” , “to themselves” , and so on]. And similar to this case [are the following two instances]:“On the day when his Nazirite vow is completed, he must bring him (אֹתוֹ) ” (Num. 6:13), which means, “he shall bring himself” [i.e., present himself]. And likewise,“And they cause them (אוֹתָם) to bear the sin of their guilt” (Lev. 22:16). Surely does this refer to others causing them to bear that sin? Rather, the verse must mean that they cause themselves to bear the sin. — [Sifrei Nasso 32:124] ויקבר אותו: הקב"ה בכבודו. רבי ישמעאל אומר הוא קבר את עצמו, וזהו אחד משלשה אתין שהיה רבי ישמעאל דורש כן. כיוצא בו (במדבר ו, יג) ביום מלאת ימי נזרו יביא אותו, הוא מביא את עצמו. כיוצא בו (ויקרא כב, טז) והשיאו אותם עון אשמה, וכי אחרים משיאים אותם, אלא הם משיאים את עצמם:
opposite Beth Pe’or: His burial site was ready there [at Beth Pe’or], since the six days of Creation, to atone for the [sinful] act of Pe’or. — [seeNum. 25:1-8; Sotah 14a] This [Moses’s burial site] was one of the things created at twilight, on the eve of [the first] Sabbath. — [Avoth 5:6] מול בית פעור: קברו היה מוכן שם מששת ימי בראשית לכפר על מעשה פעור, וזה אחד מן הדברים שנבראו בערב שבת בין השמשות:
7Moses was one hundred and twenty years old when he died. His eye had not dimmed, nor had he lost his [natural] freshness. זוּמשֶׁ֗ה בֶּן־מֵאָ֧ה וְעֶשְׂרִ֛ים שָׁנָ֖ה בְּמֹת֑וֹ לֹא־כָֽהֲתָ֥ה עֵינ֖וֹ וְלֹא־נָ֥ס לֵחֹֽה:
His eye had not dimmed: Even after he died. — [see Sifrei 33:36] לא כהתה עינו: אף משמת:
nor had he lost his [natural] freshness: [The word לֵחֹה refers to his [body’s] moisture. [Thus, the phrase means:] “[Even after his death,] decomposition did not take over his body, nor did the appearance of his face change.” ולא נס לחה: לחלוחית שבו לא שלט בו רקבון ולא נהפך תואר פניו:
8And the sons of Israel wept for Moses in the plains of Moab for thirty days, and the days of weeping over the mourning for Moses came to an end. חוַיִּבְכּוּ֩ בְנֵ֨י יִשְׂרָאֵ֧ל אֶת־משֶׁ֛ה בְּעַרְבֹ֥ת מוֹאָ֖ב שְׁלשִׁ֣ים י֑וֹם וַיִּתְּמ֔וּ יְמֵ֥י בְכִ֖י אֵ֥בֶל משֶֽׁה:
The sons of Israel: [ordinarily meaning the children of Israel, male and female. But here, it refers only to] the males [who wept for Moses]. However, concerning [the passing of] Aaron, since he used to pursue peace and bring peace between a man and his fellow and between a woman and her husband, it is said [at Aaron’s passing], “The whole house of Israel [wept for him]” (Num. 20:29), meaning both males and females. — [Pirkei d’Rabbi Eliezer 17] בני ישראל: הזכרים, אבל באהרן מתוך שהיה רודף שלום ונותן שלום בין איש לרעהו ובין אשה לבעלה נאמר (במדבר כ, כט) כל בית ישראל, זכרים ונקבות:
9And Joshua the son of Nun was full of the spirit of wisdom, because Moses had laid his hands upon him. And the children of Israel obeyed him, and they did as the Lord had commanded Moses. טוִֽיהוֹשֻׁ֣עַ בִּן־נ֗וּן מָלֵא֙ ר֣וּחַ חָכְמָ֔ה כִּֽי־סָמַ֥ךְ משֶׁ֛ה אֶת־יָדָ֖יו עָלָ֑יו וַיִּשְׁמְע֨וּ אֵלָ֤יו בְּנֵֽי־יִשְׂרָאֵל֙ וַיַּֽעֲשׂ֔וּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
10And there was no other prophet who arose in Israel like Moses, whom the Lord knew face to face, יוְלֹא־קָ֨ם נָבִ֥יא ע֛וֹד בְּיִשְׂרָאֵ֖ל כְּמשֶׁ֑ה אֲשֶׁר֙ יְדָע֣וֹ יְהֹוָ֔ה פָּנִ֖ים אֶל־פָּנִֽים:
whom the Lord knew face to face: For he was quite familiar with Him, speaking with Him at any time he wished, as it is said, “So now I will go up to the Lord” (Exod. 32:30), and, “You stand still, and I will listen to what the Lord will command concerning you” (Num. 9:8). אשר ידעו ה' פנים אל פנים: שהיה לבו גס בו ומדבר אליו בכל עת שרוצה, כענין שנאמר (שמות לב, ל) ועתה אעלה אל ה', (במדבר ט, ח) עמדו ואשמעה מה יצוה ה' לכם:
11as manifested by all the signs and wonders, which the Lord had sent him to perform in the land of Egypt, to Pharaoh and all his servants, and to all his land, יאלְכָל־הָֽ֨אֹתֹ֜ת וְהַמּֽוֹפְתִ֗ים אֲשֶׁ֤ר שְׁלָחוֹ֙ יְהֹוָ֔ה לַֽעֲשׂ֖וֹת בְּאֶ֣רֶץ מִצְרָ֑יִם לְפַרְעֹ֥ה וּלְכָל־עֲבָדָ֖יו וּלְכָל־אַרְצֽוֹ:
12and all the strong hand, and all the great awe, which Moses performed before the eyes of all Israel. יבוּלְכֹל֙ הַיָּ֣ד הַֽחֲזָקָ֔ה וּלְכֹ֖ל הַמּוֹרָ֣א הַגָּד֑וֹל אֲשֶׁר֙ עָשָׂ֣ה משֶׁ֔ה לְעֵינֵ֖י כָּל־יִשְׂרָאֵֽל:
and all the strong hand: [This refers to] his receiving the Torah on the Tablets with his hands. ולכל היד החזקה: שקבל את התורה בלוחות בידיו:
And all the great awe: [This refers to the] miracles and mighty deeds [that were performed for Israel] in the great and awesome wilderness. — [Sifrei 33:41] ולכל המורא הגדול: נסים וגבורות שבמדבר הגדול והנורא:
before the eyes of all Israel: [This expression alludes to the incident where] his heart stirred him up to smash the tablets before their eyes, as it is said, “and I shattered them before your eyes” (Deut. 9:17). - [Sifrei 33:41] And [regarding Moses shattering the Tablets,] the Holy One Blessed is He gave His approval, as Scripture states, “[the first Tablets] which you shattered” (Exod. 34:1); [God said to Moses:] “Well done for shattering them!” - [Shab. 87a] לעיני כל ישראל: שנשאו לבו לשבור הלוחות לעיניהם, שנאמר (לעיל ט, יז) ואשברם לעיניכם, והסכימה דעת הקב"ה לדעתו, שנאמר (שמות לד, א) אשר שברת, יישר כחך ששברת:
Daily Tehillim: Psalms Chapters 97-103
• Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.1
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
FOOTNOTES
1.When swearing, they would say, “If I am lying, may I become like the miserable Jews” (Metzudot).
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
Tanya: Iggeret HaKodesh, middle of Epistle 23
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 20 Tishrei, 5777 · 22 October 2016• Iggeret HaKodesh, middle of Epistle 23
• ועל כן רע בעיני המעשה אשר נעשה תחת השמש בכלל
Therefore, evil in my eyes is1 “the conduct that takes place under the sun” in general,
The Alter Rebbe is referring here to those who engage in business or labor — temporal occupations that are “under the sun,” in contrast to Torah, that is “above the sun.” To them, too, his forthcoming words of rebuke are addressed, and he finds it “evil in his eyes” that before or after prayer they devote their time to lightminded talk instead of to Torah study.
ובפרט בין אחיי ורעיי הנגשים אל ה׳, הגשה זו תפלה
especially among my brethren and friends who draw near to G‑d2 — and3 “drawing near means prayer,” for prayer, particularly when accompanied by the avodah of measured meditation, constitutes a “drawing near” to G‑d,
ואחר תפלה או לפניה, נעשה מושב לצים, רחמנא ליצלן
when after prayer or before it, [the gathering] becomes a “company of scoffers,” heaven forfend.
כמו שאמרו רז״ל: שנים שיושבים, ואין ביניהם דברי תורה כו׳
As our Sages, of blessed memory, said,4 “If two people sit together and no words of Torah are exchanged between them, [this is a company of scoffers].”
ואם נעשה מושב לצים בעשרה, דשכינתא שריא עלייהו, אין לך עלבונא וקלנא דשכינתא גדול מזה, רחמנא ליצלן
Now if a “company of scoffers” is constituted by ten people, over whom the Shechinah abides, there is no greater insult and shaming of the Shechinah than that, heaven forfend.
ואם אמרו רז״ל על העובר עבירה בסתר, שדוחק רגלי השכינה, חס ושלום
And if our Sages, of blessed memory, said5 of him who commits a transgression in secret that “he repulses the feet of the Shechinah,” heaven forfend,
העובר עבירה ברבים דוחק כל שיעור קומה של יוצר בראשית, כביכול
then he who commits a transgression in public repulses the whole measure of the stature of the Creator, as it were.6
כמו שאמרו רז״ל: אין אני והוא וכו׳
As our Sages, of blessed memory, said,7 “It is impossible for Me and him [to live together in the world].”
But repulsing the Shechinah does not mean that the actions of the transgressor cause it to be utterly absent, for the above passage speaks of shaming the Shechinah while it is present.
אלא שמלך אסור ברהטים כו׳
Rather,8 “The King is held captive in the gutters”9 [“of the mind”10] — shackled in the channels of people’s unworthy thoughts which, like gushing currents, flash fleetingly through the mind. This is indeed a humiliation of theShechinah.
אבל ווי למאן דדחקין לשכינתא, כד יוקים לה קודשא בריך הוא, ויימא לה: התנערי מעפר קומי וגו׳
But11 woe unto those who repulse the Shechinah, when G‑d will raise her (the Shechinah) and say to her,12“Awake, arise from the dust....”
ועל תלת מילין מתעכבי ישראל בגלותא: על דדחקין לשכינתא, ועל דעבדין קלנא בשכינתא וכו׳, כמו שכתוב בזוהר הקדוש
So, too, “On account of three things are the Jewish people detained in exile — because they repulse theShechinah, and because they shame the Shechinah,” and so on, as stated in the sacred Zohar.13
* * *
| FOOTNOTES | |
| 1. | Note of the Rebbe: “A paraphrase of Kohelet 2:17.” |
| 2. | Note of the Rebbe: “See commentary of Rashi on Yitro, [Shmot] 19:22 [which refers to sacrifices] — and the prayers were ordained in place of the offerings [Berachot 26b].” |
| 3. | Note of the Rebbe: “Bereishit Rabbah, sec. 49; commentary of Rashi on the verse [referred to above].” |
| 4. | Avot 3:2, citing Tehillim 1:1. |
| 5. | Kiddushin 31a. |
| 6. | Note of the Rebbe: “See Etz Chayim, Shaar HaSheimot, ch. 7; Yahel Or, p. 573ff.” |
| 7. | Sotah 5a. |
| 8. | Shir HaShirim 7:6. |
| 9. | Note of the Rebbe: “Cf. beginning of ch. 7 of Iggeret HaTeshuvah.” |
| 10. | Addenda to Tikkunei Zohar, Tikkun Vav. |
| 11. | Cf. Zohar II, 7a. |
| 12. | Yeshayahu 52:2. |
| 13. | III, 75b. |
• Shabbat, 20 Tishrei, 5777 · 22 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 191
Preparation for War
"And it shall be when you come near to the battle, the priest shall approach"—Deuteronomy 20:2.
We are commanded to appoint a priest who will deliver before the soldiers the "Battle Address." In this address he requests of those not suited for battle – whether due to physical or emotional frailty, or due to the fact that their minds are preoccupied with a matter that prevents them from properly focusing on the battle – to turn away. The people who must not proceed to the battlefield due to distraction are the three mentioned in the Torah: a) One who has built a home but not dedicated it. b) One who has planted a vineyard and not yet enjoyed its fruits. c) One who has betrothed a women but not married her.
This priest who addresses the soldiers is called the Mashuach Milchamah ("the one anointed for battle").
The priest's address is verbatim the words that the Torah (in Deuteronomy) instructs him to say. After saying the biblical lines, he adds words of his own, words to inspire the soldiers to courageously battle to bring victory for G‑d's religion, and to bring retribution upon the fools who destroy civilized society.
This address is spoken by the designated priest, and then loudly repeated by the military police.
All the above applies only to an "optional battle"; no speeches or proclamations are made before a "mitzvah battle" [e.g., the battle against Amalek or a self-defense battle].
Full text of this Mitzvah »• Preparation for War
Positive Commandment 191
Translated by Berel Bell
The 191st mitzvah is that we are commanded to appoint a kohen to say before the people the pre-war speech.1 Anyone who is not fit to fight in the war because of weakness2 or because they are constantly thinking of things that prevent a proper involvement in battle — i.e. the three categories3 of people mentioned in Scripture — should return home. Only then do they begin the war.
This kohen is called, "Moshuach Milchamah" ["anointed for war"]. He gives his speech in the exact words written in the Torah,4 and adds his own words to prepare the people for war and bring them to be ready to sacrifice their lives for the triumph of G‑d's religion and revenge against those who foolishly reject it5 and destroy the order of civilization.
The source of this commandment is G‑d's statement6 (exalted be He), "When you approach [the place of] battle, the kohen shall step forward ...."7
He then commands that it be announced among the soldiers that the following should return from the battle: the faint-hearted; one who has built a new house and not begun to live there; one who has planted a vineyard and not eaten [from its first crop]; and one who has betrothed a woman and not married her. This is explained in Scripture in G‑d's statement8 beginning with the words, "The officers shall then speak..." Our Sages said in the Gemara,9 "The phrase, 'The officers shall then speak,' means that the kohen speaks and the officers then announce [so that all can hear]."
All the above — i.e. the speech of the Moshuach Milchamah and the announcements before the battle — apply only to a milchemes reshus [optional war]. None of this, not the speech nor the announcement, is done for a milchemes mitzvah [obligatory war], as explained in the eighth chapter of tractate Sotah. The details of this mitzvah are explained there.
FOOTNOTES
1.Deut. 20:3.
2.I.e. frightened and faint-hearted. See ibid., 20:3,8.
3.One who has built a new house and not begun to live there; who has planted a vineyard and not redeemed its first crop; and one who has betrothed a woman and not married her. See ibid., 20:5-7.
4.Ibid., 20:3-7.
5.This expression alludes to their rejection of the Seven Noachide Laws. See Hilchos Melachim, 8:10, regarding the obligation of the Jewish people to compel the nations of the world to accept these mitzvos. See Kapach, 5731, footnote 78. He points out that the Rav Kook version omits the word "bo," therefore changing the entire meaning. Chavel, following that version, translates "who ruin the social order."
6.Ibid., 20:2.
7.He tells the people, "Do not be faint-hearted, do not be afraid, do not panic and do not break ranks before them [i.e. the enemy]. G‑d your L‑rd is the One who is going with you. He will fight for you against our enemies, and He will deliver you." Ibid., 20:3-4.
8.Ibid., 20:5.
9.Sotah 43a.
Positive Commandment 214
A Newly Married Groom's Obligations
"He shall be free to his home for one year, and he shall cheer his wife whom he has taken"—Deuteronomy 24:5.
A newly-married groom, for the first year following his marriage, is commanded to remain together with his wife, and should not embark upon journeys, join the army in battle, or anything of the like. Rather he should rejoice with his wife for a full year.
Full text of this Mitzvah »• A Newly Married Groom's Obligations
Positive Commandment 214
Translated by Berel Bell
The 214th mitzvah is that we are commanded that a newlywed man should remain together with his wife for a full year. He shall not travel away, serve in a "conquering1 army," or take on any similar obligations. Rather, he shall gladden her for a full year beginning with the wedding day.
The source of this commandment is G‑d's statement2 (exalted be He), "[When a man takes a new bride...] he must remain free for his house for one year and gladden his bride."
The details of this mitzvah are explained in the eighth chapter of tractate Sotah.3
FOOTNOTES
1.I.e. for a milchemes reshus, the purpose of which is to conquer land. When the war is obligatory [milchemes mitzvah], e.g. for protecting Jewish life, he must participate. See Hilchos Melachim 7:4.
2.Deut. 24:5.
3.43a.
Negative Commandment 311
Causing a Newly Married Groom to be Absent from his Home
"Neither shall he be charged with any business"—Deuteronomy 24:5.
It is forbidden to conscript a newly-married groom, for the first year following his marriage, for military or civic duties. Rather, he must be absolved from all duties that would cause him to be absent from his home.
This prohibition is directed to those responsible for conscription as well as the groom himself—he may not journey away from his home for an entire year.
Full text of this Mitzvah »• Causing a Newly Married Groom to be Absent from his Home
Negative Commandment 311
Translated by Berel Bell
The 311th prohibition is that we are forbidden from taking a newlywed man from his home for any duty — military or otherwise — for one year [from his wedding]. For the entire year we exempt him from any responsibilities that would cause him to be absent from home.
The source of this prohibition is G‑d's statement1 (exalted be He), "[When a man takes a new bride, he shall not enter military service] nor shall he be assigned to any duty."
The Gemara says in tractate Sotah,2 "From the phrase, 'he shall not enter military service,' one could think that only military service is prohibited, but that he should be assigned to prepare weapons and supply water and food. The Torah therefore adds, 'nor shall he be assigned to any duty.' The word 'he [be assigned]' teaches that only he may not be assigned, but that others3 may be assigned. But since we could learn it from, 'nor shall he be assigned to any duty,4' why is it written, 'he shall not enter military service'? So that the transgressor be in violation of two prohibitions." We already explained in the Ninth Introductory Principle that not always does the violation of "two prohibitions" constitute two commandments.
You should be aware that the newlywed himself5 is also prohibited from leaving home, i.e. traveling abroad, for the entire year.
The details of this mitzvah are explained in the eighth chapter of tractate Sotah.6
FOOTNOTES
1.Deut. 24:5.
2.44a.
3.I.e. One who built a new house, planted a vineyard or betrothed a woman. See P191 above.
4.A general expression that would include going out to war.
5.In addition to those who cause him to leave.
6.43a.
Negative Commandment 58
Fearlessness in Battle
"You shall not be terrified by them"—Deuteronomy 7:21.
It is forbidden to be fearful of our heretical enemies in the course of battle and turn back and flee. Rather, we are obligated to strengthen our hearts and stand strong in the lines of battle.
Full text of this Mitzvah »• Fearlessness in Battle
Negative Commandment 58
Translated by Berel Bell
The 58th prohibition is that we are forbidden from fearing the enemy1 at time of war and retreating before them. Rather, it is an obligation to strengthen one's heart and stand strong in the lines of battle. A person who turns away and retreats violates this prohibition.
The source of this prohibition is G‑d's statement,2 "Do not retreat before them." This prohibition is repeated in the statement,3 "Do not fear them." The same idea — not to retreat or turn back during battle — is repeated many times, because it is a situation in which real truth4 can triumph.
The details of this mitzvah are explained in the eighth chapter of tractate Sotah.5
FOOTNOTES
1.Literally, "heretics," i.e. the non-Jewish enemy which denies the Torah.
2.Deut. 7:21.
3.Ibid. 3:22.
4.I.e., the Torah. See Kapach, 5731, footnote 6.
5.42b.
Positive Commandment 221
The Beautiful Captive
"And you see among the captives a beautiful woman"—Deuteronomy 21:11.
We are commanded regarding the law of the beautiful female captive [i.e., we must follow the pertinent laws detailed in the Torah].
Full text of this Mitzvah »• The Beautiful Captive
Positive Commandment 221
Translated by Berel Bell
The 221st mitzvah is that we are commanded regarding the law of a yefas to'ar.1
The source of this commandment is G‑d's statement2 (exalted be He), "[When you wage war against your enemies...,] if you see a yefas to'ar among the prisoners [and desire her, you may take her as a wife]."
The details of this mitzvah are explained in the beginning of tractate Kiddushin.3
FOOTNOTES
1.If upon entering enemy territory, a soldier sees a non-Jewish woman he desires to marry, he may have intercourse with her one time. If she wishes, she converts immediately thereafter. If not, she remains in his house for one month, growing her hair and nails in order to become less attractive. After an additional two months, if she converts, he is allowed to marry her as a regular wife. See Hilchos Melachim 8:2‑9.
2.Deut. 21:11.
3.21b.
Negative Commandment 263
Selling the Beautiful Captive
"And it will be, if you do not desire her, then you shall send her away wherever she wishes, but you shall not sell her for money"—Deuteronomy 21:14.
It is forbidden to sell the beautiful captive into servitude after cohabiting with her once on the battlefield.
Full text of this Mitzvah »• Selling the Beautiful Captive
Negative Commandment 263
Translated by Berel Bell
The 263rd prohibition is that we are forbidden from selling a yefas to'ar after [her captor] has had intercourse with her at the time the land was conquered, as explained in the proper place.1
The source of this prohibition is G‑d's statement2 (exalted be He), "If you do not desire her, however, you must send her away free. You may not sell her for money."
FOOTNOTES
1.P221 above.
2.Deut. 21:14.
Negative Commandment 264
Enslaving the Beautiful Captive
"You shall not treat her as a slave, because you have afflicted her"—Deuteronomy 21:14.
It is forbidden to force the beautiful captive into one's own service, i.e. that she should serve him as a handmaiden.
Full text of this Mitzvah »• Enslaving the Beautiful Captive
Negative Commandment 264
Translated by Berel Bell
The 264th prohibition is that we are forbidden from enslaving a yefas to'ar after having had intercourse with her. By "enslaving," I mean to make her a servant and leave her together with the rest of your servants who serve you.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not keep her as a servant, since you have had relations with her."
The Sifri2 says, "The phrase lo sisameir ba means that you shall not use her as a servant." It has been demonstrated to you that these two prohibitions prohibit two distinct acts: not to sell her to someone else, and also not to leave her under you as a servant. Rather, you should follow G‑d's command (exalted be He), "You must send her away free." The same is explained regarding one who kidnaps someone, "and forces him to serve3 and then sells him."4 Our Sages said,5 "[He is guilty] as soon as he brings him into his property and forces him to serve."
The details of the law of the yefas to'ar are explained in the first chapter of tractate Kiddushin.6
FOOTNOTES
1.Ibid.
2.Ibid.
3.The same word, his'amer, is used regarding the yefas to'ar and the kidnapper.
4.Ibid., 24:7.
5.Sifri, ibid.
6.21b.
Conclusion
We will restart tomorrow...
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 191
Preparation for War
"And it shall be when you come near to the battle, the priest shall approach"—Deuteronomy 20:2.
We are commanded to appoint a priest who will deliver before the soldiers the "Battle Address." In this address he requests of those not suited for battle – whether due to physical or emotional frailty, or due to the fact that their minds are preoccupied with a matter that prevents them from properly focusing on the battle – to turn away. The people who must not proceed to the battlefield due to distraction are the three mentioned in the Torah: a) One who has built a home but not dedicated it. b) One who has planted a vineyard and not yet enjoyed its fruits. c) One who has betrothed a women but not married her.
This priest who addresses the soldiers is called the Mashuach Milchamah ("the one anointed for battle").
The priest's address is verbatim the words that the Torah (in Deuteronomy) instructs him to say. After saying the biblical lines, he adds words of his own, words to inspire the soldiers to courageously battle to bring victory for G‑d's religion, and to bring retribution upon the fools who destroy civilized society.
This address is spoken by the designated priest, and then loudly repeated by the military police.
All the above applies only to an "optional battle"; no speeches or proclamations are made before a "mitzvah battle" [e.g., the battle against Amalek or a self-defense battle].
Full text of this Mitzvah »• Preparation for War
Positive Commandment 191
Translated by Berel Bell
The 191st mitzvah is that we are commanded to appoint a kohen to say before the people the pre-war speech.1 Anyone who is not fit to fight in the war because of weakness2 or because they are constantly thinking of things that prevent a proper involvement in battle — i.e. the three categories3 of people mentioned in Scripture — should return home. Only then do they begin the war.
This kohen is called, "Moshuach Milchamah" ["anointed for war"]. He gives his speech in the exact words written in the Torah,4 and adds his own words to prepare the people for war and bring them to be ready to sacrifice their lives for the triumph of G‑d's religion and revenge against those who foolishly reject it5 and destroy the order of civilization.
The source of this commandment is G‑d's statement6 (exalted be He), "When you approach [the place of] battle, the kohen shall step forward ...."7
He then commands that it be announced among the soldiers that the following should return from the battle: the faint-hearted; one who has built a new house and not begun to live there; one who has planted a vineyard and not eaten [from its first crop]; and one who has betrothed a woman and not married her. This is explained in Scripture in G‑d's statement8 beginning with the words, "The officers shall then speak..." Our Sages said in the Gemara,9 "The phrase, 'The officers shall then speak,' means that the kohen speaks and the officers then announce [so that all can hear]."
All the above — i.e. the speech of the Moshuach Milchamah and the announcements before the battle — apply only to a milchemes reshus [optional war]. None of this, not the speech nor the announcement, is done for a milchemes mitzvah [obligatory war], as explained in the eighth chapter of tractate Sotah. The details of this mitzvah are explained there.
FOOTNOTES
1.Deut. 20:3.
2.I.e. frightened and faint-hearted. See ibid., 20:3,8.
3.One who has built a new house and not begun to live there; who has planted a vineyard and not redeemed its first crop; and one who has betrothed a woman and not married her. See ibid., 20:5-7.
4.Ibid., 20:3-7.
5.This expression alludes to their rejection of the Seven Noachide Laws. See Hilchos Melachim, 8:10, regarding the obligation of the Jewish people to compel the nations of the world to accept these mitzvos. See Kapach, 5731, footnote 78. He points out that the Rav Kook version omits the word "bo," therefore changing the entire meaning. Chavel, following that version, translates "who ruin the social order."
6.Ibid., 20:2.
7.He tells the people, "Do not be faint-hearted, do not be afraid, do not panic and do not break ranks before them [i.e. the enemy]. G‑d your L‑rd is the One who is going with you. He will fight for you against our enemies, and He will deliver you." Ibid., 20:3-4.
8.Ibid., 20:5.
9.Sotah 43a.
Positive Commandment 214
A Newly Married Groom's Obligations
"He shall be free to his home for one year, and he shall cheer his wife whom he has taken"—Deuteronomy 24:5.
A newly-married groom, for the first year following his marriage, is commanded to remain together with his wife, and should not embark upon journeys, join the army in battle, or anything of the like. Rather he should rejoice with his wife for a full year.
Full text of this Mitzvah »• A Newly Married Groom's Obligations
Positive Commandment 214
Translated by Berel Bell
The 214th mitzvah is that we are commanded that a newlywed man should remain together with his wife for a full year. He shall not travel away, serve in a "conquering1 army," or take on any similar obligations. Rather, he shall gladden her for a full year beginning with the wedding day.
The source of this commandment is G‑d's statement2 (exalted be He), "[When a man takes a new bride...] he must remain free for his house for one year and gladden his bride."
The details of this mitzvah are explained in the eighth chapter of tractate Sotah.3
FOOTNOTES
1.I.e. for a milchemes reshus, the purpose of which is to conquer land. When the war is obligatory [milchemes mitzvah], e.g. for protecting Jewish life, he must participate. See Hilchos Melachim 7:4.
2.Deut. 24:5.
3.43a.
Negative Commandment 311
Causing a Newly Married Groom to be Absent from his Home
"Neither shall he be charged with any business"—Deuteronomy 24:5.
It is forbidden to conscript a newly-married groom, for the first year following his marriage, for military or civic duties. Rather, he must be absolved from all duties that would cause him to be absent from his home.
This prohibition is directed to those responsible for conscription as well as the groom himself—he may not journey away from his home for an entire year.
Full text of this Mitzvah »• Causing a Newly Married Groom to be Absent from his Home
Negative Commandment 311
Translated by Berel Bell
The 311th prohibition is that we are forbidden from taking a newlywed man from his home for any duty — military or otherwise — for one year [from his wedding]. For the entire year we exempt him from any responsibilities that would cause him to be absent from home.
The source of this prohibition is G‑d's statement1 (exalted be He), "[When a man takes a new bride, he shall not enter military service] nor shall he be assigned to any duty."
The Gemara says in tractate Sotah,2 "From the phrase, 'he shall not enter military service,' one could think that only military service is prohibited, but that he should be assigned to prepare weapons and supply water and food. The Torah therefore adds, 'nor shall he be assigned to any duty.' The word 'he [be assigned]' teaches that only he may not be assigned, but that others3 may be assigned. But since we could learn it from, 'nor shall he be assigned to any duty,4' why is it written, 'he shall not enter military service'? So that the transgressor be in violation of two prohibitions." We already explained in the Ninth Introductory Principle that not always does the violation of "two prohibitions" constitute two commandments.
You should be aware that the newlywed himself5 is also prohibited from leaving home, i.e. traveling abroad, for the entire year.
The details of this mitzvah are explained in the eighth chapter of tractate Sotah.6
FOOTNOTES
1.Deut. 24:5.
2.44a.
3.I.e. One who built a new house, planted a vineyard or betrothed a woman. See P191 above.
4.A general expression that would include going out to war.
5.In addition to those who cause him to leave.
6.43a.
Negative Commandment 58
Fearlessness in Battle
"You shall not be terrified by them"—Deuteronomy 7:21.
It is forbidden to be fearful of our heretical enemies in the course of battle and turn back and flee. Rather, we are obligated to strengthen our hearts and stand strong in the lines of battle.
Full text of this Mitzvah »• Fearlessness in Battle
Negative Commandment 58
Translated by Berel Bell
The 58th prohibition is that we are forbidden from fearing the enemy1 at time of war and retreating before them. Rather, it is an obligation to strengthen one's heart and stand strong in the lines of battle. A person who turns away and retreats violates this prohibition.
The source of this prohibition is G‑d's statement,2 "Do not retreat before them." This prohibition is repeated in the statement,3 "Do not fear them." The same idea — not to retreat or turn back during battle — is repeated many times, because it is a situation in which real truth4 can triumph.
The details of this mitzvah are explained in the eighth chapter of tractate Sotah.5
FOOTNOTES
1.Literally, "heretics," i.e. the non-Jewish enemy which denies the Torah.
2.Deut. 7:21.
3.Ibid. 3:22.
4.I.e., the Torah. See Kapach, 5731, footnote 6.
5.42b.
Positive Commandment 221
The Beautiful Captive
"And you see among the captives a beautiful woman"—Deuteronomy 21:11.
We are commanded regarding the law of the beautiful female captive [i.e., we must follow the pertinent laws detailed in the Torah].
Full text of this Mitzvah »• The Beautiful Captive
Positive Commandment 221
Translated by Berel Bell
The 221st mitzvah is that we are commanded regarding the law of a yefas to'ar.1
The source of this commandment is G‑d's statement2 (exalted be He), "[When you wage war against your enemies...,] if you see a yefas to'ar among the prisoners [and desire her, you may take her as a wife]."
The details of this mitzvah are explained in the beginning of tractate Kiddushin.3
FOOTNOTES
1.If upon entering enemy territory, a soldier sees a non-Jewish woman he desires to marry, he may have intercourse with her one time. If she wishes, she converts immediately thereafter. If not, she remains in his house for one month, growing her hair and nails in order to become less attractive. After an additional two months, if she converts, he is allowed to marry her as a regular wife. See Hilchos Melachim 8:2‑9.
2.Deut. 21:11.
3.21b.
Negative Commandment 263
Selling the Beautiful Captive
"And it will be, if you do not desire her, then you shall send her away wherever she wishes, but you shall not sell her for money"—Deuteronomy 21:14.
It is forbidden to sell the beautiful captive into servitude after cohabiting with her once on the battlefield.
Full text of this Mitzvah »• Selling the Beautiful Captive
Negative Commandment 263
Translated by Berel Bell
The 263rd prohibition is that we are forbidden from selling a yefas to'ar after [her captor] has had intercourse with her at the time the land was conquered, as explained in the proper place.1
The source of this prohibition is G‑d's statement2 (exalted be He), "If you do not desire her, however, you must send her away free. You may not sell her for money."
FOOTNOTES
1.P221 above.
2.Deut. 21:14.
Negative Commandment 264
Enslaving the Beautiful Captive
"You shall not treat her as a slave, because you have afflicted her"—Deuteronomy 21:14.
It is forbidden to force the beautiful captive into one's own service, i.e. that she should serve him as a handmaiden.
Full text of this Mitzvah »• Enslaving the Beautiful Captive
Negative Commandment 264
Translated by Berel Bell
The 264th prohibition is that we are forbidden from enslaving a yefas to'ar after having had intercourse with her. By "enslaving," I mean to make her a servant and leave her together with the rest of your servants who serve you.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not keep her as a servant, since you have had relations with her."
The Sifri2 says, "The phrase lo sisameir ba means that you shall not use her as a servant." It has been demonstrated to you that these two prohibitions prohibit two distinct acts: not to sell her to someone else, and also not to leave her under you as a servant. Rather, you should follow G‑d's command (exalted be He), "You must send her away free." The same is explained regarding one who kidnaps someone, "and forces him to serve3 and then sells him."4 Our Sages said,5 "[He is guilty] as soon as he brings him into his property and forces him to serve."
The details of the law of the yefas to'ar are explained in the first chapter of tractate Kiddushin.6
FOOTNOTES
1.Ibid.
2.Ibid.
3.The same word, his'amer, is used regarding the yefas to'ar and the kidnapper.
4.Ibid., 24:7.
5.Sifri, ibid.
6.21b.
Conclusion
We will restart tomorrow...
• Rambam - 1 Chapter: Tum'at Okhalin - Chapter 9
• Tum'at Okhalin - Chapter 9
• Rambam - 3 Chapters: Melachim uMilchamot - Chapter 10, Melachim uMilchamot - Chapter 11, Melachim uMilchamot - Chapter 12
1
When oil or honey contract impurity, coagulate and become solid, and then return to a liquid state, they are considered as first degree derivatives of impurity forever, because they are liquids. This applies even if they solidify after contracting impurity.
א
השמן או הדבש שנטמאו ואחר כך קרשו ואח"כ נימוחו הרי הן ראשון לטומאה לעולם מפני שהן כמשקין ואע"פ שקפאו אחר שנטמאו:
2
When sauce, groats, or milk solidify, they are considered as foods and intent is required for them to become susceptible to ritual impurity. If food that was a primary derivative of impurity or an impure liquid touches them, they are considered as secondary derivatives. If there was moist liquid on them, they are considered as liquids and they are deemed primary derivatives.
If they contracted impurity while they were liquids and then froze and solidified, they are considered as secondary derivatives, like food that contracted impurity from impure liquids. Different laws apply if they contracted impurity when they were solid and then melted and became liquid. If they were exactly the size of an egg or less, the liquids are pure. If they are larger than an egg, the liquids are impure. The rationale is that when the first drop melted, it contracted impurity from the egg-sized portion of frozen liquid from which it melted. That drop will then impart impurity to all of the liquids that will melt afterwards.
Similar laws apply if a person who was impure due to contact with a human corpse squeezed a mass of olives or grapes that were made susceptible to ritual impurity. If the fruits were only the size of an egg, the liquids produced are pure, provided the person does not touch that place from which the liquids are dripping. The rationale for the leniency is that the liquids are set aside in the food; it is as if the food was a separate entity.
If the grapes or olives were larger than the size of an egg, the liquids that emerge from them are impure. For once the first drop emerged from them, it became impure due to contact with an egg-sized portion of impure food and it imparts impurity to all the liquids.
If the person squeezing the grapes was a zav, a zav, or the like even if they squeezed only one grape which had not been made susceptible to ritual impurity, and they did not touch the liquid, the liquid is impure. The rationale is that when the first drop emerged, it became impure because it was carried by a zav. For a zav who carries food or liquids imparts impurity to them, as we explained. Similarly, when a zav milks a goat, the milk is impure. For when the first drop emerged, it became impure because it was carried by azav.
