Torah Reading
Ha'Azinu: Deuteronomy 32:1 “Hear, oh heavens, as I speak!
Listen, earth, to the words from my mouth!
2 May my teaching fall like rain.
May my speech condense like dew,
like light rain on blades of grass,
or showers on growing plants.
3 “For I will proclaim the name of Adonai.
Come, declare the greatness of our God!
4 The Rock! His work is perfect,
for all his ways are just.
A trustworthy God who does no wrong,
he is righteous and straight.
5 “He is not corrupt; the defect is in his children,
a crooked and perverted generation.
6 You foolish people, so lacking in wisdom,
is this how you repay Adonai?
He is your father, who made you his!
It was he who formed and prepared you!
(ii) 7 “Remember how the old days were;
think of the years through all the ages.
Ask your father — he will tell you;
your leaders too — they will inform you.
8 “When ‘Elyon gave each nation its heritage,
when he divided the human race,
he assigned the boundaries of peoples
according to Isra’el’s population;
9 but Adonai’s share was his own people,
Ya‘akov his allotted heritage.
10 “He found his people in desert country,
in a howling, wasted wilderness.
He protected him and cared for him,
guarded him like the pupil of his eye,
11 like an eagle that stirs up her nest,
hovers over her young,
spreads out her wings, takes them
and carries them as she flies.
12 “Adonai alone led his people;
no alien god was with him.
Today's Law and Customs:
• Omit Tachnun
Tachnun (confession of sins) and similar prayers are omitted.
• Start on sukkah
It is customary to begin working on -- or at least planning -- the construction of the sukkah immediately after Yom Kippur. Indeed, The Midrash (Vayikra Rabbah 30:7) describes the four days between Yom Kippur and Sukkot as a time when the Jewish people are "preoccupied with mitzvot... this one is occupied with his sukkah, this one is occupied with his lulav..."
• "G-d's Name"
According to an old Chassidic tradition -- mentioned in the writings of the Baal Shem Tov -- the day after Yom Kippur is referred to as "G-d's Name." (The Baal Shem Tov explains that each of the various divine names describe G-d's involvement in a specific "world" or realm of reality, but the designation "G-d's Name" -- without reference to any particular name -- connotes a divine effluence that transcends all realms and particulars. On Yom Kippur, we access and reveal the very essence of our soul, which is one with the very essence of G-d; thus the day after Yom Kippur carries the designation "G-d's Name.")
Daily Quote:
What is hateful to you, do not do to your fellow. This is the entire Torah; the rest is the commentary -- go and learn[Hillel the Elder, to a would-be convert to Judaism who asked to be taught the entire Torah 'on one foot' (Talmud, Shabbat 31a)]Daily Study:
Chitas and Rambam for today:
Chumash: Ha'Azinu, 5th Portion Deuteronomy 32:29-32:39 with Rashi
• Deuteronomy Chapter 32
29If they were wise, they would understand this; they would reflect upon their fate. כטל֥וּ חָֽכְמ֖וּ יַשְׂכִּ֣ילוּ זֹ֑את יָבִ֖ינוּ לְאַֽחֲרִיתָֽם:
they would reflect upon their fate: They would turn their attention towards thinking carefully about the end of Israel’s troubles [that the whole cause is God’s punishing Israel, rather than attributing Israel’s defeat to their own power]. יבינו לאחריתם: יתנו לב להתבונן לסוף פורענותם של ישראל:
30How can one [person] pursue a thousand, and two put ten thousand to flight, unless their [Mighty] Rock has sold them out, and the Lord has given them over? לאֵיכָ֞ה יִרְדֹּ֤ף אֶחָד֙ אֶ֔לֶף וּשְׁנַ֖יִם יָנִ֣יסוּ רְבָבָ֑ה אִם־לֹא֙ כִּֽי־צוּרָ֣ם מְכָרָ֔ם וַֽיהֹוָ֖ה הִסְגִּירָֽם:
How could one [person]: of us pursue a thousand of Israel?! איכה ירדף אחד: ממנו אלף מישראל:
unless their [Mighty] Rock has sold them out, and the Lord has given them over: i.e., has sold them out, and given them over into our hands, delivrer in Old French [like the English: to deliver]. אם לא כי צורם מכרם וה' הסגירם: מכרם ומסרם בידנו. דילבר"ר בלע"ז [להסגיר]:
31For their rock is not like our [Mighty] Rock. Nevertheless, our enemies sit in judgment. לאכִּ֛י לֹ֥א כְצוּרֵ֖נוּ צוּרָ֑ם וְאֹֽיְבֵ֖ינוּ פְּלִילִֽים:
For their rock is not like our [Mighty] Rock: The enemies should have understood all the above, that the Lord gave Israel over [to them], and that victory must not be attributed to them or to their deities. For until now, their deities have achieved nothing against our Rock. Because their rock is not like our Rock. The word צוּר in Scripture is always an expression meaning סֶלַע, rock . כי לא כצורנו צורם: כל זה היה להם לאויבים להבין שהשם הסגירם ולא להם ולאלהיהם הנצחון, שהרי עד הנה לא יכלו כלום אלהיהם כנגד צורנו, כי לא כסלענו סלעם. כל צור שבמקרא לשון סלע:
nevertheless, our enemies sit in judgment: Nevertheless, now our enemies are judging us. It must be then, that our Rock has given us over to them. ואיבינו פלילים: ועכשיו אויבינו שופטים אותנו, הרי שצורנו מכרנו להם:
32For their vine is of the vine of Sodom, and of the field of Gomorrah; their grapes are grapes of rosh, and they have bitter clusters. לבכִּֽי־מִגֶּ֤פֶן סְדֹם֙ גַּפְנָ֔ם וּמִשַּׁדְמֹ֖ת עֲמֹרָ֑ה עֲנָבֵ֨מוֹ֙ עִנְּבֵי־ר֔וֹשׁ אַשְׁכְּלֹ֥ת מְרֹרֹ֖ת לָֽמוֹ:
For their vine is the vine of Sodom: [This verse is] connected to the above [verse 26. The continuity of these verses thus reads as follows:]“I said to Myself that I would make an end of them, eradicate their remembrance from mankind-because their deeds are those of Sodom and Amorah…”. כי מגפן סדום גפנם: מוסב למעלה. אמרתי בלבי אפאיהם ואשבית זכרם, לפי שמעשיהם מעשה סדום ועמורה:
and the field of: Heb. וּמִשַּׁדְמוֹת, grain field. It is similar to the verse,“and the field (וּשְׁדֵמוֹת) will yield no food” (Hab. 3:17); and,“in the field (בְּשַׁדְמוֹת) of Kidron” (II Kings 23:4). שדמות: שדה תבואה, כמו (חבקוק ג, יז) ושדמות לא עשה אוכל, (מלכים ב' כג, ד) בשדמות קדרון:
grapes of rosh: [The word רוֹשׁ] means: A bitter herb. [This has been variantly translated as the cultured poppy, from which opium is extracted, colocynth, and hemlock. See Nature & Man in the Bible , by Yehuda Feliks.] ענבי רוש: עשב מר:
and they have bitter clusters: A bitter drink, which is appropriate for them; their punishment corresponds to their deeds. Onkelos also renders this phrase likewise:“And the punishment of their deeds is like their bitterness.” אשכלת מררת למו: משקה מר ראוי להם, לפי מעשיהם פורענותם. וכן תרגם אונקלוס ותושלמת עובדיהון כמררותהון:
33Their wine is the bitterness of serpents, and the bitterness of the ruthless cobras. לגחֲמַ֥ת תַּנִּינִ֖ם יֵינָ֑ם וְרֹ֥אשׁ פְּתָנִ֖ים אַכְזָֽר:
Their wine is the bitterness of serpents: [Understand this] as the Targum renders it: הָא כְמָרַת תַּנִּינַיָא כָּס פּוּרְעֲנוּתְהוֹן, which means, “Indeed the cup of their drink of punishment is like the bitterness of serpents.” חמת תנינים יינם: כתרגומו הא כמרת תניניא כס פורענותהון, הנה כמרירות נחשים כוס משתה פורענותם:
and the bitterness of [ruthless] cobras: is their cup. [The cobra] is ruthless when it bites; [thus, this verse is referring to] a ruthless enemy, who will come and seek out their retribution. וראש פתנים: כוסם, שהוא אכזר לנשוך. אויב אכזרי יבא ויפרע מהם:
34Is it not stored up with Me, sealed up in My treasuries? לדהֲלֹא־ה֖וּא כָּמֻ֣ס עִמָּדִ֑י חָת֖וּם בְּאֽוֹצְרֹתָֽי:
Is it not stored up with Me: As the Targum renders it,“They think that I have forgotten their [evil] deeds, but these deeds are all locked away and preserved before Me.” הלא הוא כמוס עמדי: כתרגומו כסבורים הם ששכחתי מעשיהם, כולם גנוזים ושמורים לפני:
Is it not [stored]: The fruit of their [bitter] vine and the [bitter] produce of their field are stored up with Me. הלא הוא: פרי גפנם ותבואת שדמותם כמוס עמדי:
35Vengeance is poised with Me, and it will pay at the time their foot stumbles. For the appointed day of their reckoning is near, and what is destined for them hastens. להלִ֤י נָקָם֙ וְשִׁלֵּ֔ם לְעֵ֖ת תָּמ֣וּט רַגְלָ֑ם כִּ֤י קָרוֹב֙ י֣וֹם אֵידָ֔ם וְחָ֖שׁ עֲתִדֹ֥ת לָֽמוֹ:
Vengeance is poised with Me, and it will pay: Heb. וְשִׁלֵּם. The retribution of vengeance is with Me, prepared and held in readiness, and it will pay out punishment to them, according to their deeds. [That is to say,] Vengeance will pay the punishment they deserve. [Thus, the word וְשִׁלֵּם is to be understood as a verb.] However, some explain the word וְשִׁלֵּם as a noun, equivalent to וְשִׁלּוּם, and recompense , the same grammatical form as [the noun in the phrase],“And the [prophetic] word (וְהַדִּבֵּר) is not in them,” (Jer. 5:13) where the word is equivalent to וְהַדִּבּוּר [i.e., a noun]. And when will I pay them [their punishment]? לי נקם ושלם: עמי נכון ומזומן פורענות נקם וישלם להם כמעשיהם הנקם ישלם להם גמולם. ויש מפרשים ושלם שם דבר, כמו ושלום, והיא מגזרת והדבר אין בהם (ירמיה ה, יג), כמו והדבור. ואימתי אשלם להם:
at the time their foot stumbles: namely, when the merit of their forefathers expires, the merit upon which they are relying. לעת תמוט רגלם: כשתתום זכות אבותם שהן סמוכין עליו:
For the appointed day [of their reckoning] is near: As soon as I desire to bring the day of their disaster upon them, this day is near and in readiness before Me, to be brought about by many agents. כי קרוב יום אידם: משארצה להביא עליהם יום אידם קרוב ומזומן לפני להביא על ידי שלוחים הרבה:
and what is destined for them hastens: And the things that are destined to come hasten [in coming]. וחש עתדות למו: ומהר יבואו העתידות להם:
hastens: Heb. וְחָשׁ, as in the verse,“Let him hurry, hasten (יְחִישָׁה) ” (Isa. 5:19). Until here, Moses testified against them with words of reproof, that this Song should be a witness for Israel’s reproof, i.e., when punishment would come upon Israel, they would know that I told them about this from the very beginning. From here onwards, he testifies to Israel with words of comfort, about things that would come upon them at the conclusion of the retribution, like everything he stated earlier: “And it will be, when all these words happen to you-the blessing and the curse… then, the Lord, your God, will bring back your exiles…” (Deut. 30:1-3). וחש: כמו (ישעיה ה, יט) ימהר יחישה. עד כאן העיד עליהם משה דברי תוכחה להיות השירה הזאת לעד כשתבא עליהם הפורענות. ידעו שאני הודעתים מראש. מכאן ואילך העיד עליהם דברי תנחומין שיבואו עליהם ככלות הפורענות ככל אשר אמר למעלה (לעיל ל, א - ג) והיה כי יבואו עליך וגו' כל הדברים האלה הברכה והקללה וגו' ושב ה' אלהיך את שבותך וגו':
36When the Lord will judge His people, and will reconsider His servants, when He sees that the power is increasing, and none is controlled or strengthened. לוכִּֽי־יָדִ֤ין יְהֹוָה֙ עַמּ֔וֹ וְעַל־עֲבָדָ֖יו יִתְנֶחָ֑ם כִּ֤י יִרְאֶה֙ כִּי־אָ֣זְלַת יָ֔ד וְאֶ֖פֶס עָצ֥וּר וְעָזֽוּב:
When the Lord will judge His people: i. e., When God will exact judgment upon Israel by bringing upon them these aforementioned sufferings. Similar to this is the verse,“For through these He judges (יָדִין) peoples” (Job 36:31), i.e., He chastises peoples. The word כִּי here does not mean “because,” giving the reason for the preceding statements, but rather, it introduces a new passage [i.e., it means “when”], as in the verse,“When (כִּי) you come to the land” (Lev. 25:2). [The meaning of our verse is:] When these judgments will come upon them, and the Holy One, Blessed is He, will reconsider concerning His servants to return [to them] and to have mercy upon them…. כי ידין ה' עמו: כשישפוט אותן ביסורין הללו האמורים עליהם, כמו (איוב לו, לא) כי בם ידין יוסר עמים. כי זה אינו משמש בלשון דהא, לתת טעם לדברים של מעלה, אלא לשון תחלת דבור, כמו (ויקרא כה, ב) כי תבואו אל הארץ, כשיבואו עליהם משפטים הללו ויתנחם הקב"ה על עבדיו לשוב ולרחם עליהם:
will reconsider: Heb. יִתְנֶחָם. [This word] denotes changing one’s mind, whether for good or for evil. יתנחם: לשון הפך המחשבה להיטיב או להרע:
when He will see that the power is growing: i.e., when God sees that the enemy’s power is becoming stronger and stronger against Israel, and none among them is controlled or strengthened. כי יראה כי אזלת יד: כשיראה כי יד האויב הולכת וחוזקת מאד עליהם ואפס בהם עצור ועזוב:
controlled: Heb. עָצוּר. One who is rescued by an officer (עוֹצֵר) or a ruler who would confine (יַעִצוֹר) the people. עצור: נושע על ידי עוצר ומושל שיעצור בהם:
or strengthened: Heb. עָזוּב, [One saved] by an עוֹזֵב, one who gives strength [to someone else]. An עוֹצֵר is a ruler who confines his people [within certain boundaries], so that they will not go out in scattered groups when they go to war against the enemy, mentenedor in Old French [like the English, maintain. Consequently:] עָצוּר [the passive noun from the root עצר] means: One saved through the confinement (מַעִצוֹר) of a ruler. עָזוּב Strengthened, like“and they fortified (וַיַּעַזְבוֹ) Jerusalem until the… wall” (Neh. 3:8); and,“How is the city of praise not fortified (עֻזְּבָה)” (Jer. 49:25). עָצוּר is mentenude in Old French, and עָזוּב is enforze , fortified. עזוב: על ידי עוזב. עוצר הוא המושל העוצר בעם שלא ילכו מפוזרים בצאתם לצבא על האויב. בלשון בלע"ז מיינטינדו"ר [שליט]. עצור הוא הנושע במעצור המושל. עזוב מחוזק, כמו (נחמיה ג, ח) ויעזבו את ירושלים עד החומה, (ירמיה מט, כה) איך לא עזבה עיר תהלה. עצור מיינטינו"ד [נשלט]. עזוב אינפורצדו"ר [מבוצר]:
37Then He will say, "Where is their deity, the rock in which they trusted, לזוְאָמַ֖ר אֵ֣י אֱלֹהֵ֑ימוֹ צ֖וּר חָסָ֥יוּ בֽוֹ:
Then He will say: The Holy One, Blessed is He, will say about them [Israel]: ואמר: הקב"ה עליהם:
Where is their deity: The idols which they worshipped. [Where are they now?] אי אלהימו: עבודה זרה שעבדו:
the rock in which they trusted: [The word צוּר] means: The rock. [This figuratively means: The rock under which] they used to shelter themselves from the sun and the cold. That is to say, [the deity] in which they had placed their trust to protect them against any harm. צור חסיו בו: הסלע שהיו מתכסין בו מפני החמה והצנה, כלומר שהיו בטוחין בו להגן עליהם מן הרעה:
38who ate the fat of their sacrifices and drank the wine of their libations? Let them arise and help you! Let them be your shelter! לחאֲשֶׁ֨ר חֵ֤לֶב זְבָחֵ֨ימוֹ֙ יֹאכֵ֔לוּ יִשְׁתּ֖וּ יֵ֣ין נְסִיכָ֑ם יָק֨וּמוּ֙ וְיַעְזְרֻכֶ֔ם יְהִ֥י עֲלֵיכֶ֖ם סִתְרָֽה:
who ate the fat of their sacrifices: i.e., these deities would eat up [the fat] and would drink up the wine of their libations when they offered the sacrifices before them. אשר חלב זבחימו: היו אותן אלהות אוכלים שהיו מקריבין לפניהם ושותין יין נסיכם:
Let them be your shelter!: Let that same rock [you worshipped] be a refuge and shelter (מִסְתּוֹר) for you. יהי עליכם סתרה: אותו הצור יהי לכם מחסה ומסתור:
39See now that it is I! I am the One, and there is no god like Me! I cause death and grant life. I strike, but I heal, and no one can rescue from My Hand! לטרְא֣וּ | עַתָּ֗ה כִּ֣י אֲנִ֤י אֲנִי֙ ה֔וּא וְאֵ֥ין אֱלֹהִ֖ים עִמָּדִ֑י אֲנִ֧י אָמִ֣ית וַֽאֲחַיֶּ֗ה מָחַ֨צְתִּי֙ וַֽאֲנִ֣י אֶרְפָּ֔א וְאֵ֥ין מִיָּדִ֖י מַצִּֽיל:
See now: Understand from the punishment that I brought upon you, from which no one can rescue you, and from the salvation with which I will save you, and that there is no one to stop Me, that ראו עתה: הבינו מן הפורענות שהבאתי עליכם ואין לכם מושיע ומן התשועה שאושיעכם ואין מוחה בידי:
It is I! I am the One: “It is I” Who can bring someone down, and “I am the One” Who can lift someone up. אני אני הוא: אני להשפיל ואני להרים:
and there is no god with Me!: [There is no deity] which can stand up against Me, to stop Me. ואין אלהים עמדי: עומד כנגדי למחות:
with Me: resembling Me, like Me. עמדי: דוגמתי וכמוני:
and no one can save from My Hand: those who sin against Me. ואין מידי מציל: הפושעים בי:
Daily Tehillim: Psalms Chapters 60 - 65
• Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
Tanya: Iggeret HaKodesh, beginning of Epistle 21
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 11 Tishrei, 5777 · 13 October 2016
• Iggeret HaKodesh, beginning of Epistle 21
• Deuteronomy Chapter 32
29If they were wise, they would understand this; they would reflect upon their fate. כטל֥וּ חָֽכְמ֖וּ יַשְׂכִּ֣ילוּ זֹ֑את יָבִ֖ינוּ לְאַֽחֲרִיתָֽם:
they would reflect upon their fate: They would turn their attention towards thinking carefully about the end of Israel’s troubles [that the whole cause is God’s punishing Israel, rather than attributing Israel’s defeat to their own power]. יבינו לאחריתם: יתנו לב להתבונן לסוף פורענותם של ישראל:
30How can one [person] pursue a thousand, and two put ten thousand to flight, unless their [Mighty] Rock has sold them out, and the Lord has given them over? לאֵיכָ֞ה יִרְדֹּ֤ף אֶחָד֙ אֶ֔לֶף וּשְׁנַ֖יִם יָנִ֣יסוּ רְבָבָ֑ה אִם־לֹא֙ כִּֽי־צוּרָ֣ם מְכָרָ֔ם וַֽיהֹוָ֖ה הִסְגִּירָֽם:
How could one [person]: of us pursue a thousand of Israel?! איכה ירדף אחד: ממנו אלף מישראל:
unless their [Mighty] Rock has sold them out, and the Lord has given them over: i.e., has sold them out, and given them over into our hands, delivrer in Old French [like the English: to deliver]. אם לא כי צורם מכרם וה' הסגירם: מכרם ומסרם בידנו. דילבר"ר בלע"ז [להסגיר]:
31For their rock is not like our [Mighty] Rock. Nevertheless, our enemies sit in judgment. לאכִּ֛י לֹ֥א כְצוּרֵ֖נוּ צוּרָ֑ם וְאֹֽיְבֵ֖ינוּ פְּלִילִֽים:
For their rock is not like our [Mighty] Rock: The enemies should have understood all the above, that the Lord gave Israel over [to them], and that victory must not be attributed to them or to their deities. For until now, their deities have achieved nothing against our Rock. Because their rock is not like our Rock. The word צוּר in Scripture is always an expression meaning סֶלַע, rock . כי לא כצורנו צורם: כל זה היה להם לאויבים להבין שהשם הסגירם ולא להם ולאלהיהם הנצחון, שהרי עד הנה לא יכלו כלום אלהיהם כנגד צורנו, כי לא כסלענו סלעם. כל צור שבמקרא לשון סלע:
nevertheless, our enemies sit in judgment: Nevertheless, now our enemies are judging us. It must be then, that our Rock has given us over to them. ואיבינו פלילים: ועכשיו אויבינו שופטים אותנו, הרי שצורנו מכרנו להם:
32For their vine is of the vine of Sodom, and of the field of Gomorrah; their grapes are grapes of rosh, and they have bitter clusters. לבכִּֽי־מִגֶּ֤פֶן סְדֹם֙ גַּפְנָ֔ם וּמִשַּׁדְמֹ֖ת עֲמֹרָ֑ה עֲנָבֵ֨מוֹ֙ עִנְּבֵי־ר֔וֹשׁ אַשְׁכְּלֹ֥ת מְרֹרֹ֖ת לָֽמוֹ:
For their vine is the vine of Sodom: [This verse is] connected to the above [verse 26. The continuity of these verses thus reads as follows:]“I said to Myself that I would make an end of them, eradicate their remembrance from mankind-because their deeds are those of Sodom and Amorah…”. כי מגפן סדום גפנם: מוסב למעלה. אמרתי בלבי אפאיהם ואשבית זכרם, לפי שמעשיהם מעשה סדום ועמורה:
and the field of: Heb. וּמִשַּׁדְמוֹת, grain field. It is similar to the verse,“and the field (וּשְׁדֵמוֹת) will yield no food” (Hab. 3:17); and,“in the field (בְּשַׁדְמוֹת) of Kidron” (II Kings 23:4). שדמות: שדה תבואה, כמו (חבקוק ג, יז) ושדמות לא עשה אוכל, (מלכים ב' כג, ד) בשדמות קדרון:
grapes of rosh: [The word רוֹשׁ] means: A bitter herb. [This has been variantly translated as the cultured poppy, from which opium is extracted, colocynth, and hemlock. See Nature & Man in the Bible , by Yehuda Feliks.] ענבי רוש: עשב מר:
and they have bitter clusters: A bitter drink, which is appropriate for them; their punishment corresponds to their deeds. Onkelos also renders this phrase likewise:“And the punishment of their deeds is like their bitterness.” אשכלת מררת למו: משקה מר ראוי להם, לפי מעשיהם פורענותם. וכן תרגם אונקלוס ותושלמת עובדיהון כמררותהון:
33Their wine is the bitterness of serpents, and the bitterness of the ruthless cobras. לגחֲמַ֥ת תַּנִּינִ֖ם יֵינָ֑ם וְרֹ֥אשׁ פְּתָנִ֖ים אַכְזָֽר:
Their wine is the bitterness of serpents: [Understand this] as the Targum renders it: הָא כְמָרַת תַּנִּינַיָא כָּס פּוּרְעֲנוּתְהוֹן, which means, “Indeed the cup of their drink of punishment is like the bitterness of serpents.” חמת תנינים יינם: כתרגומו הא כמרת תניניא כס פורענותהון, הנה כמרירות נחשים כוס משתה פורענותם:
and the bitterness of [ruthless] cobras: is their cup. [The cobra] is ruthless when it bites; [thus, this verse is referring to] a ruthless enemy, who will come and seek out their retribution. וראש פתנים: כוסם, שהוא אכזר לנשוך. אויב אכזרי יבא ויפרע מהם:
34Is it not stored up with Me, sealed up in My treasuries? לדהֲלֹא־ה֖וּא כָּמֻ֣ס עִמָּדִ֑י חָת֖וּם בְּאֽוֹצְרֹתָֽי:
Is it not stored up with Me: As the Targum renders it,“They think that I have forgotten their [evil] deeds, but these deeds are all locked away and preserved before Me.” הלא הוא כמוס עמדי: כתרגומו כסבורים הם ששכחתי מעשיהם, כולם גנוזים ושמורים לפני:
Is it not [stored]: The fruit of their [bitter] vine and the [bitter] produce of their field are stored up with Me. הלא הוא: פרי גפנם ותבואת שדמותם כמוס עמדי:
35Vengeance is poised with Me, and it will pay at the time their foot stumbles. For the appointed day of their reckoning is near, and what is destined for them hastens. להלִ֤י נָקָם֙ וְשִׁלֵּ֔ם לְעֵ֖ת תָּמ֣וּט רַגְלָ֑ם כִּ֤י קָרוֹב֙ י֣וֹם אֵידָ֔ם וְחָ֖שׁ עֲתִדֹ֥ת לָֽמוֹ:
Vengeance is poised with Me, and it will pay: Heb. וְשִׁלֵּם. The retribution of vengeance is with Me, prepared and held in readiness, and it will pay out punishment to them, according to their deeds. [That is to say,] Vengeance will pay the punishment they deserve. [Thus, the word וְשִׁלֵּם is to be understood as a verb.] However, some explain the word וְשִׁלֵּם as a noun, equivalent to וְשִׁלּוּם, and recompense , the same grammatical form as [the noun in the phrase],“And the [prophetic] word (וְהַדִּבֵּר) is not in them,” (Jer. 5:13) where the word is equivalent to וְהַדִּבּוּר [i.e., a noun]. And when will I pay them [their punishment]? לי נקם ושלם: עמי נכון ומזומן פורענות נקם וישלם להם כמעשיהם הנקם ישלם להם גמולם. ויש מפרשים ושלם שם דבר, כמו ושלום, והיא מגזרת והדבר אין בהם (ירמיה ה, יג), כמו והדבור. ואימתי אשלם להם:
at the time their foot stumbles: namely, when the merit of their forefathers expires, the merit upon which they are relying. לעת תמוט רגלם: כשתתום זכות אבותם שהן סמוכין עליו:
For the appointed day [of their reckoning] is near: As soon as I desire to bring the day of their disaster upon them, this day is near and in readiness before Me, to be brought about by many agents. כי קרוב יום אידם: משארצה להביא עליהם יום אידם קרוב ומזומן לפני להביא על ידי שלוחים הרבה:
and what is destined for them hastens: And the things that are destined to come hasten [in coming]. וחש עתדות למו: ומהר יבואו העתידות להם:
hastens: Heb. וְחָשׁ, as in the verse,“Let him hurry, hasten (יְחִישָׁה) ” (Isa. 5:19). Until here, Moses testified against them with words of reproof, that this Song should be a witness for Israel’s reproof, i.e., when punishment would come upon Israel, they would know that I told them about this from the very beginning. From here onwards, he testifies to Israel with words of comfort, about things that would come upon them at the conclusion of the retribution, like everything he stated earlier: “And it will be, when all these words happen to you-the blessing and the curse… then, the Lord, your God, will bring back your exiles…” (Deut. 30:1-3). וחש: כמו (ישעיה ה, יט) ימהר יחישה. עד כאן העיד עליהם משה דברי תוכחה להיות השירה הזאת לעד כשתבא עליהם הפורענות. ידעו שאני הודעתים מראש. מכאן ואילך העיד עליהם דברי תנחומין שיבואו עליהם ככלות הפורענות ככל אשר אמר למעלה (לעיל ל, א - ג) והיה כי יבואו עליך וגו' כל הדברים האלה הברכה והקללה וגו' ושב ה' אלהיך את שבותך וגו':
36When the Lord will judge His people, and will reconsider His servants, when He sees that the power is increasing, and none is controlled or strengthened. לוכִּֽי־יָדִ֤ין יְהֹוָה֙ עַמּ֔וֹ וְעַל־עֲבָדָ֖יו יִתְנֶחָ֑ם כִּ֤י יִרְאֶה֙ כִּי־אָ֣זְלַת יָ֔ד וְאֶ֖פֶס עָצ֥וּר וְעָזֽוּב:
When the Lord will judge His people: i. e., When God will exact judgment upon Israel by bringing upon them these aforementioned sufferings. Similar to this is the verse,“For through these He judges (יָדִין) peoples” (Job 36:31), i.e., He chastises peoples. The word כִּי here does not mean “because,” giving the reason for the preceding statements, but rather, it introduces a new passage [i.e., it means “when”], as in the verse,“When (כִּי) you come to the land” (Lev. 25:2). [The meaning of our verse is:] When these judgments will come upon them, and the Holy One, Blessed is He, will reconsider concerning His servants to return [to them] and to have mercy upon them…. כי ידין ה' עמו: כשישפוט אותן ביסורין הללו האמורים עליהם, כמו (איוב לו, לא) כי בם ידין יוסר עמים. כי זה אינו משמש בלשון דהא, לתת טעם לדברים של מעלה, אלא לשון תחלת דבור, כמו (ויקרא כה, ב) כי תבואו אל הארץ, כשיבואו עליהם משפטים הללו ויתנחם הקב"ה על עבדיו לשוב ולרחם עליהם:
will reconsider: Heb. יִתְנֶחָם. [This word] denotes changing one’s mind, whether for good or for evil. יתנחם: לשון הפך המחשבה להיטיב או להרע:
when He will see that the power is growing: i.e., when God sees that the enemy’s power is becoming stronger and stronger against Israel, and none among them is controlled or strengthened. כי יראה כי אזלת יד: כשיראה כי יד האויב הולכת וחוזקת מאד עליהם ואפס בהם עצור ועזוב:
controlled: Heb. עָצוּר. One who is rescued by an officer (עוֹצֵר) or a ruler who would confine (יַעִצוֹר) the people. עצור: נושע על ידי עוצר ומושל שיעצור בהם:
or strengthened: Heb. עָזוּב, [One saved] by an עוֹזֵב, one who gives strength [to someone else]. An עוֹצֵר is a ruler who confines his people [within certain boundaries], so that they will not go out in scattered groups when they go to war against the enemy, mentenedor in Old French [like the English, maintain. Consequently:] עָצוּר [the passive noun from the root עצר] means: One saved through the confinement (מַעִצוֹר) of a ruler. עָזוּב Strengthened, like“and they fortified (וַיַּעַזְבוֹ) Jerusalem until the… wall” (Neh. 3:8); and,“How is the city of praise not fortified (עֻזְּבָה)” (Jer. 49:25). עָצוּר is mentenude in Old French, and עָזוּב is enforze , fortified. עזוב: על ידי עוזב. עוצר הוא המושל העוצר בעם שלא ילכו מפוזרים בצאתם לצבא על האויב. בלשון בלע"ז מיינטינדו"ר [שליט]. עצור הוא הנושע במעצור המושל. עזוב מחוזק, כמו (נחמיה ג, ח) ויעזבו את ירושלים עד החומה, (ירמיה מט, כה) איך לא עזבה עיר תהלה. עצור מיינטינו"ד [נשלט]. עזוב אינפורצדו"ר [מבוצר]:
37Then He will say, "Where is their deity, the rock in which they trusted, לזוְאָמַ֖ר אֵ֣י אֱלֹהֵ֑ימוֹ צ֖וּר חָסָ֥יוּ בֽוֹ:
Then He will say: The Holy One, Blessed is He, will say about them [Israel]: ואמר: הקב"ה עליהם:
Where is their deity: The idols which they worshipped. [Where are they now?] אי אלהימו: עבודה זרה שעבדו:
the rock in which they trusted: [The word צוּר] means: The rock. [This figuratively means: The rock under which] they used to shelter themselves from the sun and the cold. That is to say, [the deity] in which they had placed their trust to protect them against any harm. צור חסיו בו: הסלע שהיו מתכסין בו מפני החמה והצנה, כלומר שהיו בטוחין בו להגן עליהם מן הרעה:
38who ate the fat of their sacrifices and drank the wine of their libations? Let them arise and help you! Let them be your shelter! לחאֲשֶׁ֨ר חֵ֤לֶב זְבָחֵ֨ימוֹ֙ יֹאכֵ֔לוּ יִשְׁתּ֖וּ יֵ֣ין נְסִיכָ֑ם יָק֨וּמוּ֙ וְיַעְזְרֻכֶ֔ם יְהִ֥י עֲלֵיכֶ֖ם סִתְרָֽה:
who ate the fat of their sacrifices: i.e., these deities would eat up [the fat] and would drink up the wine of their libations when they offered the sacrifices before them. אשר חלב זבחימו: היו אותן אלהות אוכלים שהיו מקריבין לפניהם ושותין יין נסיכם:
Let them be your shelter!: Let that same rock [you worshipped] be a refuge and shelter (מִסְתּוֹר) for you. יהי עליכם סתרה: אותו הצור יהי לכם מחסה ומסתור:
39See now that it is I! I am the One, and there is no god like Me! I cause death and grant life. I strike, but I heal, and no one can rescue from My Hand! לטרְא֣וּ | עַתָּ֗ה כִּ֣י אֲנִ֤י אֲנִי֙ ה֔וּא וְאֵ֥ין אֱלֹהִ֖ים עִמָּדִ֑י אֲנִ֧י אָמִ֣ית וַֽאֲחַיֶּ֗ה מָחַ֨צְתִּי֙ וַֽאֲנִ֣י אֶרְפָּ֔א וְאֵ֥ין מִיָּדִ֖י מַצִּֽיל:
See now: Understand from the punishment that I brought upon you, from which no one can rescue you, and from the salvation with which I will save you, and that there is no one to stop Me, that ראו עתה: הבינו מן הפורענות שהבאתי עליכם ואין לכם מושיע ומן התשועה שאושיעכם ואין מוחה בידי:
It is I! I am the One: “It is I” Who can bring someone down, and “I am the One” Who can lift someone up. אני אני הוא: אני להשפיל ואני להרים:
and there is no god with Me!: [There is no deity] which can stand up against Me, to stop Me. ואין אלהים עמדי: עומד כנגדי למחות:
with Me: resembling Me, like Me. עמדי: דוגמתי וכמוני:
and no one can save from My Hand: those who sin against Me. ואין מידי מציל: הפושעים בי:
Daily Tehillim: Psalms Chapters 60 - 65
• Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
Tanya: Iggeret HaKodesh, beginning of Epistle 21
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 11 Tishrei, 5777 · 13 October 2016
• Iggeret HaKodesh, beginning of Epistle 21
• אחרי דרישת שלומם כמשפט לאוהבי שמו
Having first duly inquired after the welfare of those who love [G‑d’s] Name,
This pastoral letter was written by the Alter Rebbe to rouse those of his followers who had pledged an annual contribution to Kollel Chabad. This fund supported their fellow chassidim who had settled in the Land of Israel, where they now studied Torah and engaged in divine service. The Alter Rebbe here urges that instead of waiting until the end of the year, his followers should give part of the promised sum weekly or at least monthly. For apart from the quality of alacrity, the eager promptness that ought to be displayed during the performance of mitzvot in general and the mitzvah of tzedakah (“charity”) in particular, there is an additional quality involved, as will soon be explained.
The Alter Rebbe begins this epistle by greeting his fellow Jews as “lovers of G‑d’s Name.”1 This appellation especially suits those helping their brethren who serve G‑d in the Holy Land. For upon this land2 “G‑d’s gaze is fixed constantly,” and this verse uses G‑d’s ineffable Name Havayah, indicating that the Land is directly illuminated and animated by the sublime level of Divinity indicated by that singular and unique Name.
אל המתנדבים בעם, לעשות צדקת ה׳ עם ארצו הקדושה
those among the people who willingly volunteer to practice the righteous charitability of G‑d towards His Holy Land
לתת מדי שנה בשנה חוק הקצוב, מעות ארצנו הקדושה, תבנה ותכונן במהרה בימינו
by giving every year a set sum of money for [the inhabitants of] our Holy Land (May it be rebuilt and established speedily, in our days!),
אליהם תטוף מלתי, ותזל כטל אמרתי
לזרז לזריזים
in order to bestir those who are [naturally] swift, for5 “One hurries only the swift,”
ולחזק ידים רפות
and to strengthen weak hands,6 for their unquestioned willingness7 is hampered only by their poverty,
במתן דמים, מעות ארץ ישראל, מדי שבת בשבתו, ולפחות מדי חדש בחדשו, מערכו הקצוב לערך שנה
so that they should contribute moneys for the Land of Israel every week, or at least every month,8 from the amount assigned for the year, proportionately,
וכל כסף הקדשים אשר עלה על לב איש להתנדב בלי נדר לפרנסת אחינו, יושבי ארצנו הקדושה, מדי שנה בשנה
as well as all the9 “dedicated money” that each individual was inspired to donate annually (without a vow) for the support of our brethren who live in the Holy Land.
It would seem that in these last few lines the Alter Rebbe means to add the following: Not only are the amounts that were always given in previous years to be given henceforth on a weekly or monthly basis, but additional amounts are to be divided likewise.
כי הנה, מלבד הידוע לכל גודל מעלת הזריזות בכל המצות, הנאמר ונשנה בדברי רז״ל: לעולם יקדים אדם לדבר מצוה כו׳
For, first of all, everyone knows the great virtue of alacrity with respect to all commandments, which is spoken of repeatedly in the words of our Sages, of blessed memory. [For example:]10 “At all times should one be prompt in [fulfilling] a commandment.”