ב
הרוטב והגריסין והחלב שקרשו הרי הן כאוכלין וצריכין מחשבה ואם נגע בהן אוכל ראשון או משקה נעשו שניים היה בהן משקה טופח הרי הן כמשקין והן תחילה לטומאה נטמאו כשהן משקין וקפאו אחר כן וקרשו הרי הן שניים כמו אוכל שנטמא ממשקין טמאין נטמאו כשהן קפויים ונימוחו ונעשו משקין אם היו כביצה מכוון הרי המשקין טהורין היו יותר מכביצה המשקין טמאין שכשנימוחה טיפה ראשונה נטמאת בכביצה אוכל טמא שנימוחה ממנו ואותה הטיפה תטמא כל המשקין שנימוחו אחריה וכן טמא מת שסחט זיתים וענבים שהוכשרו אם היו כביצה הרי המשקין היוצאין מהן טהורין ובלבד שלא יגע במקום המשקה שהמשקה כמופקד באוכל וכאילו היא גוף אחר היו אותן זיתים וענבים יתר מכביצה הרי המשקין היוצאין מהן טמאין שכיון שיצאת טיפה ראשונה נטמאת מכביצה וטימאה כל המשקין ואם היה הסוחט זב וזבה וכיוצא בהן אפילו סחט גרגר אחד יחידי שלא הוכשר ולא נגע במשקה המשקה טמא שכיון שיצאת טיפה ראשונה נטמאת במשא הזב שהזב שנשא אוכלין או משקין טמאין כמו שביארנו וכן זב שחלב את העז החלב טמא שכיון שיצאת טיפה הראשונה נטמאת במשא הזב:
3
The following laws apply when there was a pot filled with vegetables left to pickle, their leaves extended outside the pot, and a primary source or a primary derivative of impurity touched the leaf that was outside the pot in a dry place. Even though the leaf was the size of an egg, it is impure, but everything else is pure. If it is returned to the pot, it imparts impurity to all the liquids in it. As a result, the pot and all the vegetables contract impurity. More stringent rules apply if the impure person touched a leaf that was outside the pot that had liquid on it. If the leaf is the size of an egg, everything is impure. The rationale is that the leaf imparts impurity to the liquid on it. That liquid imparts impurity to all the liquids in the pot and they impart impurity to the pot.
A pot that was filled with pickled vegetables that were terumah was shaken by a person who immersed that day. He discovered liquids on his hand and was in doubt whether they were sprayed from the pot or whether a stalk from a moist vegetable in the pot touched his hand. The ruling is that the vegetables are disqualified, but the pot is pure.
ג
קדירה שמלאה כבשין של חולין ויצאו עליהם חוץ לקדירה ונגע אב הטומאה או ראשון בעלה שחוץ לקדרה במקום הנגוב אף על פי שיש בעלה כביצה הוא טמא והכל טהור חזר לקדירה טימא את המשקין שבה ונטמאת הקדירה וכל הכבשין נגע בעלה שחוץ לקדירה והיה בו משקה אם יש בעלה כביצה הכל טמא שהעלה מטמא משקה שעליו והמשקה מטמא כל המשקין שבקדירה ומטמא את הקדירה היתה הקדירה מלאה כבשים של תרומה וניער אותה טבול יום וראה משקין על ידו ספק מן הקדירה ניתזו ספק שהקלח נגע בידו הירק פסול והקדירה טהורה:
4
The following laws apply when an impure person was partaking of grapes that had been made susceptible to ritual impurity and one grape fell into a wine press. If the grape was complete and its stem had not been removed from it, the grapes in the wine press are pure. If its stem was removed and the grapes from which he took the grape that fell were stored in a storage pit and prepared to be crushed - indicating that he desires the liquid that emerges from them - the grapes in the wine press contract impurity from the drop of liquid that emerges from the place of the stem.
Should grapes fall from the hands of the impure person and he crushed them in an open place, the liquids that emerge from them are pure if the grapes were exactly the size of an egg or less, as we explained. If there is more than an egg-sized portion, the liquid that emerges is impure. Once one drop emerges, it contracts impurity from an egg-sized portion of impure foods and then it imparts impurity to all the liquids that emerge afterwards.
ד
טמא שהיה אוכל ענבים מוכשרים ונפל ממנו גרגר יחידי לגת אם היה שלם ולא נשמט ממנו עוקצו הגת טהור ואם ניטל עוקצו והיו ענבים מוכנים בעביט וכיוצא בו לדרכן שהרי רוצה במשקה היוצא מהן נטמא הגת בטיפת משקה שבראש הגרגר במקום העוקץ נפלו ממנו ענבים ודרכן במקום מופנה אם היו כביצה מכוון הרי המשקין היוצאין מהן טהורין כמו שביארנו היו יתר מכביצה היוצא מהן טמא שכיון שיצאת טיפה ראשונה נטמאת בכביצה ומטמאת את כל המשקה היוצא אחריה:
5
The following laws apply when there was a mound of impure olives that were collected and pressed together until they were considered as joined which was thrown into an oven that was then kindled. If the olives were exactly the size of an egg or less, the oven is pure. The rationale is that impure food does not impart impurity to keilim and the oil that emerges from them is pure, as we explained. If the mound was larger than an egg, the oven contracts impurity. For when one drop emerges, it contracts impurity from an egg-sized portion of impure foods and then it imparts impurity to the oven. Therefore if the impure olives are separate and not in a mound, even if there are 100 of them, the oven is pure.
ה
גוש של זיתים טמאין שהיו מקובץ ומחובר והשליכו לתוך תנור והוסק אם היה כביצה מכוון התנור טהור שאין האוכלין מטמאין כלים והמשקה היוצא מהן טהור כמו שביארנו היה הגוש יתר מכביצה נטמא התנור שכשיצאה טיפה אחת נטמאת בכביצה וטימאה את התנור לפיכך אם הזיתים הטמאין פירורין ואינן גוש אפילו הן מאה התנור טהור:
6
When wood that absorbed impure liquids was kindled as fuel for an oven, the oven is pure, because the liquids are considered insignificant while absorbed in the wood. Even if the person took the wood out so that rain would fall on it and thus it is considered as desirable for him that the rain fell on it, the oven is pure. The rain- water that is on the wood does not contract impurity from the liquids that are absorbed in it.
One should not kindle the oven with this wood unless one's hands are pure. This is a decree lest an impure person kindle the oven with such wood and thus the liquids on it would make the oven impure.
ו
עצים שנבלעו בהם משקין טמאין והסיקן התנור טהור שהרי בטלו בעצים ואפילו הוציא העצים שנפלו עליהן גשמים ונפלו לרצונו והסיקן התנור טהור ואין המים שעליהן מתטמאין מן המשקין הבלועין בהם ולא יסיקם אלא בידים טהורות גזירה שלא יסיקם הטמא ונמצאו המשקין שעליהם מטמאין את התנור:
7
When the carcass of a creeping animal is found in an olive mill, only the portion which it touches contracts impurity. If there is liquid flowing, everything is impure, for once a little of the liquid becomes impure, the entire amount becomes impure and then, the oil will impart impurity to the olives.
If the carcass is found on the leaves above the olives, the workers should be questioned. If they say that they did not touch the carcass, their word is accepted. If the carcass was found on a compressed mass of olives, the entire mass becomes impure, as we explained.
If the carcass is found on separate olives, but it is touching a compressed mass the size of an egg, everything is impure. For food the size of an olive will impart impurity to liquid mixed with it. The liquid will then impart impurity to the other olives. If there were separate olives piled on other separate olives and the oil was below them, even if the carcass was touching a mass the size of an egg, only the place it touches contracts impurity.
ז
שרץ שנמצא בריחים של זיתים אין טמא אלא מקום מגעו אם היה משקה מהלך הכל טמא שכיון שנטמא מקצת המשקה נטמא כולו והשמן מטמא את כל הזיתים נמצא ע"ג העלין למעלה מן הזיתים ישאלו מן הבדדין אם אמרו לא נגענו נאמנין נמצא על אום של זיתים נטמא כל הגוש כמו שביארנו נמצא ע"ג זיתים פירורין והוא נוגע בכביצה הכל טמא שהאוכל שהוא כביצה מטמא המשקה המעורב בהן והמשקה מטמא שאר הזיתים היו פירורין ע"ג פירורין והמשקה מלמטה אע"פ שנגע בכביצה אין טמא אלא מקום מגעו:
8
When an unlearned person extended his hand to a winepress and touched the clusters of grapes, the clusters he touched and those around them are impure, but the clusters in the winepress as a whole are pure. For the clusters that are around the clusters that he touched separate it and the remainder of those in the winepress.
ח
עם הארץ שהושיט ידיו לגת ונגע באשכולות אשכול וכל סביבותיו טמאין והגת כולה טהורה מפני שמפסיקין האשכולות שסביבות זה האשכול בינו ובין שאר הגת:
9
When impure people tread over the waste products of olives or grapes from which oil or wine was produced in a state of purity and afterwards, liquid emerged from them, this liquid is pure. The rationale is that originally, the oil or the wine was produced in a state of purity. If originally, the oil or the wine was produced in a state of impurity and afterwards, through the actions of these people, liquid emerged, it is impure.
ט
הגפת והזגים שנעשו בטהרה והלכו עליהן טמאין ואחר כך יצאו מהן משקין הרי אלו טהורין שמתחלה נעשו בטהרה ואם נעשו מתחלה בטומאה ויצאו מהן משקין טמאין:
10
The following laws apply when workers at an olive press would enter and depart and there was impure liquid on the floor of the olive press. If there is sufficient space between the liquids and the olives so that they could dry their feet on the ground, the olives are pure, because a person who touches impure liquids with limbs other than his hands is pure, even with regard to consecrated foods.
Stringency is required in the following instance. There were loaves that were consecrated. They had hollows and there were consecrated liquids in the hollows. The carcass of a creeping animal touched one of them and then the first loaf touched a second, the second, a third - even if this continues to 100, the loaves are considered as primary derivatives of impurity, because of the liquid in the hollows. Due to the cherished nature of consecrated food, they are all considered as liquids from which secondary and tertiary derivatives are not counted.
If, however, the loaves were terumah, only the third loaf is disqualified. From the third onward, the loaves are pure. If there was liquid that could be felt on all the loaves, even were the loavesterumah, they would all be impure. They are all secondary derivatives except for the first that was touched by the carcass of the creeping animal. It is a primary derivative.
י
הבדדין שנכנסין ויוצאין ומשקין טמאין בתוך בית הבד אם יש בין משקין לזיתים כדי שינגבו את רגליהן בארץ הרי הזיתים טהורין שהנוגע במשקין טמאים שלא בידיו טהור ואפילו לקדש ככרות הקדש שהיו בהן גומות ובתוך הגומות היו משקין של קדש ונגע השרץ באחת מהן ונגעה ראשונה בשנייה ושנייה בשלישית אפילו מאה כולן ראשון לטומאה מפני המשקה שבגומות וחבת הקדש הרי הן כולן כמשקין שאין מונין בהן אבל אם היו ככרות תרומה הרי הככר השלישית בלבד פסולה ומשלישית והלאה טהור ואם היה משקה טופח על כל הככרות אף בתרומה הכל טמאות וכולן שניות חוץ מן הראשונה שנגע בה השרץ שהיא ראשון:
11
The following laws apply when there is a bubble in the side of a jug and it is like another container at its side. When the bubble was perforated to the inner space of the jug and perforated on the other side outward with the two holes on the same level or the inner hole was lower than the outer hole, if both the bubble and the jug contained liquids and a primary source of impurity touched the liquids in the bubble, all of the liquids in the jug contract impurity. Also, when the jug has a sealed covering and it is located in a building where a corpse is located, it contracts impurity because of the hole in the bubble, since it reaches into its inner space.
Similarly, if the inner hole was higher than the outer hole, the jug is not protected from impurity by its sealed covering. If, however, a primary source of impurity touched the bubble, the liquids in the jug do not contract impurity and they are considered as separate from the liquids in the bubble.
יא
אבעבוע הנעשה בעובי החבית והרי הוא כמו כלי אחר בצידה אם נקב האבעבוע לאויר החבית ונקב נקב אחר לחוץ זה כנגד זה או שהיה הנקב הפנימי מלמטה והחיצון מלמעלה והיה האבעבוע והחבית מלאים משקין אם נגע אב הטומאה במשקה שבאבעבועות נטמאו כל המשקין שבחבי' היתה החבית מוקפת צמיד פתיל ונתונה באהל המת נטמאת מפני הנקב שבאבעבוע זה שהרי הוא מפולש לאוירה וכן אם היה הנקב שבאבעבוע שבפנים מלמעלה והחיצון מלמטה ה"ז אינה ניצלת בצמיד פתיל אבל אם נגע אב הטומאה באבעבוע לא נטמאו משקין שבחבית והנם כמובדלין מהן:
• Melachim uMilchamot - Chapter 10
• Hayom Yom: Today's Hayom Yom
1
A gentile who inadvertently violates one of his commandments is exempt from all punishment with the exception of a person who kills inadvertently. In such an instance, the redeemer of the blood is not executed for slaying the killer, nor may the latter seek asylum in a city of refuge. However, the court will not execute him.
When does the above apply? When he inadvertently violates a command without sinful intention; for example, a person who engages in relations with his colleague's wife under the impression that she is his own wife or unmarried.
If, however, one knew that she was his colleague's wife, but did not know that she was forbidden to him or it occurred to him that this act was permitted or one killed without knowing that it is forbidden to kill, he is considered close to having sinned intentionally and is executed. This is not considered as an inadvertent violation. For he should have learned the obligations incumbent upon him and did not.
א
בן נח ששגג באחת ממצותיו פטור מכלום חוץ מרוצח בשגגה שאם הרגו גואל הדם אינו נהרג עליו ואין לו עיר מקלט אבל בתי דיניהן אין ממיתין אותו במה דברים אמורים בשגג באחת ממצות ועבר בלא כוונה כגון שבעל אשת חבירו ודמה שהיא אשתו או פנויה אבל אם ידע שהוא אשת חבירו ולא ידע שהיא אסורה עליו אלא עלה על לבו שדבר זה מותר לו וכן אם הרג והוא לא ידע שאסור להרוג הרי זה קרוב למזיד ונהרג ולא תחשב זו להם שגגה מפני שהיה לו ללמוד ולא למד:
2
A gentile who is forced by another person to violate one of his commandments is permitted to transgress. Even if he is forced to worship false gods, he may worship them. For gentiles are not commanded to sanctify God's name.
A gentile minor, deaf-mute, or fool is never given punishment for they are not bound by any commandments.
ב
בן נח שאנסו אנס לעבור על אחת ממצותיו מותר לו לעבור אפילו נאנס לעבוד ע"ז עובד לפי שאינן מצווין על קדוש השם ולעולם אין עונשין מהן לא קטן ולא חרש ולא שוטה לפי שאינן בני מצות:
3
A gentile who converted, was circumcised, and immersed in the mikveh, and, afterwards, decided to forsake God and revert to his previous status as a resident alien is not granted permission to do so. Rather, he must remain as an Israelite in all matters or be executed.
If he was a minor and immersed by the court, he may repudiate his conversion when he attains majority and assume the status of a resident alien alone. However, if he does not object as soon as he attains majority, he is no longer given the opportunity to object and his status is that of a righteous convert.
Therefore, if a Jew has relations with a girl below the age of majority who was immersed in the mikveh by a court, the money due her as payment of her ketubah or as a fine for raping her or seducing her is placed in the custody of the court until she attains majority and does not repudiate her conversion. This step is taken lest she take the money, attain majority, and then, repudiate her conversion. Thus, she would derive benefit as a gentile from monies to which she is only entitled according to Jewish law.
ג
בן נח שנתגייר ומל וטבל ואח"כ רצה לחזור מאחרי ה' ולהיות גר תושב בלבד כשהיה מקודם אין שומעין לו אלא יהיה כישראל לכל דבר או יהרג ואם היה קטן כשהטבילוהו בית דין יכול למחות בשעה שיגדיל ויהיה גר תושב בלבד וכיון שלא מיחה בשעתו שוב אינו מוחה אלא הרי הוא גר צדק לפיכך אם בא ישראל על קטנה שהטבילוה בית דין כסף כתובתה או קנס אונס או מפתה יהיה הכל תחת יד בית דין עד שתגדיל ולא תמחה בגירות שמא תטול ותגדיל ותמחה ונמצאת זו אוכלת בגיותה מעות שאין לה זכות בהן אלא בדיני ישראל:
4
A gentile who converts after cursing God's name, worshipping false gods, engaging in relations with a colleague's wife, or killing a fellow gentile is exempt from punishment.
In contrast, if he converted after killing a Jew or having relations with a Jew's wife, he is liable. He is decapitated for killing the Jew and strangled to death for engaging in relations with a Jew's wife. He is given the latter punishment because the laws governing him have changed.
ד
בן נח שבירך את השם או שעבד ע"ז או שבא על אשת חבירו או שהרג חבירו ונתגייר פטור הרג בן ישראל או שבא על אשת ישראל ונתגייר חייב והורגין אותו על בן ישראל וחונקין אותו על אשת ישראל שבעל שהרי נשתנה דינו:
5
It has already been explained that gentiles are always executed by decapitation except in cases when one engages in relations with the wife of a Jew or a consecrated maiden. In the latter instance, he is stoned to death.
If he engaged in relations with a Jew's wife after they married, but before they ever engaged in relations, he is executed by strangulation.
ה
כבר ביארנו שכל מיתת בני נח בסייף אלא אם בעל אשת ישראל או נערה מאורסה יסקל ואם בעלה אחר שנכנסה לחופה קודם שתבעל יחנק:
6
According to the Oral Tradition, gentiles are forbidden to cross-breed animals and graft different species of trees together. However, they are not executed for violating this prohibition.
A gentile who gave a Jew a blow is liable to die for causing even the most minimal damage. Nevertheless, he is not executed.
ו
מפי הקבלה שבני נח אסורין בהרבעת בהמה ובהרכבת אילן בלבד ואין נהרגין עליהן ועכו"ם שהכה ישראל אפילו חבל בו כל שהוא אף על פי שהוא חייב מיתה אינו נהרג:
7
Only Abraham and his descendants were commanded regarding circumcision as Genesis 17:9-10 states: 'Keep My covenant, you and your offspring... circumcise every male.'
The descendants of Ishmael are excluded as implied by Genesis 21:12: 'It is through Isaac, that your offspring will be called.' Esau's descendants are also excluded, for Isaac told Jacob Genesis 28:4: 'May God grant Abraham's blessing to you and your descendants,' implying that only he is the true offspring of Abraham who maintains his faith and his upright behavior. Thus, they alone are obligated in circumcision.
ז
המילה נצטוה בה אברהם וזרעו בלבד שנאמר אתה וזרעך אחריך יצא זרעו של ישמעאל שנאמר כי ביצחק יקרא לך זרע ויצא עשו שהרי יצחק אמר ליעקב ויתן לך את ברכת אברהם לך ולזרעך מכלל שהוא לבדו זרעו של אברהם המחזיק בדתו ובדרכו הישרה והם המחוייבין במילה:
8
Our Sages related that the descendants of Keturah who are the offspring of Abraham that came after Isaac and Ishmael are also obligated in circumcision. Since, at present, the descendants of Ishmael have become intermingled with the descendants of Keturah, they are all obligated to be circumcised on the eighth day. However, they are not executed for failure to perform this mitzvah.
ח
אמרו חכמים שבני קטורה שהם זרעו של אברהם שבא אחר ישמעאל ויצחק חייבין במילה והואיל ונתערבו היום בני ישמעאל בבני קטורה יתחייבו הכל במילה בשמיני ואין נהרגין עליה:
9
A gentile who studies the Torah is obligated to die. They should only be involved in the study of their seven mitzvot.
Similarly, a gentile who rests, even on a weekday, observing that day as a Sabbath, is obligated to die. Needless to say, he is obligated for that punishment if he creates a festival for himself.
The general principle governing these matters is: They are not to be allowed to originate a new religion or create mitzvot for themselves based on their own decisions. They may either become righteous converts and accept all the mitzvot or retain their statutes without adding or detracting from them.
If a gentile studies the Torah, makes a Sabbath, or creates a religious practice, a Jewish court should beat him, punish him, and inform him that he is obligated to die. However, he is not to be executed.
ט
עכו"ם שעסק בתורה חייב מיתה לא יעסוק אלא בשבע מצות שלהן בלבד וכן עכו"ם ששבת אפילו ביום מימות החול אם עשאהו לעצמו כמו שבת חייב מיתה ואין צריך לומר אם עשה מועד לעצמו כללו של דבר אין מניחין אותן לחדש דת ולעשות מצות לעצמן מדעתן אלא או יהיה גר צדק ויקבל כל המצות או יעמוד בתורתו ולא יוסיף ולא יגרע ואם עסק בתורה או שבת או חדש דבר מכין אותו ועונשין אותו ומודיעין אותו שהוא חייב מיתה על זה אבל אינו נהרג:
10
We should not prevent a gentile who desires to perform one of the Torah's mitzvot in order to receive reward from doing so, provided he performs it as required. If he brings an animal to be sacrificed as a burnt offering, we should receive it.
If a gentile who observes the seven mitzvot gives charity, we should accept it from him. It appears to me that it should be given to the Jewish poor for the gentile may derive his sustenance from the Jews and they are commanded to support him if necessary. In contrast, if an idolater gives charity, we should accept it from him and give it to the gentile poor.
י
בן נח שרצה לעשות מצוה משאר מצות התורה כדי לקבל שכר אין מונעין אותו לעשותה כהלכתה ואם הביא עולה מקבלין ממנו נתן צדקה מקבלין ממנו ויראה לי שנותנין אותה לעניי ישראל הואיל והוא ניזון מישראל ומצוה עליהם להחיותו אבל העכו"ם שנתן צדקה מקבלין ממנו ונותנין אותה לעניי עכו"ם:
11
The Jewish court is obligated to appoint judges for these resident aliens to judge them according to these statutes so that the world will not become decadent.
If the court sees fit to appoint the judges from the resident aliens themselves, they may. If it sees fit to appoint them from among the Jews, they may.
יא
חייבין בית דין של ישראל להעמיד שופטים לאלו הגרים התושבים לדון להן על פי המשפטים אלו כדי שלא ישחת העולם אם ראו בית דין שיעמידו שופטיהם מהן מעמידין ואם ראו שיעמידו להן מישראל מעמידין:
12
Should two idolaters come before you to have their dispute judged according to Jewish law. If they both desire to be judged according to Torah law, they should be judged accordingly. If one desires to be judged according to Torah law and the other does not, they are only forced to be judged according to their own laws.
If there is a dispute between a Jew and an idolater: If the Jew will fare better according to their laws, they are judged according to their laws. When the judgement is rendered, the judges explain: 'Your law obligates this judgement.' If the Jew will fare better according to our laws, they are judged according to Torah law. When the judgement is rendered, the judges explain: 'Our law obligates this judgement.' It appears to me that this approach is not followed in regard to a resident alien. Rather, he is always judged according to their laws.
Similarly, it appears to me that in regard to respect and honor and also, in regard to charity, a resident alien is to be treated as a Jew for behold, we are commanded to sustain them as Deuteronomy 14:21 states: 'You may not eat any animal that has not been properly slaughtered... give it to the resident alien in your gates that he may eat it.' Though our Sages counseled against repeating a greeting to them, that statement applies to idolaters and not resident aliens.
However, our Sages commanded us to visit the gentiles when ill, to bury their dead in addition to the Jewish dead, and support their poor in addition to the Jewish poor for the sake of peace. Behold,Psalms 145:9 states: 'God is good to all and His mercies extend over all His works' and Proverbs 3:17 states: 'The Torah's ways are pleasant ways and all its paths are peace.'
יב
שני עכו"ם שבאו לפניך לדון בדיני ישראל ורצו שניהן לדון דין תורה דנין האחד רוצה והאחד אינו רוצה אין כופין אותו לדון אלא בדיניהן היה ישראל ועכו"ם אם יש זכות לישראל בדיניהן דנין לו בדיניהם ואומרים לו כך דיניכם ואם יש זכות לישראל בדינינו דנין לו דין תורה ואומרים לו כך דינינו ויראה לי שאין עושין כן לגר תושב אלא לעולם דנין לו בדיניהם וכן יראה לי שנוהגין עם גרי תושב בדרך ארץ וגמילות חסדים כישראל שהרי אנו מצווין להחיותן שנאמר לגר אשר בשעריך תתננה ואכלה וזה שאמרו חכמים אין כופלין להן שלום בעכו"ם לא בגר תושב אפילו העכו"ם צוו חכמים לבקר חוליהם ולקבור מתיהם עם מתי ישראל ולפרנס ענייהם בכלל עניי ישראל מפני דרכי שלום הרי נאמר טוב ה' לכל ורחמיו על כל מעשיו ונאמר דרכיה דרכי נועם וכל נתיבותיה שלום:
Melachim uMilchamot - Chapter 11
1
In the future, the Messianic king will arise and renew the Davidic dynasty, restoring it to its initial sovereignty. He will build the Temple and gather the dispersed of Israel.
Then, in his days, the observance of all the statutes will return to their previous state. We will offer sacrifices, observe the Sabbatical and Jubilee years according to all their particulars as described by the Torah.
Anyone who does not believe in him or does not await his coming, denies not only the statements of the other prophets, but those of the Torah and Moses, our teacher. The Torah testified to his coming, as Deuteronomy 30:3-5 states:
God will bring back your captivity and have mercy upon you. He will again gather you from among the nations... Even if your Diaspora is at the ends of the heavens, God will gather you up from there... and bring you to the land....
These explicit words of the Torah include all the statements made by all the prophets.
Reference to Mashiach is also made in the portion of Bilaam who prophesies about two anointed kings: the first anointed king, David, who saved Israel from her oppressors; and the final anointed king who will arise from his descendants and save Israel in the end of days. That passage Numbers 24:17-18 relates:
א'I see it, but not now' - This refers to David;'I perceive it, but not in the near future;" - This refers to the Messianic king;'A star shall go forth from Jacob' - This refers to David;'and a staff shall arise in Israel' - This refers to the Messianic king;'crushing all of Moab's princes' - This refers to David asII Samuel 8:2 relates: 'He smote Moab and measured them with a line;''decimating all of Seth's descendants' - This refers to the Messianic king about whom Zechariah 9:10prophesies: 'He will rule from sea to sea.''Edom will be demolished' - This refers to David as II Samuel 8:6 states 'Edom became the servants of David;''Seir will be destroyed' - this refers to the Messianic king as Ovadiah 1:21 prophesies: 'Saviors will ascend Mount Zion to judge the mountain of Esau....'
המלך המשיח עתיד לעמוד ולהחזיר מלכות דוד ליושנה לממשלה הראשונה ובונה המקדש ומקבץ נדחי ישראל וחוזרין כל המשפטים בימיו כשהיו מקודם מקריבין קרבנות ועושין שמטין ויובלות ככל מצותה האמורה בתורה וכל מי שאינו מאמין בו או מי שאינו מחכה לביאתו לא בשאר נביאים בלבד הוא כופר אלא בתורה ובמשה רבינו שהרי התורה העידה עליו שנאמר ושב ה' אלהיך את שבותך ורחמך ושב וקבצך וגו' אם יהיה נדחך בקצה השמים וגו' והביאך ה' ואלו הדברים המפורשים בתורה הם כוללים כל הדברים שנאמרו ע"י כל הנביאים אף בפרשת בלעם נאמר ושם נבא בשני המשיחים במשיח הראשון שהוא דוד שהושיע את ישראל מיד צריהם ובמשיח האחרון שעומד מבניו שמושיע את ישראל [באחרונה] ושם הוא אומר אראנו ולא עתה זה דוד אשורנו ולא קרוב זה מלך המשיח דרך כוכב מיעקב זה דוד וקם שבט מישראל זה מלך המשיח ומחץ פאתי מואב זה דוד וכן הוא אומר ויך את מואב וימדדם בחבל וקרקר כל בני שת זה המלך המשיח שנאמר בו ומשלו מים עד ים והיה אדום ירשה זה דוד שנאמר ותהי אדום לדוד לעבדים וגו' והיה ירשה וגו' זה המלך המשיח שנאמר ועלו מושיעים בהר ציון וגו':
2
Similarly, with regard to the cities of refuge, Deuteronomy 19:8-9 states: 'When God will expand your borders... you must add three more cities.' This command was never fulfilled. Surely, God did not give this command in vain.
There is no need to cite proofs from the works of the prophets for all their books are filled with mention of this matter.
ב
אף בערי מקלט הוא אומר אם ירחיב ה' אלהיך את גבולך ויספת לך עוד שלש ערים וגו' ומעולם לא היה דבר זה ולא צוה הקדוש ברוך הוא לתוהו אבל בדברי הנביאים אין הדבר צריך ראייה שכל הספרים מלאים בדבר זה:
3
One should not presume that the Messianic king must work miracles and wonders, bring about new phenomena in the world, resurrect the dead, or perform other similar deeds. This is definitely not true.
Proof can be brought from the fact that Rabbi Akiva, one of the greater Sages of the Mishnah, was one of the supporters of King Bar Kozibah and would describe him as the Messianic king. He and all the Sages of his generation considered him to be the Messianic king until he was killed because of sins. Once he was killed, they realized that he was not the Mashiach. The Sages did not ask him for any signs or wonders.
The main thrust of the matter is: This Torah, its statutes and its laws, are everlasting. We may not add to them or detract from them.
ג
ואל יעלה על דעתך שהמלך המשיח צריך לעשות אותות ומופתים ומחדש דברים בעולם או מחיה מתים וכיוצא בדברים אלו אין הדבר כך שהרי רבי עקיבא חכם גדול מחכמי משנה היה והוא היה נושא כליו של בן כוזיבא המלך והוא היה אומר עליו שהוא המלך המשיח ודימה הוא וכל חכמי דורו שהוא המלך המשיח עד שנהרג בעונות כיון שנהרג נודע להם שאינו ולא שאלו ממנו חכמים לא אות ולא מופת ועיקר הדברים ככה הן שהתורה הזאת חוקיה ומשפטיה לעולם ולעולמי עולמים ואין מוסיפין עליהן ולא גורעין מהן וכל המוסיף או גורע או שגילה פנים בתורה והוציא הדברים של מצוות מפשוטן הרי זה ודאי בדאי רשע ואפיקורוס:
4
If a king will arise from the House of David who diligently contemplates the Torah and observes its mitzvot as prescribed by the Written Law and the Oral Law as David, his ancestor, will compel all of Israel to walk in (the way of the Torah) and rectify the breaches in its observance, and fight the wars of God, we may, with assurance, consider him Mashiach.
If he succeeds in the above, builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Mashiach.
He will then improve the entire world, motivating all the nations to serve God together, as Tzephaniah 3:9 states: 'I will transform the peoples to a purer language that they all will call upon the name of God and serve Him with one purpose.'
If he did not succeed to this degree or was killed, he surely is not the redeemer promised by the Torah. Rather, he should be considered as all the other proper and complete kings of the Davidic dynasty who died. God caused him to arise only to test the many, as Daniel 11:35 states: 'And some of the wise men will stumble, to try them, to refine, and to clarify until the appointed time, because the set time is in the future.'
Jesus of Nazareth who aspired to be the Mashiach and was executed by the court was also alluded to in Daniel's prophecies, as ibid. 11:14 states: 'The vulgar among your people shall exalt themselves in an attempt to fulfill the vision, but they shall stumble.'
Can there be a greater stumbling block than Christianity? All the prophets spoke of Mashiach as the redeemer of Israel and their savior who would gather their dispersed and strengthen their observance of the mitzvot. In contrast, Christianity caused the Jews to be slain by the sword, their remnants to be scattered and humbled, the Torah to be altered, and the majority of the world to err and serve a god other than the Lord.
Nevertheless, the intent of the Creator of the world is not within the power of man to comprehend, for His ways are not our ways, nor are His thoughts, our thoughts. Ultimately, all the deeds of Jesus of Nazareth and that Ishmaelite who arose after him will only serve to prepare the way for Mashiach's coming and the improvement of the entire world, motivating the nations to serve God together asTzephaniah 3:9 states: 'I will transform the peoples to a purer language that they all will call upon the name of God and serve Him with one purpose.'
How will this come about? The entire world has already become filled with the mention of Mashiach, Torah, and mitzvot. These matters have been spread to the furthermost islands to many stubborn-hearted nations. They discuss these matters and the mitzvot of the Torah, saying: 'These mitzvot were true, but were already negated in the present age and are not applicable for all time.'
Others say: 'Implied in the mitzvot are hidden concepts that can not be understood simply. The Mashiach has already come and revealed those hidden truths.'
When the true Messianic king will arise and prove successful, his position becoming exalted and uplifted, they will all return and realize that their ancestors endowed them with a false heritage and their prophets and ancestors caused them to err.
ד
ואם יעמוד מלך מבית דויד הוגה בתורה ועוסק במצות כדויד אביו כפי תורה שבכתב ושבעל פה ויכוף כל ישראל לילך בה ולחזק בדקה וילחם מלחמות ה' הרי זה בחזקת שהוא משיח אם עשה והצליח ובנה מקדש במקומו וקבץ נדחי ישראל הרי זה משיח בודאי ויתקן את העולם כולו לעבוד את ה' ביחד שנאמר כי אז אהפוך אל עמים שפה ברורה לקרוא כולם בשם ה' ולעבדו שכם אחד. ואם לא הצליח עד כה או נהרג בידוע שאינו זה שהבטיחה עליו תורה והרי הוא ככל מלכי בית דויד השלמים והכשרים שמתו ולא העמידו הקדוש ברוך הוא אלא לנסות בו רבים שנאמר ומן המשכילים יכשלו לצרוף בהם ולברר וללבן עד עת קץ כי עוד למועד. אף ישוע הנצרי שדימה שיהיה משיח ונהרג בבית דין כבר נתנבא בו דניאל שנאמר ובני פריצי עמך ינשאו להעמיד חזון ונכשלו וכי יש מכשול גדול מזה שכל הנביאים דברו שמשיח גואל ישראל ומושיעם ומקבץ נדחיהם ומחזק מצוותן וזה גרם לאבד ישראל בחרב ולפזר שאריתם ולהשפילם ולהחליף התורה ולהטעות רוב העולם לעבוד אלוה מבלעדי ה'. אך מחשבות בורא עולם אין כוח באדם להשיגם כי לא דרכינו דרכיו ולא מחשבותינו מחשבותיו וכל הדברים האלו של ישוע הנצרי ושל זה הישמעאלי שעמד אחריו אינן אלא לישר דרך למלך המשיח ולתקן העולם כולו לעבוד את ה' ביחד שנאמר כי אז אהפוך אל אחד עמים שפה ברורה לקרוא כולם בשם ה' לעבדו שכם אחד. כיצד כבר נתמלא העולם מדברי המשיח ומדברי התורה ומדברי המצוות ופשטו דברים אלו באיים רחוקים ובעמים רבים ערלי לב והם נושאים ונותנים בדברים אלו ובמצוות התורה אלו אומרים מצוות אלו אמת היו וכבר בטלו בזמן הזה ולא היו נוהגות לדורות ואלו אומרים דברים נסתרים יש בהן ואינן כפשוטן וכבר בא משיח וגילה נסתריהם וכשיעמוד המלך המשיח באמת ויצליח וירום וינשא מיד הם כולם חוזרים ויודעים ששקר נחלו אבותיהם ושנביאיהם ואבותיהם הטעום:
Melachim uMilchamot - Chapter 12
1
Do not presume that in the Messianic age any facet of the world's nature will change or there will be innovations in the work of creation. Rather, the world will continue according to its pattern.
Although Isaiah 11:6 states: 'The wolf will dwell with the lamb, the leopard will lie down with the young goat,' these words are a metaphor and a parable. The interpretation of the prophecy is as follows: Israel will dwell securely together with the wicked gentiles who are likened to a wolf and a leopard, as in the prophecyJeremiah 5:6: 'A wolf from the wilderness shall spoil them and a leopard will stalk their cities.' They will all return to the true faith and no longer steal or destroy. Rather, they will eat permitted food at peace with Israel as Isaiah 11:7 states: 'The lion will eat straw like an ox.'
Similarly, other Messianic prophecies of this nature are metaphors. In the Messianic era, everyone will realize which matters were implied by these metaphors and which allusions they contained.