וזריזותיה דאברהם אבינו, עליו השלום, היא העומדת לעד לנו ולבנינו עד עולם
So, too, it is [the merit of]11 “the eager promptness of our father Abraham” (peace upon him), who hastened to the Akedah, the Binding of Isaac,12 that stands by us and our children, for ever.
כי העקדה עצמה אינה נחשבה כל כך לנסיון גדול, לערך מעלת אברהם אבינו, עליו השלום
For the Akedah itself, which G‑d constantly recalls, is not really regarded as so great a test in relation to the stature of our father Abraham, peace upon him,
בשגם כי ה׳ דיבר בו: קח נא את בנך כו׳
especially considering that G‑d Himself said to him,13 “Please take your son, [and bring him as an offering].”
והרי כמה וכמה קדושים שמסרו נפשם על קדושת ה׳, גם כי לא דיבר ה׳ בם
After all, there have been numerous saintly individuals who gave their lives for the sanctification of G‑d, even though He did not speak to them.
How, then, can this be considered such a great test for Abraham, when G‑d Himself commanded him to offer his son?
רק שאברהם אבינו, עליו השלום, עשה זאת בזריזות נפלאה
The point is that our father Abraham (peace upon him) did this with wondrous alacrity, for, as the verse testifies,14 “Abraham rose very early and [himself15] saddled his donkey,”
להראות שמחתו וחפצו למלאות רצון קונו, ולעשות נחת רוח ליוצרו
in order to demonstrate — to others as well — his joy and eager desire to fulfill the will of his Master and to bring gratification to his Maker.
The Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, of blessed memory, explains in a discourse dated the 12th of Tammuz 5709,16 that the divine service of penitents should involve affecting others as well. Now the challenge of theAkedah required that Abraham, the epitome of love and kindness, reverse his essential nature, in which the attribute of Chesedpredominated, and act with all the severity of the attribute of Gevurah. (Hence G‑d avers,17 “I now know that you fear G‑d.”) In this diametrical reversal Abraham resembled a penitent. And, like a penitent, he sought to share with others his delight at fulfilling G‑d’s will.
וממנו למדו רז״ל לקיום כל המצות בכלל, ובפרט מעשה הצדקה העולה על כולנה
Indeed, it was from [the example of Abraham], and with the power that he vested within all his descendants, that our Sages (of blessed memory)18 learned [that alacrity is required] in the fulfillment of all the commandments in general, and in particular with respect to the act of charity which is superior to them all,19
המגינה ומצלה בפירותיה בעולם הזה מכל מיני פורעניות המתרגשות
in that it protects and saves one — by its20 “fruits [that are repaid] in this world”21 — from all kinds of calamities that may come about,
כדכתיב: וצדקה תציל ממות, וכל שכן משאר מיני יסורים הקלים ממות
as it is written,22 “And tzedakah saves from death,” and how much more so, from other kinds of suffering that are milder than death.
כל שכן שטוב לנו, גם בעולם הזה, להקדימה כל מה דאפשר
It is thus certainly to our benefit, even in this world, to be as expeditious as possible in [the giving of charity], even more so than in the fulfillment of other commandments, whose reward may not be as palpable in this world,
שהרי אדם נידון בכל יום
for, after all,23 “A man is judged every day,” so that it is quite possible that he is in need of the merit of today’stzedakah to protect him from today’s judgment.
***
| FOOTNOTES | |
| 1. | Note of the Rebbe: “See also Iggeret HaKodesh, in Epistle V above, where the Alter Rebbe states that by giving tzedakahone ‘makes the Holy Name’; [moreover,] tzedakah is motivated by the attribute of kindness, whose inner dimension is love.” |
| 2. | Devarim 11:12. |
| 3. | Cf. Iyov 29:22. |
| 4. | Devarim 32:2. |
| 5. | Makkot 23a; Sifri, Bamidbar, sec. 1. |
| 6. | Cf. Yeshayahu 35:3. |
| 7. | Note of the Rebbe: “...For, as the text continues, we are speaking of those who had been ‘inspired to donate.’” |
| 8. | Note of the Rebbe: “It will be observed that in the quoted verse (at the conclusion of the Book of Yeshayahu), ‘every week’ [lit., ‘every Shabbat’] refers to the Sabbath day at the conclusion of the week, while ‘every month’ refers to the beginning of the month, Rosh Chodesh.” |
| 9. | II Melachim 12:5. |
| 10. | Nazir 23b; Bava Kama 38b. |
| 11. | Chullin 16a. |
| 12. | Bereishit 22:1-19. |
| 13. | Ibid. v. 2. |
| 14. | Ibid. v. 3. |
| 15. | See commentary of Rashi there. |
| 16. | Sefer HaMaamarim 5709, p. 184. |
| 17. | Bereishit 22:12; see also Sefer HaMaamarim — Kuntreisim, Vol. II, p. 642. |
| 18. | Pesachim 4a, et al. |
| 19. | Note of the Rebbe: “Cf. Shaar HaYichud VeHaEmunah, beginning of ch. 12.” |
| 20. | Peah 1:1. |
| 21. | Note of the Rebbe: “See also Iggeret HaKodesh, Epistle III.” |
| 22. | Mishlei 10:2. |
| 23. | Rosh HaShanah 16a. |
| Rambam: Sefer Hamitzvos: |
• Thursday, 11 Tishrei, 5777 · 13 October 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 318
Cursing a Parent
It is forbidden to curse a parent, even posthumously.
Full text of this Mitzvah »• Cursing a Parent
Negative Commandment 318
Translated by Berel Bell
The 318th prohibition is that all people are forbidden from cursing their father or mother. The punishment for this transgression is stated explicitly in the Torah, in G‑d's statement,1 "Whoever curses his father or mother shall be put to death." The transgressor is executed by stoning.2 One who intentionally curses a parent using G‑d's Name is punished by stoning, even if the parent was already dead.
The source of the actual prohibition itself, however, is not written explicitly in the Torah.3 It does not say, "Do not curse your father," for example. But there is already a general prohibition against cursing any Jew,4 and it includes cursing both one's father and everyone else.
The Mechilta5 says, "The verse, 'Whoever curses his father or mother shall be put to death,' tells us the punishment. What is the source of the actual prohibition? The verse, 'Do not curse the judges.' If your father is a judge, he is included in [the prohibition of cursing] judges. If he is a Nasi, he is included in [the prohibition of cursing] the Nasi. If he is a regular Jew, [he is included in the prohibition of cursing a regular Jew,] as it is written, 'Do not curse the deaf.' From all three verses you can derive a general principle: just as these verses come to prohibit cursing any Jew, they also come to prohibit cursing your father."
The Sifra6 says the same as the Mechilta: "The verse,7 'Whoever curses his father or mother [shall be put to death]' tells us the punishment but not the actual prohibition. It is derived from the verse, 'Do not curse the judges.' "
The details of this mitzvah are explained in the seventh chapter of tractate Sanhedrin.8
FOOTNOTES
1.Ex. 21:17.
2.See P229.
3.Each prohibition in the Torah normally needs two verses: one to actually state the prohibition, and another to state the punishment. In this mitzvah, we have only one verse, which has the second element, the punishment.
4.N317.
5.Parshas Mishpatim.
6.Parshas Kedoshim, 9:7.
7.Lev. 20:9.
8.53a.
Negative Commandment 319
Hitting a Parent
It is forbidden to hit a parent.
Full text of this Mitzvah »• Hitting a Parent
Negative Commandment 319
Translated by Berel Bell
The 319th prohibition is that we are forbidden from striking [either of] our parents.
For this prohibition, too, there is no specific verse written in the Torah. Only the punishment is written,1 "Whoever strikes one's father or mother shall be put to death." The derivation of the actual prohibition against striking his father is similar to that of cursing one's father, as we explained.2 In this case, prohibition 300, which forbids striking any Jew, includes [the prohibition of striking] one's father.
The Mechilta3 says, "The verse, 'Whoever strikes his father or mother,' tells us the punishment. What is the source of the actual prohibition? That comes from the verse4 [which speaks of lashing a transgressor], 'Do not go beyond the limit and give him forty lashes.' This verse teaches us a kal v'chomer:5 If even one who it is a mitzvah to strike, it is prohibited to strike him [beyond the limit], one who it is a mitzvah not to strike, certainly it is prohibited to strike."
One who transgresses this prohibition by intentionally striking his father or mother and causes bleeding, is punished by chenek [strangulation].
The details of this mitzvah are explained in the end of tractate Sanhedrin.6
FOOTNOTES
1.Ex. 21:15.
2.See N318 above.
3.Parshas Mishpatim, ibid.
4.Deut. 25:3.
5.Literally, "from the light to the heavy." This principle allows one to generalize from a law stated explicitly in the Torah to a more obvious or more severe ("heavier") case which is not explicitly stated.
6.85b.
Positive Commandment 210
Honoring Parents
"Honor your father and your mother"—Exodus 20:12.
We are commanded to honor our parents. This mitzvah includes serving them food and drink, and helping them dress and go.
Full text of this Mitzvah »• Honoring Parents
Positive Commandment 210
Translated by Berel Bell
The 210th mitzvah is that we are commanded to honor our parents.
The source of this commandment is G‑d's statement1 (exalted be He), "Honor your father and your mother."
The details of this mitzvah are explained in many Talmudic passages, mostly and primarily in tractate Kiddushin.2
The Sifra3 says, "What constitutes 'honor'? To give them food and drink, to clothe and cover them, to bring them inside and take them outside."
FOOTNOTES
1.Ex. 20:12; Deut. 4:16.
2.30b ff.
3.Beginning of Parshas Kedoshim.
Positive Commandment 211
Revering Parents
"Every man shall revere his mother and father"—Leviticus 19:3.
We are commanded to revere our parents; our consideration of them should be as we consider an individual whom we fear, who is able to administer punishment, such as a king.
This mitzvah includes not sitting in a place reserved for them, not voicing an opinion in their presence, and not contradicting them.
Full text of this Mitzvah »• Revering Parents
Positive Commandment 211
Translated by Berel Bell
The 211th mitzvah is that we are commanded to fear our parents. We should think of them as we do of someone who people fear, and who is able to administer punishment,1 such as a king; and act towards them as we do with someone we fear can do us harm.
The source of this commandment is G‑d's statement2 (exalted be He), "A person shall fear his mother and his father."
The Sifra3 says, "What constitutes 'fear'? Not to sit in their seat, not to speak instead of them, and not to contradict them."
The details of this mitzvah are also explained in tractate Kiddushin.4
FOOTNOTES
1.See Kapach, 5731, footnote 3, that the Rambam describes two categories of fear: one, due to honor, such as that of a king, due to his power and importance ("who is able to administer punishment"), and secondly, the actual fear of being punished. The Rav Kook edition, followed by Chavel, combine them into one category.
2.Lev. 19:3.
3.Beginning of Parshas Kedoshim.
4.30b ff.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 318
Cursing a Parent
It is forbidden to curse a parent, even posthumously.
Full text of this Mitzvah »• Cursing a Parent
Negative Commandment 318
Translated by Berel Bell
The 318th prohibition is that all people are forbidden from cursing their father or mother. The punishment for this transgression is stated explicitly in the Torah, in G‑d's statement,1 "Whoever curses his father or mother shall be put to death." The transgressor is executed by stoning.2 One who intentionally curses a parent using G‑d's Name is punished by stoning, even if the parent was already dead.
The source of the actual prohibition itself, however, is not written explicitly in the Torah.3 It does not say, "Do not curse your father," for example. But there is already a general prohibition against cursing any Jew,4 and it includes cursing both one's father and everyone else.
The Mechilta5 says, "The verse, 'Whoever curses his father or mother shall be put to death,' tells us the punishment. What is the source of the actual prohibition? The verse, 'Do not curse the judges.' If your father is a judge, he is included in [the prohibition of cursing] judges. If he is a Nasi, he is included in [the prohibition of cursing] the Nasi. If he is a regular Jew, [he is included in the prohibition of cursing a regular Jew,] as it is written, 'Do not curse the deaf.' From all three verses you can derive a general principle: just as these verses come to prohibit cursing any Jew, they also come to prohibit cursing your father."
The Sifra6 says the same as the Mechilta: "The verse,7 'Whoever curses his father or mother [shall be put to death]' tells us the punishment but not the actual prohibition. It is derived from the verse, 'Do not curse the judges.' "
The details of this mitzvah are explained in the seventh chapter of tractate Sanhedrin.8
FOOTNOTES
1.Ex. 21:17.
2.See P229.
3.Each prohibition in the Torah normally needs two verses: one to actually state the prohibition, and another to state the punishment. In this mitzvah, we have only one verse, which has the second element, the punishment.
4.N317.
5.Parshas Mishpatim.
6.Parshas Kedoshim, 9:7.
7.Lev. 20:9.
8.53a.
Negative Commandment 319
Hitting a Parent
It is forbidden to hit a parent.
Full text of this Mitzvah »• Hitting a Parent
Negative Commandment 319
Translated by Berel Bell
The 319th prohibition is that we are forbidden from striking [either of] our parents.
For this prohibition, too, there is no specific verse written in the Torah. Only the punishment is written,1 "Whoever strikes one's father or mother shall be put to death." The derivation of the actual prohibition against striking his father is similar to that of cursing one's father, as we explained.2 In this case, prohibition 300, which forbids striking any Jew, includes [the prohibition of striking] one's father.
The Mechilta3 says, "The verse, 'Whoever strikes his father or mother,' tells us the punishment. What is the source of the actual prohibition? That comes from the verse4 [which speaks of lashing a transgressor], 'Do not go beyond the limit and give him forty lashes.' This verse teaches us a kal v'chomer:5 If even one who it is a mitzvah to strike, it is prohibited to strike him [beyond the limit], one who it is a mitzvah not to strike, certainly it is prohibited to strike."
One who transgresses this prohibition by intentionally striking his father or mother and causes bleeding, is punished by chenek [strangulation].
The details of this mitzvah are explained in the end of tractate Sanhedrin.6
FOOTNOTES
1.Ex. 21:15.
2.See N318 above.
3.Parshas Mishpatim, ibid.
4.Deut. 25:3.
5.Literally, "from the light to the heavy." This principle allows one to generalize from a law stated explicitly in the Torah to a more obvious or more severe ("heavier") case which is not explicitly stated.
6.85b.
Positive Commandment 210
Honoring Parents
"Honor your father and your mother"—Exodus 20:12.
We are commanded to honor our parents. This mitzvah includes serving them food and drink, and helping them dress and go.
Full text of this Mitzvah »• Honoring Parents
Positive Commandment 210
Translated by Berel Bell
The 210th mitzvah is that we are commanded to honor our parents.
The source of this commandment is G‑d's statement1 (exalted be He), "Honor your father and your mother."
The details of this mitzvah are explained in many Talmudic passages, mostly and primarily in tractate Kiddushin.2
The Sifra3 says, "What constitutes 'honor'? To give them food and drink, to clothe and cover them, to bring them inside and take them outside."
FOOTNOTES
1.Ex. 20:12; Deut. 4:16.
2.30b ff.
3.Beginning of Parshas Kedoshim.
Positive Commandment 211
Revering Parents
"Every man shall revere his mother and father"—Leviticus 19:3.
We are commanded to revere our parents; our consideration of them should be as we consider an individual whom we fear, who is able to administer punishment, such as a king.
This mitzvah includes not sitting in a place reserved for them, not voicing an opinion in their presence, and not contradicting them.
Full text of this Mitzvah »• Revering Parents
Positive Commandment 211
Translated by Berel Bell
The 211th mitzvah is that we are commanded to fear our parents. We should think of them as we do of someone who people fear, and who is able to administer punishment,1 such as a king; and act towards them as we do with someone we fear can do us harm.
The source of this commandment is G‑d's statement2 (exalted be He), "A person shall fear his mother and his father."
The Sifra3 says, "What constitutes 'fear'? Not to sit in their seat, not to speak instead of them, and not to contradict them."
The details of this mitzvah are also explained in tractate Kiddushin.4
FOOTNOTES
1.See Kapach, 5731, footnote 3, that the Rambam describes two categories of fear: one, due to honor, such as that of a king, due to his power and importance ("who is able to administer punishment"), and secondly, the actual fear of being punished. The Rav Kook edition, followed by Chavel, combine them into one category.
2.Lev. 19:3.
3.Beginning of Parshas Kedoshim.
4.30b ff.
• Rambam - 1 Chapter: She'ar Avot haTum'ah She'ar Avot haTum'ah - Chapter 20
• She'ar Avot haTum'ah - Chapter 20
• Rambam - Chapters: Mamrim Mamrim - Chapter 4, Mamrim Mamrim - Chapter 5, Mamrim Mamrim - Chapter 6
1
Any place designated as a public domain with regard to the Sabbath is also considered as a public domain with regard to the laws of impurity.
א
כל מקום שהוא רשות הרבים לענין שבת כך הוא רשות הרבים לענין טומאה:
2
The four cubits that are adjacent to the public domain are considered as a public domain with regard to the laws of impurity. Similarly, a karmelit, e.g., the sea or a covered walkway, is considered as a public domain with regard to the laws of impurity.
ב
ארבע אמות הסמוכות לר"ה הרי הן כר"ה לטומאה וכן הכרמלית כגון הים והאצטוונית הרי הן כר"ה לטומאה:
3
There are places which, though they are considered as private domains with regard to the Sabbath, are considered as public domains with regard to the laws of impurity. They are the paths leading to storage caverns, cisterns, and wine presses, an enclosed valley in the summer, a basilica of kings, i.e., a building that is very wide with space for the king's carriage drivers to stay; it has many openings to the public domain, and a poren, i.e., a large building with two openings, one opposite the other, and a courtyard to which many people would enter through one opening and depart through the other. Also, the lanes leading to a sea or a river, although they are fenced in from either side, are considered as a public domain with regard to the laws of impurity if people can climb over the fences. Pillars and bathhouses are also placed in this category. Similarly, the entire Temple Courtyard is considered as a public domain with regard to the laws of impurity.
ג
יש שם מקומות שאף ע"פ שהן רשות היחיד לשבת הרי הן כרשות הרבים לענין טומאה ואלו הן: השבילין המפולשין לשיחין ולבורות ולגתות והבקעה המוקפת גדר בימות החמה ובסילקי מלכים שהוא בניין רחב הרבה לעמוד בו אנשי המרכבה ויש לו פתחים הרבה פתוחים לר"ה והפורן והוא הבניין הגדול שיש לו שני פתחים זה כנגד זה וחצר שהרבים נכנסין בפתח זה ויוצאין בפתח אחר וכן מבואות היורדים לים או לנהר אע"פ שהן גדורין מכאן ומכאן ורבים מטפסין ועולין בהן והבימוסות והמרחצאות הרי הן כר"ה לטומאה וכן כל העזרה כר"ה לטומאה:
4
Roofs in a city over which the thoroughfare of a city pass are considered as a public domain with regard to the concept of impurity.
ד
גנות העיר שדרך העיר עוברת עליהן ר"ה לטומאה:
5
When a garden is guarded, it is a private domain. When it is not protected, it is a public domain with regard to impurity. Similarly, a large basilica, when its gates are opened, is a public domain with regard to impurity. When it is closed, it is a private domain in all aspects.
ה
הגינה בזמן שהיא משתמרת רה"י ובזמן שאינה משתמרת רשות הרבים לטומאה וכן בסילקי גדולה בזמן שפותחין אותה ר"ה לטומאה ובזמן שנועלין אותה רשות היחיד לכל:
6
When a valley is enclosed with a fence, in the winter, it is a private domain with regard to the Sabbath and ritual impurity. If it was not enclosed, it is a private domain with regard to impurity alone. When, however, the winter passed after a valley was fenced in, it is considered as a private domain with regard to impurity even in the summer.
This is what is meant by "the summer": When the grain is harvested from the valley. This is what is meant by "the winter": When the second rain begins. The area between the round barrel of grapes and the pile of grape pomace is considered a public domain with regard to impurity.
ו
הבקעה המוקפת גדר בימות הגשמים רה"י לשבת ולטומאה ואם לא היתה מוקפת הרי היא רה"י לטומאה בלבד ובקעה שעברו עליה בימות הגשמים הרי היא רה"י לטומאה אפילו בימות החמה ואלו הן ימות החמה משתעקר התבואה מתוכה ואלו הן ימות הגשמים משתרד רביעה שניה בין העיגולים של ענבים לזוגין ר"ה לטומאה:
7
With regard to ritual impurity, a vineyard in front of the harvesters is considered as a private domain; the portion behind the harvesters, as a public domain. When does the above apply? When many people enter from one direction and leave from the opposite direction. The law pertaining to other places aside from those which we mentioned is: Just as they are a private domain with regard to the laws of the Sabbath, so too, they are a private domain with regard to the laws of impurity.
ז
כרם שלפני הבוצרים רה"י ולאחר הבוצרים ר"ה לטומאה אימתי בזמן שהרבים נכנסים ברוח זו ויוצאים ברוח שכנגדה שאר כל המקומות חוץ מאלו שביארנו דינם כשם שהן רה"י לשבת כך הם רה"י לטומאה:
8
There are places that are not considered as a private domain with regard to the Sabbath laws, but are, nevertheless, considered as a private domain with regard to the laws of impurity, because the people do not use them. They are: trees and holes in the walls of the public domain even if they are not four handbreadths by four handbreadths. What is implied? There was a tree standing in the public domain with impurity in it. One climbed to the top of the tree and he is in doubt whether or not he touched the impurity, he is impure because of the doubt. One inserted his hand into a hole in which impurity is situated and he is in doubt whether or not he touched it, he is impure because of the doubt.
ח
ויש מקומות שאינן רה"י לשבת ואף על פי כן הן רה"י לטומאה מפני שאין העם משתמשין בהן ואלו הן:האילנות וחורי ר"ה אע"פ שאין בהן ארבעה על ארבעה כיצד אילן שהוא עומד בר"ה וטומאה בתוכו עלה לראשו ספק נגע ספק לא נגע ספיקו טמא הכניס ידו לחור שיש בו טומאה ספק נגע ספק לא נגע ספיקו טמא:
9
When there is a store that is impure which is open to the public domain, and a person is in doubt whether or not he entered, he is pure despite the doubt. For the entire store is considered as the carcass of a creeping animal lying in the public domain in which instance, if a question arose whether one touched it, he is pure. If there are two stores, one pure and one impure, in the public domain, and a person entered one, but he is in doubt whether or not he entered the impure store or the pure store, he is impure because of the doubt. This is considered as a doubt that arose in a private domain, because a store is considered as a private domain. Similarly, if, in the winter, there is a valley that contains many fields, with at least one field known to be impure and one, pure, and a person said: "I entered this valley and I do not know if I entered that field or not," he is impure because of the doubt. The rationale is that when a doubt arises in a private domain - even a doubt whether one entered - the person is impure.
ט
חנות שהיא טמאה ופתוחה לר"ה ספק נכנס ספק לא נכנס ספיקו טהור שכל החנות כמו שרץ המונח בר"ה שספק מגעו טהור היו שתי חנויות אחת טהורה ואחת טמאה ונכנס לאחת מהן ספק לטמא נכנס ספק לטהור ספיקו טמא שזה ספק רה"י שהחנות רה"י וכן בקעה בימות הגשמים שיש בה שדות הרבה ובה שדה אחת טמאה ואחת טהורה ואמר נכנסתי לבקעה זו ואיני יודע אם נכנסתי לאותה שדה או לא נכנסתי ספיקו טמא שספק טומאה ברה"י אפילו ספק ביאה טמא:
10
When a place was considered a private domain, it then became a public domain, and then it became a private domain, the ruling depends on its immediate status. While it is a private domain, when there is a doubt, the person is impure. While it is a public domain, when there is a doubt, the person is pure.
י
מקום שהיה רה"י ונעשה ר"ה וחזר ונעשה רה"י כשהוא רה"י ספיקו טמא וכשהוא ר"ה ספיקו טהור:
11
Entities that are situated in the public domain are considered as the public domain. What is implied? There was a container ten handbreadths high in the public domain in which was situated a source of impurity. If one is in doubt whether he touched the container, he is pure despite the doubt. If he inserted his hand into the container, but he was in doubt whether he touched the impurity, he is impure because of the doubt. If there was a stone container resting on his shoulder and a loaf of bread that was terumah wrapped in tree bast or paper contained within it and there was a doubt whether or not another person touched it, it is impure because of the doubt.
יא
דברים שהן בר"ה הרי הן כר"ה כיצד קופה בר"ה גבוה עשרה טפחים והטומאה בתוכה ספק נגע ספק לא נגע ספיקו טהור הכניס ידו לתוכה ספק נגע ספק לא נגע ספיקו טמא היתה כפישה נתונה על כתפו וככר תרומה כרוך בסיב או בנייר ונתון לתוכה ספק נגע בה אחר ספק לא נגע ספיקו טמא:
12
When there is a donkey in the public domain that was ten handbreadths high, impurity was placed on it and a doubt arose whether a person touched the donkey's back, he is pure despite the doubt. If he extended his hand above the donkey and he was in doubt whether or not he touched the impurity, he is impure because of the doubt. Similarly, if there was a rock that was ten handbreadths high placed in the public domain and impurity was placed on it, if there was a doubt whether or not one touched the top of the rock, he is pure despite the doubt. If he climbed on top of the rock, but he was in doubt whether or not he touched the impurity, he is impure because of the doubt.