א
אל יעלה על הלב שבימות המשיח יבטל דבר ממנהגו של עולם או יהיה שם חידוש במעשה בראשית אלא עולם כמנהגו נוהג וזה שנאמר בישעיה וגר זאב עם כבש ונמר עם גדי ירבץ משל וחידה ענין הדבר שיהיו ישראל יושבין לבטח עם רשעי עכו"ם המשולים כזאב ונמר שנאמר זאב ערבות ישדדם ונמר שוקד על עריהם ויחזרו כולם לדת האמת ולא יגזלו ולא ישחיתו אלא יאכלו דבר המותר בנחת עם ישראל שנאמר ואריה כבקר יאכל תבן וכן כל כיוצא באלו הדברים בענין המשיח הם משלים ובימות המלך המשיח יודע לכל לאי זה דבר היה משל ומה ענין רמזו בהן:
2
Our Sages taught: "There will be no difference between the current age and the Messianic era except the emancipation from our subjugation to the gentile kingdoms."
The simple interpretation of the prophets' words appear to imply that the war of Gog and Magog will take place at the beginning of the Messianic age. Before the war of Gog and Magog, a prophet will arise to inspire Israel to be upright and prepare their hearts, asMalachi 3:22 states: 'Behold, I am sending you Elijah.'
He will not come to declare the pure, impure, or to declare the impure, pure. He will not dispute the lineage of those presumed to be of proper pedigree, nor will he validate the pedigree of those whose lineage is presumed blemished. Rather, he will establish peace within the world as ibid. 3:24 continues: 'He will turn the hearts of the fathers to the children."
There are some Sages who say that Elijah's coming will precede the coming of the Mashiach. All these and similar matters cannot be definitely known by man until they occur for these matters are undefined in the prophets' words and even the wise men have no established tradition regarding these matters except their own interpretation of the verses. Therefore, there is a controversy among them regarding these matters.
Regardless of the debate concerning these questions, neither the order of the occurrence of these events or their precise detail are among the fundamental principles of the faith. A person should not occupy himself with the Aggadot and homiletics concerning these and similar matters, nor should he consider them as essentials, for study of them will neither bring fear or love of God.
Similarly, one should not try to determine the appointed time for Mashiach's coming. Our Sages declared: 'May the spirits of those who attempt to determine the time of Mashiach's coming expire!' Rather, one should await and believe in the general conception of the matter as explained.
ב
אמרו חכמים אין בין העולם הזה לימות המשיח אלא שיעבוד מלכיות בלבד יראה מפשוטן של דברי הנביאים שבתחילת ימות המשיח תהיה מלחמת גוג ומגוג ושקודם מלחמת גוג ומגוג יעמוד נביא לישר ישראל ולהכין לבם שנאמר הנה אנכי שולח לכם את אליה וגו' ואינו בא לא לטמא הטהור ולא לטהר הטמא ולא לפסול אנשים שהם בחזקת כשרות ולא להכשיר מי שהוחזקו פסולין אלא לשום שלום בעולם שנאמר והשיב לב אבות על בנים ויש מן החכמים שאומרים שקודם ביאת המשיח יבא אליהו וכל אלו הדברים וכיוצא בהן לא ידע אדם איך יהיו עד שיהיו שדברים סתומין הן אצל הנביאים גם החכמים אין להם קבלה בדברים אלו אלא לפי הכרע הפסוקים ולפיכך יש להם מחלוקת בדברים אלו ועל כל פנים אין סדור הויית דברים אלו ולא דקדוקיהן עיקר בדת ולעולם לא יתעסק אדם בדברי ההגדות ולא יאריך במדרשות האמורים בענינים אלו וכיוצא בהן ולא ישימם עיקר שאין מביאין לא לידי יראה ולא לידי אהבה וכן לא יחשב הקצין אמרו חכמים תפח רוחם של מחשבי הקצים אלא יחכה ויאמין בכלל הדבר כמו שבארנו:
3
During the era of the Messianic king, once his kingdom has been established and all of Israel has gathered around him, the entire nation's line of descent will be established on the basis of his words and the prophetic spirit which will rest upon him, asMalachi 3:3 states: 'He shall sit as a refiner and purifier.'
He will purify the lineage of the Levites first, stating 'He is a priest of defined lineage. He is a Levite of defined lineage.' Those whose lineage he will not recognize will be lowered to the status of Israelites. This is implied by Ezra 2:63: 'The governor said to them: 'They should not eat of the most holy things until a priest arises who will wear the urim vitumim.' From this verse, you can infer that the prophetic spirit will be used to define and notify the pedigree of lineage.
When he defines the lineage of the Israelites, he will make known their tribal lineage alone, stating: 'He is from this tribe and he is from another tribe.' He will not, by contrast, state concerning a person who is presumed to be of unblemished lineage: 'He is illegitimate or he is of slave lineage.' For the law is once a family has become intermingled with the entire Jewish people, they may remain intermingled.
ג
בימי המלך המשיח כשתתיישב ממלכתו ויתקבצו אליו כל ישראל יתייחסו כולם על פיו ברוח הקודש שתנוח עליו שנאמר וישב מצרף ומטהר וגו' ובני לוי מטהר תחילה ואומר זה מיוחס כהן וזה מיוחס לוי ודוחה את שאינן מיוחסין לישראל הרי הוא אומר ויאמר התרשתא להם וגו' עד עמוד כהן לאורים ולתומים הנה למדת שברוח הקודש מייחסין המוחזקין ומודיעין המיוחס ואינו מייחס ישראל אלא לשבטיהם שמודיע שזה משבט פלוני וזה משבט פלוני אבל אינו אומר על שהן בחזקת כשרות זה ממזר וזה עבד שהדין הוא שמשפחה שנטמעה נטמעה:
4
The Sages and the prophets did not yearn for the Messianic era in order to have dominion over the entire world, to rule over the gentiles, to be exalted by the nations, or to eat, drink, and celebrate. Rather, they desired to be free to involve themselves in Torah and wisdom without any pressures or disturbances, so that they would merit the world to come, as explained in Hilchot Teshuvah.
ד
לא נתאוו החכמים והנביאים ימות המשיח לא כדי שישלטו על כל העולם ולא כדי שירדו בעכו"ם ולא כדי שינשאו אותם העמים ולא כדי לאכול ולשתות ולשמוח אלא כדי שיהיו פנויין בתורה וחכמתה ולא יהיה להם נוגש ומבטל כדי שיזכו לחיי העולם הבא כמו שביארנו בהלכות תשובה:
5
In that era, there will be neither famine or war, envy or competition for good will flow in abundance and all the delights will be freely available as dust. The occupation of the entire world will be solely to know God.
Therefore, the Jews will be great sages and know the hidden matters, grasping the knowledge of their Creator according to the full extent of human potential, as Isaiah 11:9 states: 'The world will be filled with the knowledge of God as the waters cover the ocean bed."
ה
ובאותו הזמן לא יהיה שם לא רעב ולא מלחמה ולא קנאה ותחרות שהטובה תהיה מושפעת הרבה וכל המעדנים מצויין כעפר ולא יהיה עסק כל העולם אלא לדעת את ה' בלבד ולפיכך יהיו ישראל חכמים גדולים ויודעים דברים הסתומים וישיגו דעת בוראם כפי כח האדם שנאמר כי מלאה הארץ דעה את ה' כמים לים מכסים:
This completes Hilchot Melachim and the entire text. Blessed be He who spoke and the world came into being as a whole, with all its particulars.
This concludes the fourteenth book, the Book of Judges. It contains five Halachot and eighty one chapters.
HilchotSanhderin - 26 chapters,
Hilchot Edut - 22 chapters,
Hilchot Mamrim - 7 chapters,
Hilchot Evel - 14 chapters,
Hilchot Melachim - 12 chapters.
In the entire text, there are 83 Halachot and 982 chapters. Complete and perfect with praise to God, Creator of the World
נשלמו הלכות מלכים והחבור כולו ברוך שאמר והיה העולם בפרטו ובכללו נגמר ספר ארבעה עשר והוא ספר שופטים הלכותיו חמש ופרקיו אחד ושמונים הלכות סנהדרין ששה ועשרים פרקים הלכות עדות שנים ועשרים פרקים הלכות ממרים שבעה פרקים הלכות אבל ארבעה עשר פרקים הלכות מלכים שנים עשר פרקים כל הלכות הספר בכללו שלשה ושמונים והפרקים תתקפ"ב תם ונשלם שבח לאל בורא עולם:
• Shabbat, 20 Tishrei, 5777 · 22 October 2016
• "Today's Day"
• Wednesday, Tishrei 21, Hosha'ana Raba, 5704
Torah lessons: Chumash: B'racha, Revi'i with Rashi.
Tehillim: 104-105.
Tanya: Therefore, my beloved (p. 527) ...Rashi, ad loc. (p. 529).
In the Tikun of Hosha'ana Raba night, the parsha of B'racha1 is also2 said only once. (My father instructed certain individuals to say it with Rashi's commentary on Hosha'ana Raba, but this was not a general instruction.) On erev3 Simchat Torah, B'racha is said twice and its Targum4 once.
Before Hallel remove the (top) two rings from the lulav, leaving the three rings that bind the lulav with the hadassim and aravot. Eiruv Tavshilin (p. 249). On Hosha'ana Raba the piece of bread on which one says hamotzi is dipped in honey, but not on Sh'mini Atzeret or Simchat Torah.
FOOTNOTES
1.The weekly Torah-portion (or sedra) more commonly called V'zot Habracha.
2.I.e. just like all the other portions of Devarim read that night.
3.The day preceding; i.e. Sh'mini Atzeret (in the Diaspora).
4.Aramaic rendition by Onkelos. This procedure (reading the Hebrew verse twice and Targum once) is followed weekly for every sedra.
• Daily Thought:• "Today's Day"
• Wednesday, Tishrei 21, Hosha'ana Raba, 5704
Torah lessons: Chumash: B'racha, Revi'i with Rashi.
Tehillim: 104-105.
Tanya: Therefore, my beloved (p. 527) ...Rashi, ad loc. (p. 529).
In the Tikun of Hosha'ana Raba night, the parsha of B'racha1 is also2 said only once. (My father instructed certain individuals to say it with Rashi's commentary on Hosha'ana Raba, but this was not a general instruction.) On erev3 Simchat Torah, B'racha is said twice and its Targum4 once.
Before Hallel remove the (top) two rings from the lulav, leaving the three rings that bind the lulav with the hadassim and aravot. Eiruv Tavshilin (p. 249). On Hosha'ana Raba the piece of bread on which one says hamotzi is dipped in honey, but not on Sh'mini Atzeret or Simchat Torah.
FOOTNOTES
1.The weekly Torah-portion (or sedra) more commonly called V'zot Habracha.
2.I.e. just like all the other portions of Devarim read that night.
3.The day preceding; i.e. Sh'mini Atzeret (in the Diaspora).
4.Aramaic rendition by Onkelos. This procedure (reading the Hebrew verse twice and Targum once) is followed weekly for every sedra.
This Is Good
"Who is rich? He who is satisfied with his lot." (Pirke Avot 4:1)
With each event of life, you have a choice:
You can complain that you didn’t get what you deserve.
Or you can have faith that the One above, who is good and provides only good, is taking care of your life in its every detail…
…because what you can understand is only a limited good, but what you cannot understand is good beyond your understanding;
…because all that you encounter is but another step in your mission to repair this world…
…because nothing in G‑d’s world can truly be bad, everything He created only carries us upward…
…and then you are rich.
Wealth, it turns out, is all a matter of interpretation.[5742 volume 3 page 1662.]
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CHABAD - TODAY IN JUDAISM: Friday, 21 October 2016 - Today is: Friday, 19 Tishrei, 5777 · 21 October 2016 - Sukkot (Chol Hamoed) - Candle Lighting
Light Shabbat Candles before sunset ––:––.
Torah Reading
Sukkot Chol Hamoed 3: Numbers 29:23 “‘On the fourth day ten bulls, two rams, fourteen male lambs in their first year, without defect; 24 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 25 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
26 “‘On the fifth day nine bulls, two rams, fourteen male lambs in their first year, without defect; 27 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 28 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
29 “‘On the sixth day eight bulls, two rams, fourteen male lambs in their first year, without defect; 30 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 31 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.; Numbers 29:23 “‘On the fourth day ten bulls, two rams, fourteen male lambs in their first year, without defect; 24 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 25 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
26 “‘On the fifth day nine bulls, two rams, fourteen male lambs in their first year, without defect; 27 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 28 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
Today's Laws & Customs:
• Eat in Sukkah
The festival of Sukkot, commemorating G-d's enveloping protection of the Children of Israel during their 40-year journey through the desert (1313-1273 BCE), is celebrated for seven days, beginning from the eve of Tishrei 15. During this time, we are commanded to "dwell" in a sukkah -- a hut of temporary construction, with a roof covering of raw, unfinished vegetable matter (branches, reeds, bamboo, etc.) -- signifying the temporality and fragily of human habitation and man-made shelter and our utter dependence upon G-d's protection and providence. "How [does one fulfill] the mitzvah of dwelling in the sukkah? One should eat, drink, and live in the sukkah, both day and night, as one lives in one's house on the other days of the year: for seven days a person should make his home his temporary dwelling, and his sukkah his permanent dwelling" (Code of Jewish Law, Orach Chaim 639:1).
At least one k'zayit (approx. 1 oz.) of bread should be eaten in the sukkah on the first evening of the festival, between nightfall and midnight. A special blessing,Leishiv BaSukkah, is recited. For the rest of the festival, all meals must be eaten in the sukkah (see the Code of Jewish Law or consult a Halachic authority as to what constitutes a "meal"). Chabad custom is to refrain from eating or drinking anything outside of the sukkah, even a glass of water.
Also see: the Ushpizin
Links: The Big Sukkah; The Temporary Dwelling; The Easy Mitzvah
The "Four Kinds"
"And you shall take for yourself on the first day," instructs the Torah in Leviticus "the splendid fruit of a tree, fronds of dates, the branch of the thick-leafed tree and aravot of the river." Torah SheBaal Peh (the oral tradition given to Moses at Sinai and handed through the generations, and later documented in the Mishnah and Talmud) identifies the four kinds as the etrog (citron), lulav (unopened palm branch), hadass (myrtle twig, of which three are taken) and aravah (willow, two twigs). The palm branch, three myrtle twigs and two willow twigs are bound together (with rings made from palm leaves).
Each day of Sukkot -- except Shabbat -- we take the lulav in hand, recite a blessing over it, take hold of the etrog, hold the "Four Kinds" together, and move them back and forth in all directions (right, left, forward, up, down and back). An additional blessing, shehecheyanu, is recited the first time that the Four Kinds are taken during the festival. We also hold the Four Kinds during the Hallel prayer (moving them as above in specified places in the text) and the Hoshaanot prayers (during which we march around the reading table in the synagogue) which are included in the daily service each day of Sukkot.
Link: The Four Mysteries of King Solomon
"Water Drawing" Celebrations
When the Holy Temple stood in Jerusalem, one of the special Sukkot observances was to pour water on the Altar. The drawing of water for this purpose was preceded by all-night celebrations in the Temple courtyard; on the 15 steps leading to the azarah (inner courtyard) stood Levites while playing a variety of musical instruments, sages danced and juggled burning torches, and huge oil-burning lamps illuminated the entire city. The singing and dancing went on until daybreak, when a procession would make its way to the Shiloach Spring which flowed in a valley below the Temple to "draw water with joy." "One who did not see the joy of the water-drawing celebrations," declared the sages of the Talmud, "has not seen joy in his life."
While water was poured each day of the fetival, the special celebrations were held only on Chol Hamoed since many of the elements of the celebration (e.g., the playing of musical instruments) are forbidden on Yom Tov.
Today, we commemorate these joyous celebrations by holding Simchat Beit HaShoeivah ("joy of the water drawing") events in the streets, with music and dancing. The Lubavitcher Rebbe initiated the custom of holding such celebrations on Shabbat and Yom Tov as well -- without musical instruments of course. The fact that we cannot celebrate as we did in the Temple, said the Rebbe, means that we are free to celebrate the joy of Sukkot with singing and dancing every day of the festival.
Link: The Taste of Water
Chol Hamoed
The seven days of the festival of Sukkot consist of two days of "Yom Tov", followed by five days of "Chol Hamoed" ("weekdays of the festival"; also called "the intermediate days"). In the Land of Israel, there is only one day of Yom Tov, followed by six days of Chol Hamoed.
On Yom Tov all creative work is forbidden as on Shabbat, except for the tasks involved in food preparation (e.g., lighting a fire from a pre-existing flame, cooking, carrying "from domain to domain"); on Chol Hamoed, work whose avoidance would result in "significant loss" is permitted. Otherwise, all the mitzvot and customs of Sukkot apply: eating in the sukkah, taking the "four kinds", etc. The "Yaale V'yavo" prayer is included in all prayers and Grace After Meals. Hallel, Hoshaanot and Musaf are recited following the Shacharit (morning) prayers.
It is the Chabad custom not to put on tefillin during Chol Hamoed, as on Shabbat and the festivals.
Click here for a more detailed treatment of the laws of Chol Hamoed.
Today in Jewish History:
• Passing of Vilna Gaon (1797)
• Passing of the famed Talmudist and Kabbalist, Rabbi Eliyahu of Vilna (now Vilinus), Lithuania (1720-1797), known as the "Vilna Gaon." Rabbi Eliyahu was the leading figure in the opposition to the Chassidic movement in its early years.Chitas and Rambam for today:
Chumash: Parshat Vezot Hab'rachah, 6th Portion (Deuteronomy 33:27-33:29) with Rashi
• Deuteronomy Chapter 33
27which are the abode for the God Who precedes all, and below, are the mighty ones of the world. He expelled the enemy from before you, and said, 'Destroy!' כזמְעֹנָה֙ אֱלֹ֣הֵי קֶ֔דֶם וּמִתַּ֖חַת זְרֹעֹ֣ת עוֹלָ֑ם וַיְגָ֧רֶשׁ מִפָּנֶ֛יךָ אוֹיֵ֖ב וַיֹּ֥אמֶר הַשְׁמֵֽד:
which are the abode for God Who precedes all: The skies are an abode for God who preceded (קֶדֶם) all other deities. He selected the skies [above] as His residence and abode, while all the strong men live below Him. מענה אלהי קדם: למעון הם השחקים לאלהי קדם, שקדם לכל אלהים ובירר לו שחקים לשבתו ומעונתו, ומתחת מעונתו כל בעלי זרוע שוכנים:
are the mighty ones of the world: [Literally, “The arms of the world.” This refers to] Sihon, Og, and the kings of Canaan, who were [considered] the strength and might of the world. Therefore, despite themselves, they will tremble and quake, and their power will dwindle before God - the fear of one above always falls upon the one below, and thus, He to whom power and might belong is the one who helps you, and who... זרעת עולם: סיחון ועוג ומלכי כנען, שהיו תקפו וגבורתו של עולם, לפיכך על כרחם יחרדו ויזועו וכחם חלש מפניו. לעולם אימת הגבוה על הנמוך, והוא שהכח והגבורה שלו בעזרך:
drove out the enemy from before you: And said to you,“Destroy them!” ויגרש מפניך אויב: ואמר לך השמד אותם:
which are the abode: Heb. מְעֹנָה. Every word that requires a lamed as a prefix [meaning “for” or “to”] can instead have a hey as a suffix [and the meaning is identical. Thus, here, the word מְעֹנָה is equivalent to לַמָּעֹן, meaning “for an abode”]. — [Yev. 13b] מענה: כל תיבה שצריכה למ"ד בתחלתה הטיל לה ה"א בסופה:
28And Israel dwelled safely and alone as Jacob [blessed them], in a land of grain and wine; also, their heavens will drip dew. כחוַיִּשְׁכֹּן֩ יִשְׂרָאֵ֨ל בֶּ֤טַח בָּדָד֙ עֵ֣ין יַֽעֲקֹ֔ב אֶל־אֶ֖רֶץ דָּגָ֣ן וְתִיר֑וֹשׁ אַף־שָׁמָ֖יו יַֽעַרְפוּ־טָֽל:
safely and alone: Every single individual [will dwell safely]-each man under his own vine and his own fig tree. [And their security will be so sound, that] they will have no need to live together in one group, because of the enemy. בטח בדד: כל יחיד ויחיד איש תחת גפנו ותחת תאנתו מפוזרין ואין צריכים להתאסף ולישב יחד מפני האויב:
as Jacob [blessed]: Heb. עֵין יַעִקֹב. [The word עֵין, has the same meaning here] like [referring to the manna],“And its appearance (וְעֵינוֹ) was like the appearance of (כְּעֵין) crystal” (Num. 11:7). [So, our verse comes to teach us that the blessing here, of Israel dwelling בָּדָד] is like the appearance of the blessing that Jacob blessed, and not like the [meaning of the word] בָּדָד used by Jeremiah,“I dwelled alone (בָּדָד) ” (Jer. 15:17), but like the appearance of the promise [of secure dwelling] that Jacob made to them [Joseph and his brothers],“And God will be with you, and bring you back to the land of your forefathers” (Gen. 48:21). - [Sifrei 33:28] עין יעקב: כמו (במדבר יא, ז) ועינו כעין הבדולח, כעין הברכה שברכם יעקב, לא כבדד שאמר ירמיה (ירמיה טו, יז) בדד ישבתי, אלא כעין הבטחה שהבטיחם יעקב (בראשית מח, כא) והיה אלהים עמכם והשיב אתכם אל ארץ אבותיכם:
will drip: Heb. יַעַרְפוּ [like] יִרְעִפוּ, will drip . יערפו: יטיפו:
also, their heavens will drip dew: [Why does the verse say “also”? It means:] Also, Isaac’s blessing will be added to that of Jacob, which states, “And the God will give you from the dew of the heavens” (Gen. 27: 28). - [Sifrei 33:28] אף שמיו יערפו טל: אף ברכתו של יצחק נוספת על ברכתו של יעקב (שם כז, כח) ויתן לך האלהים מטל השמים וגו':
29Fortunate are you, O Israel! Who is like you, O people whose salvation is through the Lord, the Shield Who helps you, your majestic Sword! Your enemies will lie to you, but you will tread upon their heights." כטאַשְׁרֶ֨יךָ יִשְׂרָאֵ֜ל מִ֣י כָמ֗וֹךָ עַ֚ם נוֹשַׁ֣ע בַּֽיהֹוָ֔ה מָגֵ֣ן עֶזְרֶ֔ךָ וַֽאֲשֶׁר־חֶ֖רֶב גַּֽאֲוָתֶ֑ךָ וְיִכָּֽחֲשׁ֤וּ אֹֽיְבֶ֨יךָ֙ לָ֔ךְ וְאַתָּ֖ה עַל־בָּֽמוֹתֵ֥ימוֹ תִדְרֹֽךְ:
Fortunate are you, O Israel: After Moses specified the blessings to Israel, he said to them, “Why do I have to specify all the details? In general: Everything is yours!” אשריך ישראל: לאחר שפרט להם הברכות אמר להם מה לי לפרוט לכם, כלל דבר, הכל שלכם:
Fortunate are you, O Israel. Who is like you…!: Your salvation depends on God, Who is the Shield that helps you and the Sword of your majesty. אשריך ישראל מי כמוך: תשועתך בה' אשר הוא מגן עזרך (ואשר הוא) וחרב גאותך:
Your enemies will lie to you: Like, for instance, the Gibeonites, who said, “Your servants have come from a… distant land…” (Josh. 9:9). ויכחשו אויביך לך: כגון הגבעונים שאמרו (יהושע ט, ט) מארץ רחוקה באו עבדיך וגו':
and you will tread upon their heights: [The meaning here is: “And you will crush their neck underfoot,”] similar to“Place your feet upon the necks of these kings!” (Josh. 10:24). ואתה על במותימו תדרוך: כענין שנאמר (שם י, כד) שימו את רגליכם על צוארי המלכים האלה:
Daily Tehillim: Psalms Chapters 90-96
• Chapter 90
David found this prayer in its present form-receiving a tradition attributing it to MosesThe Midrash attributes the next eleven psalms to Moses (Rashi).-and incorporated it into the Tehillim. It speaks of the brevity of human life, and inspires man to repent and avoid pride in this world.
1. A prayer by Moses, the man of God. My Lord, You have been a shelter for us in every generation.
2. Before the mountains came into being, before You created the earth and the world-for ever and ever You are Almighty God.
3. You diminish man until he is crushed, and You say, "Return, you children of man.”
4. Indeed, a thousand years are in Your eyes like yesterday that has passed, like a watch of the night.
5. The stream of their life is as but a slumber; in the morning they are like grass that sprouts anew.
6. In the morning it thrives and sprouts anew; in the evening it withers and dries.
7. For we are consumed by Your anger, and destroyed by Your wrath.
8. You have set our wrongdoings before You, our hidden sins before the light of Your countenance.
9. For all our days have vanished in Your wrath; we cause our years to pass like a fleeting sound.
10. The days of our lives number seventy years, and if in great vigor, eighty years; most of them are but travail and futility, passing quickly and flying away.
11. Who can know the intensity of Your anger? Your wrath is commensurate with one's fear of You.
12. Teach us, then, to reckon our days, that we may acquire a wise heart.
13. Relent, O Lord; how long [will Your anger last]? Have compassion upon Your servants.
14. Satiate us in the morning with Your kindness, then we shall sing and rejoice throughout our days.
15. Give us joy corresponding to the days You afflicted us, the years we have seen adversity.
16. Let Your work be revealed to Your servants, and Your splendor be upon their children.
17. May the pleasantness of the Lord our God be upon us; establish for us the work of our hands; establish the work of our hands.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Chapter 94
An awe-inspiring and wondrous prayer with which every individual can pray for the redemption. It is also an important moral teaching.
1. The Lord is a God of retribution; O God of retribution, reveal Yourself!
2. Judge of the earth, arise; render to the arrogant their recompense.
3. How long shall the wicked, O Lord, how long shall the wicked exult?
4. They continuously speak insolently; all the evildoers act arrogantly.
5. They crush Your people, O Lord, and oppress Your heritage.
6. They kill the widow and the stranger, and murder the orphans.
7. And they say, "The Lord does not see, the God of Jacob does not perceive.”
8. Understand, you senseless among the people; you fools, when will you become wise?
9. Shall He who implants the ear not hear? Shall He who forms the eye not see?
10. Shall He who chastises nations not punish? Shall He who imparts knowledge to man [not know]?
11. The Lord knows the thoughts of man, that they are naught.
12. Fortunate is the man whom You chastise, O Lord, and instruct him in Your Torah,
13. bestowing upon him tranquillity in times of adversity, until the pit is dug for the wicked.
14. For the Lord will not abandon His people, nor forsake His heritage.
15. For judgment shall again be consonant with justice, and all the upright in heart will pursue it.
16. Who would rise up for me against the wicked ones; who would stand up for me against the evildoers?
17. Had the Lord not been a help to me, my soul would have soon dwelt in the silence [of the grave].
18. When I thought that my foot was slipping, Your kindness, O Lord, supported me.
19. When my [worrisome] thoughts multiply within me, Your consolation delights my soul.
20. Can one in the seat of evil, one who makes iniquity into law, consort with You?
21. They band together against the life of the righteous, and condemn innocent blood.
22. The Lord has been my stronghold; my God, the strength of my refuge.
23. He will turn their violence against them and destroy them through their own wickedness; the Lord, our God, will destroy them.
Chapter 95
This psalm speaks of the future, when man will say to his fellow, "Come, let us sing and offer praise to God for the miracles He has performed for us!"
1. Come, let us sing to the Lord; let us raise our voices in jubilation to the Rock of our deliverance.
2. Let us approach Him with thanksgiving; let us raise our voices to Him in song.
3. For the Lord is a great God, and a great King over all supernal beings;
4. in His hands are the depths of the earth, and the heights of the mountains are His.
5. Indeed, the sea is His, for He made it; His hands formed the dry land.
6. Come, let us prostrate ourselves and bow down; let us bend the knee before the Lord, our Maker.
7. For He is our God, and we are the people that He tends, the flock under His [guiding] hand-even this very day, if you would but hearken to His voice!
8. Do not harden your heart as at Merivah, as on the day at Massah in the wilderness,
9. where your fathers tested Me; they tried Me, though they had seen My deeds.
10. For forty years I quarreled with that generation; and I said, "They are a people of erring hearts, they do not know My ways.”
11. So I vowed in My anger that they would not enter My resting place.
Chapter 96
The time will yet come when man will say to his fellow: "Come, let us sing to God!"
1. Sing to the Lord a new song; sing to the Lord, all the earth.
2. Sing to the Lord, bless His Name; proclaim His deliverance from day to day.
3. Recount His glory among the nations, His wonders among all the peoples.
4. For the Lord is great and highly praised; He is awesome above all gods.
5. For all the gods of the nations are naught, but the Lord made the heavens.
6. Majesty and splendor are before Him, might and beauty in His Sanctuary.
7. Render to the Lord, O families of nations, render to the Lord honor and might.
8. Render to the Lord honor due to His Name; bring an offering and come to His courtyards.
9. Bow down to the Lord in resplendent holiness; tremble before Him, all the earth.
10. Proclaim among the nations, "The Lord reigns"; indeed, the world is firmly established that it shall not falter; He will judge the peoples with righteousness.
11. The heavens will rejoice, the earth will exult; the sea and its fullness will roar.
12. The fields and everything therein will jubilate; then all the trees of the forest will sing.
13. Before the Lord [they shall rejoice], for He has come, for He has come to judge the earth; He will judge the world with justice, and the nations with His truth.
Tanya: Iggeret HaKodesh, middle of Epistle 23
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 19 Tishrei, 5777 · 21 October 2016
• Iggeret HaKodesh, middle of Epistle 23
• אבל ההשראה
• Rambam: Sefer Hamitzvos:
• Deuteronomy Chapter 33
27which are the abode for the God Who precedes all, and below, are the mighty ones of the world. He expelled the enemy from before you, and said, 'Destroy!' כזמְעֹנָה֙ אֱלֹ֣הֵי קֶ֔דֶם וּמִתַּ֖חַת זְרֹעֹ֣ת עוֹלָ֑ם וַיְגָ֧רֶשׁ מִפָּנֶ֛יךָ אוֹיֵ֖ב וַיֹּ֥אמֶר הַשְׁמֵֽד:
which are the abode for God Who precedes all: The skies are an abode for God who preceded (קֶדֶם) all other deities. He selected the skies [above] as His residence and abode, while all the strong men live below Him. מענה אלהי קדם: למעון הם השחקים לאלהי קדם, שקדם לכל אלהים ובירר לו שחקים לשבתו ומעונתו, ומתחת מעונתו כל בעלי זרוע שוכנים:
are the mighty ones of the world: [Literally, “The arms of the world.” This refers to] Sihon, Og, and the kings of Canaan, who were [considered] the strength and might of the world. Therefore, despite themselves, they will tremble and quake, and their power will dwindle before God - the fear of one above always falls upon the one below, and thus, He to whom power and might belong is the one who helps you, and who... זרעת עולם: סיחון ועוג ומלכי כנען, שהיו תקפו וגבורתו של עולם, לפיכך על כרחם יחרדו ויזועו וכחם חלש מפניו. לעולם אימת הגבוה על הנמוך, והוא שהכח והגבורה שלו בעזרך:
drove out the enemy from before you: And said to you,“Destroy them!” ויגרש מפניך אויב: ואמר לך השמד אותם:
which are the abode: Heb. מְעֹנָה. Every word that requires a lamed as a prefix [meaning “for” or “to”] can instead have a hey as a suffix [and the meaning is identical. Thus, here, the word מְעֹנָה is equivalent to לַמָּעֹן, meaning “for an abode”]. — [Yev. 13b] מענה: כל תיבה שצריכה למ"ד בתחלתה הטיל לה ה"א בסופה:
28And Israel dwelled safely and alone as Jacob [blessed them], in a land of grain and wine; also, their heavens will drip dew. כחוַיִּשְׁכֹּן֩ יִשְׂרָאֵ֨ל בֶּ֤טַח בָּדָד֙ עֵ֣ין יַֽעֲקֹ֔ב אֶל־אֶ֖רֶץ דָּגָ֣ן וְתִיר֑וֹשׁ אַף־שָׁמָ֖יו יַֽעַרְפוּ־טָֽל:
safely and alone: Every single individual [will dwell safely]-each man under his own vine and his own fig tree. [And their security will be so sound, that] they will have no need to live together in one group, because of the enemy. בטח בדד: כל יחיד ויחיד איש תחת גפנו ותחת תאנתו מפוזרין ואין צריכים להתאסף ולישב יחד מפני האויב:
as Jacob [blessed]: Heb. עֵין יַעִקֹב. [The word עֵין, has the same meaning here] like [referring to the manna],“And its appearance (וְעֵינוֹ) was like the appearance of (כְּעֵין) crystal” (Num. 11:7). [So, our verse comes to teach us that the blessing here, of Israel dwelling בָּדָד] is like the appearance of the blessing that Jacob blessed, and not like the [meaning of the word] בָּדָד used by Jeremiah,“I dwelled alone (בָּדָד) ” (Jer. 15:17), but like the appearance of the promise [of secure dwelling] that Jacob made to them [Joseph and his brothers],“And God will be with you, and bring you back to the land of your forefathers” (Gen. 48:21). - [Sifrei 33:28] עין יעקב: כמו (במדבר יא, ז) ועינו כעין הבדולח, כעין הברכה שברכם יעקב, לא כבדד שאמר ירמיה (ירמיה טו, יז) בדד ישבתי, אלא כעין הבטחה שהבטיחם יעקב (בראשית מח, כא) והיה אלהים עמכם והשיב אתכם אל ארץ אבותיכם:
will drip: Heb. יַעַרְפוּ [like] יִרְעִפוּ, will drip . יערפו: יטיפו:
also, their heavens will drip dew: [Why does the verse say “also”? It means:] Also, Isaac’s blessing will be added to that of Jacob, which states, “And the God will give you from the dew of the heavens” (Gen. 27: 28). - [Sifrei 33:28] אף שמיו יערפו טל: אף ברכתו של יצחק נוספת על ברכתו של יעקב (שם כז, כח) ויתן לך האלהים מטל השמים וגו':
29Fortunate are you, O Israel! Who is like you, O people whose salvation is through the Lord, the Shield Who helps you, your majestic Sword! Your enemies will lie to you, but you will tread upon their heights." כטאַשְׁרֶ֨יךָ יִשְׂרָאֵ֜ל מִ֣י כָמ֗וֹךָ עַ֚ם נוֹשַׁ֣ע בַּֽיהֹוָ֔ה מָגֵ֣ן עֶזְרֶ֔ךָ וַֽאֲשֶׁר־חֶ֖רֶב גַּֽאֲוָתֶ֑ךָ וְיִכָּֽחֲשׁ֤וּ אֹֽיְבֶ֨יךָ֙ לָ֔ךְ וְאַתָּ֖ה עַל־בָּֽמוֹתֵ֥ימוֹ תִדְרֹֽךְ:
Fortunate are you, O Israel: After Moses specified the blessings to Israel, he said to them, “Why do I have to specify all the details? In general: Everything is yours!” אשריך ישראל: לאחר שפרט להם הברכות אמר להם מה לי לפרוט לכם, כלל דבר, הכל שלכם:
Fortunate are you, O Israel. Who is like you…!: Your salvation depends on God, Who is the Shield that helps you and the Sword of your majesty. אשריך ישראל מי כמוך: תשועתך בה' אשר הוא מגן עזרך (ואשר הוא) וחרב גאותך:
Your enemies will lie to you: Like, for instance, the Gibeonites, who said, “Your servants have come from a… distant land…” (Josh. 9:9). ויכחשו אויביך לך: כגון הגבעונים שאמרו (יהושע ט, ט) מארץ רחוקה באו עבדיך וגו':
and you will tread upon their heights: [The meaning here is: “And you will crush their neck underfoot,”] similar to“Place your feet upon the necks of these kings!” (Josh. 10:24). ואתה על במותימו תדרוך: כענין שנאמר (שם י, כד) שימו את רגליכם על צוארי המלכים האלה:
Daily Tehillim: Psalms Chapters 90-96
• Chapter 90
David found this prayer in its present form-receiving a tradition attributing it to MosesThe Midrash attributes the next eleven psalms to Moses (Rashi).-and incorporated it into the Tehillim. It speaks of the brevity of human life, and inspires man to repent and avoid pride in this world.