יב
חמור בר"ה גבוה עשרה טפחים וטומאה נתונה עליו ספק נגע ספק לא נגע ספיקו טהור פשט ידו על גביו ספק נגע ספק לא נגע ספיקו טמא וכן סלע המונח בר"ה גבוה עשרה טפחים וטומאה נתונה עליו ספק נגע ספק לא נגע ספיקו טהור עלה בראש הסלע ספק נגע ספק לא נגע ספיקו טמא:
13
In all off the following situations: a) a zav was riding on his donkey; another person was riding on another donkey and they were riding on the way and the person was in doubt whether or not he touched the zav; b) an impure child was being carried on his father's shoulder and a pure child was being carried on his father's shoulder, the fathers were walking next to each other and a doubt arose whether one child touched the other; c) a person was carrying a package on his shoulder; there was unidentified saliva stuck to the wall and a doubt arose whether or not it touched it; d) utensils were spread out on a surface more than ten handbreadths high in the public domain; an impure person passed by and a doubt arose whether he moved them or not. In all these instances, the person or the article is pure.
יג
היה זב רוכב על חמורו וזה רוכב על חמורו ומהלכין בדרך ספק נגע בזב ספק לא נגע תינוק טמא מורכב על כתפו של אביו ותינוק טהור מורכב על כתפו של אביו והלכו זה בצד זה ספק נגע ספק לא נגע חבילה על כתפו והרוק מודבק בכותל ספק נגע ספק לא נגע כלים שטוחין בר"ה למעלה מעשרה והטמא עובר ספק הסיט ספק לא הסיט הכל טהור:
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1
A rebellious elder who differed with the Supreme Sanhedrinconcerning a matter whose willful violation is punishable bykerait and whose inadvertent violation requires a sin offering is liable for execution. This applies whether the court forbids the matter and he permits it or the court permits the matter and he forbids it. Even if he bases his statements on the received tradition, saying: "This is the tradition I received from my masters," and they say: "This is what appears to us as appropriate on the basis of logical analysis," since he differs with their ruling and performs a deed or directs others to do so, he is liable. Needless to say, this applies if they also rule on the basis of their having received teachings through the Oral Tradition.
Similarly, he is liable for execution if he differs with them with regard to a decree that they issued to safeguard a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering is liable for execution. For example, if he permits the consumption of leaven on the fourteenth of Nissan during the sixth hour or forbids deriving benefit from it in the fifth hour, he is worthy of execution. Similar laws apply in all analogous situations.
א
זה שחלק על בית דין הגדול בדבר שחייבין על זדונו כרת ועל שגגתו חטאת בין שהיו הן אוסרים והוא מתיר בין שהיו הן מתירין והוא אוסר הרי זה חייב מיתה אפילו הוא היה אומר מפי הקבלה ואמר כך קבלתי מרבותי והן אומרים כך נראה בעינינו שהדין נותן הואיל ונשא ונתן עליהן בדבר ועשה או שהורה לעשות הרי זה חייב ואין צריך לומר אם הם מורים מפי הקבלה וכן אם חלק עליהם בגזרה מן הגזרות שגזרו בדבר שיש בשגגתו חטאת וזדונו כרת כגון שהתיר החמץ ביום ארבעה עשר בניסן בשעה ששית או אסרו בהנאה בשעה חמישית הרי זה חייב מיתה וכן כל כיוצא בזה:
2
The above applies whether the rebellious elder disputes a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering or he disputes a matter which leads to a situation involving a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
What is implied? If they disputed whether relations with a woman are adulterous or incestuous, if a shade of blood would render a woman ritually impure or not, if a woman is impure because of birth or not, if a woman is a zavah or not, if this fat is forbidden or permitted and the like, their difference of opinion involves a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
What is meant by a matter that will lead to a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering. For example, the Sages differed concerning the declaration of a leap year, if the leap year must be declared before Purim or may be declared throughout Adar, he is liable. For this leads to partaking of chametz on Pesach. Similarly, if they differed with regard to a matter of financial law or with regard to the number of judges able to adjudicate matters of financial law, he is liable. For according to the opinion which maintains that the defendant is liable to the plaintiff, everything which he expropriated from him was expropriated according to law and according to the decisions of the court. But according to the opposing view, whatever he expropriated is stolen property. If he uses it to consecrate a woman, she is not consecrated. And yet according to the opinion that the person expropriated his own property, the consecration is valid. If another person engages in relations with her willfully, he is liable for kerait and if he engages in relations with her inadvertently, he is liable to bring a sin offering. Thus their difference of opinion led to a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
Similarly, if their difference of opinion concerned lashes, if one person was liable to receive lashes or not, or they differed with regard to the number of judges in whose presence lashes must be administered, he is liable. For according to the opinion who says that he should not be lashed, the court is injuring him and the judges are liable to make financial restitution. Anything expropriated from them is taken according to law. But according to the opinion which says that he is liable for lashes, everything he expropriates from them is stolen property. If he uses it to consecrate a woman, she is not consecrated.
Similarly, if they differed with regard to whether or not a person is obligated to pay after making an endowment evaluations or interdicted property, he is liable. For according to the opinion that says that he is not liable to pay, if it is taken from him, it is stolen property and if it is used to consecrate a woman, the consecration is not valid.
Similarly, he is liable if he differed with the majority concerning the redemption of consecrated property, had they been redeemed or not. For according to the opinion that the redemption is invalid, if he used that article to consecrate a woman, the consecration is not valid.
Similarly, if they differed with regard to bringing an eglah arufah, whether a city is obligated to bring or not, he is liable. For according to those who say that city is obligated to bring the calf, it is forbidden to derive benefit from it and if he uses it to consecrate a woman, the consecration is not valid. Similar concepts apply if they differed with regard to orlah. And similar concepts apply with regard to leket, shichechah, and pe'ah, if they differ whether it belongs to the poor or to the owner, he is liable. For according to the opinion which says that it belongs to the owner, it is stolen property in the hands of the poor and if one consecrates a woman with it, she is not consecrated.
Similarly, if the rebellious elder differs with the court with regard to a category of factors that impart ritual impurity, e.g., blemishes on the skin, blemishes on homes, or blemishes on garments, he is liable. For according to the opinion that the person is pure, he is permitted to enter the Temple and partake of consecrated foods, but according to the opinion that he is impure, if he enters the Temple or partakes of consecrated food willfully, he is punishable by kerait, and if he does so inadvertently, he is liable for a sin offering. Similar concepts apply if they differed with regard to the purification of a person afflicted by tzara'at, if he can be purified or not.
Similarly, he is liable if they differ with regard to the obligation to make a sotah drink the water which conveys the curse: Is a woman required to drink the water or is she not required? For according to the person who says that she must drink, if her husband dies before she drinks, she is forbidden to her yevam, while according to the person who says that she is not required to drink, she may perform the rite of yibbum. Similar laws apply in all analogous situations.
It is necessary to investigate and examine whether a difference of opinion will lead to these consequences. If it will lead to another consequence - which after a series of even 100 consequences - that will bring about a situation involving a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering, the rebellious elder is liable. This applies regardless of whether he ruled leniently and the others ruled stringently or he ruled stringently and they ruled leniently.
ב
אחד שנחלקו בדבר שחייבין על זדונו כרת ועל שגגתו חטאת או שנחלקו בדבר המביא לידי דבר שחייבין על זדונו כרת ועל שגגתו חטאת כיצד נחלקו באשה זו אם היא ערוה אם לאו אם מראה דם זה מטמא באשה או לא אם זו טמאה לידה או לא אם זו זבה או לא אם חלב זה אסור או מותר וכל כיוצא באלו הרי זה חולק בדבר שחייבין על זדונו כרת ועל שגגתו חטאת וכיצד דבר המביא לידי דבר שחייבין על זדונו כרת ועל שגגתו חטאת כגון שנחלקו בעיבור שנה אם מעברים עד הפורים או בכל אדר הרי זה חייב שזה מביא לידי חמץ בפסח וכן אם נחלקו בדין מדיני ממונות או במנין הדיינין שדנין דיני ממונות הרי זה חייב שהרי לדבריו של זה שאומר שזה חייב לזה כל שנטל ממנו כדין נטל וע"פ בית דין נטל ולדבריו של זה שאומר פטור או שאמר שאין אלו ראויין לדון כל שנטל גזל הוא בידו ואם קדש בו אשה אינה מקודשת ולדברי האומר שלא נטל הבא עליה במזיד ענוש כרת בשוגג חייב חטאת ונמצא הדבר מביא לידי דבר שחייבין על זדונו כרת ועל שגגתו חטאת וכן אם נחלקו בדיני מכות אם זה חייב מלקות או אינו או שחלק במנין הדיינים שלוקין בפניהם הרי זה חייב שהרי לדברי האומר אינו לוקה חובלין הם בו וחייבין לשלם וכל שיטול מהן כדין נוטל ולדברי האומר בן מלקות הוא כל שיטול מהן גזל הוא בידו ואם קדש בו אשה אינה מקודשת:
וכן אם נחלקו בערכין או בחרמין אם זה חייב ליתן או אינו הרי זה חייב שהרי לדברי האומר אינו חייב ליתן אם לקחו ממנו הרי זה גזל והמקדש בו אשה אינה מקודשת וכן אם חלק עליהן בפדיון קדשים אם נפדו או לא נפדו הרי זה חייב שהרי לדברי האומר אין זה פדיון אם קדש בו אשה אינה מקודשת וכן אם נחלקו בעריפת העגלה אם אלו חייבין להביא או לא הרי זה חייב שהרי לדברי האומר חייבים להביא הרי היא אסורה בהנאה והמקדש בו אשה אינה מקודשת וכן אם נחלקו בערלה וכן אם נחלקו בלקט שכחה ופאה אם זה לעניים או לבעל הבית הרי זה חייב שהרי לדברי האומר לבעל הבית הרי זה גזל ביד העני ואם קדש בו אשה אינה מקודשת וכן אם חלק עליהן באב מאבות הטומאה כגון נגעי בשר או נגעי בתים או נגעי בגדים הרי זה חייב שהרי לדברי האומר טהור מותר להכנס במקדש לאכול קדשים ולדברי האומר טמא אם נכנס או אכל במזיד ענוש כרת ובשוגג חייב חטאת וכן אם נחלקו בטהרת מצורע אם יש לזה טהרה או אין לו וכן אם נחלקו בהשקאת סוטה אם זו צריכה לשתות או אינה צריכה הרי זה חייב שהרי לדברי האומר צריכה אם מת הבעל קודם שתשתה הרי זו אסורה ליבמה ולדברי האומר אינה צריכה מתייבמת וכן כל כיוצא בזה צריכין לבדוק ולחקור אם היתה מחלוקת זו מביאה לידי דבר זה ודבר זה מביא לידי דבר שני אפילו אחר מאה דברים אם יבוא בסוף לדבר שזדונו כרת ושגגתו חטאת בין שהיה הזקן מיקל והן מחמירין בין שהיה הוא מחמיר והן מקילין חייב:
3
If the difference of opinion between the rebellious elder and the court will not lead to such a situation, the rebellious elder is not liable for execution unless the difference of opinion concernstefillin.
What is implied? If the rebellious elder gave a directive to add a fifth compartment to tefillin or he himself made tefillin with five compartment, he is liable. This applies provided he first made four compartments as required by law and then made a fifth compartment and attached it to the outer compartment. For when an outer compartment is not exposed to the open space at all times, it is unacceptable.
The obligation of a rebellious elder in such a matter is a law transmitted by the Oral Tradition. If, however, they differed with regard to other mitzvot, e.g., he disputed one of the laws concerning a lulav, tzitzit, or a shofar, one claiming that it is unacceptable and the other claiming that it is acceptable, one claiming that the person fulfilled his obligation and the other claiming he did not fulfill his obligation, or one says: "He is pure," and the other says: "He is impure two degrees removed," the elder is not liable for execution. Similar laws apply in all analogous situations.
ג
ואם לא תביא המחלוקת לידי כך הרי זה פטור חוץ ממצות תפילין בלבד כיצד הורה להוסיף טוטפת חמישית בתפילין ויעשנה חמש טוטפות הרי זה חייב והוא שיעשה בתחילה ארבעה בתים כהלכתן זה ויביא חמישית וידבק בחיצון שהבית החיצון שאינו רואה את האויר תמיד פסול וחיוב זקן ממרא על דבר זה הלכה מפי הקבלה אבל אם נחלקו בשאר מצות כגון שחלק בדבר מדברי לולב או ציצית או שופר זה אומר פסול וזה אומר כשר זה אומר יצא ידי חובתו וזה אומר לא יצא זה אומר טהור וזה אומר שני לטומאה הרי זה פטור מן המיתה וכן כל כיוצא בזה:
Mamrim - Chapter 5
1
A person who curses his father and mother should be executed by stoning, as Leviticus 20:9 states: "He cursed his father and his mother; he is responsible for his death." He is stoned to death whether he curses them while alive or after they died. It is necessary that his act be observed by witnesses and they warn him as is required with regard to other individuals executed by the court.
The above applies to both a man and woman, and also to atumtum and an androgynus, provided they reached majority, the age when they can be subjected to punishment.
א
המקלל אביו ואמו נסקל שנאמר אביו ואמו קלל דמיו בו ואחד המקלל בחייהן או לאחר מיתתן הרי זה נסקל וצריך עדים והתראה כשאר כל מחוייבי מיתות בית דין ואחד האיש ואחד האשה וכן הטומטום והאנדרוגינוס והוא שיהיו גדולים שהגיעו לכלל הענושין:
2
A person is not liable for execution by stoning unless he curses his parents with one of God's unique names. If he cursed them with another term used to refer to Him, he is not liable for execution by stoning. He should, however, be lashed, as he would be lashed for cursing any other proper Jew.
ב
אינו חייב סקילה עד שיקללם בשם מן השמות המיוחדין אבל אם קללם בכינוי פטור מן הסקילה ולוקה כדרך שלוקה על קללת כל אדם כשר מישראל:
3
Similarly, a person who curses his paternal and maternal grandfather is considered as if he cursed any other person.
ג
וכן המקלל אבי אביו ואבי אמו הרי זה כמקלל אחד משאר הקהל:
4
What is the source which serves as a warning against cursing one's father and one's mother? We have heard the punishment explicitly stated, the warning, however, is not stated explicitly. Instead, it can be inferred from Leviticus 19:14: "Do not curse a deaf-mute." Since a person is warned not to curse any Jew, his father is also included, for he is also Jewish.
ד
אזהרה של מקלל אביו ואמו מנין עונש שמענו בפירוש אבל האזהרה הרי היא בכלל לא תקלל חרש הואיל והוא מוזהר שלא לקלל אדם מישראל הרי אביו בכלל ישראל:
5
A person who strikes his father or mother should be executed by strangulation, as Exodus 21:15 states: "One who strikes his father or his mother should certainly die." It is necessary that his act be observed by witnesses and they warn him as is required with regard to other individuals executed by the court.
The above applies to both a man and woman, and also to atumtum, and an androgynus provided they reached majority, the age when they can be subjected to punishment.
A person is not liable for strangulation until he wounds his parents. If he does not wound them, it is as if he strikes another Jew. If he strikes them after their death, he is not liable.
ה
המכה אביו ואמו מיתתו בחנק שנאמר מכה אביו ואמו מות יומת וצריך עדים והתראה כשאר כל מחוייבי מיתת בית דין ואחד האיש ואחד האשה וכן הטומטום ואנדרוגינוס והוא שיגיעו לכלל עונשין אינו חייב חנק עד שיעשה בהן חבורה אבל אם לא עשה בהן חבורה הרי זה כמכה אחד מישראל והמכה אותן לאחר מיתה פטור:
6
When a person strikes his father on his ear and causes him to become deaf, he is liable for execution. The rationale is that it is impossible for him to become deaf without there being an internal wound. Instead, we can be certain that at least a drop of blood was released within the ear and that caused him to become deaf.
ו
מי שהכה את אביו על אזנו וחרשו חייב ונהרג שאי אפשר שיעשה חרש בלא חבורה אלא יצאת טיפת דם בפנים באוזן ונתחרש:
7
When a person lets blood for his father, or if he was a doctor and amputated flesh or a limb, he is not liable. Even though he is not liable, the initial and preferred option is for him not to perform the operation. Nor should he remove a thorn from the flesh of his father or mother lest he cause a bruise.
When does the above apply? When there is another person there who is capable of performing these actions. If, however, there is no one else there capable of doing this but him and they are suffering, he may let blood or amputate according to the license that they grant him.
ז
המקיז דם לאביו או שהיה רופא וחתך לו בשר או אבר פטור אף על פי שהוא פטור לכתחילה לא יעשה או להוציא סלון מבשר אביו או אמו לא יוציא שמא יעשה חבורה בד"א כשיש שם אחר לעשות אבל אם אין שם מי שיעשה אלא הוא והרי הן מצטערין הרי זה מקיז וחותך כפי מה שירשהו לעשות:
8
What is the source which serves as a warning against striking one's father and one's mother? We have heard the punishment explicitly stated, the warning, however, is not stated explicitly. Since a person is warned not to strike any Jew, his father and mother are also included.
ח
אזהרה של מכה אביו מנין עונש שמענו אזהרה לא שמענו הואיל והוא מוזהר שלא להכות אדם מישראל הרי אביו ואמו בכלל:
9
A shituki is liable for cursing or striking his mother, but not his father. Although his mother is questioned and she says: "He is the son of so-and-so," he should not be executed by stoning or strangulation because of her testimony.
A person who is conceived through relations between a Jew and a maid-servant or a gentile woman, by contrast, is not liable for cursing or striking his father or his mother. Similarly, a convert - even if he was conceived outside the faith, but born within the faith - is not liable for cursing or striking his father.
ט
שתוקי חייב על אמו ואינו חייב על אביו אף על פי שנבדקה אמו ואמרה בן פלוני הוא אינו נסקל או נחנק על פיה אבל בנו מן השפחה ומן העכו"ם אינו חייב לא על אביו ולא על אמו וכן גר שהורתו שלא בקדושה אע"פ שלידתו בקדושה אינו חייב על מכת אביו וקללתו:
10
Just as such a person is not liable for cursing or striking his father, he is not liable for cursing or striking his mother. This is derived from Exodus 21:17: "One who curses his father and mother shall die." Implied is one who is liable for cursing his father is liable for cursing his mother. Since such a person is not liable for his father, he is not liable for his mother.
י
כשם שאינו חייב על אביו כך אינו חייב על אמו שנאמר ומקלל אביו ואמו את שהוא חייב על אביו חייב על אמו וזה שאינו חייב על אביו אינו חייב על אמו:
11
A convert is forbidden to curse or to strike his gentile father or to degrade him, so that people will not say: "They came from a more severe level of holiness to a lesser level of holiness, for this person degrades his father."66 Instead, he should offer him certain measures of honor.
A servant, by contrast, has no connection to his natural parents. His natural father is as if he was not his father with regard to all matters. This applies even if they were both freed.
יא
הגר אסור לקלל אביו העכו"ם ולהכותו ולא יבזהו כדי שלא יאמרו באו מקדושה חמורה לקדושה קלה שהרי זה מבזה אביו אלא נוהג בו מקצת כבוד אבל העבד אין לו ייחוס אלא הרי אביו כמי שאינו אביו לכל דבר אף על פי שנשתחררו:
12
When a person's father and mother are absolutely wicked and violate transgressions - even if they were sentenced to death and being taken to their execution - it is forbidden for a son to strike them or curse them. If he curses them or wounds them, however, he is not liable. If they repent, even if they are being taken to their execution, he is liable and is executed because of them.
To whom does the above apply? To the convicted person's son. If, however, an unrelated individual struck or cursed a person after he was sentenced to death, even though he repents, he is not liable, for that person will be executed. If, however, he embarrasses him, he is liable to pay a fine for embarrassing him.
יב
מי שהיו אביו ואמו רשעים גמורים ועוברי עבירות אפילו נגמר דינן להריגה והם יוצאים ליהרג אסור להכותן ולקללם ואם קלל או חבל בהן פטור ואם עשו תשובה הרי זה חייב ונהרג עליהן אע"פ שהרי הן יוצאין למיתה במה דברים אמורים בבנו אבל אחד שבא והכהו וקלל אחר שנגמר דינו אף על פי שעשה תשובה הרי זה פטור הואיל והוא הולך למיתה ואם ביישו חייב בקנס המבייש:
13
If a person's father or mother committed a transgression punishable by lashes and the son is a court attendant, he should not lash them. Similarly, if they were obligated to be placed under a ban of ostracism, he should not be the agent to apply this ban. Nor should he push them or degrade them while acting as the emissary of the court even though it is fit to do this to them and they have not repented.
יג
עבר אביו ואמו על עבירה שלוקין עליה והיה הוא חזן לפני הדיינים לא יכה אותם וכן אם נתחייב נידוי לא יהיה שליח לנדותם ולא ידחוף אותם ולא יבזה אותם בשליחות בית דין אע"פ שהן ראויין לכך ולא עשו תשובה:
14
A son should not serve as an agent to strike or curse his parents except if they entice others to worship idols. For concerning such a person, the Torah Deuteronomy 13:9 states: "Do not have pity and do not cover up for him."
יד
לכל אין הבן נעשה שליח להכותו ולקללו חוץ ממסית ומדיח שהרי אמרה תורה לא תחמול ולא תכסה עליו:
15
In any situation where a person is obligated to take an oath to his son, we always saw that he never obligated him to take an oath that involves a curse. Instead, he should have him take an oath that does not involve a curse.
We already explained, that when a father kills his son, none of the slain person's brothers becomes "the redeemer of the blood."
The Torah showed concern not only for striking or cursing one's parents, but also for shaming them. Anyone who shames his parents, even with words alone or merely with an insinuation, is cursed by the Almighty, as Deuteronomy 27:16 states: "Cursed be he who degrades his father and his mother." And Proverbs 30:17states: "The eye that mocks a father and scorns the training of a mother, the ravens... will gouge it out." The court has the right to administer stripes for rebellious conduct because of this and to punish in the manner they see fit.
טו
מי שנתחייב שבועה לבנו כך ראינו בו תמיד שאינו משביעו בשבועת האלה שהרי זה בא לקללת אביו אלא משביעו שבועה שאין בה אלה וכבר בארנו שהאב שהרג את בנו אין אחד מאחיו של נהרג נעשה גואל הדם ולא על הכאה ולא על הקללה בלבד הקפידה תורה אלא אף על הבזיון שכל המבזה אביו או אמו אפילו בדברים ואפילו ברמיזה הרי זה ארור מפי הגבורה שנאמר ארור מקלה אביו ואמו והרי הוא אומר עין תלעג לאב ותבוז ליקהת אם וגו' ויש לבית דין להכות על זה מכת מרדות ולענוש כפי מה שיראו:
Mamrim - Chapter 6
1
Honoring one's father and mother is a positive commandment of great importance, as is fearing one's father and mother. The Torah equates the honor and fear of one's parents with the honor and fear of God Himself. Exodus 20:12 states: "Honor your father and your mother," and Proverbs 3:9 states: "Honor God from your wealth." Similarly, with regard to one's father and mother, Leviticus 19:3 states: "A person must fear his mother and father," andDeuteronomy 6:13 states: "And you shall fear God, your Lord." Just as He commands us to honor and fear His great name; so, too, He commands us to honor and fear our parents."
א
כבוד אב ואם מצות עשה גדולה וכן מורא אב ואם שקל אותן הכתוב בכבודו ובמוראו כתוב כבד את אביך ואת אמך וכתוב כבד את ה' מהונך ובאביו ואמו כתוב איש אמו ואביו תיראו וכתוב את ה' אלהיך תירא כדרך שצוה על כבוד שמו הגדול ומוראו כך צוה על כבודם ומוראם:
2
A person who curses his father or mother is executed by stoning and a person who blasphemes God is executed by stoning. Thus the punishment for the two is equated.
A father is mentioned before a mother with regard to honor and a mother is mentioned before a father with regard to fear to teach that they are both equal with regard to fear and honor.
ב
המקלל אביו או אמו בסקילה והמגדף בסקילה הנה השוה אותן בעונש הקדים אב לאם לכבוד והקדים אם לאב למורא ללמד ששניהם שוים בין למורא בין לכבוד:
3
What is meant by fear and what is meant by honor? Fear is expressed by not standing in his place, not sitting in his place, not contradicting his words, nor offering an opinion that outweighs his.
He should not call him by name, neither during his lifetime or after his death. Instead, he should say: "My father and my master." If his father or his teacher had the same name as others, he should call those other people by a different name. It appears to me that one should be careful only with regard to this matter with regard to a name that is unusual which is not used frequently by people. With regard to the names which people are generally called, by contrast, e.g., Abraham, Isaac, Jacob, Moses, and the like, one can call others by that name in any language and at any time outside his father's presence without thinking anything of the matter.
What is meant by honoring them? One should bring them food and drink, clothe them and cover them from their resources. If a father does not have financial resources and a son does, the son is compelled to sustain his father and his mother according to his capacity. He should bring him out and bring him home and serve him in all the ways one serves a teacher. Similarly, he should stand before him as one stands before a teacher.