1. A prayer by Moses, the man of God. My Lord, You have been a shelter for us in every generation.
2. Before the mountains came into being, before You created the earth and the world-for ever and ever You are Almighty God.
3. You diminish man until he is crushed, and You say, "Return, you children of man.”
4. Indeed, a thousand years are in Your eyes like yesterday that has passed, like a watch of the night.
5. The stream of their life is as but a slumber; in the morning they are like grass that sprouts anew.
6. In the morning it thrives and sprouts anew; in the evening it withers and dries.
7. For we are consumed by Your anger, and destroyed by Your wrath.
8. You have set our wrongdoings before You, our hidden sins before the light of Your countenance.
9. For all our days have vanished in Your wrath; we cause our years to pass like a fleeting sound.
10. The days of our lives number seventy years, and if in great vigor, eighty years; most of them are but travail and futility, passing quickly and flying away.
11. Who can know the intensity of Your anger? Your wrath is commensurate with one's fear of You.
12. Teach us, then, to reckon our days, that we may acquire a wise heart.
13. Relent, O Lord; how long [will Your anger last]? Have compassion upon Your servants.
14. Satiate us in the morning with Your kindness, then we shall sing and rejoice throughout our days.
15. Give us joy corresponding to the days You afflicted us, the years we have seen adversity.
16. Let Your work be revealed to Your servants, and Your splendor be upon their children.
17. May the pleasantness of the Lord our God be upon us; establish for us the work of our hands; establish the work of our hands.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Chapter 94
An awe-inspiring and wondrous prayer with which every individual can pray for the redemption. It is also an important moral teaching.
1. The Lord is a God of retribution; O God of retribution, reveal Yourself!
2. Judge of the earth, arise; render to the arrogant their recompense.
3. How long shall the wicked, O Lord, how long shall the wicked exult?
4. They continuously speak insolently; all the evildoers act arrogantly.
5. They crush Your people, O Lord, and oppress Your heritage.
6. They kill the widow and the stranger, and murder the orphans.
7. And they say, "The Lord does not see, the God of Jacob does not perceive.”
8. Understand, you senseless among the people; you fools, when will you become wise?
9. Shall He who implants the ear not hear? Shall He who forms the eye not see?
10. Shall He who chastises nations not punish? Shall He who imparts knowledge to man [not know]?
11. The Lord knows the thoughts of man, that they are naught.
12. Fortunate is the man whom You chastise, O Lord, and instruct him in Your Torah,
13. bestowing upon him tranquillity in times of adversity, until the pit is dug for the wicked.
14. For the Lord will not abandon His people, nor forsake His heritage.
15. For judgment shall again be consonant with justice, and all the upright in heart will pursue it.
16. Who would rise up for me against the wicked ones; who would stand up for me against the evildoers?
17. Had the Lord not been a help to me, my soul would have soon dwelt in the silence [of the grave].
18. When I thought that my foot was slipping, Your kindness, O Lord, supported me.
19. When my [worrisome] thoughts multiply within me, Your consolation delights my soul.
20. Can one in the seat of evil, one who makes iniquity into law, consort with You?
21. They band together against the life of the righteous, and condemn innocent blood.
22. The Lord has been my stronghold; my God, the strength of my refuge.
23. He will turn their violence against them and destroy them through their own wickedness; the Lord, our God, will destroy them.
Chapter 95
This psalm speaks of the future, when man will say to his fellow, "Come, let us sing and offer praise to God for the miracles He has performed for us!"
1. Come, let us sing to the Lord; let us raise our voices in jubilation to the Rock of our deliverance.
2. Let us approach Him with thanksgiving; let us raise our voices to Him in song.
3. For the Lord is a great God, and a great King over all supernal beings;
4. in His hands are the depths of the earth, and the heights of the mountains are His.
5. Indeed, the sea is His, for He made it; His hands formed the dry land.
6. Come, let us prostrate ourselves and bow down; let us bend the knee before the Lord, our Maker.
7. For He is our God, and we are the people that He tends, the flock under His [guiding] hand-even this very day, if you would but hearken to His voice!
8. Do not harden your heart as at Merivah, as on the day at Massah in the wilderness,
9. where your fathers tested Me; they tried Me, though they had seen My deeds.
10. For forty years I quarreled with that generation; and I said, "They are a people of erring hearts, they do not know My ways.”
11. So I vowed in My anger that they would not enter My resting place.
Chapter 96
The time will yet come when man will say to his fellow: "Come, let us sing to God!"
1. Sing to the Lord a new song; sing to the Lord, all the earth.
2. Sing to the Lord, bless His Name; proclaim His deliverance from day to day.
3. Recount His glory among the nations, His wonders among all the peoples.
4. For the Lord is great and highly praised; He is awesome above all gods.
5. For all the gods of the nations are naught, but the Lord made the heavens.
6. Majesty and splendor are before Him, might and beauty in His Sanctuary.
7. Render to the Lord, O families of nations, render to the Lord honor and might.
8. Render to the Lord honor due to His Name; bring an offering and come to His courtyards.
9. Bow down to the Lord in resplendent holiness; tremble before Him, all the earth.
10. Proclaim among the nations, "The Lord reigns"; indeed, the world is firmly established that it shall not falter; He will judge the peoples with righteousness.
11. The heavens will rejoice, the earth will exult; the sea and its fullness will roar.
12. The fields and everything therein will jubilate; then all the trees of the forest will sing.
13. Before the Lord [they shall rejoice], for He has come, for He has come to judge the earth; He will judge the world with justice, and the nations with His truth.
Tanya: Iggeret HaKodesh, middle of Epistle 23
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 19 Tishrei, 5777 · 21 October 2016
• Iggeret HaKodesh, middle of Epistle 23
• אבל ההשראה
Indwelling, however, i.e., that degree of indwelling of which it is written that “the Shechinah dwells among them,”
היא הארה עצומה מאור ה׳, המאיר בה בלי גבול ותכלית
is an intense radiation from the light of G‑d, that radiates in it — within the soul itself, and not within its inherently limited faculties — without limit or end.
ואינו יכול להתלבש בנפש גבולית, כי אם מקיף עליה מלמעלה, מראשה ועד רגלה
It cannot become vested (i.e., integrated and internalized) within a finite soul, but encompasses it from above,like a transcendent (makkif) light, “from its head to its foot,” so that all the levels and faculties of the soul, from the highest to the lowest, are surrounded by this infinite Divine light.
כמו שאמרו חז״ל: אכל בי עשרה שכינתא שריא, כלומר: עליהם, מלמעלה
As our Sages, of blessed memory, taught,1 “The Shechinah hovers over every gathering of ten Jews” — over them, from above.
Just as the Shechinah hovers over all Jews in an encompassing manner even when they are not studying Torah, so, too, even with regard to the indwelling of the Shechinah that is brought about by congregational Torah study: this illumination of the soul, being infinite, must be primarily transcendent.
כמו שכתוב: ויהי נועם ה׳ אלקינו עלינו, ומעשה ידינו כוננה עלינו
Thus it is written,2 “May the pleasantness of the L‑rd our G‑d be upon us; establish upon us the work of our hands”;
כלומר: כי נועם ה׳ אשר הופיע במעשה ידינו, בעסק התורה והמצות
i.e., [we ask] that the pleasantness of G‑d which has appeared through the work of our hands, in [our] involvement in the Torah and the commandments3 —
דאורייתא וקודשא בריך הוא כולא חד
for4 “the Torah and the Holy One, blessed be He, are entirely one” —
יתכונן וישרה עלינו מלמעלה
become established and rest upon us from above, in an encompassing manner,
להיותו בלי גבול ותכלית, ואינו מתלבש בנפשנו ושכלנו
for it is without limit and end, and does not become vested within our [finite] soul and intellect.
ועל כן אין אנו משיגים בשכלנו הנעימות והעריבות מנועם ה׳ וזיו השכינה בלי גבול ותכלית
This is why we do not apprehend with our intellect the delightfulness and sweetness of “the pleasantness of G‑d,” and the unlimited splendor of the Shechinah,
אשר מתכונן ושורה עלינו במעשה ידינו בתורה ומצות ברבים דוקא
that is established and rests upon us through the work of our hands, in [our] joint study of the Torah and [our] joint fulfillment of the commandments.
An infinite order of illumination is elicited only by collective Torah study and performance of mitzvot.
ועל זה אמרו רז״ל: שכר מצוה בהאי עלמא ליכא
And of this our Sages, of blessed memory, said,5 “In this world there is no reward for the [performance of the] commandments.”
Since this world is finite, it cannot be a receptor for the infinite revelation of Divine radiance that is called forth by the performance of the mitzvot.
כי אי אפשר לעולם להשיגו, כי אם בהתפשטות הנפש מהגוף
For it is impossible for the world to attain it (i.e., the reward of infinite light) except when the soul is divested from the body and unencumbered by it;
ואף גם זאת, על דרך החסד, כמו שכתוב: ולך ה׳ חסד, כי אתה תשלם לאיש כמעשהו
and even then, [the soul is able to receive this light only] by way of grace; as it is written,6 “Kindness, O G‑d, is Yours, for You render to every man according to his work.”7 I.e., granting every man an infinite degree of illumination according to his work in Torah and mitzvot is an act of kindness on G‑d’s part.
וכמו שאמרו רז״ל: שהקב״ה נותן כח בצדיקים כו׳
Thus our Sages, of blessed memory, taught8 that the Holy One, blessed be He, gives the righteous the capacity [to receive their reward in the World to Come].
Even then this gift is needed, for even after the soul divests itself of its body it is finite, while the reward that it receives is infinite.
מה שאין כן במלאכים
This is not so, however, with the angels,9 which are incapable of receiving an infinite degree of revelation;
כמו ששמעתי מרבותי, כי אילו נמצא מלאך אחד עומד במעמד עשרה מישראל ביחד, אף שאינם מדברים בדברי תורה
as I heard from my masters, viz., the Baal Shem Tov and the Maggid of Mezritch, that if one10 angel11 were to stand in the presence of a gathering of ten Jews, even if there were no words of Torah between them, yet still, since the Shechinah rests upon every gathering of ten Jews,
תפול עליו אימתה ופחד בלי גבול ותכלית, משכינתא דשריא עלייהו, עד שהיה מתבטל ממציאותו לגמרי
such a boundless and infinite terror and dread would then befall him on account of the Shechinah that abides over them, that he would become utterly nullified.
The sanctity of ten Jews congregating together, even if they are not engaged in Torah study, is so intense, than an angel would become utterly nullified when confronting the indwelling of the Shechinah that abides in the presence of ten Jews.12
In Sefer HaSichot 5704,13 the Rebbe Rayatz relates that when his father taught him this letter for the second time, and they came to the above theme of the superiority of souls over angels, he noted that “As I heard from my masters” refers to both the Baal Shem Tov and the Maggid of Mezritch; the phrase “I heard from my teacher” (in the gloss to ch. 35) refers to the Maggid of Mezritch.
The Rebbe Rashab went on to tell him that this theme is one of the laws that are studied in Gan Eden.
Then, having shared with him eight narratives regarding the laws studied in Gan Eden, he concluded: “And all this is discussed in Tanya in order to [encourage] the establishment of daily study groups in Ein Yaakov, concerning which the Alter Rebbe states that most of the secrets of the Torah are concealed in it, and that moreover it atones for man’s sins.
At that time, too, the Rebbe Rayatz writes,14 his father told him that chassidim of old used to include as part of their indispensable daily study sessions — in addition to Mishnayot, a page of Gemara, and Tanya — a passage of Ein Yaakov, and at least one law (of two paragraphs) in Kitzur Shulchan Aruch.15 If a paragraph was long, it was studied as one law, though usually one law is divided there into two paragraphs.
* * *
| FOOTNOTES | |
| 1. | Sanhedrin 39a. |
| 2. | Tehillim 90:17. |
| 3. | Note of the Rebbe: “The interpretation that the ‘work of our hands’ refers to the ‘study of the Torah’ and the ‘fulfillment of the commandments,’ requires further examination.” |
| 4. | Zohar II, 90b; see also II, 60a, and III, 73a. |
| 5. | Kiddushin 39b. |
| 6. | Tehillim 62:13. |
| 7. | Note of the Rebbe: “Seemingly, where is the kindness if He pays the individual according to his work? This question indicates that G‑d’s kindness lies in His enabling a [finite] mortal to receive [the infinite reward].” |
| 8. | Sanhedrin 100b. |
| 9. | Note of the Rebbe: “...for they were not granted this capacity.” |
| 10. | Note of the Rebbe: “Further examination is required to understand the meaning [of ‘one angel’].” |
| 11. | Note of the Rebbe: “This requires further examination, for angels elevate even congregational prayers. [How, then, is this possible if they become utterly nullified in the presence of ten Jews?]” |
| 12. | Note of the Rebbe: “We must say that the reason why the ten Jews themselves do not become nullified, etc., nor terrorstricken, etc., is that [the Divine Presence] is not perceived even by their mazal. [I.e., it is not perceived even superconsciously, by the heavenly root of their souls.] (For if it were perceived, they would no doubt be in a state of trepidation, as in our Sages’ description [Megillah 3a] of Daniel’s friends.) Indeed, this [state of unawareness] must exist, for without it free choice would cease, as is to be understood from the disposition of Daniel’s friends.“ As to the benefit of the indwelling of the Shechinah: [i.e., if this is totally concealed from the Jew, what possible benefit does he derive from it?] — It grants him assistance, though concealed, in his spiritual service.” |
| 13. | Pp. 97-98. |
| 14. | P. 101. |
| 15. | Note of the Rebbe: “This is most likely a typographical slip, for (1) even in later generations the study of Kitzur Shulchan Aruch was not widespread in Russia; (2) most paragraphs contain one law each; (3) it was first printed during the last years of the Tzemach Tzedek, outside of Russia; (4) the Alter Rebbe’s Shulchan Aruch was published early in the leadership of the Mitteler Rebbe, and from that time onward regular sessions were surely set up for the study of its clearly delineated laws. What possible reason would there be to change this and replace it [by the study of Kitzur Shulchan Aruch]?” |
• Friday, 19 Tishrei, 5777 · 21 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 46
Settling in Egypt
"You shall never again return that way"—Deuteronomy 17:16.
We are forbidden from dwelling in the land of Egypt, so that we do not learn their heretical ways nor their depraved lifestyle that the Torah decries. Alexandria, too, is part of the boundaries of Egypt that we may not live in. From the Sea of Alexandria we measure 400 parsah [a parsah is approximately four kilometers] to the length and breadth—and that is the boundary of the Land of Egypt that we may not dwell in.
The prohibition only applies to settling in Egypt. It is, however, permitted to travel to Egypt for business purposes, or to annex [parts of it to Israel].
Full text of this Mitzvah »• Settling in Egypt
Negative Commandment 46
Translated by Berel Bell
Negative Commandment 47
The 46th prohibition is that we are forever forbidden from living in the land of Egypt. [The purpose of this prohibition is] so that we should not learn from their heresy and not come to imitate their behavior, which the Torah considers wicked.
The source of this prohibition is G‑d's statement1 (exalted be He), "[The king must not accumulate many horses, so as not to bring the people back to Egypt to get more horses, and G‑d told you] you must never again return on that path."
This prohibition is repeated three times in the Torah, as our Sages said,2 "The Torah repeats the prohibition against returning to Egypt three times; on three occasions they returned; and three times they were punished." Of the three times mentioned in the Torah, the first is the verse mentioned above. The second is G‑d's statement,3 "[G‑d will bring you back to Egypt in ships,] along the way that I told you not to ever see again." And the third is G‑d's statement,4 "You are seeing the Egyptians today, but you shall not see them again." Although the plain meaning of Scripture is that it is notification,5 the Oral Tradition tells us that it is actually a prohibition.
It is explained in the end of tractate Sukkah6 that Alexandria is included in the area in which it is forbidden to settle. From the Sea of Alexandria one measures 400 parsah in length and 400 parsah in width, and that area constitutes the "land of Egypt" in which it is forbidden to settle.
However, one may go there in order to do business or to pass through to another land. The Jerusalem Talmud7 says clearly, "You may not return there to live, but may return there to do business and trade or to conquer [another8] land."
FOOTNOTES
1.Deut. 17:16.
2.Yerushalmi, Sukkah, 4:1.
3.Deut. 28:68
4.Ex. 14:13.
5.I.e. not a command prohibiting return to Egypt, but rather a notification and prediction that in fact they will not return to Egypt. Therefore, the plain meaning of Scripture implies that this should not be counted as a mitzvah.
6.51b.
7.Sanhedrin, end of Ch. 10.
8.See Hilchos Melachim 5:8, where the Rambam adds that if a Jewish king, upon obtaining approval from the Sanhedrin, would conquer Egypt, this prohibition would not apply.
Positive Commandment 190
Proposing Peace before Waging War
"They shall be your subjects and shall serve you"—Deuteronomy 20:11.
When embarking upon an "optional war" [for the sake of expanding the borders of Israel, as opposed to the "mitzvah wars" waged against Amalek and the Seven Canaanite Nations], we are commanded to first offer the opponent a peace settlement. If the opponent accepts the terms of the peace proposal – i.e., the nation accepts upon itself Jewish sovereignty and agrees to pay an annual tax to the Jewish monarch – then we do not wage battle against them.
If they do not accept the terms of the peace proposal, then we go to battle and kill the male population, and the women and property are taken as spoils.
[With regards to "mitzvah wars," we also first offer a peace proposal, but in the event that the enemy doesn't accept the terms, then the entire population – male and female – are not allowed to live.]
Full text of this Mitzvah »• Proposing Peace before Waging War
Positive Commandment 190
Translated by Berel Bell
The 190th mitzvah is that we are commanded regarding the way1 to wage war against other nations [besides Amalek and the seven nations]. Such a war is called a milchemes reshus2 [optional war]. We are commanded that in the event of war, we should offer to make peace with them only as far as not killing them. If they surrender and give us the land, we then place upon them duty and servitude.3
The source of this commandment is G‑d's statement4 (exalted be He), "[When you approach a city to wage war against it, you must propose a peaceful settlement. If the city responds peacefully and opens its gates to you,] all the people inside shall pay you duty and serve you."
The Sifri5 says, "If they [the enemy] say, 'We accept duty but not servitude,' or 'servitude but not duty,' we do not accept; only when they accept both." [The "duty"6 is] to pay a fixed amount every year, as set by the king of that time, and the "servitude" is to obey all commands and to be constantly in fear and humbled.
But if they do not surrender, we are commanded to kill all male inhabitants of the city, both high and low in status,7 and to capture all the booty and the women. This is commanded in G‑d's statement8 (exalted be He), "If they reject your peace offer [...you shall strike down its males by the sword. However, the women, children, animals and all the goods in the city, you shall take as your spoils]." All these laws are included under the commandment of milchemes reshus.
The details of this mitzvah are explained in the second chapter of tractate Sanhedrin9 and the eighth chapter of tractate Sotah.10
FOOTNOTES
1.See Kapach, 5731, footnote 65.
2.Such a war is waged in order to acquire additional land or to increase the fame and power of the king. This is in distinction to a milchemes mitzvah, which is obligatory, for protection.
3.The "duty" (mas) is to be prepared to work and give money for the needs of the king. The "servitude" is to always be humbled under Jewish control. See Hilchos Melachim 6:1.
4.Deut. 20:11.
5.Ibid.
6.See footnote above from Mishneh Torah.
7.See Kapach, 5731, footnote 68, who translates katan v'gadol (literally, "small and big") in this way (rather than "young and old") because in Hilchos Melachim 6:4, the Rambam rules that male children are not killed, but taken captive.
8.Deut. 20:12-14.
9.20b.
10.44b.
Negative Commandment 56
Offering Peace to Amon or Moab
"You must not seek their peace or prosperity"—Deuteronomy 23:7.
Normally, when embarking upon a battle, we are commanded to first offer the enemy terms for a peace proposal (see Positive Commandment 190). Not so with the nations of Amon and Moab, whom we may not offer a peace proposal. [Though if they, of their own volition, offer to make peace, we do accept their proposal—provided it meets the conditions outlined in the positive commandment referenced above.]
Full text of this Mitzvah »• Offering Peace to Amon or Moab
Negative Commandment 56
Translated by Berel Bell
The 56th prohibition is that we are forbidden from ever offering peace to the nations of Ammon or Moav. This ["offering peace"] refers to G‑d's command that before attacking any cities, we should first offer its inhabitants to give in and surrender to us. If they surrender the city, we are prohibited from attacking and killing them, as explained in Positive Commandment 190. The exceptions are Ammon and Moav, to who we may not make this offer. G‑d prohibited us from offering the option of surrender and asking them to give in.1
The source of this prohibition is G‑d's statement2 (exalted be He), "You must never seek peace with them nor their well-being [as long as you exist]."
The Sifri3 says, "From the verse,4 'When you approach a city to wage war against it, you must propose a peaceful settlement,' one could think the same applies here [to Ammon and Moav]. The Torah therefore says, 'You must never seek peace with them nor their well-being.' But from the phrase,5 '[He must be allowed to live alongside you wherever he chooses in your settlements,] be good to him,' one could think the same applies here.6 The Torah therefore says, '[nor their well-being] as long as you exist.' "7
FOOTNOTES
1.If they themselves surrender, however, we accept (Hilchos Melachim 6:6).
2.Deut. 23:7.
3.Ibid.
4.Ibid., 20:10.
5.Ibid. 23:17. The passage refers to a servant who has run away from his master and seeks refuge with you. However, the phrase, "be good to him," is superfluous in this context. Therefore, it could be construed as applying to Ammon and Moav, who were discussed a few verses beforehand.
6.I.e. that the choice of living peacefully should be offered even to Ammon and Moav.
7.I.e. the prohibition applies despite the phrase, "be good to him."
Negative Commandment 57
Wanton Destruction
"You shall not destroy its trees"—Deuteronomy 20:19.
In the course of battle, while besieging an enemy city, it is forbidden to cut down fruit-bearing trees in order to cause distress and pain to the city's inhabitants.
Included in this mitzvah is the prohibition against any wanton destruction; for example, cutting down a fruit-bearing tree [even not in time of battle], or needlessly burning a garment or breaking a utensil.
Full text of this Mitzvah »• Wanton Destruction
Negative Commandment 57
Translated by Berel Bell
The 57th prohibition is that when besieging a city, we are forbidden from cutting down fruit trees in order to cause distress and pain to its inhabitants.
The source of this prohibition is G‑d's statement1 (exalted be He), "[When you lay siege to a city...,] you must not wield an ax and destroy its trees, for they eat from them. Do not cut them down."
All forms of destruction are included in this prohibition. One who needlessly burns a garment or breaks an object, for example, transgresses this prohibition and is punished by lashing.2
It is explained in the end of tractate Makkos3 that one who cuts down useful4 trees is punished by lashes. Our Sages say, "The prohibition is from this verse: 'For they eat from them. Do not cut them down.' "
The details of this mitzvah are explained in the second chapter of tractate Bava Basra.5
FOOTNOTES
1.Deut. 20:19.
2.In Hilchos Melachim 6:10, however, the Rambam rules that such types of destruction are punished only by Rabbinic lashes.
3.22a.
4.I.e. food bearing.
5.26a.
Positive Commandment 192
Hygiene in the Army Camp
"You shall have a designated place outside the camp"—Deuteronomy 23:13.
When going out to war, we are commanded to designate a place outside the army encampment where the soldiers can relieve themselves; so that they do not relieve themselves wherever they wish or between the tents, as is the practice amongst the nations.
Full text of this Mitzvah »• Hygiene in the Army Camp
Positive Commandment 192
Translated by Berel Bell
The 192nd mitzvah is that we are commanded that when our camps go out to war, we must prepare a place outside the camp for people to relieve themselves. People should not relieve themselves just anywhere among the tents as other nations do.
The source of this commandment is G‑d's statement1 (exalted be He), "You must have a designated place outside the camp...."
The Sifra2 says, "The word yad means a designated place, as it is written,3 'He set up for him a designated place (yad).' "
FOOTNOTES
1.Deut. 23:13.
2.Ibid. This seemingly should read, "Sifri," as in the next Mitzvah.
3.Shmuel I, 15:12.
Positive Commandment 193
Hygiene Equipment for Soldiers
"And you shall have a spade among your weapons"—Deuteronomy 23:14.
Together with all the other weaponry each soldier carries around, he should also be equipped with a spade, so that when he needs to relieve himself he can dig a small hole, relieve himself there, and then cover up his defecation—so that there remains no exposed excrement on the grounds of the battle camp.
Full text of this Mitzvah »
• Hygiene Equipment for Soldiers
Positive Commandment 193
Translated by Berel Bell
The 193rd mitzvah is that we are commanded that everyone in the camp must have a digging implement hanging with their weapons. It is used to dig a hole in the designated area,1 into which one excretes, and to cover the excrement afterwards so that it not be visible on the ground. This applies specifically in a war camp, as it is written at the beginning of the section,2 "When you go out as a camp against your enemies."
The source of this commandment is G‑d's statement,3 "You must keep a spade with your weapons (azeinecha)."
The Sifri says, "The word azeinecha refers to the place of the weapons (ziyunecha)."
FOOTNOTES
1.See previous Mitzvah.
2.Deut. 23:10.
3.Ibid., 23:14.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 46
Settling in Egypt
"You shall never again return that way"—Deuteronomy 17:16.
We are forbidden from dwelling in the land of Egypt, so that we do not learn their heretical ways nor their depraved lifestyle that the Torah decries. Alexandria, too, is part of the boundaries of Egypt that we may not live in. From the Sea of Alexandria we measure 400 parsah [a parsah is approximately four kilometers] to the length and breadth—and that is the boundary of the Land of Egypt that we may not dwell in.
The prohibition only applies to settling in Egypt. It is, however, permitted to travel to Egypt for business purposes, or to annex [parts of it to Israel].
Full text of this Mitzvah »• Settling in Egypt
Negative Commandment 46
Translated by Berel Bell
Negative Commandment 47
The 46th prohibition is that we are forever forbidden from living in the land of Egypt. [The purpose of this prohibition is] so that we should not learn from their heresy and not come to imitate their behavior, which the Torah considers wicked.
The source of this prohibition is G‑d's statement1 (exalted be He), "[The king must not accumulate many horses, so as not to bring the people back to Egypt to get more horses, and G‑d told you] you must never again return on that path."
This prohibition is repeated three times in the Torah, as our Sages said,2 "The Torah repeats the prohibition against returning to Egypt three times; on three occasions they returned; and three times they were punished." Of the three times mentioned in the Torah, the first is the verse mentioned above. The second is G‑d's statement,3 "[G‑d will bring you back to Egypt in ships,] along the way that I told you not to ever see again." And the third is G‑d's statement,4 "You are seeing the Egyptians today, but you shall not see them again." Although the plain meaning of Scripture is that it is notification,5 the Oral Tradition tells us that it is actually a prohibition.
It is explained in the end of tractate Sukkah6 that Alexandria is included in the area in which it is forbidden to settle. From the Sea of Alexandria one measures 400 parsah in length and 400 parsah in width, and that area constitutes the "land of Egypt" in which it is forbidden to settle.
However, one may go there in order to do business or to pass through to another land. The Jerusalem Talmud7 says clearly, "You may not return there to live, but may return there to do business and trade or to conquer [another8] land."
FOOTNOTES
1.Deut. 17:16.
2.Yerushalmi, Sukkah, 4:1.
3.Deut. 28:68
4.Ex. 14:13.
5.I.e. not a command prohibiting return to Egypt, but rather a notification and prediction that in fact they will not return to Egypt. Therefore, the plain meaning of Scripture implies that this should not be counted as a mitzvah.
6.51b.
7.Sanhedrin, end of Ch. 10.
8.See Hilchos Melachim 5:8, where the Rambam adds that if a Jewish king, upon obtaining approval from the Sanhedrin, would conquer Egypt, this prohibition would not apply.
Positive Commandment 190
Proposing Peace before Waging War
"They shall be your subjects and shall serve you"—Deuteronomy 20:11.
When embarking upon an "optional war" [for the sake of expanding the borders of Israel, as opposed to the "mitzvah wars" waged against Amalek and the Seven Canaanite Nations], we are commanded to first offer the opponent a peace settlement. If the opponent accepts the terms of the peace proposal – i.e., the nation accepts upon itself Jewish sovereignty and agrees to pay an annual tax to the Jewish monarch – then we do not wage battle against them.
If they do not accept the terms of the peace proposal, then we go to battle and kill the male population, and the women and property are taken as spoils.
[With regards to "mitzvah wars," we also first offer a peace proposal, but in the event that the enemy doesn't accept the terms, then the entire population – male and female – are not allowed to live.]
Full text of this Mitzvah »• Proposing Peace before Waging War
Positive Commandment 190
Translated by Berel Bell
The 190th mitzvah is that we are commanded regarding the way1 to wage war against other nations [besides Amalek and the seven nations]. Such a war is called a milchemes reshus2 [optional war]. We are commanded that in the event of war, we should offer to make peace with them only as far as not killing them. If they surrender and give us the land, we then place upon them duty and servitude.3
The source of this commandment is G‑d's statement4 (exalted be He), "[When you approach a city to wage war against it, you must propose a peaceful settlement. If the city responds peacefully and opens its gates to you,] all the people inside shall pay you duty and serve you."
The Sifri5 says, "If they [the enemy] say, 'We accept duty but not servitude,' or 'servitude but not duty,' we do not accept; only when they accept both." [The "duty"6 is] to pay a fixed amount every year, as set by the king of that time, and the "servitude" is to obey all commands and to be constantly in fear and humbled.
But if they do not surrender, we are commanded to kill all male inhabitants of the city, both high and low in status,7 and to capture all the booty and the women. This is commanded in G‑d's statement8 (exalted be He), "If they reject your peace offer [...you shall strike down its males by the sword. However, the women, children, animals and all the goods in the city, you shall take as your spoils]." All these laws are included under the commandment of milchemes reshus.
The details of this mitzvah are explained in the second chapter of tractate Sanhedrin9 and the eighth chapter of tractate Sotah.10
FOOTNOTES
1.See Kapach, 5731, footnote 65.
2.Such a war is waged in order to acquire additional land or to increase the fame and power of the king. This is in distinction to a milchemes mitzvah, which is obligatory, for protection.
3.The "duty" (mas) is to be prepared to work and give money for the needs of the king. The "servitude" is to always be humbled under Jewish control. See Hilchos Melachim 6:1.
4.Deut. 20:11.
5.Ibid.
6.See footnote above from Mishneh Torah.
7.See Kapach, 5731, footnote 68, who translates katan v'gadol (literally, "small and big") in this way (rather than "young and old") because in Hilchos Melachim 6:4, the Rambam rules that male children are not killed, but taken captive.
8.Deut. 20:12-14.
9.20b.
10.44b.
Negative Commandment 56
Offering Peace to Amon or Moab
"You must not seek their peace or prosperity"—Deuteronomy 23:7.
Normally, when embarking upon a battle, we are commanded to first offer the enemy terms for a peace proposal (see Positive Commandment 190). Not so with the nations of Amon and Moab, whom we may not offer a peace proposal. [Though if they, of their own volition, offer to make peace, we do accept their proposal—provided it meets the conditions outlined in the positive commandment referenced above.]
Full text of this Mitzvah »• Offering Peace to Amon or Moab
Negative Commandment 56
Translated by Berel Bell
The 56th prohibition is that we are forbidden from ever offering peace to the nations of Ammon or Moav. This ["offering peace"] refers to G‑d's command that before attacking any cities, we should first offer its inhabitants to give in and surrender to us. If they surrender the city, we are prohibited from attacking and killing them, as explained in Positive Commandment 190. The exceptions are Ammon and Moav, to who we may not make this offer. G‑d prohibited us from offering the option of surrender and asking them to give in.1
The source of this prohibition is G‑d's statement2 (exalted be He), "You must never seek peace with them nor their well-being [as long as you exist]."
The Sifri3 says, "From the verse,4 'When you approach a city to wage war against it, you must propose a peaceful settlement,' one could think the same applies here [to Ammon and Moav]. The Torah therefore says, 'You must never seek peace with them nor their well-being.' But from the phrase,5 '[He must be allowed to live alongside you wherever he chooses in your settlements,] be good to him,' one could think the same applies here.6 The Torah therefore says, '[nor their well-being] as long as you exist.' "7
FOOTNOTES
1.If they themselves surrender, however, we accept (Hilchos Melachim 6:6).
2.Deut. 23:7.
3.Ibid.
4.Ibid., 20:10.
5.Ibid. 23:17. The passage refers to a servant who has run away from his master and seeks refuge with you. However, the phrase, "be good to him," is superfluous in this context. Therefore, it could be construed as applying to Ammon and Moav, who were discussed a few verses beforehand.
6.I.e. that the choice of living peacefully should be offered even to Ammon and Moav.
7.I.e. the prohibition applies despite the phrase, "be good to him."
Negative Commandment 57
Wanton Destruction
"You shall not destroy its trees"—Deuteronomy 20:19.
In the course of battle, while besieging an enemy city, it is forbidden to cut down fruit-bearing trees in order to cause distress and pain to the city's inhabitants.
Included in this mitzvah is the prohibition against any wanton destruction; for example, cutting down a fruit-bearing tree [even not in time of battle], or needlessly burning a garment or breaking a utensil.
Full text of this Mitzvah »• Wanton Destruction
Negative Commandment 57
Translated by Berel Bell
The 57th prohibition is that when besieging a city, we are forbidden from cutting down fruit trees in order to cause distress and pain to its inhabitants.
The source of this prohibition is G‑d's statement1 (exalted be He), "[When you lay siege to a city...,] you must not wield an ax and destroy its trees, for they eat from them. Do not cut them down."
All forms of destruction are included in this prohibition. One who needlessly burns a garment or breaks an object, for example, transgresses this prohibition and is punished by lashing.2
It is explained in the end of tractate Makkos3 that one who cuts down useful4 trees is punished by lashes. Our Sages say, "The prohibition is from this verse: 'For they eat from them. Do not cut them down.' "
The details of this mitzvah are explained in the second chapter of tractate Bava Basra.5
FOOTNOTES
1.Deut. 20:19.
2.In Hilchos Melachim 6:10, however, the Rambam rules that such types of destruction are punished only by Rabbinic lashes.
3.22a.
4.I.e. food bearing.
5.26a.
Positive Commandment 192
Hygiene in the Army Camp
"You shall have a designated place outside the camp"—Deuteronomy 23:13.
When going out to war, we are commanded to designate a place outside the army encampment where the soldiers can relieve themselves; so that they do not relieve themselves wherever they wish or between the tents, as is the practice amongst the nations.
Full text of this Mitzvah »• Hygiene in the Army Camp
Positive Commandment 192
Translated by Berel Bell
The 192nd mitzvah is that we are commanded that when our camps go out to war, we must prepare a place outside the camp for people to relieve themselves. People should not relieve themselves just anywhere among the tents as other nations do.
The source of this commandment is G‑d's statement1 (exalted be He), "You must have a designated place outside the camp...."
The Sifra2 says, "The word yad means a designated place, as it is written,3 'He set up for him a designated place (yad).' "
FOOTNOTES
1.Deut. 23:13.
2.Ibid. This seemingly should read, "Sifri," as in the next Mitzvah.
3.Shmuel I, 15:12.
Positive Commandment 193
Hygiene Equipment for Soldiers
"And you shall have a spade among your weapons"—Deuteronomy 23:14.
Together with all the other weaponry each soldier carries around, he should also be equipped with a spade, so that when he needs to relieve himself he can dig a small hole, relieve himself there, and then cover up his defecation—so that there remains no exposed excrement on the grounds of the battle camp.
Full text of this Mitzvah »
• Hygiene Equipment for Soldiers
Positive Commandment 193
Translated by Berel Bell
The 193rd mitzvah is that we are commanded that everyone in the camp must have a digging implement hanging with their weapons. It is used to dig a hole in the designated area,1 into which one excretes, and to cover the excrement afterwards so that it not be visible on the ground. This applies specifically in a war camp, as it is written at the beginning of the section,2 "When you go out as a camp against your enemies."
The source of this commandment is G‑d's statement,3 "You must keep a spade with your weapons (azeinecha)."
The Sifri says, "The word azeinecha refers to the place of the weapons (ziyunecha)."
FOOTNOTES
1.See previous Mitzvah.
2.Deut. 23:10.
3.Ibid., 23:14.