ג
אי זהו מורא ואי זהו כבוד מורא לא עומד במקומו ולא יושב במקומו ולא סותר את דבריו ולא מכריע את דבריו ולא יקרא לו בשמו לא בחייו ולא במותו אלא אומר אבא מרי היה שם אביו או שם רבו כשם אחרים משנה את שמם יראה לי שאין נזהר בכך אלא בשם שהוא פלא שאין הכל דשין בו אבל השמות שקוראים בהן את העם כגון אברהם יצחק ויעקב משה וכיוצא בהן בכל לשון ובכל זמן קורא בהן לאחרים שלא בפניו ואין בכך כלום אי זהו כבוד מאכיל ומשקה מלביש ומכסה משל האב ואם אין ממון לאב ויש ממון לבן כופין אותו וזן אביו ואמו כפי מה שהוא יכול ומוציא ומכניס ומשמשו בשאר הדברים שהשמשים משמשים בהן את הרב ועומד מפניו כדרך שהוא עומד מפני רבו:
4
When a father was the student of his son, the father need not stand in the presence of the son. The son, by contrast, must stand before his father even if he is his student.
A son is obligated to honor his father in other matters when he is carrying out his business and seeing to his concerns. What is implied? If a person went to a place because of his father's words, he should not say: "Hurry and free me on my own account," or "Let me go on my own account," instead "Hurry and free me because of my father," "Let me go because of my father." Similar laws apply in all analogous situations. He should always include in his words statements that indicate that he is concerned with his father's honor and that he fears him.
ד
והאב שהיה תלמיד בנו אין האב עומד מפני הבן אבל הבן עומד מפני אביו אף על פי שהוא תלמידו וחייב לכבדו בשאר דרכיו בשעת עשיית משאו ומתנו ועשיית חפציו כיצד הנשמע בדבר אביו למקום לא יאמר מהרוני בשביל עצמי פטרוני בשביל עצמי אלא מהרוני בשביל אבא פטרוני בשביל אבא וכן כל כיוצא בזה לעולם יכלול בכלל דבריו שהוא חושש בכבוד אביו ושמתירא ממנו:
5
A son is obligated to honor his father even after his death. What is implied? If he repeats a teaching in his father's name, he should not say: "This is what my father said." Instead, he should say: "This is what my father, and teacher - may I serve as atonement for him - said."
When does the above apply? Within twelve months of his passing. After twelve months, he says of him: "May he be remembered for the life of the world to come."
ה
וחייב לכבדו אפילו לאחר מותו כיצד היה אומר דבר שמועה מפיו לא יאמר כך אמר אבא אלא אומר כך אמר אבא מרי אני כפרת משכבו במה דברים אמורים בתוך שנים עשר חדש שלאחר מיתתו אבל לאחר שנים עשר חדש אומר זכרונו לחיי העולם הבא:
6
Both a man and a woman are obligated to honor and fear their parents. It is only that the man has the capacity to do this and a woman is subject to another's influence. Therefore if she is divorced or widowed, they are both equal.
ו
אחד האיש ואחד האשה חייבין במורא וכבוד אלא שהאיש יש בידו לעשות והאשה אין בידה לעשות שהרי רשות אחרים עליה לפיכך אם נתגרשה או נתאלמנה הרי שניהם שוים:
7
To what degree does the mitzvah of honoring one's father and mother extend? Even if one's parent takes his purse of gold and throws it into the sea in his presence, he should not embarrass them, shout, or vent anger at them. Instead, he should accept the Torah's decree and remain silent.
To what degree does the mitzvah of fearing them extend? Even if one was wearing fine garments and sitting at the head of the community, if one's father and mother came, ripped the clothes, struck him on the head, and spit in his face, he should not embarrass them. Instead, he should remain silent and fear the King of kings who commanded him to conduct himself in this manner. Were a mortal king to decree something which would cause him even more suffering he would not be able to move a limb in protest. Certainly, this applies when the command emanates from He who spoke and caused the world to come into existence as He desired it.
ז
עד היכן הוא כיבוד אב ואם אפילו נטלו כיס של זהובים שלו והשליכו בפניו לים לא יכלימם ולא יצער בפניהם ולא יכעוס כנגדם אלא יקבל גזירת הכתוב וישתוק ועד היכן מוראן אפילו היה לובש בגדים חמודות ויושב בראש בפני הקהל ובא אביו ואמו וקרעו בגדיו והכוהו בראשו וירקו בפניו לא יכלימם אלא ישתוק ויירא ויפחד ממלך מלכי המלכים שצוהו בכך שאילו מלך בשר ודם גזר עליו דבר שהוא מצער יתר מזה לא היה יכול לפרכס בדבר קל וחומר למי שאמר והיה העולם כרצונו:
8
Although these commands have been issued, a person is forbidden to lay a heavy yoke on his sons and be particular about their honoring him to the point that he presents an obstacle to them. Instead, he should forgo his honor and ignore any affronts. For if a father desires to forgo his honor, he may.
ח
אע"פ שבכך נצטוינו אסור לאדם להכביד עולו על בניו ולדקדק בכבודו עמהם שלא יביאם לידי מכשול אלא ימחול ויתעלם שהאב שמחל על כבודו כבודו מחול:
9
A person who strikes a son who has attained majority should be placed under a ban of ostracism, for he is transgressing the charge, Leviticus 19:14: "Do not place a stumbling block in front of the blind."
ט
והמכה בנו גדול מנדין אותו שהרי הוא עובר על ולפני עור לא תתן מכשול:
10
When a person's father or mother lose control of their mental faculties, their son should try to conduct his relationship with them according to their mental condition until God has mercy upon them. If it is impossible for him to remain with them because they have become very deranged, he should leave them, depart, and charge others with caring for them in an appropriate manner.
י
מי שנטרפה דעתו של אביו או של אמו משתדל לנהוג עמהם כפי דעתם עד שירוחם עליהן ואם אי אפשר לו לעמוד מפני שנשתטו ביותר יניחם וילך לו ויצוה אחרים להנהיגם כראוי להם:
11
A mamzer is obligated to honor and fear his father even though he is not liable for striking him or cursing him until he repents. Even when his father was a wicked person who violated many transgressions, he must honor him and fear him.
If he sees his father violate Torah law, he should not tell him: 'Father, you transgressed Torah law.' Instead, he should tell him: 'Father, is not such-and-such written in the Torah?', as if he is asking him, rather than warning him.
יא
הממזר חייב בכבוד אביו ומוראו אע"פ שהוא פטור על מכתו וקללתו עד שיעשה תשובה אפילו היה אביו רשע ובעל עבירות מכבדו ומתיירא ממנו ראהו עובר על דברי תורה לא יאמר לו אבא עברת על דברי תורה אלא יאמר לו אבא כתוב בתורה כך וכך כאילו הוא שואל ממנו ולא כמזהירו:
12
When a person's father tells him to violate the words of the Torah - whether he tells him to transgress a negative commandment or not to fulfill a positive commandment, even if all that is involved is a point of Rabbinic Law - he should not listen to him, as can be inferred from Leviticus 19:3: 'A person must fear his mother and his father and keep My Sabbaths.' Implied is that all are obligated in honoring Me.
יב
מי שאמר לו אביו לעבור על דברי תורה בין שאמר לו לעבור על מצות לא תעשה או לבטל מצות עשה אפילו של דבריהם הרי זה לא ישמע לו שנאמר איש אמו ואביו תיראו ואת שבתותי תשמורו כולכם חייבין בכבודי:
13
The following laws apply when a person's father tells him: 'Draw water for me,' and he has the opportunity to perform a mitzvah. If it is possible for the mitzvah to be performed by others, they should perform it and he should concern himself with honoring his father. For we do not negate the observance of one mitzvah, because of the observance of another mitzvah. If there are no others able to perform the other mitzvah, he should perform the mitzvah and neglect his father's honor. For he and his father are obligated to perform the mitzvah.
Torah study surpasses honoring one's father and mother.
יג
אמר לו אביו השקני מים ויש בידו לעשות מצוה אם אפשר למצוה שתעשה על ידי אחרים תעשה ויתעסק בכבוד אביו שאין מבטלין מצוה מפני מצוה ואם אין שם אחרים לעשותה יתעסק במצוה ויניח כבוד אביו שהוא ואביו חייבים בדבר מצוה ותלמוד תורה גדול מכבוד אב ואם:
14
If a person's father tells him: 'Bring me a drink of water,' and his mother tells him: 'Bring me a drink of water,' he should overlook his mother's honor and honor his father first. For both he and his mother are obligated to honor his father.
יד
אמר לו אביו השקני מים ואמרה לו אמו השקני מים מניח כבוד אמו ועוסק בכבוד אביו תחילה מפני שהוא ואמו חייבין בכבוד אביו:
15
A person is obligated to honor his father's wife even though she is not his mother throughout his father's lifetime, for this is included in honoring his father. Similarly, he should honor his mother's husband throughout her lifetime. After her death, however, he is not obligated to honor her.
It is a Rabbinical decree that a person is obligated to honor his oldest brother as he is obligated to honor his father.
טו
חייב אדם לכבד את אשת אביו אף על פי שאינה אמו כל זמן שאביו קיים שזה בכלל כבוד אביו וכן מכבד בעל אמו כל זמן שאמו קיימת אבל לאחר מיתתה אינו חייב ומדברי סופרים שיהיה אדם חייב בכבוד אחיו הגדול ככבוד אביו:
• Thursday, 11 Tishrei, 5777 · 13 October 2016
• "Today's Day"
• Sunday, Tishrei 11, 5704
Torah lessons: Chumash: B'racha, first parsha with Rashi.
Tehillim: 60-65.
Tanya: XXI. Upon enquiring (p. 513) ...every day." (p. 515).
At the conclusion of Yom Kippur 5556 (1795) in Lyozna, the Alter Rebbe delivered a public discourse1 (his discourses were brief, as usual then) on the verse "Who is like the Eternal our G-d whenever we call upon Him,"2 on which the Sages comment - "...upon Him" and not upon His attributes:
Pardes Rimonim explains that "upon Him" (2) refers to the orot ("radiances" or "illuminations") as they are invested in the "vessels" of the Ten Sefirot of Atzilut. The Rebbe, the Baal Shem Tov, says that "upon Him" refers to the G-dhood invested in the "vessels" of the Ten Sefirot of Atzilut.
The simple meaning is: "upon Him" refers to the Essence of the En Sof3 of which every ordinary Jew has inherent knowledge through his simple faith. This is the meaning of "close to him" (4) to the person) and "whenever we call to Him (G-d)"4 - (These two expressions referring respectively to) the Essence of the En Sof and the essence of the soul. Davening with simple faith joins the essence of the soul with the essence of the Infinite, so that the Essence of the En Sof will be the Healer of the ill, and He Who blesses the years.
FOOTNOTES
1.Then called "a Torah."
2.Tehillim 113:2.
3.The Ultimate Infinitude; G-d.
4.In both expressions the identical word is used, eilav, "to him."
• Daily Thought:• "Today's Day"
• Sunday, Tishrei 11, 5704
Torah lessons: Chumash: B'racha, first parsha with Rashi.
Tehillim: 60-65.
Tanya: XXI. Upon enquiring (p. 513) ...every day." (p. 515).
At the conclusion of Yom Kippur 5556 (1795) in Lyozna, the Alter Rebbe delivered a public discourse1 (his discourses were brief, as usual then) on the verse "Who is like the Eternal our G-d whenever we call upon Him,"2 on which the Sages comment - "...upon Him" and not upon His attributes:
Pardes Rimonim explains that "upon Him" (2) refers to the orot ("radiances" or "illuminations") as they are invested in the "vessels" of the Ten Sefirot of Atzilut. The Rebbe, the Baal Shem Tov, says that "upon Him" refers to the G-dhood invested in the "vessels" of the Ten Sefirot of Atzilut.
The simple meaning is: "upon Him" refers to the Essence of the En Sof3 of which every ordinary Jew has inherent knowledge through his simple faith. This is the meaning of "close to him" (4) to the person) and "whenever we call to Him (G-d)"4 - (These two expressions referring respectively to) the Essence of the En Sof and the essence of the soul. Davening with simple faith joins the essence of the soul with the essence of the Infinite, so that the Essence of the En Sof will be the Healer of the ill, and He Who blesses the years.
FOOTNOTES
1.Then called "a Torah."
2.Tehillim 113:2.
3.The Ultimate Infinitude; G-d.
4.In both expressions the identical word is used, eilav, "to him."
The Captive
He does not want to be in that place. He feels himself a captive of his own desires, now a prisoner incapable of escape. Deep within him is the scream of a woman raped in the forest, screaming as she is violated, yet hopeless that anyone can save her.
On occasion, he breaks free of the clutches of his captor, perhaps for a day, a week, maybe even an entire year—and then he is back again, and all seems futile.
It is never futile. The One who made him knows the struggle he fights. That brief victory, as fleeting as it may have been, is more precious to his Creator than the deeds of the most righteous. A precious soul has returned to Him, if even for a moment. And it returned because the soul, at its essence, is only good.
If only he would know that delight of his Creator, nothing could stop him. He would overcome all bounds and never fall back again. Because his Creator’s delight would become his delight, and the two would bond in an inseparable bond.
For in truth, they were always so bonded, only now it is no longer from afar.[Maamar Ani L’dodi 5726.]
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