• Rambam - 1 Chapter: Tum'at Okhalin - Chapter 8
• Tum'at Okhalin - Chapter 8
• Rambam - 3 Chapters: Melachim uMilchamot - Chapter 7, Melachim uMilchamot - Chapter 8, Melachim uMilchamot - Chapter 9
1
The following rule applies when loaves or breads were inserted into an oven and were attached to each other - although one had the intent to separate them - or one baked one loaf over another in an oven and its surface did not yet harden. If a person who immersed that day touched one of them, he only disqualifies the loaf that he touched.
Similarly, in the following instances, water was boiled and made large bubbles, groats were boiled for the first time, fresh wine began to ferment, or rice was boiled, if a person who immersed that day touched the bubbles, he disqualifies only the bubbles. With regard to other impurity, by contrast, whether lenient or stringent, everything is considered as joined.
If, however, loaves were attached to each other and the person did not intend to separate them; he baked one loaf over another and they became attached after the surfaces hardened in the oven; water bubbled and the bubbles were not empty as large bubbles are; groats boiled for a second time; aged wine fermented and produced bubbles; oil - whether fresh or aged - bubbled; lentils bubbled - all these situations are considered as joined even when touched by a person who immersed that day. Needless to say, this applies with regard to other impurities.
א
חלות או ככרים שכנסו והיו נושכות זו בזו ודעתו להפרישן או שאפה חלה ע"ג חלה בתנור ועדיין לא קרמו פניה ונגע טבול יום באחת מהן לא פסל אלא החלה שנגע בה וכן המים שהרתיחו ונעשו כקובה והגריסין שהרתיחו רתיחה ראשונה ויין חדש ואורז שהרתיחו ונגע טבול יום ברתיחה אינו חיבור ולא פסל אלא הרתיחה בלבד ובשאר כל הטומאות בין קלות בין חמורו' הכל חיבור אבל חלות שהיו נושכות זו בזו ואין דעתו להפריש או שאפה חלה ע"ג חלה ונשכו וקרמו בתנור ורתיחת המים שאינה מחולחלת כקובה ורתיחת הגריסין שנייה ורתיחת יין ישן ורתיחת השמן בין ישן בין חדש ורתיחת עדשים הרי אלו חיבור בטבול יום ואין צ"ל בכל הטומאות:
2
The following rules apply if dough is taken out at the time of baking and left to harden, so there is a projection like a nail in the midst of a loaf or the end of the dough is extended and becomes burnt while the loaf is baking; it is called a chirchor. If they were smaller than a fingerbreadth in size and a person who immersed that day touched them, he disqualified the entire loaf. Similarly, if such a person touched a small granule of salt in the loaf, he disqualified the entire loaf. Needless to say, these laws apply with regard to other impurities.
If, however, there is a pebble in a loaf, a vetch bean, a large granule of salt, a chichor that is larger than a fingerbreadth, even if a primary source of impurity touches them, the loaf is pure. Needless to say, this applies with regard to a person who immersed that day.
ב
בצק שיצא בשעת אפייה ונמצא באמצע הככר כמו מסמר יוצא וכן קצת הבצק שנמשך ונחרך בעת אפייה והוא הנקרא חרחור אם היו פחותים מכאצבע ונגע טבול יום בהן פסל כל הככר וכן אם נגע בגרגר מלח קטן שבככר נפסל כל הככר ואין צ"ל בכל הטומאות אבל צרור שבככר או תורמוס וגרגר מלח גדול וחרחור יתר מכאצבע שנגע בהן אפילו אב הטומאה הככר טהור ואין צ"ל בטבול יום:
3
When half of a roll is burnt and half remains edible, the two are not considered as joined. If the center of a roll became burnt, but the sides remain edible, they are not considered as joined to each other. This applies even with regard to a primary source of impurity. Needless to say, this applies with regard to a person who immersed that day.
If the sauce in which sacrificial meat was being cooked congealed around it and a person who immersed that day touched this gel, the meat is permitted. If he touched a piece of the meat, that piece and anything that ascends with it are considered joined. Similar laws apply if cooked legumes congeal on pieces of bread.
When oil is floating on wine and a person who immersed that day touches the oil, he disqualifies only the oil.
ג
רקיק שנחרך חצייה וחצייה קיים הרי זו אינו חיבור נחרך האמצע והצדדין קיימין אינן חיבור זה לזה אפילו באב הטומאה ואין צ"ל בטבול יום בשר קדש שקרם עליו המרק ונגע טבול יום בקיפה החתיכות מותרות נגע בחתיכה החתיכה וכל העולין עמה חיבור וכן בתבשיל קטניות שקרם ע"ג פרוסות שמן שצף ע"ג יין ונגע טבול יום בשמן לא פסל אלא השמן:
4
When there is an egg that is stirred placed on a vegetable that is terumah and a person who immersed that day touches the egg, he disqualifies only the stalk of the vegetable below the place he touched. If the egg bubbled like a helmet, it is not considered as joined to the vegetable.
ד
ירק תרומה וביצה טרופה נתונה על גביו ונגע טבול יום בביצה לא פסל אלא קלח שכנגדו ואם היתה כמין כובע אינו חיבור:
5
The following laws apply when a strand from an egg congealed on the wall of a frying pan and a person who immersed that day touched it. If he touched a portion of the egg that was on the rim or further inward, it is considered as joined to the food. If the portion he touched was beyond the rim and to the outside, the egg is not considered as joined. The same laws apply with regard to cooked legumes whose broth congeals on the rim of a pot.
ה
חוט של ביצה שקרם על דפנה של אילפס ונגע בו טבול יום מן השפה ולפנים חיבור מן השפה ולחוץ אינו חיבור וכן בקטניות שקרמו על שפת הקדירה:
6
If there was a barrel that was perforated, whether from its base or from its side, and a person who immersed that day closed the hole with his hand, the contents of the entire barrel are disqualified.
ו
חבית שנקבה בין משוליה בין מצידיה וסתם טבול יום הנקב בידיו נפסלה כולה:
7
When a person was pouring liquids from one container to another and a person who immersed that day touched the column of liquids, we estimate whether the liquids that he touched were less than a 101th portion of the entire amount. The rationale is that impure terumah that is mixed with 101 times its volume is considered insignificant because of its minimal size, as we explained in Hilchot Terumot.
ז
המערה מכלי לכלי ונגע טבול יום בקילוח משערין זה שנגע בו באחד ומאה שתרומה טמאה שנתערבה באחד ומאה בטלה במיעוטה כמו שביארנו בהלכות תרומות:
8
The following laws apply when a person who had immersed that day was separating terumah from a cistern of wine. An open jug of wine that was terumah fell from his hand and became submerged in the cistern of wine. He sought to retrieve the jug and touched the jug of wine in the cistern. If his hand touched only from the rim of the jug and outward, the wine he touched is not considered as joined to the wine in the jug. If his hand extended beyond the rim of the jug inward, it is considered as joined.
If the cistern was a giant container, even an immense tank that holds 100 kor, all of the wine is considered as joined. If a person who immersed that day touched some of the wine, he disqualifies even the terumah in a jug in the bottom of the large container.
ח
טבול יום שהיה תורם את הבור ונפלה ממנו חבית של תרומה ושקעה בבור של יין ונגע ביין שבבור מן השפה ולחוץ אינו חיבור מן השפה ולפנים חיבור ואם היה הבור פיטס אפילו היה כלי גדול שמחזיק מאה כור כולו חיבור ואם נגע במקצת היין פסל התרומה שבחבית שבקרקע הכלי:
9
When a person who immersed that day touches some of the flour for the meal offerings, frankincense, the incense offering, or coals, he disqualifies the entire amount that are held together in a container.
To what does the above apply? To the coals that one collects in the firepan used on Yom Kippur, for the coals in that firepan are taken into the Sanctuary. It does not apply to the coals that are taken every day, for they do not posses holiness. This is evidenced by the fact that if some of the coals are scattered when he pours from the silver firepan to the golden firepan, they do not possess holiness and are swept into the drainage canal.
ט
הסולת של מנחות והלבונה והקטורת והגחלים שנגע טבול יום במקצתן פסל את כולו במה דברים אמורים בגחלים שחותה במחתה ביום הכפורים שהמחתה שחותה בה נכנס להיכל אבל גחלים שחותה בכל יום כשהוא מערה במחתה של כסף לשל זהב אם נתפזרו מן הגחלים אין בהן קדושה אלא מכבדן לאמה:
10
When oil that is terumah resting upon a thick stew or an unbaked cake of ordinary food and a person who immersed that day touched the oil, he disqualifies only the oil. If he mixed the oil with the stew or the dough, any place the oil reached is disqualified.
י
מקפה של חולין או רקיק של חולין ושמן של תרומה צף על גביהן ונגע טבול יום בשמן לא פסל אלא השמן בלבד ואם חבץ כל מקום שהלך בו השמן פסל:
11
If one cooked a vegetable that was ordinary food withterumah oil and a person who immersed that day touched it, he disqualifies only the place he touches.
יא
ירק של חולין שבישלו בשמן של תרומה ונגע בו טבול יום לא פסל אלא מקום מגעו:
12
When there is a thick stew that is terumah and garlic and oil that are ordinary food and a person who immersed that day touched part of the stew, the oil, or the garlic, he disqualifies everything.
יב
המקפה של תרומה והשום והשמן של חולין שנגע טבול יום במקצתן פסל את כולן:
13
If the stew was ordinary food and the garlic and oil wereterumah and a person who immersed that day touched a portion, he disqualifies only the place he touched. If there was a majority of garlic, the ruling depends on the majority.
When does the above apply? When the garlic is a mass in a bowl. If, however, it was spread out in a pestle and one touched a portion of it, he disqualifies only the portion that he touched. It is not considered as joined, because he desires that it be dispersed.
With regard to other condiments that are crushed into liquids like garlic is crushed into oil, if they were crushed without liquids and collected, even though they are like a single entity in a bowl, he disqualifies only the place where he touches. For the condiments are considered like a roll of dried figs, in which instance, the ruling is that if a portion of it contracted impurity, the entire roll does not contract impurity.
יג
המקפה של חולין והשמן של תרומה שנגע טבול יום במקצתן לא פסל אלא מקום מגעו אם היה השום מרובה הולכין אחר הרוב אימתי בזמן שהוא גוש בקערה אבל אם היה מפוזר במדוכה ונגע במקצתו לא פסל אלא מקום מגעו מפני שהוא רוצה בפיזורו ושאר כל הנידוכין שדרכן לדוכן במשקין כגון השום בשמן אם דכן שלא במשקין וקבצן אף על פי שהן גוש בקערה ונגע בהן לא פסל אלא מקום מגעו שהרי הם כעיגול של דבילה שאם נטמא מקצתו לא נטמא כולו:
14
When a portion in the northern or southern part of a dough is designated as challah and similarly, when a portion in the northern or southern part of a zucchini was designated as terumah, the terumah or the challah are considered as joined to the entire dough or zucchini. Thus if a person who immersed that day touched part of the dough, the challah is disqualified. If the challahwas removed from the remainder of the dough and then returned to it, it is not considered as joined.
יד
עיסה שקרא שם חלתה בצפונה או בדרומה וכן הקישות שקרא שם תרומה בצפונה או בדרומה הרי זה חיבור ואם נגע טבול יום במקצת העיסה נפסלה החלה ניטלה חלתה מתוכה וחזרה לתוכה אינו חיבור:
15
When a dough that was ordinary food became mixed withterumah or became leavened with yeast that is terumah, it is not disqualified when touched by a person who immersed that day.
טו
עיסה שנדמעה או שנתחמצה בשאור של תרומה אינה נפסלת בטבול יום:
16
If the grains from which the flour used to make a dough had been exposed to liquids and thus made susceptible to ritual impurity and then the flour was kneaded with fruit juice, should a person who immersed that day touch the dough, he disqualifies only the place he touches.
טז
עיסה שהוכשרה במשקין ונילושה במי פירות ונגע בה טבול יום לא פסל אלא מקום מגעו בלבד:
17
When food that is the first tithe was exposed to liquids and thus made susceptible to ritual impurity and a person who immersed that day or one with impure hands touched that food,terumat ma'aser should be separated from it in a state of purity. The rationale is that the first tithe is considered as ordinary food and neither a person who immersed that day nor one whose hands are impure disqualifies ordinary food, for ordinary food that is a tertiary derivative of impurity is pure, as we explained.
Similarly, a woman who immersed that day may knead dough, cut off a portion as challah, set it aside, place it in a container, put it together with the other dough in one container so that they are considered as one entity, so that it can be separated while the two are one entity. Afterwards, she designates it as challah, saying "This is challah." Once she designates it, she should not touch it, lest she disqualify it. She should follow a similar pattern if she was kneading in a kneading trough that had been immersed that day.
יז
מעשר ראשון שהוכשר ונגע בו טבול יום או ידים מסואבות מפרישין ממנו תרומת מעשר בטהרה מפני שמעשר ראשון כחולין וטבול יום וידים מסואבות אינם פוסלין את החולין שהשלישי בחולין טהור כמו שביארנו וכן האשה שהיא טבולת יום לשה את העיסה וקוצה לה חלה ומפרישתה ומניחתה בכלים ונותנתו עם שאר העיסה כאחת ומקפת על הכל כדי לתרום מן המוקף ואח"כ קוראה לה שם ואומרת הרי זה חלה ומשתקרא לה שם לא תגע בה שלא תפסלנה וכך היא עושה אם לשה בעריבה שהיא טבולת יום:
18
When a person fills bottles that were immersed that day from a jug of wine that is from the tithes from which terumat ma'aser had not been separated and says: "May this be terumat ma'aser for the wine in the jug at nightfall," it is pure terumah. The rationale is that the separated wine does not become terumat ma'aser until nightfall, as he stipulated. And at night, the day in which they were in an intermediate state will have ended for the bottles and they will become pure.
If the jug from which the wine was taken breaks before nightfall, the wine in the bottles is considered as tevel. If the bottles break, the wine in the jug is considered as tevel.
יח
לגין שהוא טבול יום שמילאהו מחבית מעשר שלא ניטלה תרומתו ואמר הרי זה תרומת מעשר על מה שבחבית אחר שתחשך הרי זו תרומה טהורה לפי שאינה נעשית תרומת מעשר עד שתחשך כפי תנאו ואחר שתחשך יעריב שמשו של לגין ויטהר נשברה החבית קודם שתחשך הלגין בטבלו נשבר הלגין החבית בטבלה:
19
A person who immersed after purifying himself from the impurity associated with a human corpse or the impurity that results from relations with a nidah may work in an olive press.
Similarly, other impure people who immersed themselves to regain purity may work with ordinary food that is pure with the exception of a zav and a zavah on their seventh day. Even though these individuals immersed themselves, they should not work in an olive press or become involved with pure foods lest they experience a discharge. In such an instance, they are considered impure retroactively, for the discharge disqualifies all the seven pure days, as we explained.
יט
טבול יום מטומאת מת ומבעילת נדה עושה בבית הבד וכן שאר הטמאים שטבלו עושין בטהרות חוץ מזב וזבה בשביעי שלהן שאף על פי שטבלו לא יעשו בבית הבד ולא יתעסקו בטהרות שמא יראו ונמצאו טמאים למפרע שהרי סותרין הכל כמו שביארנו:
• Melachim uMilchamot - Chapter 7
• Hayom Yom: Today's Hayom Yom
1
In both a milchemet mitzvah and a milchemet hareshut, a priest is appointed to address the nation before the battle. He is anointed with the oil of anointment and is called, the meshuach milchamah.
א
אחד מלחמת מצוה ואחד מלחמת הרשות ממנין כהן לדבר אל העם בשעת המלחמה ומושחין אותו בשמן המשחה וזהו הנקרא משוח מלחמה:
2
The meshuach milchamah speaks to the nation twice: Once, at the border, as the army is leaving before they assume battle positions. At that time, he tells the nation: 'Is there a man who has planted a vineyard and has not redeemed his first crop?...' (Deuteronomy 20:6). When these individuals hear his words, they should retreat from the battlefront.
He speaks a second time when the army has assumed battle positions: Then, he declares: 'Do not be afraid. Do not panic...' (ibid. 20:3).
ב
שתי פעמים מדבר משוח מלחמה אל העם אחת בספר בעת שיוצאין קודם שיערכו המלחמה אומר לעם מי האיש אשר נטע כרם ולא חללו וגו' כשישמע דבריו יחזור מעורכי המלחמה ואחת בעורכי המלחמה אומר אל תיראו ואל תחפזו:
3
When the armies assume battle positions and will shortly join in war, the meshuach milchamah stands in an elevated place before the array of the entire army. He addresses them in Hebrew:
Listen, Israel, today you are about to wage war against your enemies. Do not be faint-hearted. Do not be afraid. Do not panic and do not break ranks before them. God, your Lord, is the One accompanying you to do battle for you against your enemies to deliver you (ibid. 20:3-4).
These words are related by the meshuach milchamah. Afterwards, another priest of a lower rank, proclaims them to the people in a loud voice. Then, the meshuach milchamah announces:
Is there a man who has built a new house?... Let him go home...Is there a man who has planted a vineyard?... Let him go home...Is there a man who has consecrated a woman?... Let him go home... (ibid. 20:5-7).
These words are related by the meshuach milchamah. Afterwards, an officer proclaims these words to the nation in a loud voice. the officer announces on his own initiative: 'Is there a man who is afraid or faint-hearted? Let him go home...' (ibid. 20:8). Another officer proclaims these words to the people.
ג
עת שעורכין המערכות והם קרבים להלחם משוח מלחמה עומד במקום גבוה וכל המערכות לפניו ואומר להם בלשון הקדש שמע ישראל אתם קרבים היום למלחמה על אויביכם אל ירך לבבכם אל תיראו ואל תחפזו ואל תערצו מפניהם כי ה' אלהיכם ההולך עמכם להלחם לכם עם אויביכם להושיע אתכם עד כאן אומר משוח מלחמה וכהן אחר תחתיו משמיע אותו לכל העם בקול רם ואח"כ מדבר משוח מלחמה מי האיש אשר בנה בית חדש וגו' ומי האיש אשר נטע כרם וגו' ומי האיש אשר ארש וגו' עד כאן משוח מלחמה מדבר והשוטר משמיע לכל העם בקול רם ואחר כך מדבר השוטר מעצמו ואומר מי האיש הירא ורך הלבב ושוטר אחר משמיע לכל העם:
4
After these individuals depart from the battlefront, the army is arrayed again and commanding officers are appointed at the head of the nation.
Powerful officers with iron axes in their hands are placed in the rear of each array of troops. If a person wants to leave the battle, they have permission to chop off his legs, for flight is the beginning of defeat.
In which instances are the above-mentioned individuals sent away from the battlefront? In a milchemet hareshut. By contrast, in amilchemet mitzvah, the entire nation must go out to war, even a groom from his chamber, and a bride from her pavilion.
ד
ואחר שחוזרין כל החוזרין מעורכי המלחמה מתקנין את המערכות ופוקדים שרי צבאות בראש העם ומעמידין מאחור כל מערכה ומערכה שוטרים חזקים ועזים וכשילין של ברזל בידיהם הרוצה לחזור מן המלחמה הרשות בידן לחתוך את שוקו שתחלת נפילה ניסה בד"א שמחזירין אנשים אלו מעורכי המלחמה במלחמת הרשות אבל במלחמת מצוה הכל יוצאין ואפילו חתן מחדרו וכלה מחופתה:
5
Those who leave the battlefront include a person who builds:
a house to dwell in,
a barn for his cattle,
a woodshed, or
a storage house.
A person who builds one of the latter is deferred because those structures are also fit for dwelling.
Just as a person who builds a home is deferred from military service; so, too, one who buys a home, receives one as a present, or inherits one should also return from the front.
However, one who builds (a silo,) a gatehouse, an excedra, a porch, or a house that is less than four cubits by four cubits, and similarly, a person who steals a house does not return from the war.
ה
אחד הבונה בית לישיבתו ואחד הבונה בית הבקר בית העצים בית האוצרות הואיל וראוי לדירה ואחד הבונה ואחד הלוקח ואחד שניתן לו במתנה או היורש הרי זה חוזר אבל הבונה [בית התבן] ובית שער אכסדרה ומרפסת או בית שאין בו ארבע אמות על ארבע אמות או הגוזל בית הרי זה אינו חוזר:
6
Just as a person who plants a vineyard is deferred from military service; so, too, one who plants five fruit trees, even though they are of five different species recieves a similar deferment.
This applies to one who plants a vineyard, one who extends, one who grafts, the extensions and graftings must be significant enough to obligate the vine in orlah, one who buys, one who inherits, and one who received one as a present.
However, one who plants four fruit trees or five trees that do not bear fruit and similarly, one who steals a vineyard does not return from the battlefront because of it. Also, when a vineyard is planted by two partners, neither may return from the battlefront because of it.
ו
אחד הנוטע כרם ואחד הנוטע חמשה אילני מאכל ואפילו מחמשת מיני מאכל אחד הנוטע ואחד המבריך ואחד המרכיב הברכה והרכבה שהיא חייבת בערלה אחד הלוקח ואחד היורש ואחד שניתן לו במתנה אבל הנוטע ארבעה אילני מאכל או חמשה אילני סרק או שגזל כרם אינו חוזר עליו וכן כרם של שני שותפין אין חוזרין עליו:
7
Just as a man who consecrates a virgin is deferred from military service; so, too, a deferment is granted to one who consecrates a widow and similarly, to a man to whom a yevamahbecomes obligated. Even if there are five brothers and one of them dies, all should return from the battlefont.
If a man consecrates a wife on the condition that the Kiddushintake effect retroactively from the day they were given after a year has passed and that time period is completed during a war, he should return from the battlefield.
ז
אחד המארס את הבתולה ואחד המארס את האלמנה וכן אם נפלה לו יבמה אפילו חמשה אחים ומת אחד מהן כולן חוזרין קדש אשה מעכשיו ולאחר שנים עשר חדש ושלם הזמן במלחמה חוזר ובא לו:
8
A person who remarries his divorcee and one who consecrates a woman whom he is forbidden to marry, for example, a widow for a High Priest, a divorcee or a woman who has undergone chalitzah for a common priest, or a mamzer or anatinah to an Israelite, or an Israelitess to a mamzer or natin, should not return from the battlefield.
ח
המחזיר את גרושתו והמארס אשה האסורה עליו כגון אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט ממזרת ונתינה לישראל בת ישראל לממזר ולנתין אינו חוזר:
9
All those who return from the army camp, return when they hear the proclamation of the priest. They must supply food and water to their brethren in the army and fix the roads for them.
ט
כל אלו שחוזרין מעורכי המלחמה כששומעין את דברי הכהן חוזרין ומספקין מים ומזון לאחיהם שבצבא ומתקנין את הדרכים:
10
The following should not go out to the army camp at all and should not be bothered for any obligation whatsoever:
one who builds a house and dedicates it;
one who marries the woman he consecrated or his yevamah;
one who redeems his vineyard.
They are not conscripted until the completion of one year asDeuteronomy 24:5 states: 'He must remain free for his home for one year and rejoice with the bride he took.' The Oral Tradition teaches that the one-year deferment applies whether he purchased a house, married a woman, or began to benefit from the fruit of his vineyard.
י
ואלו שאין יוצאין לעורכי המלחמה כל עיקר ואין מטריחין אותם לשום דבר בעולם הבונה בית וחנכו והנושא ארוסתו או שייבם ומי שחלל כרמו אין יוצאין עד תום שנה שנאמר נקי יהיה לביתו שנה אחת ושמח את אשתו אשר לקח מפי הקבלה למדו שיהיה נקי שנה בין לבית שקנה בין לאשה שנשא בין לכרם שהתחיל לאכול פריו:
11
During this entire year, he is not obligated to supply the troops with food or water. He should not fix the roads, guard the walls or pay the levy for beams for the gates of the city, as ibid. states: 'He shall not enter military service or be assigned any duties.'
The repetition of the prohibition teaches that the transgression of two prohibitions are involved. He is not obligated to his city, nor to the army.
יא
כל השנה אין מספק מים ומזון ולא מתקן דרך ולא שומר בחומה ולא נותן לפסי העיר ולא יעבור עליו שום דבר בעולם שנאמר לא יצא בצבא ולא יעבור עליו לכל דבר לעבור בשני לאוין לא לצרכי העיר ולא לצרכי הגדוד:
12
If a person builds a house and rents it to others, in the event the tenants pay the rent beforehand, it is considered as if he has already benefited from it. If they do not pay him rent until after twelve months have passed, it is considered as if he has not yet derived benefit.
יב
בנה בית והשכירו לאחרים והקדים לו שכרו הרי זה כמי שחנכו נתן לו שכרו לאחר שנים עשר חדש הרי הוא כמי שלא חנכו עד עתה:
13
The following rules apply when a man built a house, placed his belongings inside, and locked them within: If he has to spend time guarding them, it is considered as if he derived benefit from the home and began dwelling there. If he does not have to sit and guard them, he is considered as one who has derived no benefit from his home as of yet.
יג
בנה בית ונתן בו חפציו ינעל עליהם אם היה צריך לבטל על שמירתן הרי זה כמי שחנכו והתחיל לישב בו ואם אינן צריכין לישב ולשומרן הרי זה כמי שלא חנכו:
14
Anyone that builds a house or plants a vineyard outside of the land of Israel, is not sent back [from the battlefront].
יד
וכל הבונה בית או נוטע כרם בחוצה לארץ אינו חוזר עליהן:
15
To whom does the phrase 'Is there a man who is afraid or faint-hearted]?' refer? The phrase should be interpreted simply, as applying to a person whose heart is not brave enough to stand in the throes of battle.
Once a soldier enters the throes of battle, he should rely on the Hope of Israel and their Savior in times of need. He should realize that he is fighting for the sake of the oneness of God's Name. Therefore, he should place his soul in his hand and not show fright or fear.
He should not worry about his wife or children. On the contrary, he should wipe their memory from his heart, removing all thoughts from his mind except the war.
Anyone who begins to feel anxious and worry in the midst of battle to the point where he frightens himself violates a negative commandment, as it is written (Deuteronomy 20:3): 'Do not be faint-hearted. Do not be afraid. Do not panic and do not break ranks before them.'
Furthermore, he is responsible for the blood of the entire Jewish nation. If he is not valiant, if he does not wage war with all his heart and soul, it is considered as if he shed the blood of the entire people, as ibid. 20:8 states: 'Let him go home, lest he demoralize the hearts of his brethren like his own.' Similarly, the prophetic tradition explicitly states: 'Cursed be he who does God's work deceitfully. Cursed be he who withholds his sword from blood.'Jeremiah 48:10
In contrast, anyone who fights with his entire heart, without fear, with the intention of sanctifying God's name alone, can be assured that he will find no harm, nor will bad overtake him. He will be granted a proper family in Israel and gather merit for himself and his children forever. He will also merit eternal life in the world to come as I Samuel 25:28-29 states: 'God will certainly make my lord a faithful house, for my lord fights the wars of God and evil will not be found with you... and my lord's soul will be bound in a bond of life with God.'
טו
מי האיש הירא ורך הלבב כמשמעו שאין בלבו כח לעמוד בקשרי המלחמה ומאחר שיכנס בקשרי המלחמה ישען על מקוה ישראל ומושיעו בעת צרה וידע שעל יחוד השם הוא עושה מלחמה וישים נפשו בכפו ולא יירא ולא יפחד ולא יחשוב לא באשתו ולא בבניו אלא ימחה זכרונם מלבו ויפנה מכל דבר למלחמה וכל המתחיל לחשוב ולהרהר במלחמה ומבהיל עצמו עובר בלא תעשה שנאמר אל ירך לבבכם אל תיראו ואל תחפזו ואל תערצו מפניהם ולא עוד אלא שכל דמי ישראל תלויין בצוארו ואם לא נצח ולא עשה מלחמה בכל לבו ובכל נפשו הרי זה כמי ששפך דמי הכל שנאמר ולא ימס את לבב אחיו כלבבו והרי מפורש בקבלה ארור עושה מלאכת ה' רמיה וארור מונע חרבו מדם וכל הנלחם בכל לבו בלא פחד ותהיה כוונתו לקדש את השם בלבד מובטח לו שלא ימצא נזק ולא תגיעהו רעה ויבנה לו בית נכון בישראל ויזכה לו ולבניו עד עולם ויזכה לחיי העולם הבא שנאמר כי עשה יעשה ה' לאדוני בית נאמן כי מלחמות ה' אדוני נלחם ורעה לא תמצא בך וגו' והיתה נפש אדוני צרורה בצרור החיים את ה' אלהיך:
Melachim uMilchamot - Chapter 8
1
When the army's troops enter the territory of gentiles, conquering them and taking them captive, they are permitted to eat meat from animals that died without being ritually slaughtered or which were trefe, and the flesh of pigs and similar animals, if they become hungry and can only find these forbidden foods.
Similarly, they may drink wine used in the worship of idols. This license is derived by the Oral Tradition which interpretsDeuteronomy 6:10-11: 'God... will give you... houses filled with all the good things' as 'pigs' necks and the like.'
א
חלוצי צבא כשיכנסו בגבול העכו"ם ויכבשום וישבו מהן מותר להן לאכול נבלות וטרפות ובשר חזיר וכיוצא בו אם ירעב ולא מצא מה יאכל אלא מאכלות אלו האסורים וכן שותה יין נסך מפי השמועה למדו ובתים מלאים כל טוב ערפי חזירים וכיוצא בהן:
2
Similarly, a soldier may engage in sexual relations with a woman while she is still a gentile if his natural inclination overcomes him. However, he may not engage in sexual relations with her and then, go on his way. Rather, he must bring her into his home as Deuteronomy 21:11 states 'If you see a beautiful woman among the prisoners...You shall bring her into the midst of your home...'
It is forbidden for him to engage in sexual relations with her a second time until he marries her.
ב
וכן בועל אשה בגיותה אם תקפו יצרו אבל לא יבעלנה וילך לו אלא מכניסה לתוך ביתו שנאמר וראית בשביה אשת יפת תואר ואסור לבעול אותה ביאה שניה עד שישאנה:
3
Relations with a yefat toar are only permitted while she is in captivity as the verse states ' If you see... among the prisoners.'
This license is permitted whether the woman is a virgin or not, even if she is married, for the gentiles' marriages are not recognized.
A number of laws are derived from the exegesis of the verse from Deuteronomy quoted above:
'And you desire' - even though she is not beautiful.
'Her' - and not another. He may not engage in sexual relations with two women. 'You may take her as a wife' - He may not take two women as captives with the intention of engaging in relations with one and saving the other for his father or brother.
What is the source which teaches that he may not pressure her in the midst of the war? Deuteronomy 21:12 states: 'You shall bring her into the midst of your home...' Thus, he must bring her into an (vacant) place and then, engage in relations with her.
ג
אין אשת יפת תואר מותרת אלא בשעת השביה שנאמר וראית בשביה בין בתולה בין בעולה בין אשת איש שאין אישות לעכו"ם והשקת אף על פי שאינה יפה בה ולא בחברתה שלא יבעול שתים ולקחת לך לאשה שלא יקח שתים ויבעול אחת ויניח אחת לאביו או לאחיו ומנין שלא ילחצנה במלחמה שנאמר והבאתה אל תוך ביתך יכניסה למקום ואחר כך יבעול:
4
A priest is also allowed relations with a yefat toar initially. For the Torah only permitted relations as a concession to man's natural inclination. However, he is not permitted to marry her afterwards, for she is a convert.
ד
הכהן מותר ביפת תואר בביאה ראשונה שלא דברה תורה אלא כנגד היצר אבל אינו יכול לישאנה אחר כך מפני שהיא גיורת:
5
What is the procedure which a Jew must follow regarding ayefat toar after he had relations with her once while she is still a gentile? If she desires to enter under the wings of the Shechinah, he may have her immersed in a mikveh for the purpose of conversion immediately.
If she does not accept the Jewish faith, she should dwell in his house for thirty days, as ibid. 21:13 states: 'She shall mourn her father and mother for thirty days.' Similarly, she should mourn the abandonment of her faith. Her captor should not prevent her from crying.
She must let her nails grow and shave her head so that she will not appear attractive to him. She must be together with him at home. Thus, when he enters, he sees her; when he leaves; he sees her, so that he becomes disgusted with her.
He must be patient with her so that she will accept the Jewish faith. If she accepts Judaism and he desires her, she may convert and immerse herself in the mikveh for that purpose, like other converts.
ה
וכיצד דין ישראל ביפת תואר אחרי שיבעלנה ביאה ראשונה והיא בגיותה אם קבלה עליה להכנס תחת כנפי השכינה מטבילה לשם גרות מיד ואם לא קבלה תשב בביתו שלשים יום שנאמר ובכתה את אביה ואת אמה ירח ימים וכן בוכה על דתה ואינו מונעה ומגדלת את צפרניה ומגלחת את ראשה כדי שתתגנה בעיניו ותהיה עמו בבית נכנס ורואה אותה יוצא ורואה אותה כדי שיקוץ בה ומגלגל עמה כדי שתקבל אם קבלה ורצה בה הרי זו מתגיירת וטובלת ככל הגרים:
6
A captor must wait three months before marrying his captive: the month of mourning and two months following it.
When he marries her, he must give her Kiddushin and a Ketubah. If he does not desire her, he must set her free. If he sells her, he violates a negative commandment, as Deuteronomy 21:14 states: 'You may not sell her for money.' Should a captor sell his captive, the sale is invalidated and he must return the money.
Similarly, if after having relations with her, he forces her to become a servant, he violates a negative commandment from the time he makes use of her as ibid. states: lo titamar boh. That phrase means 'he should not make use of her.'
ו
וצריכה להמתין שלשה חדשים חדש של בכיה ושני חדשים אחריו ונושאה בכתובה וקידושין אם לא חפץ בה משלחה לנפשה ואם מכרה עובר בלא תעשה שנאמר ומכר לא תמכרנה בכסף [ואם מכרה] אינה מכורה ומחזיר הדמים וכן אם כבשה אחר שנבעלה לשם שפחה משישתמש בה עובר בלא תעשה שנאמר לא תתעמר בה שלא ישתמש בה:
7
Her captor must be patient with her for twelve months if she refuses to convert.
If she still refuses after this interval has passed, she must agree to accept the seven universal laws commanded to Noah's descendants and then, she is set free. Her status is the same as all other resident aliens.
Her captor may not marry her, for it is forbidden to marry a woman who has not converted.
ז
לא רצתה להתגייר מגלגלין עמה שנים עשר חדש לא רצתה מקבלת שבע מצות שנצטוו בני נח ומשלחה לנפשה והרי היא ככל הגרים התושבים ואינו נושאה שאסור לישא אשה שלא נתגיירה:
8
If she conceives after the initial relations with her captor, the child has the status of a convert. In no regard is he considered as the captor's son, for his mother is a gentile. Rather, the court immerses him in the mikveh and takes responsibility for him.
Tamar was conceived from King David's initial relations with a yefat toar, but Avshalom was conceived after marriage. Thus, Tamar was only Avshalom's maternal sister and thus, would have been permitted to Amnon. This can be inferred from the statement II Samuel 13:13: 'Speak to the king, for he will not withhold me from you.'
ח
נתעברה מביאה ראשונה הרי הולד גר ואינו בנו לדבר מן הדברים מפני שהוא מן העכו"ם אלא בית דין מטבילין אותו על דעתם ותמר מביאה ראשונה של יפת תואר היתה אבל אבשלום נולד מאחר הנישואין נמצאת תמר אחות אבשלום מאמו ומותרת להנשא לאמנון וכן הוא אומר דבר נא אל המלך כי לא ימנעני ממך:
9
A yefat toar who does not desire to abandon idol worship after twelve months should be executed. Similarly, a treaty cannot be made with a city which desires to accept a peaceful settlement until they deny idol worship, destroy their places of worship, and accept the seven universal laws commanded Noah's descendants. For every gentile who does not accept these commandments must be executed if he is under our undisputed authority.
ט
יפת תואר שלא רצתה להניח ע"ז אחר השנים עשר חדש הורגין אותה וכן עיר שהשלימה אין כורתין להן ברית עד שיכפרו בע"ז ויאבדו את כל מקומותיה ויקבלו שאר המצות שנצטוו בני נח שכל עכו"ם שלא קבל מצות שנצטוו בני נח הורגין אותו אם ישנו תחת ידינו:
10
Moses only gave the Torah and mitzvot as an inheritance to Israel, as Deuteronomy 33:4 states: 'The Torah... is the inheritance of the congregation of Jacob,' and to all those who desire to convert from among the other nations, as Numbers 15:15states 'the convert shall be the same as you.' However, someone who does not desire to accept Torah and mitzvot, should not be forced to.
By the same regard, Moses was commanded by the Almighty to compel all the inhabitants of the world to accept the commandments given to Noah's descendants.
If one does not accept these commands, he should be executed. A person who formally accepts these commands is called a resident alien. This applies in any place. This acceptance must be made in the presence of three Torah scholars.
Anyone who agrees to circumcise himself and allows twelve months to pass without circumcising himself is considered as one of the nations.
י
משה רבינו לא הנחיל התורה והמצות אלא לישראל שנאמר מורשה קהלת יעקב ולכל הרוצה להתגייר משאר האומות שנאמר ככם כגר אבל מי שלא רצה אין כופין אותו לקבל תורה ומצות וכן צוה משה רבינו מפי הגבורה לכוף את כל באי העולם לקבל מצות שנצטוו בני נח וכל מי שלא יקבל יהרג והמקבל אותם הוא הנקרא גר תושב בכל מקום וצריך לקבל עליו בפני שלשה חברים וכל המקבל עליו למול ועברו עליו שנים עשר חדש ולא מל הרי זה כמן האומות:
11
Anyone who accepts upon himself the fulfillment of these seven mitzvot and is precise in their observance is considered one of 'the pious among the gentiles' and will merit a share in the world to come.
This applies only when he accepts them and fulfills them because the Holy One, blessed be He, commanded them in the Torah and informed us through Moses, our teacher, that Noah's descendants had been commanded to fulfill them previously.
However, if he fulfills them out of intellectual conviction, he is not a resident alien, nor of 'the pious among the gentiles,' nor of their wise men.
יא
כל המקבל שבע מצות ונזהר לעשותן הרי זה מחסידי אומות העולם ויש לו חלק לעולם הבא והוא שיקבל אותן ויעשה אותן מפני שצוה בהן הקב"ה בתורה והודיענו על ידי משה רבינו שבני נח מקודם נצטוו בהן אבל אם עשאן מפני הכרע הדעת אין זה גר תושב ואינו מחסידי אומות העולם ולא מחכמיהם:
Melachim uMilchamot - Chapter 9
1
Six precepts were commanded to Adam:
a) the prohibition against worship of false gods;
b) the prohibition against cursing God;
c) the prohibition against murder;
d) the prohibition against incest and adultery;
e) the prohibition against theft;
f) the command to establish laws and courts of justice.
Even though we have received all of these commands from Moses and, furthermore, they are concepts which intellect itself tends to accept, it appears from the Torah's words that Adam was commanded concerning them.
The prohibition against eating flesh from a living animal was added for Noah, as Genesis 9:4 states: 'Nevertheless, you may not eat flesh with its life, which is its blood.' Thus there are seven mitzvot.
These matters remained the same throughout the world until Abraham. When Abraham arose, in addition to these, he was commanded regarding circumcision. He also ordained the morning prayers.
Isaac separated tithes and ordained an additional prayer service before sunset. Jacob added the prohibition against eating the sciatic nerve. He also ordained the evening prayers. In Egypt, Amram was commanded regarding other mitzvot. Ultimately, Moses came and the Torah was completed by him.
א
על ששה דברים נצטווה אדם הראשון: על ע"ז ועל ברכת השם ועל שפיכות דמים ועל גילוי עריות ועל הגזל ועל הדינים אע"פ שכולן הן קבלה בידינו ממשה רבינו והדעת נוטה להן מכלל דברי תורה יראה שעל אלו נצטוה הוסיף לנח אבר מן החי שנאמר אך בשר בנפשו דמו לא תאכלו נמצאו שבע מצות וכן היה הדבר בכל העולם עד אברהם בא אברהם ונצטוה יתר על אלו במילה והוא התפלל שחרית ויצחק הפריש מעשר והוסיף תפלה אחרת לפנות היום ויעקב הוסיף גיד הנשה והתפלל ערבית ובמצרים נצטוה עמרם במצות יתירות עד שבא משה רבינו ונשלמה תורה על ידו:
2
A gentile who worships false gods is liable provided he worships them in an accepted manner.
A gentile is executed for every type of foreign worship which a Jewish court would consider worthy of capital punishment. However, a gentile is not executed for a type of foreign worship which a Jewish court would not deem worthy of capital punishment. Nevertheless, even though a gentile will not be executed for these forms of worship, he is forbidden to engage in all of them.
We should not allow them to erect a monument, or to plant anAsherah, or to make images and the like even though they are only for the sake of beauty.
ב
בן נח שעבד ע"ז הרי זה חייב והוא שיעבוד כדרכה וכל ע"ז שבית דין של ישראל ממיתין עליה בן נח נהרג עליה וכל שאין בית דין של ישראל ממיתין עליה אין בן נח נהרג עליה ואף על פי שאינו נהרג אסור בכל ואין מניחין אותו להקים מצבה ולא ליטע אשרה ולא לעשות צורות וכיוצא בהן לנוי:
3
A gentile who curses God's Name, whether he uses God's unique name or one of His other names, in any language, is liable. This law does not apply with regard to Jews.
ג
בן נח שבירך את השם בין שבירך בשם המיוחד בין שבירך בכינוי בכל לשון חייב מה שאין כן בישראל:
4
A gentile who slays any soul, even a fetus in its mother's womb, should be executed in retribution for its death. Similarly, if he slew a person who would have otherwise died in the near future, placed a person before a lion, or starved a person to death, he should be executed for through one manner or other, he killed.
Similarly, one should be executed if he killed a pursuer when he could have saved the latter's potential victim by maiming one of the pursuer's limbs. These laws do not apply with regard to Jews.
ד
בן נח שהרג נפש אפילו עובר במעי אמו נהרג עליו וכן אם הרג טריפה או שכפתו ונתנו לפי ארי או שהניחו ברעב עד שמת הואיל והמית מכל מקום נהרג וכן אם הרג רודף שיכול להצילו באחד מאיבריו נהרג עליו מה שאין כן בישראל:
5
There are six illicit sexual relations forbidden to a gentile:
a) his mother;
b) his father's wife;
c) a married woman;
d) his maternal sister;
e) a male;
f) an animal.
These prohibitions are derived from the verse Genesis 2:24: 'Therefore, a man shall leave his father and his mother and cling to his wife and they shall become one flesh.'
'His father' - alludes to his father's wife;
'his mother' - is to be understood simply;
'cling to his wife' - and not his colleague's wife;
'his wife' - and not a male;
'They shall become one flesh' - this excludes a domesticated animal, beast, or fowl for man can never become 'one flesh' with them.
The prohibition against relations with a maternal sister is derived from the verse Genesis 20:13: 'She is my sister, my father's daughter, but not my mother's. Thus, she became my wife.'
ה
שש עריות אסורות על בני נח: האם ואשת האב ואשת איש ואחותו מאמו וזכור ובהמה שנאמר על כן יעזוב איש את אביו זו אשת אביו ואת אמו כמשמעה ודבק באשתו ולא באשת חבירו באשתו ולא בזכור והיו לבשר אחד להוציא בהמה חיה ועוף שאין הוא והם בשר אחד ונאמר אחותי בת אבי היא אך לא בת אמי ותהי לי לאשה:
6
A gentile is liable for relations with his mother even though she was seduced or raped by his father and never married to him. She is, nevertheless, his mother.
He is liable for relations with his father's wife even after his father's death.
He is liable for relations with a male whether a minor or an adult and with an animal whether young or old. In the latter instance, the gentile alone is executed and not the animal. We are only commanded to kill an animal with which a Jew engaged in relations.
ו
בן נח חייב על מפותת אביו ואנוסת אביו הרי היא אמו מכל מקום וחייב על אשת אביו אפילו לאחר מיתת אביו וחייב על הזכור בין קטן בין גדול ועל הבהמה בין קטנה בין גדולה והוא נהרג לבדו ואין הורגין את הבהמה שלא נצטוו בהריגת בהמה אלא ישראל:
7
A gentile is not executed for adultery with his colleague's wife unless they engage in relations in the normal manner after she had engaged in relations with her husband at least once. However, if she was merely consecrated or had undergone a wedding ceremony, but had never engaged in relations with her husband, one is not liable for engaging in relations with her, as Genesis 20:3states: 'For she has been possessed by her husband.'
When does the above apply? When a gentile engages in relations with a gentile woman. However, a gentile who engages in relations with a married Jewess is liable whether their relations were carried out in a normal or abnormal manner.
Similarly, a gentile who engages in relations with a Jewish maiden who has been consecrated is stoned to death because of her as is the law regarding Jews. If he engages in relations with her after she has undergone the wedding ceremony, but has not engaged in relations with her husband, he is strangled to death as is the Jewish law. However, if he engages in relations with a Jewish woman after she engaged in relations with her husband once, he is sentenced to be executed by decapitation as if he had engaged in relations with a gentile woman.
ז
אין בן נח חייב על אשת חבירו עד שיבא עליה כדרכה אחר שנבעלה לבעלה אבל מאורסה או שנכנסה לחופה ולא נבעלה אין חייבין עליה שנאמר והיא בעולת בעל במה דברים אמורים בבן נח שבא על בת נח אבל עכו"ם הבא על הישראלית בין כדרכה בין שלא כדרכה חייב ואם היתה נערה מאורסה נסקל עליה כדיני ישראל בא עליה אחר שנכנסה לחופה ולא נבעלה הרי זה בחנק כדיני ישראל אבל אם בא על אשת ישראל אחר שנבעלה הרי זה כמי שבא על אשת עכו"ם חבירו ויהרג בסייף:
8
A gentile who singles out one of his maid-servants for one of his slaves and, afterwards, engages in relations with her is executed because of her for violation of the prohibition against adultery. However, he is not liable for relations with her until the matter has become public knowledge and everyone refers to her as 'the wife of X, the slave.'
When do relations with her become permitted again? When he separates her from his slave and uncovers her hair in the market-place.
When is a gentile woman considered divorced? When her husband removes her from his home and sends her on her own or when she leaves his domain and goes her own way. They have no written divorce proceedings.
The matter is not dependant on the man's volition alone. Whenever he or she decide to separate, they may and then, are no longer considered as married.
ח
בן נח שייחד שפחה לעבדו ובא עליה הרי זה נהרג עליה משום אשת חבירו ואינו חייב עליה עד שיפשט הדבר ואמרו לה העם זו דבית עבד פלוני ומאימתי תחזור להתירה משיפרישנה מעבדו ויפרע ראשה בשוק ומאימתי תהיה אשת חבירו כגרושה שלנו משיוציאנה מביתו וישלחנה לעצמה או משתצא היא מתחת רשותו ותלך לה שאין להם גירושין בכתב ואין הדבר תלוי בו לבד אלא כל זמן שירצה הוא או היא לפרוש זה מזה פורשין:
9
A gentile is liable for violating the prohibition against theft whether he stole from another gentile or from a Jew.
This applies to one who forcefully robs an individual or steals money, a kidnapper, an employer who withholds his worker's wages and the like, even a worker who eats from his employer's produce when he is not working. In all such cases, he is liable and is considered as a robber. With regard to Jews, the law is different.
Similarly, a gentile is liable for stealing an object worth less than ap'rutah. Thus, if one gentile stole an object worth less than ap'rutah and another gentile stole it from him, they are both executed because of it.
ט
בן נח חייב על הגזל בין שגזל עכו"ם בין שגזל ישראל ואחד הגוזל או הגונב ממון או גונב נפש או הכובש שכר שכיר וכיוצא בו אפילו פועל שאכל שלא בשעת מלאכה על הכל הוא חייב והרי הוא בכלל גזלן מה שאין כן בישראל וכן חייב על פחות משוה פרוטה ובן נח שגזל פחות משוה פרוטה ובא אחר וגזלה ממנו שניהן נהרגין עליה:
10
Similarly, a gentile is liable for violating the prohibition against eating a limb or flesh from a living creature. This applies regardless of the amount involved, for the specification of minimum amounts only applies to Jews.
A gentile is permitted blood from a living creature.
י
וכן חייב על אבר מן החי ועל בשר מן החי בכל שהוא שלא ניתנו השיעורין אלא לישראל בלבד ומותר הוא בדם מן החי:
11
The prohibition applies to a limb or flesh that is separated from either a domesticated animal or a beast. However, it appears to me that a gentile is not executed for eating a limb taken from a living bird.
יא
אחד האבר או הבשר הפורש מן הבהמה או מן החיה אבל העוף יראה לי שאין בן נח נהרג על אבר מן החי ממנו:
12
Though one slaughters an animal, even if one severs the two signs that distinguish it as having been slaughtered in a kosher manner, as long as the animal moves convulsively, the limbs and meat which are separated from it are forbidden to a gentile because of the prohibition against a limb from a living creature.
יב
השוחט את הבהמה אפילו שחט בה שני הסימנין כל זמן שהיא מפרכסת אבר ובשר הפורשין ממנה אסורין לבני נח משום אבר מן החי:
13
All prohibitions that apply to a Jew regarding a limb from a living creature also apply to gentiles. Furthermore, there are instances where a gentile would be held liable and a Jew will not for a gentile is liable for a limb or flesh from a living creature whether from a domesticated animal or a beast, whether from a kosher or non-kosher species.
Similarly, a gentile is forbidden to partake of a limb from a living creature for a limb or flesh which is separated from an animal that is moving convulsively even though a Jew has already severed the two signs.
יג
כל שאסור על ישראל משום אבר מן החי אסור על בני נח ויש שבני נח חייבין ולא ישראל שבני נח אחד בהמה וחיה בין טמאה בין טהורה חייבין עליה משום אבר מן החי ומשום בשר מן החי ואבר ובשר הפורשין מן המפרכסת אע"פ ששחט בה ישראל שני סימנין הרי זה אסור לבני נח משום אבר מן החי:
14
How must the gentiles fulfill the commandment to establish laws and courts? They are obligated to set up judges and magistrates in every major city to render judgement concerning these six mitzvot and to admonish the people regarding their observance.
A gentile who transgresses these seven commands shall be executed by decapitation. For this reason, all the inhabitants of Shechem were obligated to die. Shechem kidnapped. They observed and were aware of his deeds, but did not judge him.
A gentile is executed on the basis of the testimony of one witness and the verdict of a single judge. No warning is required. Relatives may serve as witnesses. However, a woman may not serve as a witness or a judge for them.
יד
וכיצד מצווין הן על הדינין חייבין להושיב דיינין ושופטים בכל פלך ופלך לדון בשש מצות אלו ולהזהיר את העם ובן נח שעבר על אחת משבע מצות אלו יהרג בסייף ומפני זה נתחייבו כל בעלי שכם הריגה שהרי שכם גזל והם ראו וידעו ולא דנוהו ובן נח נהרג בעד אחד ובדיין אחד בלא התראה ועל פי קרובין אבל לא בעדות אשה ולא תדון אשה להם:
• Thursday, 18 Tishrei, 5777 · 20 October 2016
• "Today's Day"
• Tuesday, Tishrei 20, 4th Day of Chol Hamoed Sukot, 5704
Torah lessons: Chumash: B'racha, Shlishi with Rashi.
Tehillim: 97-103.
Tanya: Therefore, evil in (p. 527) ...the sacred Zohar. (p. 527).
During the movements of the lulav (p. 240) one should touch the chest with the lulav at the spot one strikes his heart for ashamnu.
My father once said at a farbrengen that this (practice)1 is similar to the idea that only through the earnestness before davening, when one is embittered over his sins, can there afterwards be an emotional excitement in davening.
FOOTNOTES
1.Of touching the chest with the lulav at the spot where he strikes ashamnu; ashamnu being the daily confession-prayer for one's sins. (p. 61).
• Daily Thought:• "Today's Day"
• Tuesday, Tishrei 20, 4th Day of Chol Hamoed Sukot, 5704
Torah lessons: Chumash: B'racha, Shlishi with Rashi.
Tehillim: 97-103.
Tanya: Therefore, evil in (p. 527) ...the sacred Zohar. (p. 527).
During the movements of the lulav (p. 240) one should touch the chest with the lulav at the spot one strikes his heart for ashamnu.
My father once said at a farbrengen that this (practice)1 is similar to the idea that only through the earnestness before davening, when one is embittered over his sins, can there afterwards be an emotional excitement in davening.
FOOTNOTES
1.Of touching the chest with the lulav at the spot where he strikes ashamnu; ashamnu being the daily confession-prayer for one's sins. (p. 61).
Real Rich
The truly rich person is one whose very being is to give.
You only truly own that which you are capable of giving away.[Maamar Tefillah L’Mosheh 5729.]
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CHABAD - TODAY IN JUDAISM: Thursday, 20 October 2016 - Today is: Thursday, 18 Tishrei, 5777 · 20 October 2016.
Torah Reading
Sukkot Chol Hamoed 2: Numbers 29:20 “‘On the third day eleven bulls, two rams, fourteen male lambs in their first year, without defect; 21 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 22 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
23 “‘On the fourth day ten bulls, two rams, fourteen male lambs in their first year, without defect; 24 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 25 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
26 “‘On the fifth day nine bulls, two rams, fourteen male lambs in their first year, without defect; 27 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 28 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
Numbers 29:20 “‘On the third day eleven bulls, two rams, fourteen male lambs in their first year, without defect; 21 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 22 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
23 “‘On the fourth day ten bulls, two rams, fourteen male lambs in their first year, without defect; 24 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 25 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
Today's Laws & Customs - Sukkot (Chol Hamoed):
• Eat in Sukkah (7 days)
The festival of Sukkot, commemorating G-d's enveloping protection of the Children of Israel during their 40-year journey through the desert (1313-1273 BCE), is celebrated for seven days, beginning from the eve of Tishrei 15. During this time, we are commanded to "dwell" in asukkah -- a hut of temporary construction, with a roof covering of raw, unfinished vegetable matter (branches, reeds, bamboo, etc.) -- signifying the temporality and fragily of human habitation and man-made shelter and our utter dependence upon G-d's protection and providence. "How [does one fulfill] the mitzvah of dwelling in the sukkah? One should eat, drink, and live in the sukkah, both day and night, as one lives in one's house on the other days of the year: for seven days a person should make his home his temporary dwelling, and his sukkah his permanent dwelling" (Code of Jewish Law, Orach Chaim 639:1).
At least one k'zayit (approx. 1 oz.) of bread should be eaten in the sukkah on the first evening of the festival, between nightfall and midnight. A special blessing, Leishiv BaSukkah, is recited. For the rest of the festival, all meals must be eaten in the sukkah (see the Code of Jewish Lawor consult a Halachic authority as to what constitutes a "meal"). Chabad custom is to refrain from eating or drinking anything outside of the sukkah, even a glass of water.
Also see: the Ushpizin
Links: The Big Sukkah; The Temporary Dwelling; The Easy Mitzvah
• The "Four Kinds" (6 days)
"And you shall take for yourself on the first day," instructs the Torah in Leviticus "the splendid fruit of a tree, fronds of dates, the branch of the thick-leafed tree and aravot of the river." Torah SheBaal Peh (the oral tradition given to Moses at Sinai and handed through the generations, and later documented in the Mishnah and Talmud) identifies the four kinds as the etrog (citron), lulav (unopened palm branch), hadass (myrtle twig, of which three are taken) and aravah (willow, two twigs). The palm branch, three myrtle twigs and two willow twigs are bound together (with rings made from palm leaves).
Each day of Sukkot -- except Shabbat -- we take the lulav in hand, recite a blessing over it, take hold of the etrog, hold the "Four Kinds" together, and move them back and forth in all directions (right, left, forward, up, down and back). An additional blessing, shehecheyanu, is recited the first time that the Four Kinds are taken during the festival. We also hold the Four Kinds during the Hallel prayer (moving them as above in specified places in the text) and the Hoshaanot prayers (during which we march around the reading table in the synagogue) which are included in the daily service each day of Sukkot.
Link: The Four Mysteries of King Solomon
• "Water Drawing" Celebrations (7 nights)
When the Holy Temple stood in Jerusalem, one of the special Sukkot observances was to pour water on the Altar. The drawing of water for this purpose was preceded by all-night celebrations in the Temple courtyard; on the 15 steps leading to the azarah (inner courtyard) stood Levites while playing a variety of musical instruments, sages danced and juggled burning torches, and huge oil-burning lamps illuminated the entire city. The singing and dancing went on until daybreak, when a procession would make its way to the Shiloach Spring which flowed in a valley below the Temple to "draw water with joy." "One who did not see the joy of the water-drawing celebrations," declared the sages of the Talmud, "has not seen joy in his life."
While water was poured each day of the fetival, the special celebrations were held only onChol Hamoed since many of the elements of the celebration (e.g., the playing of musical instruments) are forbidden on Yom Tov.
Today, we commemorate these joyous celebrations by holding Simchat Beit HaShoeivah ("joy of the water drawing") events in the streets, with music and dancing. The Lubavitcher Rebbe initiated the custom of holding such celebrations on Shabbat and Yom Tov as well -- without musical instruments of course. The fact that we cannot celebrate as we did in the Temple, said the Rebbe, means that we are free to celebrate the joy of Sukkot with singing and dancing every day of the festival.
Link: The Taste of Water
• Chol Hamoed
The seven days of the festival of Sukkot consist of two days of "Yom Tov", followed by five days of "Chol Hamoed" ("weekdays of the festival"; also called "the intermediate days"). In the Land of Israel, there is only one day of Yom Tov, followed by six days of Chol Hamoed.
On Yom Tov all creative work is forbidden as on Shabbat, except for the tasks involved in food preparation (e.g., lighting a fire from a pre-existing flame, cooking, carrying "from domain to domain"); on Chol Hamoed, work whose avoidance would result in "significant loss" is permitted. Otherwise, all the mitzvot and customs of Sukkot apply: eating in the sukkah, taking the "four kinds", etc. The "Yaale V'yavo" prayer is included in all prayers and Grace After Meals. Hallel, Hoshaanot and Musaf are recited following the Shacharit (morning) prayers.
It is the Chabad custom not to put on tefillin during Chol Hamoed, as on Shabbat and the festivals.
Click here for a more detailed treatment of the laws of Chol Hamoed.
Today in Jewish History:
• Passing of Rabbi Nachman of Breslov (1810)
Passing of the famed Chassidic rebbe, Rabbi Nachman of Breslov, Ukraine (1772-1810). A great-grandson of the Baal Shem Tov, he championed a unique path of divine service that entails simplicity, joy, and solitude. He left no successor, but his teachings remain influential more than 200 years after his passing.
Daily Quote:
“And I will lead on slowly . . . until I come to my lord to Seir” (Genesis 33:14). Said Rabbi Abbahu: We have searched the entire Scriptures and did not find that Jacob ever went to Esau to the mountain of Seir. Is it possible that Jacob, the truthful, should deceive him? But when would he come to him? In the Messianic Era, when “the saviors shall ascend Mount Zion to judge the mountain of Esau.”[Midrash Rabbah]
Chitas and Rambam for today:
Chumash: Vezot Hab'rachah, 5th Portion Deuteronomy 33:22-33:26 with Rashi
• Deuteronomy Chapter 33
22And of Dan he said: "Dan is a young lion, streaming from Bashan." כבוּלְדָ֣ן אָמַ֔ר דָּ֖ן גּ֣וּר אַרְיֵ֑ה יְזַנֵּ֖ק מִן־הַבָּשָֽׁן:
Dan is a young lion: Dan was also located close to the border, and so [like Gad], he is compared to lions. — [Sifrei 33:22] דן גור אריה: אף הוא היה סמוך לספר לפיכך מושלו באריות:
streaming from Bashan: [This is to be understood] as the Targum [Onkelos] renders it [“His land drinks from the rivers that flow from Bashan”]. For the Jordan [river] comes out from Dan’s territory, from the Paneas cave, which is [a place called] Leshem, within the territory of Dan. [The children of Dan conquered Leshem and incorporated it into their territory, calling it Dan after their father,] as it is said,“And they called Leshem, Dan” (Joshua 19:47). - [Bech. 55a] And its source (זִנּוּק) and flow is from Bashan. Another explanation [of יְזַנֵּק מִן-הַבָּשָׁן] is: Just as a water flow (זִנּוּק) issues from one place and divides itself [afterwards] into two directions, similarly, the tribe of Dan [started with one territory and ended up] taking a portion in two places. First, they took the northwest [of the Land of Israel], namely, Ekron and its surroundings. But this did not suffice them. So they came and fought against Leshem, which is Paneas, located in the north-east [of the Land of Israel]. [Now Rashi demarcates these two areas geographically:] For the Jordan comes out of the Paneas [or Banias] cave, which is in the east [and at the northern extremity] of the Land of Israel, and then the river flows from the north [straight down] to the south, ending at the edge of the Salt Sea [“Dead Sea”], which in turn, is in the east of Judah’s territory, Judah having taken his territory in the southern part of the Land of Israel, as is delineated in the book of Joshua (19:47). This is the meaning of what is stated there: “And the border of the children of Dan went out from them, so the children of Dan arose and fought against Leshem [and took possession of it].” [So when this verse says“And the border of the children of Dan went out from them,” it means:] Their border was bursting outwards [as it were,] along that whole [eastern flank of the Land] where they originally took their inheritance. [Hence, whereas Dan started out with one territory, he ended up with two, just like a water flow (זִנּוּק) is one, and divides into two]. — [Sifrei 33:22] יזנק מן הבשן: כתרגומו שהיה הירדן יוצא מחלקו ממערת פמייאס והיא לשם שהיא בחלקו של דן, שנאמר (יהושע יט, מז) ויקראו ללשם דן וזינוקו וקילוחו מן הבשן. דבר אחר מה זינוק זה יוצא ממקום אחד ונחלק לשני מקומות, כך שבטו של דן נטלו חלק בשני מקומות. תחלה נטלו בצפונית מערבית עקרון וסביבותיה, ולא ספקו להם ובאו ונלחמו עם לשם שהיא פמייאס והיא בצפונית מזרחית, שהרי הירדן יוצא ממערת פמייאס והוא במזרחה של ארץ ישראל ובא מהצפון לדרום וכלה בקצה ים המלח, שהוא במזרח יהודה, שנטל בדרומה של ארץ ישראל, כמו שמפורש בספר יהושע, והוא שנאמר (שם יט, מז) ויצא גבול בני דן מהם ויעלו בני דן וילחמו עם לשם וגו', יצא גבולם מכל אותו הרוח שהתחילו לנחול בו:
23And of Naftali he said, "Naftali is favorably satisfied and full of the Lord's blessing. Possess the Sea and the south." כגוּלְנַפְתָּלִ֣י אָמַ֔ר נַפְתָּלִי֙ שְׂבַ֣ע רָצ֔וֹן וּמָלֵ֖א בִּרְכַּ֣ת יְהֹוָ֑ה יָ֥ם וְדָר֖וֹם יְרָֽשָׁה:
favorably satisfied: Naftali’s land would fully satisfy all its inhabitants. שבע רצון: שהיתה ארצו שבעה כל רצון יושביה:
Possess the sea and the south: The sea of Kinnereth fell within Naftali’s portion; moreover, he took a rope’s length of fishing-coast on its south[ern shore] for spreading out his nets and trawls. — [B.K. 81b] ים ודרום ירשה: ים כנרת נפלה בחלקו ונטל מלא חבל חרם בדרומה לפרוש חרמים ומכמורות:
Possess: Heb. יְרָשָׁה. This word is in the imperative form and is equivalent to [the simple command רֵשׁ] in“Go up and possess (רֵשׁ) ” (Deut. 1:21). The fact that the accent is placed on next to the last syllable in the word, namely on the reish, proves this point, like the words: יְרַשׁ (possess!), יְדַע (know!), לְקַח (take!) and שְׁמַע (listen!). Now, when one adds a hey at the end of this [simple command] form, the accent is on next to the last syllable of the word to become: לְקָחָה סְלָחָה יְדָעָה שְׁמָעָה Here also, יְרָשָׁה is an imperative form. Accordingly, in the Masoreth Gedolah , we find this in the alphabetically arranged imperative forms of verbs, which have their accents on next to the last syllable. ירשה: לשון צווי, כמו (דברים א, כא) עלה רש, והטעם שלמעלה ברי"ש מוכיח, כמו ירש, ידע, לקח, שמע, כשמוסיף בו ה"א יהיה הטעם למעלה שמעה, ידעה, סלחה, לקחה אף כאן ירשה לשון צווי. ובמסורת הגדולה מצינו באלפא ביתא לשון צווי דטעמיהון מלעיל:
24And of Asher he said: "May Asher be blessed with sons. He will be pleasing to his brothers, and immerse his foot in oil. כדוּלְאָשֵׁ֣ר אָמַ֔ר בָּר֥וּךְ מִבָּנִ֖ים אָשֵׁ֑ר יְהִ֤י רְצוּי֙ אֶחָ֔יו וְטֹבֵ֥ל בַּשֶּׁ֖מֶן רַגְלֽוֹ:
May Asher be blessed with sons: I saw in Sifrei the following (33:24): “Among all of the tribes, you will not find one that is blessed with sons as Asher was.” But I do not know in which regard. ברוך מבנים אשר: ראיתי בספרי אין לך בכל השבטים שנתברך בבנים כאשר, ואיני יודע כיצד:
He will be pleasing to his brothers: Asher pleased his brothers with “Onpakinon oil” [oil of unripe olives, used for anointing one’s skin] and tasty foods (?), and they please him [by repaying him] with grain. Another explanation of “He will be pleasing to his brothers” : Because the women who came from Asher were beautiful [and were sought after for marriage]. This is the meaning of what is stated in Chronicles (I Chron. 7:31). [when it speaks of Malchiel, Asher’s grandson]“he was the father בִּרְזָיִת [literally, olive-child]” that is to say, his daughters were married to Kohanim Gedolim [and kings], who were anointed with olive oil (זַיִת) . - [Gen. Rabbah 71:10] יהי רצוי אחיו: שהיה מתרצה לאחיו בשמן אנפיקינון ובקפלאות והם מרצין לו בתבואה. דבר אחר יהי רצוי אחיו שהיו בנותיו נאות והוא שנאמר (דברי הימים א' ז, לא) הוא אבי ברזית, שהיו בנותיו נשואות לכהנים גדולים הנמשחים בשמן זית:
and immerse his foot in oil: for his land flowed like a spring with oil. It once happened, that the people of Laodicea were in need of oil, and they appointed an agent [who was sent from place to place, until he found an olive farmer. The latter brought this agent to his home, and there, the olive farmer washed himself and then dipped his hands and feet, thereby fulfilling our verse here: “And dip his foot in oil.” Then, he supplied the agent from Laodicea with one million, one hundred and eighteen thousand maneh worth of olive oil!]. — [Tractate Men. 85b] וטובל בשמן רגלו: שהיתה ארצו מושכת שמן כמעין. ומעשה שנצטרכו אנשי לודקיא לשמן מנו להם פולמוסטום אחד וכו', כדאיתא במנחות (פה ב):
25Your locks are iron and copper, and the days of your old age will be like the days of your youth. כהבַּרְזֶ֥ל וּנְח֖שֶׁת מִנְעָלֶ֑ךָ וּכְיָמֶ֖יךָ דָּבְאֶֽךָ:
Your locks are iron and copper: Now he [Moses] addresses all Israel, whose strong men dwelled in the border cities and would “lock up” the Land [as it were, with their protection], so that the enemies would be unable to enter. It was as if the Land was closed up with locks and bolts made of iron and copper. Another explanation: Your locks are iron and copper-Your land is “locked in” by mountains, from which iron and copper are mined. [In this respect] Asher’s territory was [considered] the “lock of the Land of Israel.” — [Sifrei 33:25] ברזל ונחשת מנעלך: עכשיו הוא מדבר נגד כל ישראל, שהיו גבוריהם יושבים בערי הספר ונועלים אותה שלא יוכלו האויבים ליכנס בה כאלו היא סגורה במנעולים ובריחים של ברזל ונחשת. דבר אחר ברזל ונחשת מנעלך ארצכם נעולה בהרים שחוצבין מהם ברזל ונחשת, וארצו של אשר היתה מנעולה של ארץ ישראל:
and the days of your old age will be like the days of your youth: Heb. וּכְיָמֶיךָ דָּבְאֶךָ. Like the days that are your best, namely, your first days, the days of your youth-so will be the days of your old age, days which [ordinarily] flow away (דּוֹאֲבִים), are painful, and decline. Another explanation of וּכְיָמֶיךָ דָּבְאֶךָ is: וּכְיָמֶיךָ - the days which can be enumerated as your good days, namely, all those days on which you fulfilled the will of the Omnipresent - דָּבְאֶךָ, so will be “your flowing,” i.e., all the countries [in the world] will make silver and gold flow into the Land of Israel. For Israel will be blessed with fruits, so that all the countries will be supplied by it, consequently pouring their silver and gold into it, ascorant in Old French. Moreover, the world’s silver and gold will be depleted, because they will pour it into your Land. — [Sifrei 33:25] וכימיך דבאך: וכימים שהם טובים לך, שהן ימי תחלתך ימי נעוריך כן יהיו ימי זקנתך, שהם דואבים זבים ומתמוטטים. דבר אחר וכימיך דבאך וכימיך שהם טובים לך כמנין ימיך, כל הימים אשר אתם עושים רצונו של מקום, יהיו דבאך שכל הארצות יהיו דובאות כסף וזהב לארץ ישראל, שתהא מבורכת בפירות. וכל הארצות מתפרנסות הימנה וממשיכות לה כספם וזהבם אישקורונ"ט [ישפעו]. הכסף והזהב כלה מהם, שהן מזיבות אותם לארצכם:
26Jeshurun, there is none like God; He Who rides the heavens is at your assistance, and with His majesty, [He rides] the skies, כואֵ֥ין כָּאֵ֖ל יְשֻׁר֑וּן רֹכֵ֤ב שָׁמַ֨יִם֙ בְּעֶזְרֶ֔ךָ וּבְגַֽאֲוָת֖וֹ שְׁחָקִֽים:
Jeshurun: There is none like God - Jeshurun, you should know that there is none like God among all the gods of the peoples, and that their rock is not like your Rock. אין כאל ישרון: דע לך ישורון שאין כאל בכל אלהי העמים ולא כצורך צורם:
He Who rides the heavens: is the same God Who is at your assistance, and with His majesty, He rides the skies. רכב שמים: הוא אותו אלוה שבעזרך ובגאותו הוא רוכב שחקים:
Daily Tehillim: Psalms
• Chapter 88
The psalmist weeps and laments bitterly over the maladies and suffering Israel endures in exile, which he describes in detail.
1. A song, a psalm by the sons of Korach, for the Conductor, upon the machalat le'anot; 1 a maskil2 for Heiman the Ezrachite.
2. O Lord, God of my deliverance, by day I cried out [to You], by night I [offer my prayer] before You.
3. Let my prayer come before You; turn Your ear to my supplication.
4. For my soul is sated with affliction, and my life has reached the grave.
5. I was reckoned with those who go down to the pit, I was like a man without strength.
6. [I am regarded] among the dead who are free, like corpses lying in the grave, of whom You are not yet mindful, who are yet cut off by Your hand.
7. You have put me into the lowest pit, into the darkest places, into the depths.
8. Your wrath has weighed heavily upon me, and all the waves [of Your fury] have constantly afflicted me.
9. You have estranged my friends from me, You have made me abhorrent to them; I am imprisoned and unable to leave.
10. My eye is afflicted because of distress; I call to You, O Lord, every day; I have stretched out my hands [in prayer] to You.
11. Do You perform wonders for the deceased? Do the dead stand to offer You praise? Selah.
12. Is Your kindness recounted in the grave, your faithfulness in the place of perdition?
13. Are Your wondrous deeds known in the darkness [of the grave], or Your righteousness in the land of oblivion?
14. But, I, to You, O Lord, I cry; each morning my prayer comes before You.
15. Why, O Lord, do You forsake my soul? Why do You conceal Your countenance from Me?
16. From my youth I have been afflicted and approaching death, yet I have borne the fear of You which is firmly established within me.
17. Your furies have passed over me; Your terrors have cut me down.
18. They have engulfed me like water all day long, they all together surrounded me.
19. You have estranged from me beloved and friend; I have been rejected by my intimates.
FOOTNOTES
1.A musical instrument(Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 89
This psalm speaks of the kingship of the House of David, the psalmist lamenting its fall from power for many years, and God's abandonment and spurning of us.
1. A maskil1 by Eitan the Ezrachite.
2. I will sing of the Lord's kindness forever; to all generations I will make known Your faithfulness with my mouth.
3. For I have said, "The world is built with kindness; there in the heavens You establish Your faithfulness.”
4. I have made a covenant with My chosen one; I have sworn to David, My servant:
5. "I will establish Your descendants forever; I will build your throne for all generations," Selah.
6. Then the heavens will extol Your wonders, O Lord; Your faithfulness, too, in the congregation of the holy ones.
7. Indeed, who in heaven can be compared to the Lord, who among the supernal beings can be likened to the Lord!
8. The Almighty is revered in the great assembly of the holy ones, awe-inspiring to all who surround Him.
9. O Lord, God of Hosts, who is mighty like You, O God! Your faithfulness surrounds You.
10. You rule the vastness of the sea; when its waves surge, You still them.
11. You crushed Rahav (Egypt) like a corpse; with Your powerful arm You scattered Your enemies.
12. Yours are the heavens, the earth is also Yours; the world and all therein-You established them.
13. The north and the south-You created them; Tabor and Hermon sing of [the greatness] of Your Name.
14. Yours is the arm which has the might; strengthen Your hand, raise high Your right hand.
15. Righteousness and justice are the foundation of Your throne; kindness and truth go before Your countenance.
16. Fortunate is the people who know the sound of the shofar; Lord, they walk in the light of Your countenance.
17. They rejoice in Your Name all day, and they are exalted through Your righteousness.
18. Indeed, You are the splendor of their might, and in Your goodwill our glory is exalted.
19. For our protectors turn to the Lord, and our king to the Holy One of Israel.
20. Then You spoke in a vision to Your pious ones and said: "I have granted aid to [David] the mighty one; I have exalted the one chosen from among the people.
21. I have found David, My servant; I have anointed him with My holy oil.
22. It is he whom My hand shall be prepared [to assist]; My arm, too, shall strengthen him.
23. The enemy shall not prevail over him, nor shall the iniquitous person afflict him.
24. And I will crush his adversaries before him, and will strike down those who hate him.
25. Indeed, My faithfulness and My kindness shall be with him, and through My Name his glory shall be exalted.
26. I will set his hand upon the sea, his right hand upon the rivers.
27. He will call out to Me, 'You are my Father, my God, the strength of my deliverance.’
28. I will also make him [My] firstborn, supreme over the kings of the earth.
29. I will maintain My kindness for him forever; My covenant shall remain true to him.
30. And I will bestow [kingship] upon his seed forever, and his throne will endure as long as the heavens last.
31. If his children forsake My Torah and do not walk in My ordinances;
32. if they profane My statutes and do not observe My commandments,
33. then I will punish their transgression with the rod and their misdeeds with plagues.
34. Yet I shall not take away My kindness from him, nor betray My faithfulness.
35. I will not abrogate My covenant, nor change that which has issued from My lips.
36. One thing I have sworn by My holiness-I will not cause disappointment to David.
37. His seed will endure forever and his throne will be [resplendent] as the sun before Me.
38. Like the moon, it shall be established forever; [the moon] is a faithful witness in the sky for all time.”
39. Yet You have forsaken and abhorred; You became enraged at Your anointed.
40. You annulled the covenant with Your servant; You have profaned his crown [by casting it] to the ground.
41. You shattered all his fences; You turned all his strongholds into ruin.
42. All wayfarers despoiled him; he has become a disgrace to his neighbors.
43. You have uplifted the right hand of his adversaries; You have made all his enemies rejoice.
44. You also turned back the blade of his sword, and did not sustain him in battle.
45. You put an end to his splendor, and toppled his throne to the ground.
46. You have cut short the days of his youth; You have enclothed him with long-lasting shame.
47. How long, O Lord, will You conceal Yourself-forever? [How long] will Your fury blaze like fire?
48. O remember how short is my life span! Why have You created all children of man for naught?
49. What man can live and not see death, can save his soul forever from the grave?
50. Where are Your former deeds of kindness, my Lord, which You swore to David in Your faithfulness?
51. Remember, my Lord, the disgrace of Your servants, that I bear in my bosom from all the many nations;
52. that Your enemies have disgraced, O Lord, that they have disgraced the footsteps of Your anointed.
53. Blessed is the Lord forever, Amen and Amen.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Tanya: Iggeret HaKodesh, middle of Epistle 23
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 18 Tishrei, 5777 · 20 October 2016
• Iggeret HaKodesh, middle of Epistle 23
• וההפרש שבין השראה לקביעות שכר, מובן למביני מדע
• Rambam: Sefer Hamitzvos:
• Deuteronomy Chapter 33
22And of Dan he said: "Dan is a young lion, streaming from Bashan." כבוּלְדָ֣ן אָמַ֔ר דָּ֖ן גּ֣וּר אַרְיֵ֑ה יְזַנֵּ֖ק מִן־הַבָּשָֽׁן:
Dan is a young lion: Dan was also located close to the border, and so [like Gad], he is compared to lions. — [Sifrei 33:22] דן גור אריה: אף הוא היה סמוך לספר לפיכך מושלו באריות:
streaming from Bashan: [This is to be understood] as the Targum [Onkelos] renders it [“His land drinks from the rivers that flow from Bashan”]. For the Jordan [river] comes out from Dan’s territory, from the Paneas cave, which is [a place called] Leshem, within the territory of Dan. [The children of Dan conquered Leshem and incorporated it into their territory, calling it Dan after their father,] as it is said,“And they called Leshem, Dan” (Joshua 19:47). - [Bech. 55a] And its source (זִנּוּק) and flow is from Bashan. Another explanation [of יְזַנֵּק מִן-הַבָּשָׁן] is: Just as a water flow (זִנּוּק) issues from one place and divides itself [afterwards] into two directions, similarly, the tribe of Dan [started with one territory and ended up] taking a portion in two places. First, they took the northwest [of the Land of Israel], namely, Ekron and its surroundings. But this did not suffice them. So they came and fought against Leshem, which is Paneas, located in the north-east [of the Land of Israel]. [Now Rashi demarcates these two areas geographically:] For the Jordan comes out of the Paneas [or Banias] cave, which is in the east [and at the northern extremity] of the Land of Israel, and then the river flows from the north [straight down] to the south, ending at the edge of the Salt Sea [“Dead Sea”], which in turn, is in the east of Judah’s territory, Judah having taken his territory in the southern part of the Land of Israel, as is delineated in the book of Joshua (19:47). This is the meaning of what is stated there: “And the border of the children of Dan went out from them, so the children of Dan arose and fought against Leshem [and took possession of it].” [So when this verse says“And the border of the children of Dan went out from them,” it means:] Their border was bursting outwards [as it were,] along that whole [eastern flank of the Land] where they originally took their inheritance. [Hence, whereas Dan started out with one territory, he ended up with two, just like a water flow (זִנּוּק) is one, and divides into two]. — [Sifrei 33:22] יזנק מן הבשן: כתרגומו שהיה הירדן יוצא מחלקו ממערת פמייאס והיא לשם שהיא בחלקו של דן, שנאמר (יהושע יט, מז) ויקראו ללשם דן וזינוקו וקילוחו מן הבשן. דבר אחר מה זינוק זה יוצא ממקום אחד ונחלק לשני מקומות, כך שבטו של דן נטלו חלק בשני מקומות. תחלה נטלו בצפונית מערבית עקרון וסביבותיה, ולא ספקו להם ובאו ונלחמו עם לשם שהיא פמייאס והיא בצפונית מזרחית, שהרי הירדן יוצא ממערת פמייאס והוא במזרחה של ארץ ישראל ובא מהצפון לדרום וכלה בקצה ים המלח, שהוא במזרח יהודה, שנטל בדרומה של ארץ ישראל, כמו שמפורש בספר יהושע, והוא שנאמר (שם יט, מז) ויצא גבול בני דן מהם ויעלו בני דן וילחמו עם לשם וגו', יצא גבולם מכל אותו הרוח שהתחילו לנחול בו:
23And of Naftali he said, "Naftali is favorably satisfied and full of the Lord's blessing. Possess the Sea and the south." כגוּלְנַפְתָּלִ֣י אָמַ֔ר נַפְתָּלִי֙ שְׂבַ֣ע רָצ֔וֹן וּמָלֵ֖א בִּרְכַּ֣ת יְהֹוָ֑ה יָ֥ם וְדָר֖וֹם יְרָֽשָׁה:
favorably satisfied: Naftali’s land would fully satisfy all its inhabitants. שבע רצון: שהיתה ארצו שבעה כל רצון יושביה:
Possess the sea and the south: The sea of Kinnereth fell within Naftali’s portion; moreover, he took a rope’s length of fishing-coast on its south[ern shore] for spreading out his nets and trawls. — [B.K. 81b] ים ודרום ירשה: ים כנרת נפלה בחלקו ונטל מלא חבל חרם בדרומה לפרוש חרמים ומכמורות:
Possess: Heb. יְרָשָׁה. This word is in the imperative form and is equivalent to [the simple command רֵשׁ] in“Go up and possess (רֵשׁ) ” (Deut. 1:21). The fact that the accent is placed on next to the last syllable in the word, namely on the reish, proves this point, like the words: יְרַשׁ (possess!), יְדַע (know!), לְקַח (take!) and שְׁמַע (listen!). Now, when one adds a hey at the end of this [simple command] form, the accent is on next to the last syllable of the word to become: לְקָחָה סְלָחָה יְדָעָה שְׁמָעָה Here also, יְרָשָׁה is an imperative form. Accordingly, in the Masoreth Gedolah , we find this in the alphabetically arranged imperative forms of verbs, which have their accents on next to the last syllable. ירשה: לשון צווי, כמו (דברים א, כא) עלה רש, והטעם שלמעלה ברי"ש מוכיח, כמו ירש, ידע, לקח, שמע, כשמוסיף בו ה"א יהיה הטעם למעלה שמעה, ידעה, סלחה, לקחה אף כאן ירשה לשון צווי. ובמסורת הגדולה מצינו באלפא ביתא לשון צווי דטעמיהון מלעיל:
24And of Asher he said: "May Asher be blessed with sons. He will be pleasing to his brothers, and immerse his foot in oil. כדוּלְאָשֵׁ֣ר אָמַ֔ר בָּר֥וּךְ מִבָּנִ֖ים אָשֵׁ֑ר יְהִ֤י רְצוּי֙ אֶחָ֔יו וְטֹבֵ֥ל בַּשֶּׁ֖מֶן רַגְלֽוֹ:
May Asher be blessed with sons: I saw in Sifrei the following (33:24): “Among all of the tribes, you will not find one that is blessed with sons as Asher was.” But I do not know in which regard. ברוך מבנים אשר: ראיתי בספרי אין לך בכל השבטים שנתברך בבנים כאשר, ואיני יודע כיצד:
He will be pleasing to his brothers: Asher pleased his brothers with “Onpakinon oil” [oil of unripe olives, used for anointing one’s skin] and tasty foods (?), and they please him [by repaying him] with grain. Another explanation of “He will be pleasing to his brothers” : Because the women who came from Asher were beautiful [and were sought after for marriage]. This is the meaning of what is stated in Chronicles (I Chron. 7:31). [when it speaks of Malchiel, Asher’s grandson]“he was the father בִּרְזָיִת [literally, olive-child]” that is to say, his daughters were married to Kohanim Gedolim [and kings], who were anointed with olive oil (זַיִת) . - [Gen. Rabbah 71:10] יהי רצוי אחיו: שהיה מתרצה לאחיו בשמן אנפיקינון ובקפלאות והם מרצין לו בתבואה. דבר אחר יהי רצוי אחיו שהיו בנותיו נאות והוא שנאמר (דברי הימים א' ז, לא) הוא אבי ברזית, שהיו בנותיו נשואות לכהנים גדולים הנמשחים בשמן זית:
and immerse his foot in oil: for his land flowed like a spring with oil. It once happened, that the people of Laodicea were in need of oil, and they appointed an agent [who was sent from place to place, until he found an olive farmer. The latter brought this agent to his home, and there, the olive farmer washed himself and then dipped his hands and feet, thereby fulfilling our verse here: “And dip his foot in oil.” Then, he supplied the agent from Laodicea with one million, one hundred and eighteen thousand maneh worth of olive oil!]. — [Tractate Men. 85b] וטובל בשמן רגלו: שהיתה ארצו מושכת שמן כמעין. ומעשה שנצטרכו אנשי לודקיא לשמן מנו להם פולמוסטום אחד וכו', כדאיתא במנחות (פה ב):
25Your locks are iron and copper, and the days of your old age will be like the days of your youth. כהבַּרְזֶ֥ל וּנְח֖שֶׁת מִנְעָלֶ֑ךָ וּכְיָמֶ֖יךָ דָּבְאֶֽךָ:
Your locks are iron and copper: Now he [Moses] addresses all Israel, whose strong men dwelled in the border cities and would “lock up” the Land [as it were, with their protection], so that the enemies would be unable to enter. It was as if the Land was closed up with locks and bolts made of iron and copper. Another explanation: Your locks are iron and copper-Your land is “locked in” by mountains, from which iron and copper are mined. [In this respect] Asher’s territory was [considered] the “lock of the Land of Israel.” — [Sifrei 33:25] ברזל ונחשת מנעלך: עכשיו הוא מדבר נגד כל ישראל, שהיו גבוריהם יושבים בערי הספר ונועלים אותה שלא יוכלו האויבים ליכנס בה כאלו היא סגורה במנעולים ובריחים של ברזל ונחשת. דבר אחר ברזל ונחשת מנעלך ארצכם נעולה בהרים שחוצבין מהם ברזל ונחשת, וארצו של אשר היתה מנעולה של ארץ ישראל:
and the days of your old age will be like the days of your youth: Heb. וּכְיָמֶיךָ דָּבְאֶךָ. Like the days that are your best, namely, your first days, the days of your youth-so will be the days of your old age, days which [ordinarily] flow away (דּוֹאֲבִים), are painful, and decline. Another explanation of וּכְיָמֶיךָ דָּבְאֶךָ is: וּכְיָמֶיךָ - the days which can be enumerated as your good days, namely, all those days on which you fulfilled the will of the Omnipresent - דָּבְאֶךָ, so will be “your flowing,” i.e., all the countries [in the world] will make silver and gold flow into the Land of Israel. For Israel will be blessed with fruits, so that all the countries will be supplied by it, consequently pouring their silver and gold into it, ascorant in Old French. Moreover, the world’s silver and gold will be depleted, because they will pour it into your Land. — [Sifrei 33:25] וכימיך דבאך: וכימים שהם טובים לך, שהן ימי תחלתך ימי נעוריך כן יהיו ימי זקנתך, שהם דואבים זבים ומתמוטטים. דבר אחר וכימיך דבאך וכימיך שהם טובים לך כמנין ימיך, כל הימים אשר אתם עושים רצונו של מקום, יהיו דבאך שכל הארצות יהיו דובאות כסף וזהב לארץ ישראל, שתהא מבורכת בפירות. וכל הארצות מתפרנסות הימנה וממשיכות לה כספם וזהבם אישקורונ"ט [ישפעו]. הכסף והזהב כלה מהם, שהן מזיבות אותם לארצכם:
26Jeshurun, there is none like God; He Who rides the heavens is at your assistance, and with His majesty, [He rides] the skies, כואֵ֥ין כָּאֵ֖ל יְשֻׁר֑וּן רֹכֵ֤ב שָׁמַ֨יִם֙ בְּעֶזְרֶ֔ךָ וּבְגַֽאֲוָת֖וֹ שְׁחָקִֽים:
Jeshurun: There is none like God - Jeshurun, you should know that there is none like God among all the gods of the peoples, and that their rock is not like your Rock. אין כאל ישרון: דע לך ישורון שאין כאל בכל אלהי העמים ולא כצורך צורם:
He Who rides the heavens: is the same God Who is at your assistance, and with His majesty, He rides the skies. רכב שמים: הוא אותו אלוה שבעזרך ובגאותו הוא רוכב שחקים:
Daily Tehillim: Psalms
• Chapter 88
The psalmist weeps and laments bitterly over the maladies and suffering Israel endures in exile, which he describes in detail.
1. A song, a psalm by the sons of Korach, for the Conductor, upon the machalat le'anot; 1 a maskil2 for Heiman the Ezrachite.
2. O Lord, God of my deliverance, by day I cried out [to You], by night I [offer my prayer] before You.
3. Let my prayer come before You; turn Your ear to my supplication.
4. For my soul is sated with affliction, and my life has reached the grave.
5. I was reckoned with those who go down to the pit, I was like a man without strength.
6. [I am regarded] among the dead who are free, like corpses lying in the grave, of whom You are not yet mindful, who are yet cut off by Your hand.
7. You have put me into the lowest pit, into the darkest places, into the depths.
8. Your wrath has weighed heavily upon me, and all the waves [of Your fury] have constantly afflicted me.
9. You have estranged my friends from me, You have made me abhorrent to them; I am imprisoned and unable to leave.
10. My eye is afflicted because of distress; I call to You, O Lord, every day; I have stretched out my hands [in prayer] to You.
11. Do You perform wonders for the deceased? Do the dead stand to offer You praise? Selah.
12. Is Your kindness recounted in the grave, your faithfulness in the place of perdition?
13. Are Your wondrous deeds known in the darkness [of the grave], or Your righteousness in the land of oblivion?
14. But, I, to You, O Lord, I cry; each morning my prayer comes before You.
15. Why, O Lord, do You forsake my soul? Why do You conceal Your countenance from Me?
16. From my youth I have been afflicted and approaching death, yet I have borne the fear of You which is firmly established within me.
17. Your furies have passed over me; Your terrors have cut me down.
18. They have engulfed me like water all day long, they all together surrounded me.
19. You have estranged from me beloved and friend; I have been rejected by my intimates.
FOOTNOTES
1.A musical instrument(Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 89
This psalm speaks of the kingship of the House of David, the psalmist lamenting its fall from power for many years, and God's abandonment and spurning of us.
1. A maskil1 by Eitan the Ezrachite.
2. I will sing of the Lord's kindness forever; to all generations I will make known Your faithfulness with my mouth.
3. For I have said, "The world is built with kindness; there in the heavens You establish Your faithfulness.”
4. I have made a covenant with My chosen one; I have sworn to David, My servant:
5. "I will establish Your descendants forever; I will build your throne for all generations," Selah.
6. Then the heavens will extol Your wonders, O Lord; Your faithfulness, too, in the congregation of the holy ones.
7. Indeed, who in heaven can be compared to the Lord, who among the supernal beings can be likened to the Lord!
8. The Almighty is revered in the great assembly of the holy ones, awe-inspiring to all who surround Him.
9. O Lord, God of Hosts, who is mighty like You, O God! Your faithfulness surrounds You.
10. You rule the vastness of the sea; when its waves surge, You still them.
11. You crushed Rahav (Egypt) like a corpse; with Your powerful arm You scattered Your enemies.
12. Yours are the heavens, the earth is also Yours; the world and all therein-You established them.
13. The north and the south-You created them; Tabor and Hermon sing of [the greatness] of Your Name.
14. Yours is the arm which has the might; strengthen Your hand, raise high Your right hand.
15. Righteousness and justice are the foundation of Your throne; kindness and truth go before Your countenance.
16. Fortunate is the people who know the sound of the shofar; Lord, they walk in the light of Your countenance.
17. They rejoice in Your Name all day, and they are exalted through Your righteousness.
18. Indeed, You are the splendor of their might, and in Your goodwill our glory is exalted.
19. For our protectors turn to the Lord, and our king to the Holy One of Israel.
20. Then You spoke in a vision to Your pious ones and said: "I have granted aid to [David] the mighty one; I have exalted the one chosen from among the people.
21. I have found David, My servant; I have anointed him with My holy oil.
22. It is he whom My hand shall be prepared [to assist]; My arm, too, shall strengthen him.
23. The enemy shall not prevail over him, nor shall the iniquitous person afflict him.
24. And I will crush his adversaries before him, and will strike down those who hate him.
25. Indeed, My faithfulness and My kindness shall be with him, and through My Name his glory shall be exalted.
26. I will set his hand upon the sea, his right hand upon the rivers.
27. He will call out to Me, 'You are my Father, my God, the strength of my deliverance.’
28. I will also make him [My] firstborn, supreme over the kings of the earth.
29. I will maintain My kindness for him forever; My covenant shall remain true to him.
30. And I will bestow [kingship] upon his seed forever, and his throne will endure as long as the heavens last.
31. If his children forsake My Torah and do not walk in My ordinances;
32. if they profane My statutes and do not observe My commandments,
33. then I will punish their transgression with the rod and their misdeeds with plagues.
34. Yet I shall not take away My kindness from him, nor betray My faithfulness.
35. I will not abrogate My covenant, nor change that which has issued from My lips.
36. One thing I have sworn by My holiness-I will not cause disappointment to David.
37. His seed will endure forever and his throne will be [resplendent] as the sun before Me.
38. Like the moon, it shall be established forever; [the moon] is a faithful witness in the sky for all time.”
39. Yet You have forsaken and abhorred; You became enraged at Your anointed.
40. You annulled the covenant with Your servant; You have profaned his crown [by casting it] to the ground.
41. You shattered all his fences; You turned all his strongholds into ruin.
42. All wayfarers despoiled him; he has become a disgrace to his neighbors.
43. You have uplifted the right hand of his adversaries; You have made all his enemies rejoice.
44. You also turned back the blade of his sword, and did not sustain him in battle.
45. You put an end to his splendor, and toppled his throne to the ground.
46. You have cut short the days of his youth; You have enclothed him with long-lasting shame.
47. How long, O Lord, will You conceal Yourself-forever? [How long] will Your fury blaze like fire?
48. O remember how short is my life span! Why have You created all children of man for naught?
49. What man can live and not see death, can save his soul forever from the grave?
50. Where are Your former deeds of kindness, my Lord, which You swore to David in Your faithfulness?
51. Remember, my Lord, the disgrace of Your servants, that I bear in my bosom from all the many nations;
52. that Your enemies have disgraced, O Lord, that they have disgraced the footsteps of Your anointed.
53. Blessed is the Lord forever, Amen and Amen.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Tanya: Iggeret HaKodesh, middle of Epistle 23
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 18 Tishrei, 5777 · 20 October 2016
• Iggeret HaKodesh, middle of Epistle 23
• וההפרש שבין השראה לקביעות שכר, מובן למביני מדע
The distinction between [causing a Divine] indwelling (by collective study) and the allotment of a reward (to an individual student), is understood by discerning thinkers.
כי קביעת שכר הוא שמאיר ה׳ לנפש תדרשנו באור תורתו, שהוא מעטה לבושו ממש
For the allotment of a reward is what takes place when G‑d irradiates1 “the soul that seeks Him” with the light of His Torah, which is truly the covering in which G‑d garbs Himself.
Through this garment, i.e., through the Torah, G‑d irradiates the soul of the Jew who seeks Him. This search for Him can take place either during the service of prayer that precedes one’s study of Torah, or during one’s actual study. As explained at the conclusion of ch. 37 of Tanya, the Talmudic phrase קורא בתורה can mean not only “reading (i.e., studying) the Torah,” but also “calling [G‑d] through the Torah.” In this sense, when one studies Torah one resembles a child who calls his father, asking him to come and be with him.
ולכן נקראת התורה אור, שנאמר: עוטה אור כשלמה
For this reason the Torah is called “light”, as it is written,2 “He garbs Himself in light, as with a garment.”3
This verse refers to the degree of illumination (diffused by the Torah) which, like a garment, is finite.
Likewise, the faculties of the soul are inherently limited, both quantitatively and qualitatively. Since the light that emanates to the soul must be integrated within its faculties, this illumination itself must also be limited. In the words of the Alter Rebbe:
והנפש היא בעלת גבול ותכלית בכל כחותיה
Now the soul is limited and finite in all its faculties.
לכן גם אור ה׳ המאיר בה הוא גבולי, מצומצם, ומתלבש בתוכה
Therefore, the light of G‑d that radiates in it is also limited and contracted, and vests itself within it.
ועל כן יתפעל לב מבקשי ה׳ בשעת התפלה וכיוצא בה
This is why the hearts of those who seek G‑d are ecstatically aroused at the time of prayer and the like.
כי בו ישמח לבם, ויגיל אף גילת ורנן
For their hearts rejoice in Him and exult4 “even with exultation and song,”
ותתענג נפשם בנועם ה׳ על ה׳ ואורו
and their souls delight in the pleasantness of G‑d5 and His light
בהגלותו ממעטה לבושו, שהיא התורה
as it becomes revealed through the covering in which [G‑d] garbs Himself, which is the Torah;
ויצא כברק חצו
“and His arrow comes forth like lightning”:6 from this garment, this illumination initially emanates to the soul with all the vigor of a lightning bolt.7
וזו היא קביעת שכר התורה, הקבועה תמיד בנפש עמלה בה
This is the allotment of the reward for the [study of] Torah, which is always fixed in the soul that labors in it.
Being fixed within the soul constantly, this reward is received by the soul not only in the World to Come — when the soul is enabled to apprehend rewards that are not to be obtained in this world8 — but in this world as well. And since this kind of reward consists of a finite degree of illumination, it can be received by the soul even as the soul finds itself within the body.
This is why it is written that a reward awaits even one individual who studies Torah.
| FOOTNOTES | |
| 1. | Eichah 3:25. |
| 2. | Tehillim 104:2. |
| 3. | Note of the Rebbe: “The proof text usually cited is the verse (Mishlei 6:23), ‘For a mitzvah is a lamp and the Torah is light.’ Here, however, the Alter Rebbe seeks to show that the study of ‘the Torah [that] is light’ results in a Divine irradiation, for ‘the light of His Torah,’ like a garment, reveals many aspects of that which is clothed in it. (This is why [the Alter Rebbe writes above that ‘the Torah is simply] called light (אור),’ for this term shows — more than the term תורה אור — that [the light of the Torah] serves as a garment by which Gd is revealed.) See also the Tzemach Tzedek on the phrase Oteh or.” |
| 4. | Yeshayahu 35:2. |
| 5. | The variant reading literally means “over G‑d”; i.e., they delight in G‑d Himself. |
| 6. | Zechariah 9:14. |
| 7. | Note of the Rebbe: “See Iggeret HaKodesh, end of Epistle XV, [regarding the light that comes forth] from “the source [of the intellect, ... like ... a flash of lightning].’” |
| 8. | Kiddushin 39b. |
• Thursday, 18 Tishrei, 5777 · 20 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 285
False Testimony
"You shall not bear false witness against your neighbor"—Exodus 20:13.
It is forbidden to testify falsely.
Full text of this Mitzvah »
• False Testimony
Negative Commandment 285
Translated by Berel Bell
The 285th prohibition is that we are forbidden from giving false testimony.
The source of this prohibition is G‑d's statement,1 "Do not testify as a false witness (eid sheker) against your neighbor." This prohibition is repeated using a different expression,2 "as a perjurous witness" (eid shav).
Scripture3 dictates the punishment for one who violates this prohibition, "You must do the same to them as they plotted to do to their brother." The Mechilta says,4 "The verse, 'Do not testify as a false witness' is the prohibition regarding false witnesses (eidim zom'mim5)"
The punishment for violating this prohibition is lashes, as explained in the last chapter6 of tractate Makkos, where the details of this mitzvah are explained.
FOOTNOTES
1.Ex. 20:13
2.Deut. 5:17.
3.Ibid., 19:19.
4.Parshas Yisro. Evidently the Rambam quotes the Mechilta because the phrase "the prohibition" proves that this verse constitutes a Biblical prohibition and therefore included in the count of the 613 mitzvos.
5.Eidim zom'mim are a particular type of false witnesses, who have been proven false by virtue of testimony that they were not present at the event they claim to have witnessed. If Reuven and Shimon testified, for example, that they saw Levi kill Yehudah, they could be proven to be eidim zom'mim if others testify that they saw Reuven and Shimon in another city on that day. If this happens, Reuven and Shimon are put to death since this is what they tried to have inflicted on Levi. See the next mitzvah, P180.
6.4b. This should evidently read, "first chapter." See Kapach, 5731, footnote 1.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 285
False Testimony
"You shall not bear false witness against your neighbor"—Exodus 20:13.
It is forbidden to testify falsely.
Full text of this Mitzvah »
• False Testimony
Negative Commandment 285
Translated by Berel Bell
The 285th prohibition is that we are forbidden from giving false testimony.
The source of this prohibition is G‑d's statement,1 "Do not testify as a false witness (eid sheker) against your neighbor." This prohibition is repeated using a different expression,2 "as a perjurous witness" (eid shav).
Scripture3 dictates the punishment for one who violates this prohibition, "You must do the same to them as they plotted to do to their brother." The Mechilta says,4 "The verse, 'Do not testify as a false witness' is the prohibition regarding false witnesses (eidim zom'mim5)"
The punishment for violating this prohibition is lashes, as explained in the last chapter6 of tractate Makkos, where the details of this mitzvah are explained.
FOOTNOTES
1.Ex. 20:13
2.Deut. 5:17.
3.Ibid., 19:19.
4.Parshas Yisro. Evidently the Rambam quotes the Mechilta because the phrase "the prohibition" proves that this verse constitutes a Biblical prohibition and therefore included in the count of the 613 mitzvos.
5.Eidim zom'mim are a particular type of false witnesses, who have been proven false by virtue of testimony that they were not present at the event they claim to have witnessed. If Reuven and Shimon testified, for example, that they saw Levi kill Yehudah, they could be proven to be eidim zom'mim if others testify that they saw Reuven and Shimon in another city on that day. If this happens, Reuven and Shimon are put to death since this is what they tried to have inflicted on Levi. See the next mitzvah, P180.
6.4b. This should evidently read, "first chapter." See Kapach, 5731, footnote 1.
• Rambam - 1 Chapter: Tum'at Okhalin Tum'at Okhalin - Chapter 7
• Tum'at Okhalin - Chapter 7
• Rambam - 3 Chapters: Melachim uMilchamot Melachim uMilchamot - Chapter 4, Melachim uMilchamot Melachim uMilchamot - Chapter 5, Melachim uMilchamot Melachim uMilchamot - Chapter 6
1
A column of liquid being poured is not considered as joined, neither to an impure entity nor to one that is pure.
What is implied? If one was pouring pure liquids into an impure container or even on the carcass of a crawling animal itself, the column of liquid being poured is pure. If one would collect some of the liquids that are being poured while they are in the air, what he collects is pure. Needless to say, that the liquids in the container from which one is pouring are pure.
א
הניצוק אינו חיבור לא לטומאה ולא לטהרה כיצד היה מערה משקין טהורין לתוך כלי טמא ואפילו על גבי השרץ הרי העמוד הניצוק טהור ואם קלט מן המשקין הניגרין מן האויר הרי זה שקלט טהור ואין צריך לומר שהמשקין שמערה מהן טהורין:
2
When does the above apply? When one is pouring cold liquids to cold liquids, hot liquids to hot liquids, or hot liquids to cold ones. If, however, one pours pure cold liquids into impure hot liquids, the column of liquids being poured is considered as joined. The liquids are considered as a primary derivative of impurity. They impart impurity to the container in which they are held.
Why did the Sages say that when one who pours cold liquids into hot liquids, the liquids are considered as joined? Because the vapors of the hot liquids ascend like a pillar of smoke. It becomes intermingled with the column of liquid being poured and the liquid in the upper container, causing it to become impure. For the vapor ascending from the hot liquid is also considered as liquid.
ב
בד"א בשעירה מצונן לצונן או מחם לחם או מחם לצונן אבל המערה משקין טהורין צונן לתוך משקין טמאין חמין הרי הנצוק חיבור ונטמאו המשקין הצונן כולן שהוא מערה מהן ונטמא הכלי שמערה ממנו מחמת המשקין שבתוכו שהרי נטמאו ומפני מה אמרו המערה משקין צונן לחמין חיבור מפני שעשן החמין עולה כתמרות עשן ומתערב בניצוק ובמים שבכלי העליון ומטמא הכלי שהעשן העולה מן החמין משקין הוא חשוב:
3
For this reason, when a woman whose hands were pure was stirring a hot pot that was impure and liquid collected on her hand because of the vapor of the pot, her hands contract impurity. It is as if they touched the liquids in the pot. Similarly, if her hands were impure, she stirred a hot pot, and liquid collected on her hand because of the vapor of the pot, all of the contents of the pot contract impurity, as if she touched the liquids in the pot.
ג
לפיכך האשה שהיו ידיה טהורות והגיסה בקדירה טמאה והזיעו ידיה מהבל הקדירה נטמאו ידיה כאילו נגעה במשקה שבקדירה וכן אם היו ידיה טמאות והגיסה בקדירה והזיעו ידיה נטמא כל מה שבקדירה כאילו נגעה במשקין שבקדירה:
4
When honey from Zif and Tzapachat is poured, the column of honey is considered as joined even if one is pouring from a cold container to a cold container. The rationale is that the honey remains attached to them and they are extended like glue. Therefore the column of all other foods which are poured are not considered as joined even if they are very thick, e.g., cooked groats, melted fat, or the like, because they do not remain attached. Similarly, with regard to other liquids, a column of poured liquid is not considered as joined unless one is pouring from cold to hot, as we explained.
ד
נחיל דבש הזיפים ודבש הצפחת הניצוק שלהן חיבור ואפילו היה מערה מצונן לצונן מפני שיש להן ריר והרי הן נמשכין כדבק לפיכך כל האוכלין אין הניצוק שלהן חיבור ואפילו היה עבים הרבה כגון הגריסין והחלב המותך וכיוצא בהן לפי שאין להן ריר וכן שאר כל המשקין אין הניצוק שלהן חיבור אא"כ עירה מצונן לחם כמו שביארנו:
5
Similarly, a column of liquid is not considered as joined to a pure entity.
What is implied? If one poured impure water from a stone container or the like into a mikveh, we do not say that when the edge of the column being poured reaches the water, it is purified. Instead, it is considered as impure until it is all connected to the mikveh from one side, as we explained.
Similarly, when there is an incline that has tangible moisture upon it, the moisture is not considered as joined to other liquids on that incline, neither to render them impure or pure. Liquids that are collected on the ground, by contrast, are all considered as joined, whether this renders them impure or pure.
ה
הניצוק אינו חיבור לטהרה כיצד שאם עירה מים טמאים מכלי אבן וכיוצא בהן לתוך המקוה אין אומרים משהגיע קצת הניצוק למקוה טהרו המים אלא הרי הן בטומאתן עד שישיק המקוה לכולן מצד אחד כמו שביארנו וכן הקטפרס שיש עליו משקה טופח אינו מחברן לשאר המשקין שבמדרון לא לטומאה ולא לטהרה אבל המשקין שבאשבורן כולן חיבור לטומאה ולטהרה:
6
When a kneading trough is on an incline, there is tangible moisture on it, and there are three impure pieces of food, together an egg-sized portion in size, positioned on it, one below the other, they are not combined. If there are two, they are combined. If there was standing liquid beneath the food, even if the pieces are all the size of mustard seeds, the liquid combines them all.
ו
עריבה שהיא קטפרס ועליה משקה טופח ושלש חתיכות אוכלין טמאים בכביצה מונחין עליה זו למטה מזו אינן מצטרפות היו שתים הרי אלו מצטרפות ואם היה תחתיהם משקה עומד אפילו כעין החרדל ה"ז מצרף את כולן:
7
We have already explained that a person who immersed to purify himself on the same day does not impart impurity to ordinary foods at all. Instead, he disqualifies foods that are terumahand liquids that are terumah, making them all tertiary derivatives. Similarly, if he touches sacrificial foods or sacrificial liquids, he disqualifies them and causes them to be considered as fourth degree derivatives.
ז
כבר ביארנו שטבול יום אינו מטמא חולין כלל אלא פוסל אוכלי תרומה ומשקה תרומה ועושה הכל שלישי וכן אם נגע באוכלי קדש או משקה קודש פסלן ועשאן רביעי:
8
There are certain situations where articles are not considered as joined when one of them is touched by a person who immersed that day even though they are considered as joined with regard to all forms of impurity. Instead, if a person who immersed that day touched them, he disqualifies only the article he touched. If, instead of such a person, those articles had been touched by another impure person, he would have disqualified all of them. Even if the person who touched them merely partook of impure foods or drank impure liquids and thus his impurity is light, he disqualifies everything. In contrast, a person who immersed that day does not disqualify it. Needless, to say, if a person is a primary source of impurity or a primary derivative of impurity, he imparts impurity to everything.
Why was leniency granted to a person who immersed that day? Because he already purified himself and he is lacking only nightfall to attain purity.
A further leniency was granted with regard to a person who immersed that day. There are foods that are designated for human consumption and hence susceptible to all types of impurity, but they are pure if touched by a person who immersed that day. They are barley and spelt when they are not shelled. If, however, they are shelled, and, similarly, wheat, even if it is not shelled, black cumin, and sesame seeds are disqualified when touched by a person who immersed that day. Needless to say, they contract all forms of impurity.
ח
יש דברים שאינם חיבור בטבול יום ואף על פי שהן חיבור בכל הטומאות אלא אם נגע בהן טבול יום לא פסל אלא זה שנגע בו ואילו היה הנוגע במקום טבול יום אדם אחר היה פוסל הכל אפילו היה הנוגע אדם שאכל אוכלין טמאין או שתה משקין טמאין שהיא טומאה קלה הרי זה פסל הכל שלא פסלו טבול יום ואין צ"ל שאם היה הנוגע אב טומאה או ראשון שהוא מטמא הכל ומפני מה הקילו בטבול יום מפני שכבר טהר ואינו מחוסר אלא הערב שמש ועוד הקילו בטבול יום שיש אוכלין שהן מיוחדין לאדם ומתטמאין בכל הטומאות והן טהורות בטבול יום ואלו הן: השעורה והכוסמת בזמן שאינן קלופין אבל בזמן שהן קלופין והחטה אע"פ שאינה קלופה והקצח והשומשום נפסלין בטבול יום ואין צ"ל שהן מתטמאין בכל הטומאות:
9
All of the "handles" of food that are considered as joined to the food with regard to a primary source of impurity are also considered as joined with regard to a person who immersed that day. Similarly, whenever food has been sliced, but is still somewhat connected and thus is considered joined with regard to a primary source of impurity, it is also considered as joined with regard to a person who immersed that day. Whenever leniency is granted and objects are not considered as joined with regard to a person who immersed that day, they are considered as joined with regard to the impurity of hands. This is also a stringency that applies with regard to the impurity of hands that does not apply with regard to a person who immersed that day.
ט
כל יד האוכלין שהן חיבור באב הטומאה הרי הן חיבור בטבול יום וכן כל האוכל שנפרס ומעורה במקצת שהוא חיבור באב הטומאה כך הוא חיבור בטבול יום וכל שאינו חיבור בטבול יום הרי הוא חיבור בידים וגם זה חומר בטומאת ידים מטבול יום:
• Melachim uMilchamot - Chapter 4
• Hayom Yom: Today's Hayom Yom
1
The king is granted license to levy taxes upon the nation for his needs or for the purpose of war. He may also fix a duty on merchandise. It is forbidden to avoid paying this duty. The king has the right to decree that if someone does not pay these duties, his property will be seized or he will be killed.
These laws are derived as follows: I Samuel 8:17 states: 'You will be servants to him, the king.' Previously, Deuteronomy 20:11states: 'They shall be subject to your levy and they shall serve you.' From this association, it is derived that the king may levy taxes and fix duties.
The statutes that he establishes in these and related matters are accepted as law for all the matters mentioned in the Biblical passage concerning the king are rights to which the king is entitled.
א
רשות יש למלך ליתן מס על העם לצרכיו או לצורך המלחמות וקוצב לו מכס ואסור להבריח מן המכס שיש לו לגזור שכל מי שיגנוב המכס ילקח ממונו או יהרג שנאמר ואתם תהיו לו לעבדים ולהלן הוא אומר יהיו לך למס ועבדוך מכאן שנותן מס וקוצב מכס ודיניו בכל אלו הדברים וכיוצא בהן דין שכל האמור בפרשת מלך מלך זוכה בו:
2
He may also send throughout the territory of Eretz Yisrael and take from the nation valiant men and men of war and employ them as soldiers for his chariot and cavalry. Similarly, he may appoint them as his body guard and as footmen to run before him as I Samuel 8:11 states: 'He shall place them among his charioteers and his horsemen and they shall run before his chariot.' He may also take the choicest of them to be his servants and attendants as ibid.:16 states: 'He shall take... your finest young men... to do his work.'
ב
ושולח בכל גבול ישראל ולוקח מן העם הגבורים ואנשי חיל ועושה מהן חיל למרכבתו ובפרשיו ומעמיד מהן עומדים לפניו ומעמיד מהן אנשים לרוץ לפניו שנאמר ושם לו במרכבתו ופרשיו ורצו לפני מרכבתו ולוקח מן היפים שבהם להיות שמשים ועומדים לפניו שנאמר ואת בחוריכם הטובים יקח ועשה למלאכתו:
3
Similarly, he may take all those that are necessary for him from the nation's craftsmen and employ them to do his work. He must pay their wages. He may also take all the beasts, servants, and maids that are necessary for his tasks. He must pay their hire or their value as ibid.:12-16 states: 'He will set them to plough his ground and to reap his harvest, to make instruments of war, and gear for his chariots.... He will take your servants, your maids, your finest young men, and your donkeys to do his work.'
ג
וכן לוקח מן בעלי האומניות כל מה שהוא צריך ועושין לו מלאכתו ונותן שכרן ולוקח כל הבהמות והעבדים והשפחות למלאכתו ונותן שכרן או דמיהן שנאמר ולחרוש חרישו ולקצור קצירו ולעשות כלי מלחמתו וכלי רכבו ואת עבדיכם ואת שפחותיכם ואת בחוריכם הטובים ואת חמוריכם יקח ועשה למלאכתו:
4
Similarly, he may take wives and concubines from the entire territory of Eretz Yisrael. The term 'wives' implies women who were married with A ketubah and kiddushin; concubines, women who were not given A ketubah and kiddushin. With the act ofyichud alone, the king acquires her and relations with her are permitted him.
A commoner is forbidden to have a concubine. The only similar relationship is the union with a Hebrew maid servant after she has been designated by her master.
The king may make the concubines which he takes to his palace cooks, bakers, and perfumers as ibid.:13 states: 'He will take your daughters to be perfumers, cooks, and bakers.
ד
וכן לוקח מכל גבול ישראל נשים ופלגשים נשים בכתובה וקדושין ופלגשים בלא כתובה ובלא קידושין אלא ביחוד בלבד קונה אותה ומותרת לו אבל ההדיוט אסור בפילגש אלא באמה העבריה בלבד אחר ייעוד ויש לו [רשות] לעשות הפילגשים שלוקח לארמונו טבחות ואופות ורקחות שנאמר ואת בנותיכם יקח לרקחות ולטבחות ולאופות:
5
He may force those who are fit to serve as officers, appointing them as leaders of thousands and leaders of fifties as ibid.:12 states: 'He shall appoint them as leaders of thousands and leaders of fifties for himself.'
ה
וכן כופה את הראויין להיות שרים וממנה אותם שרי אלפים ושרי חמשים שנאמר ולשום לו שרי אלפים ושרי חמשים:
6
He may take fields, olive groves, and vineyards for his servants when they go to war and allow them to commandeer these places if they have no source of nurture other than them. He must pay for what is taken. This is stated in ibid.:14: 'He shall take your good fields, vineyards, and olive groves and give them to his servants.
ו
ולוקח השדות והזיתים והכרמים לעבדיו כשילכו למלחמה ויפשטו על מקומות אלו אם אין להם מה יאכלו אלא משם ונותן דמיהן שנאמר ואת שדותיכם ואת כרמיכם וזיתיכם הטובים יקח ונתן לעבדיו:
7
He is entitled to a tenth of the produce of the seed and the orchards and the newborn beasts as ibid.:16-17 states: 'He will take a tenth of your seed and your vineyards...He shall take a tenth of your sheep.'
ז
ויש לו מעשר מן הזרעים ומן האילנות ומן הבהמה שנאמר וזרעיכם וכרמיכם יעשור וגו' צאנכם יעשור:
8
The Messianic king may take a thirteenth portion of all the lands conquered by Israel as his own. This will be an allotment for him and his descendants forever.
ח
המלך המשיח נוטל מכל הארצות שכובשין ישראל חלק אחד משלשה עשר ודבר זה חק לו ולבניו עד עולם:
9
The property of all those executed by the king, belongs to the king. Similarly, all the treasures belonging to the kings of the kingdoms which he conquers become the property of the king.
In regard to the other spoil which is taken. The soldiers may take spoil. Afterwards, they must bring it to the king. He is entitled to one half of the spoil. He takes this portion first.
The second half of the spoil is divided between the combat soldiers and the people who remained in camp to guard the baggage. An equal division is made between them as I Samuel 30:24 relates: 'The portion of those who go down to the battle will be as the portion of those who stay with the baggage. They shall divide equally.'
ט
כל הרוגי המלך ממונן למלך וכל הממלכות שכובש הרי אוצרות המלכים למלך ושאר הבזה שבוזזין בוזזין ונותנין לפניו והוא נוטל מחצה בראש ומחצית הבזה חולקין אותה כל אנשי הצבא ביחד עם העם היושבין על הכלים במחנה לשמרם חולקין בשוה שנאמר כי כחלק היורד במלחמה וכחלק היושב על הכלים יחדיו יחלוקו:
10
All the lands that he conquers belong to him. He may apportion them to his servants and soldiers as he desires and keep the remainder for himself. In all these matters, the judgement he makes is binding.
In all matters, his deeds shall be for the sake of heaven. His purpose and intent shall be to elevate the true faith and fill the world with justice, destroying the power of the wicked and waging the wars of God. For the entire purpose of appointing a king is to execute justice and wage wars as I Samuel 8:20 states: 'Our king shall judge us, go out before us, and wage our wars.'
י
כל הארץ שכובש הרי היא שלו ונותן לעבדיו ולאנשי המלחמה כפי מה שירצה ומניח לעצמו כפי מה שירצה ובכל אלו הדברים דינו דין ובכל יהיו מעשיו לשם שמים ותהיה מגמתו ומחשבתו להרים דת האמת ולמלאות העולם צדק ולשבור זרוע הרשעים ולהלחם מלחמות ה' שאין ממליכין מלך תחלה אלא לעשות משפט ומלחמות שנאמר ושפטנו מלכנו ויצא לפנינו ונלחם את מלחמותינו:
Melachim uMilchamot - Chapter 5
1
A king should not wage other wars before a milchemet mitzvah. What is considered as milchemet mitzvah? The war against the seven nations who occupied Eretz Yisrael, the war against Amalek, and a war fought to assist Israel from an enemy which attacks them.
Afterwards, he may wage a milchemet hareshut, i.e. a war fought with other nations in order to expand the borders of Israel or magnify its greatness and reputation.
א
אין המלך נלחם תחלה אלא מלחמת מצוה ואי זו היא מלחמת מצוה זו מלחמת שבעה עממים ומלחמת עמלק ועזרת ישראל מיד צר שבא עליהם ואחר כך נלחם במלחמת הרשות והיא המלחמה שנלחם עם שאר העמים כדי להרחיב גבול ישראל ולהרבות בגדולתו ושמעו:
2
There is no need to seek the permission of the court to wage amilchemet mitzvah. Rather, he may go out on his own volition and force the nation to go out with him. In contrast, he may not lead the nation out to wage a milchemat hareshut unless the court of seventy one judges approves.
ב
מלחמת מצוה אינו צריך ליטול בה רשות בית דין אלא יוצא מעצמו בכל עת וכופה העם לצאת אבל מלחמת הרשות אינו מוציא העם בה אלא על פי בית דין של שבעים ואחד:
3
The king may burst through the fences surrounding fields or vineyards to make a road and no one can take issue with him.
There is no limit to the road the king may make. Rather, it may be as wide as necessary. He need not make his road crooked because of an individual's vineyard or field. Rather, he may proceed on a straight path and carry out his war.
ג
ופורץ לעשות לו דרך ואין ממחין בידו ודרך המלך אין לה שיעור אלא כפי מה שהוא צריך אינו מעקם הדרכים מפני כרמו של זה או מפני שדהו של זה אלא הולך בשוה ועושה מלחמתו:
4
It is a positive commandment to annihilate the seven nations who dwelled in Eretz Yisrael as Deuteronomy 20:17 states: 'You shall utterly destroy them.'
Anyone who chances upon one of them and does not kill him violates a negative commandment as ibid.:16 states: 'Do not allow a soul to live.' The memory of them has already been obliterated.
ד
מצות עשה להחרים שבעה עממין שנאמר החרם תחרימם וכל שבא לידו אחד מהן ולא הרגו עובר בלא תעשה שנאמר לא תחיה כל נשמה וכבר אבד זכרם:
5
Similarly, it is a positive commandment to destroy the memory of Amalek, as Deuteronomy 25:19 states: 'Obliterate the memory of Amalek.
It is also a positive commandment to constantly remember their evil deeds and their ambush of Israel to arouse our hatred of them, asibid.:17 states: 'Remember what Amalek did to you.' The Oral Tradition teaches: ...Remember' - with your mouths; ...Do not forget' - in your hearts.' For it is forbidden to forget our hatred and enmity for them.
ה
וכן מצות עשה לאבד זכר עמלק שנאמר תמחה את זכר עמלק ומצות עשה לזכור תמיד מעשיו הרעים ואריבתו כדי לעורר איבתו שנאמר זכור את אשר עשה לך עמלק מפי השמועה למדו זכור בפה לא תשכח בלב שאסור לשכוח איבתו ושנאתו:
6
All the lands which Israel conquers in wars led by a king and approved by the court are considered as conquered by the people at large. Thus, they have the same status as Eretz Yisraelwhich was conquered by Joshua in every regard. This only applies if they were conquered after the conquest of Eretz Yisrael as described in the Torah.
ו
כל הארצות שכובשין ישראל במלך על פי בית דין הרי זה כבוש רבים והרי היא כארץ ישראל שכבש יהושע לכל דבר והוא שכבשו אחר כבוש כל ארץ ישראל האמורה בתורה:
7
It is permitted to dwell anywhere in the entire world with the exception of the land of Egypt. Its territory includes a square of 400 parsah by 400 parsah from the Mediterranean Sea proceeding westward, bordering on the land of Kush and the desert. It is forbidden to dwell in this entire territory.
In three places, the Torah warned against returning to Egypt:
a) 'God has told you, you must never again return on that path' (Deuteronomy 17:16);
b) 'You shall not see it again' (Deuteronomy 28:68);
c) 'You shall never see them again forever' (Exodus 14:13).
Alexandria is included in this prohibition.
ז
ומותר לשכון בכל העולם חוץ מארץ מצרים מן הים הגדול ועד המערב ארבע מאות פרסה על ארבע מאות פרסה כנגד ארץ כוש וכנגד המדבר הכל אסור להתישב בה בשלשה מקומות הזהירה תורה שלא לשוב למצרים שנאמר לא תוסיפין לשוב בדרך הזה עוד לא תוסיף עוד לראותה לא תוסיפו לראותם עוד עד עולם ואלכסנדריאה בכלל האיסור:
8
It is permitted to return to Egypt for the purpose of trade and commerce and to pass through while conquering other nations. The prohibition consists of settling there.
Lashes are not given as punishment for the violation of this prohibition because at the time one enters, there is no prohibition. Should he decide to settle there, there is no deed involved.
It appears to me that if a king of Israel would conquer the land of Egypt with the approval of the court, it would be permissible to settle there. The prohibition against returning was only given to individuals or to dwell there while it is under the rule of the gentiles for their behavior is more depraved than that of the peoples of other lands as can be inferred from Leviticus 18:3: 'Do not follow the ways of Egypt....'
ח
מותר לחזור לארץ מצרים לסחורה ולפרקמטיא ולכבוש ארצות אחרות ואין אסור אלא להשתקע שם ואין לוקין על לאו זה שבעת הכניסה מותר הוא ואם יחשב לישב ולהשתקע שם אין בו מעשה ויראה לי שאם כבש ארץ מצרים מלך ישראל על פי בית דין שהיא מותרת ולא הזהירה אלא לשוב לה יחידים או לשכון בה והיא ביד עכו"ם מפני שמעשיה מקולקלין יותר מכל הארצות שנאמר כמעשה ארץ מצרים:
9
It is forbidden to leave Eretz Yisrael for the Diaspora at all times except:
to study Torah;
to marry; or
to save one's property from the gentiles.
After accomplishing these objectives, one must return to Eretz Yisrael.
Similarly, one may leave Eretz Yisrael to conduct commercial enterprises. However, it is forbidden to leave with the intent of settling permanently in the Diaspora unless the famine in Eretz Yisrael is so severe that a dinar's worth of wheat is sold at twodinarim.
When do these conditions apply? When one possesses financial resources and food is expensive. However, if food is inexpensive, but a person cannot find financial resources or employment and has no money available, he may leave and go to any place where he can find relief.
Though it is permitted to leave Eretz Yisrael under these circumstances, it is not pious behavior. Behold, Machlon and Kilyon were two of the great men of the generation and they left Eretz Yisrael only out of great distress. Nevertheless, they were found worthy of death by God.
ט
אסור לצאת מארץ ישראל לחוצה לארץ לעולם אלא ללמוד תורה או לישא אשה או להציל מן העכו"ם ויחזור לארץ וכן יוצא הוא לסחורה אבל לשכון בחוצה לארץ אסור אא"כ חזק שם הרעב עד שנעשה שוה דינר חטין בשני דינרין במה דברים אמורים כשהיו המעות מצויות והפירות ביוקר אבל אם הפירות בזול ולא ימצא מעות ולא במה ישתכר ואבדה פרוטה מן הכיס יצא לכל מקום שימצא בו ריוח ואף על פי שמותר לצאת אינה מדת חסידות שהרי מחלון וכליון שני גדולי הדור היו ומפני צרה גדולה יצאו ונתחייבו כלייה למקום:
10
Great sages would kiss the borders of Eretz Yisrael, kiss its stones, and roll in its dust. Similarly, Psalms 102:15declares: 'Behold, your servants hold her stones dear and cherish her dust.'
י
גדולי החכמים היו מנשקין על תחומי ארץ ישראל ומנשקין אבניה ומתגלגלין על עפרה וכן הוא אומר כי רצו עבדיך את אבניה ואת עפרה יחוננו:
11
The Sages commented: 'Whoever dwells in Eretz Yisraelwill have his sins forgiven as Isaiah 33:24 states: 'The inhabitant shall not say 'I am sick.' The people who dwell there shall be forgiven their sins.'
Even one who walks four cubits there will merit the world to come and one who is buried there receives atonement as if the place in which he is buried is an altar of atonement as Deuteronomy 32:43states: 'His land will atone for His people.' In contrast, the prophet, Amos [7:17, used the expression] 'You shall die in an impure land' as a prophecy of retribution.
There is no comparison between the merit of a person who lives inEretz Yisrael and ultimately, is buried there and one whose body is brought there after his death. Nevertheless, great Sages would bring their dead there. Take an example, from our Patriarch, Jacob, and Joseph, the righteous.
יא
אמרו חכמים כל השוכן בארץ ישראל עונותיו מחולין שנאמר וכל יאמר שכן חליתי העם היושב בה נשוא עון אפילו הלך בה ארבע אמות זוכה לחיי העולם הבא וכן הקבור בה נתכפר לו וכאילו המקום שהוא בו מזבח כפרה שנאמר וכפר אדמתו עמו ובפורענות הוא אומר על אדמה טמאה תמות ואינו דומה קולטתו מחיים לקולטתו אחר מותו ואעפ"כ גדולי החכמים היו מוליכים מתיהם לשם צא ולמד מיעקב אבינו ויוסף הצדיק:
12
At all times, a person should dwell in Eretz Yisrael even in a city whose population is primarily gentile, rather than dwell in the Diaspora, even in a city whose population is primarily Jewish.
This applies because whoever leaves Eretz Yisrael for the Diaspora is considered as if he worships idols as I Samuel 26:19states 'They have driven me out today from dwelling in the heritage of God, saying 'Go, serve other gods.' Similarly, Ezekiel's (13:9) prophecies of retribution state: 'They shall not come to the land of Israel.'
Just as it is forbidden to leave the chosen land for the Diaspora, it is also forbidden to leave Babylon for other lands as Jeremiah 27:22 states: 'They shall be brought to Babylon and there they shall be until I take heed of them... and restore them to this place.'
יב
לעולם ידור אדם בארץ ישראל אפילו בעיר שרובה עכו"ם ואל ידור בחוצה לארץ ואפילו בעיר שרובה ישראל שכל היוצא לחוצה לארץ כאילו עובד ע"ז שנאמר כי גרשוני היום מהסתפח בנחלת ה' לאמר לך עבוד אלהים אחרים ובפורעניות הוא אומר ואל אדמת ישראל לא יבאו כשם שאסור לצאת מהארץ לחוצה לארץ כך אסור לצאת מבבל לשאר הארצות שנאמר בבלה יובאו ושמה יהיו:
Melachim uMilchamot - Chapter 6
1
War, neither a milchemet hareshut or a milchemet mitzvah, should not be waged against anyone until they are offered the opportunity of peace as Deuteronomy 20:10 states: 'When you approach a city to wage war against it, you should propose a peaceful settlement.'
If the enemy accepts the offer of peace and commits itself to the fulfillment of the seven mitzvot that were commanded to Noah's descendents, none of them should be killed. Rather, they should be subjugated as ibid.:11 states: 'They shall be your subjects and serve you.'
If they agree to tribute, but do not accept subjugation or if they accept subjugation, but do not agree to tribute, their offer should not be heeded. They must accept both.
The subjugation they must accept consists of being on a lower level, scorned and humble. They must never raise their heads against Israel, but must remain subjugated under their rule. They may never be appointed over a Jew in any matter whatsoever.
The tribute they must accept consists of being prepared to support the king's service with their money and with their persons; for example, the building of walls, strengthening the fortresses, building the king's palace, and the like as I Kings 9:15-22) relates: "This is the tribute which Solomon raised to build the House of God, his own palace, the Milo, the wall of Jerusalem,... and all the store-cities which Solomon had... All the people that remained from the Amorites... upon them did Solomon lay a tribute of bondservice until this day."
In contrast, Solomon did not make bondsmen out of the children of Israel. They were men of war, his personal servants, his princes, his captains, the officers of his chariots, and his horsemen.
א
אין עושין מלחמה עם אדם בעולם עד שקוראין לו שלום אחד מלחמת הרשות ואחד מלחמת מצוה שנאמר כי תקרב אל עיר להלחם עליה וקראת אליה לשלום אם השלימו וקבלו שבע מצות שנצטוו בני נח עליהן אין הורגין מהן נשמה והרי הן למס שנאמר יהיו לך למס ועבדוך קבלו עליהן המס ולא קבלו העבדות או שקבלו העבדות ולא קבלו המס אין שומעין להם עד שיקבלו שניהם והעבדות שיקבלו הוא שיהיו נבזים ושפלים למטה ולא ירימו ראש בישראל אלא יהיו כבושים תחת ידם ולא יתמנו על ישראל לשום דבר שבעולם והמס שיקבלו שיהיו מוכנים לעבודת המלך בגופם וממונם כגון בנין החומות וחוזק המצודות ובנין ארמון המלך וכיוצא בו שנאמר וזה דבר המס אשר העלה המלך שלמה לבנות את בית ה' ואת ביתו ואת המלוא ואת חומת ירושלים ואת כל ערי המסכנות אשר היו לשלמה כל העם הנותר מן האמורי ויעלם שלמה למס עובד עד היום הזה ומבני ישראל לא נתן שלמה עבד כי הם אנשי המלחמה ועבדיו ושריו ושלישיו ושרי רכבו ופרשיו:
2
In the settlement he offers, the king may propose that he is entitled to take half their financial resources. Or he may propose to take all their landed property and leave them their movable property; or to take all their movable property and leave their land.
ב
ויש למלך להתנות עמהם שיקח חצי ממונם או הקרקעות ויניח כל המטלטלין או המטלטלים ויניח הקרקעות כפי מה שיתנה:
3
It is forbidden to lie when making such a covenant or to be untruthful to them after they have made peace and accepted the seven mitzvot.
ג
ואסור לשקר בבריתם ולכזב להם אחר שהשלימו וקבלו שבע מצות:
4
If they do not agree to a peaceful settlement, or if they agree to a peaceful settlement, but refuse to accept the seven mitzvot, war should be waged against them.
All males past majority should be killed. Their money and their children should be taken as spoil, but neither women or children should be killed, as Deuteronomy 20:14 states: 'But the women and the children... take as spoil." 'The children' refer to males below the age of majority.
The above applies to a milchemet hareshut fought with other nations. However, if either the seven nations or Amalek refuse to accept a peaceful settlement, not one soul of them may be left alive as ibid. 20:15-16 states: 'Do this to all the cities that ... are not the cities of these nations. However, from the cities of these nations,... do not leave a soul alive.' Similarly, in regard to Amalek,Deuteronomy 25:19 states: 'Obliterate the memory of Amalek.'
How do we know that these commands are only referring to those who did not accept a peaceful settlement? Joshua 11:19-20 states: 'There was no city which accepted a peaceful settlement with the children of Israel except the Chivites who lived in Gibeon. All the rest, they conquered in battle. This was inspired by God, Who strengthened their hearts to engage in battle against Israel so that they would be destroyed.' From these statements, we can infer that a peaceful settlement was offered, but they did not accept it.
ד
ואם לא השלימו או שהשלימו ולא קבלו שבע מצות עושין עמהם מלחמה והורגין כל הזכרים הגדולים ובוזזין כל ממונם וטפם ואין הורגין אשה ולא קטן שנאמר והנשים והטף זה טף של זכרים במה דברים אמורים במלחמת הרשות שהוא עם שאר האומות אבל שבעה עממין ועמלק שלא השלימו אין מניחין מהם נשמה שנאמר כן תעשה לכל וגו' רק מערי העמים לא תחיה כל נשמה וכן הוא אומר בעמלק תמחה את זכר עמלק ומנין שאינו מדבר אלא באלו שלא השלימו שנאמר לא היתה עיר אשר השלימה אל בני ישראל בלתי החוי יושבי גבעון את הכל לקחו במלחמה כי מאת ה' היתה לחזק את לבם לקראת המלחמה את ישראל למען החרימם מכלל ששלחו להם לשלום ולא קבלו:
5
Joshua sent three letters to the Canaanites before entering the promised land: At first, he sent them: 'Whoever desires to flee, should flee.'
Afterwards, he sent a second message: 'Whoever desires to accept a peaceful settlement, should make peace.'
Then, he sent again: 'Whoever desires war, should do battle.'
If so, why did the inhabitants of Gibeon employ a ruse? Because originally, when he sent the message to them as part of all the Canaanite nations, they did not accept. They were not aware of the laws of Israel and thought that they would never be offered a peaceful settlement again.
Why was the matter difficult for the princes of Israel to accept to the point that they desired to slay the Gibeonites by the sword were it not for the oath they had taken? Because they made a covenant with them and Deuteronomy 7:2 states 'Do not make a covenant with them.' Rather, the laws governing their status would have prescribed that they be subjugated as servants.
Since the oath was given to them under false pretenses, it would have been just to slay them for misleading them, were it not for the dishonor to God's name which would have been caused.
ה
שלשה כתבים שלח יהושע עד שלא נכנס לארץ הראשון שלח להם מי שרוצה לברוח יברח וחזר ושלח מי שרוצה להשלים ישלים וחזר ושלח מי שרוצה לעשות מלחמה יעשה אם כן מפני מה הערימו יושבי גבעון לפי ששלח להם בכלל ולא קבלו ולא ידעו משפט ישראל ודימו ששוב אין פותחין להם לשלום ולמה קשה הדבר לנשיאים וראו שראוי להכותם לפי חרב לולי השבועה מפני שכרתו להם ברית והרי הוא אומר לא תכרות להם ברית אלא היה דינם שיהיו למס עבדים והואיל ובטעות נשבעו להן בדין היה שיהרגו על שהטעום לולי חלול השם:
6
No offer of a peaceful settlement should be made to Ammon and Moav, as Deuteronomy 23:7 states: 'Do not seek their peace and welfare for all your days.' Our Sages declared: Although it is written: 'Offer a peaceful settlement,' does this apply to Ammon and Moab? The Torah states: 'Do not seek their peace and welfare.'
Although it is written Deuteronomy 23:17: 'He must be allowed to live alongside you in you midst,' does this apply to Ammon and Moav? No, the Torah also forbids 'their welfare.'
Even though we should not offer them a peaceful settlement, if they sue for peace themselves, we may accept their offer.
ו
עמון ומואב אין שולחין להם לשלום שנאמר לא תדרוש שלומם וטובתם כל ימיך אמרו חכמים לפי שנאמר וקראת אליה לשלום יכול עמון ומואב כן תלמוד לומר לא תדרוש שלומם וטובתם לפי שנאמר עמך ישב בקרבך בטוב לו לא תוננו יכול עמון ומואב כן תלמוד לומר וטובתם ואע"פשאין שואלים בשלומם אם השלימו מעצמם תחלה מקבלין אותן:
7
When a siege is placed around a city to conquer it, it should not be surrounded on all four sides, only on three. A place should be left for the inhabitants to flee and for all those who desire, to escape with their lives, as it is written Numbers 31:7: 'And they besieged Midian as God commanded Moses.' According to tradition, He commanded them to array the siege as described.
ז
כשצרין על עיר לתפשה אין מקיפין אותה מארבע רוחותיה אלא משלש רוחותיה ומניחין מקום לבורח ולכל מי שירצה להמלט על נפשו שנאמר ויצבאו על מדין כאשר צוה ה' את משה מפי השמועה למדו שבכך צוהו:
8
We should not cut down fruit trees outside a city nor prevent an irrigation ditch from bringing water to them so that they dry up, as Deuteronomy 20:19 states: 'Do not destroy its trees.' Anyone who cuts down such a tree should be lashed.
This does not apply only in a siege, but in all situations. Anyone who cuts down a fruit tree with a destructive intent, should be lashed.
Nevertheless, a fruit tree may be cut down if it causes damage to other trees or to fields belonging to others, or if a high price could be received for its wood. The Torah only prohibited cutting down a tree with a destructive intent.
ח
אין קוצצין אילני מאכל שחוץ למדינה ואין מונעין מהם אמת המים כדי שייבשו שנאמר לא תשחית את עצה וכל הקוצץ לוקה ולא במצור בלבד אלא בכ"מ כל הקוצץ אילן מאכל דרך השחתה לוקה אבל קוצצין אותו אם היה מזיק אילנות אחרים או מפני שמזיק בשדה אחרים או מפני שדמיו יקרים לא אסרה תורה אלא דרך השחתה:
9
It is permissible to cut down any non-fruit bearing tree, even if one has no need for it. Similarly, one may cut down a fruit bearing tree that has become old and produces only a slight yield which does not warrant the effort required to care for it.
What is the yield that an olive tree must produce to warrant that it should not be cut down? A quarter of a kav of olives. Similarly, a date palm which yields a kav of dates should not be cut down.
ט
כל אילן סרק מותר לקוץ אותו ואפילו אינו צריך לו וכן אילן מאכל שהזקין ואינו עושה אלא דבר מועט שאינו ראוי לטרוח בו מותר לקוץ אותו וכמה יהא הזית עושה ולא יקוצנו רובע הקב זיתים ודקל שהוא עושה קב תמרים לא יקוצנו:
10
This prohibition does not apply to trees alone. Rather, anyone who breaks utensils, tears garments, destroys buildings, stops up a spring, or ruins food with a destructive intent transgresses the command 'Do not destroy.' However, he is not lashed. Instead, he receives stripes for rebellious conductas instituted by the Sages.
י
ולא האילנות בלבד אלא כל המשבר כלים וקורע בגדים והורס בנין וסותם מעין ומאבד מאכלות דרך השחתה עובר בלא תשחית ואינו לוקה אלא מכת מרדות מדבריהם:
11
We should lay siege to the gentiles' cities at least three days before the Sabbath. We may engage in battle with them every day, even on the Sabbath, as Deuteronomy 20:20states: 'against the city waging war with you until you subjugate it.' Our Sages explain: this implies 'even on the Sabbath.' This applies to both a milchemet mitzvah and a milchemet hareshut.
יא
צרין על עיירות של עכו"ם שלשה ימים קודם השבת ועושין עמהם מלחמה בכל יום ויום ואפילו בשבת שנאמר עד רדתה ואפילו בשבת בין מלחמת מצוה בין מלחמת רשות:
12
The army may camp anywhere.
A person killed in the war should be buried where he falls. He acquires that place in the same manner as a meit mitzvah acquires his.
יב
כשחונין חונין בכל מקום ומי שנהרג במלחמה במקום שיפול שם יקבר קונה מקומו כמת מצוה:
13
Four leniencies are permitted in an army camp:
a) Demai may be eaten.
b) There is no requirement to wash one's hands before eating bread.
c) Wood may be gathered from anywhere. Even if one finds wood that has been cut down and dried, there is no objection to taking it for an army camp.
d) There is no obligation to make an eruv chatzeirot for an army camp. Rather, one may carry from tent to tent and from booth to booth.
The latter is only permitted when the entire camp is surrounded by a barrier at least ten handbreadths high, for as explained in Hilchot Shabbat, a barrier must be at least ten handbreadths high.
Just as these leniencies apply when the army goes out to war, they apply when it returns.
יג
ארבעה דברים פטרו במחנה: אוכלים הדמאי ופטורים מרחיצת ידים בתחלה ומביאין עצים מכל מקום ואפילו מצאן תלושים ויבשים אין מקפידין על כך במחנה וכן פטורין מלערב עירובי חצירות במחנה אלא מטלטלין מאהל לאהל ומסוכה לסוכה והוא שיקיפו כל המחנה מחיצה גבוהה עשרה טפחים כדי שתהיה רשות יחיד כמו שנתבאר בהלכות שבת ואין מחיצה פחותה מעשרה וכשם שפטורין מכל אלו בהליכתן כך פטורין בחזרתן:
14
It is forbidden to defecate in an army camp or in an open field anywhere. Rather, it is a positive commandment to establish comfort facilities for the soldiers to defecate asDeuteronomy 23:13 commands: 'Designate a place outside the camp to use as a lavatory.'
יד
ואסור להפנות בתוך המחנה או על פני השדה בכ"מ אלא מצות עשה לתקן שם דרך מיוחדת להפנות בה שנאמר ויד תהיה לך מחוץ למחנה:
15
Similarly, it is a positive commandment for every single soldier to have a spike hanging together with his weapons. When he goes out and uses those comfort facilities, he should dig with it, relieve himself, and cover his excrement as ibid.:14 states 'You must keep a spike among your weapons.'
They must follow these practices at all times, whether the ark accompanies them or not, as ibid.:15 states: 'God walks among your camp,... therefore, your camp shall be holy.'
טו
וכן מצות עשה להיות יתד לכל אחד ואחד תלויה עם כלי מלחמתו ויצא באותה הדרך ויחפור בה ויפנה ויכסה שנאמר ויתד תהיה לך על אזניך וגו' ובין שיש עמהן ארון ובין שאין עמהן ארון כך הם עושים תמיד שנאמר והיה מחניך קדוש:
• Thursday, 18 Tishrei, 5777 · 20 October 2016
• "Today's Day"
• Monday, Tishrei 19, 3rd Day of Chol Hamoed Sukot, 5704
Torah lessons: Chumash: B'racha, Sheini with Rashi.
Tehillim: 90-96.
Tanya: The indwelling (p. 525) ...totally nullified. (p. 527).
It is written that all through the year, when saying in sh'mona essrei "and all the varieties of its produce for good" (p. 54), one should have in mind wheat for matza and the etrog (elsewhere, wine for kiddush is also mentioned); then naturally all the produce will be for good.
• Daily Thought:• "Today's Day"
• Monday, Tishrei 19, 3rd Day of Chol Hamoed Sukot, 5704
Torah lessons: Chumash: B'racha, Sheini with Rashi.
Tehillim: 90-96.
Tanya: The indwelling (p. 525) ...totally nullified. (p. 527).
It is written that all through the year, when saying in sh'mona essrei "and all the varieties of its produce for good" (p. 54), one should have in mind wheat for matza and the etrog (elsewhere, wine for kiddush is also mentioned); then naturally all the produce will be for good.
Real Rich
The truly rich person is one whose very being is to give.
You only truly own that which you are capable of giving away.[Maamar Tefillah L’Mosheh 5729.]
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