Today in Jewish History:
• Passing of R. Israel of Ruzhin (1850)
The 3rd of Cheshvan is the yahrtzeit (anniversary of the passing) of the famed Chassidic master Rabbi Israel of Ruzhin (1797-1850), known as "The Holy Ruzhiner."
Rabbi Israel was a great-grandson of Rabbi DovBer of Mezeritch; a close friendship existed between the Ruzhiner Rebbe and the 3rd Chabad Rebbe, RabbiMenachem Mendel of Lubavitch.
Link: three stories
Daily Quote:
His left arm under my head; His right arm embraces me.[Song of Songs 2:6]
Today's Study:Chitas and Rambam for today:
Chumash: Parshat Noach, 6th Portion (Genesis 9:18-10:32) with Rashi
• Genesis Chapter 9
18And the sons of Noah who came out of the ark were Shem, Ham, and Japheth; and Ham he was the father of Canaan. יחוַיִּֽהְי֣וּ בְנֵי־נֹ֗חַ הַיֹּֽצְאִים֙ מִן־הַתֵּבָ֔ה שֵׁ֖ם וְחָ֣ם וָיָ֑פֶת וְחָ֕ם ה֖וּא אֲבִ֥י כְנָֽעַן:
and Ham-he was the father of Canaan: Why was it necessary to say this here? Because the chapter proceeds to deal with Noah’s drunkenness, in which Ham sinned, and because of him Canaan was cursed, and since the generations of Ham were not yet written, and we do not know that Canaan was his son, it was necessary to say here,“and Ham-he was the father of Canaan.” וחם הוא אבי כנען: למה הוצרך לומר כאן, לפי שהפרשה עסוקה ובאה בשכרותו של נח שקלקל בה חם, ועל ידו נתקלל כנען, ועדיין לא כתב תולדות חם, ולא ידענו שכנען בנו, לפיכך הוצרך לומר כאן וחם הוא אבי כנען:
19These three were the sons of Noah, and from these, the entire earth spread out. יטשְׁלשָׁ֥ה אֵ֖לֶּה בְּנֵי־נֹ֑חַ וּמֵאֵ֖לֶּה נָֽפְצָ֥ה כָל־הָאָֽרֶץ:
20And Noah began to be a master of the soil, and he planted a vineyard. כוַיָּ֥חֶל נֹ֖חַ אִ֣ישׁ הָֽאֲדָמָ֑ה וַיִּטַּ֖ע כָּֽרֶם:
[And Noah] began: Heb. וַיָּחֶל. [This can be understood as] “he made himself profane,” for he should have first engaged in planting something different. — [Gen. Rabbah 36:3. I.e., he should not have planted a vineyard, from which wine is produced, but other trees.] ויחל: עשה עצמו חולין, שהיה לו לעסוק תחלה בנטיעה אחרת:
a master of the soil: אִישׁ הָאֲדָמָה, the master of the earth, like (Ruth 1:3): “Naomi’s husband (אִישׁ).” Rashi explains that Elimelech was called אִישׁ נָעָמִי because of his mastery over her. Cf. Commentary Digest ad loc. איש האדמה: אדוני האדמה, כמו (רות א ג) איש נעמי:
and he planted a vineyard: When he entered the ark, he brought with him vine branches and shoots of fig trees. — [from Gen. Rabbah 36:3] ויטע כרם: כשנכנס לתיבה הכניס עמו זמורות ויחורי תאנים:
21And he drank of the wine and became drunk, and he uncovered himself within his tent. כאוַיֵּ֥שְׁתְּ מִן־הַיַּ֖יִן וַיִּשְׁכָּ֑ר וַיִּתְגַּ֖ל בְּת֥וֹךְ אָֽהֳלֹֽה:
his tent: it is written אָהֳלֹה [and not the usual אָהֳלוֹ]. This alludes to the Ten Tribes, who were referred to by the name of Samaria, which was called Oholah [אָהֳלָה] (Ez. 23:4), who were exiled on account of wine, as is written (Amos 6:6): “who drink from basins of wine.” - [from Tan. Buber, Noach 21] אהלו: אהלה כתיב רמז לעשרת שבטים שנקראו על שם שומרון שנקראת אהלה, שגלו על עסקי היין, שנאמר (עמוס ו ו) השותים במזרקי יין:
and he uncovered himself: Heb. וַיִּתְגַּל, the הִתְפָּעֵל conjugation [the reflexive]. ויתגל: לשון ויתפעל:
22And Ham, the father of Canaan, saw his father's nakedness, and he told his two brothers outside. כבוַיַּ֗רְא חָ֚ם אֲבִ֣י כְנַ֔עַן אֵ֖ת עֶרְוַ֣ת אָבִ֑יו וַיַּגֵּ֥ד לִשְׁנֵֽי־אֶחָ֖יו בַּחֽוּץ:
And Ham, the father of Canaan, saw: (Gen. Rabbah 36:7) Some of our Sages say: Canaan saw and told his father; therefore, he was mentioned regarding the matter, and he was cursed. וירא חם אבי כנען: יש מרבותינו אומרים כנען ראה והגיד לאביו לכך הוזכר על הדבר ונתקלל:
saw his father’s nakedness: Some say that he castrated him, and some say that he sodomized him. — [from Sanh. 70a] וירא את ערות אביו: יש אומרים סרסו ויש אומרים רבעו:
23And Shem and Japheth took the garment, and they placed [it] on both of their shoulders, and they walked backwards, and they covered their father's nakedness, and their faces were turned backwards, so that they did not see their father's nakedness. כגוַיִּקַּח֩ שֵׁ֨ם וָיֶ֜פֶת אֶת־הַשִּׂמְלָ֗ה וַיָּשִׂ֨ימוּ֙ עַל־שְׁכֶ֣ם שְׁנֵיהֶ֔ם וַיֵּֽלְכוּ֙ אֲחֹ֣רַנִּ֔ית וַיְכַסּ֕וּ אֵ֖ת עֶרְוַ֣ת אֲבִיהֶ֑ם וּפְנֵיהֶם֙ אֲחֹ֣רַנִּ֔ית וְעֶרְוַ֥ת אֲבִיהֶ֖ם לֹ֥א רָאֽוּ:
And Shem and Japheth took: Heb. וַיִּקַּח. It does not say וַיִּקְחוּ (the plural form), but וַיִּקַּח, the singular form. This teaches us about Shem, that he exerted himself to fulfill the commandment more than Japheth. Therefore, his sons merited a tallith with fringes, and Japheth merited burial for his sons, as it is said (Ezek. 39:11): “I will give Gog a place there as a grave in Israel.” But Ham, who disgraced his father—it is stated about his seed (Isa. 20:4): “So shall the king of Assyria lead the captivity of Egypt and the exile of Cush, youths and old men, naked and barefoot, with bare buttocks, etc.” - [from Tan Buber Noach 16, Gen. Rabbah 36:6] ויקח שם ויפת: אין כתיב כאן ויקחו אלא ויקח, לימד על שם שנתאמץ במצוה יותר מיפת, לכך זכו בניו לטלית של ציצית, ויפת זכה לקבורה לבניו, שנאמר (יחזקאל לט יא) אתן לגוג מקום שם קבר. וחם שבזה את אביו נאמר בזרעו (ישעיה כ ד) כן ינהג מלך אשור את שבי מצרים ואת גלות כוש נערים וזקנים ערום ויחף וחשופי שת וגו':
and their faces were turned backwards: Why is this stated a second time? This teaches that when they drew near to him and they had to turn around to cover him, they turned their faces backwards. ופניהם אחורנית: למה נאמר פעם שניה, מלמד שכשקרבו אצלו והוצרכו להפוך עצמם לכסותו, הפכו פניהם אחורנית:
24And Noah awoke from his wine, and he knew what his small son had done to him. כדוַיִּ֥יקֶץ נֹ֖חַ מִיֵּינ֑וֹ וַיֵּ֕דַע אֵ֛ת אֲשֶׁר־עָ֥שָׂה ל֖וֹ בְּנ֥וֹ הַקָּטָֽן:
his small son: The worthless and despicable one, like (Jer. 49:15): “Behold I have made you small among the nations; despised among men.” - [from Gen. Rabbah 16:7] בנו הקטן: הפסול והבזוי, כמו (ירמיה מט טו) הנה קטן נתתיך בגוים בזוי באדם:
25And he said, "Cursed be Canaan; he shall be a slave among slaves to his brethren." כהוַיֹּ֖אמֶר אָר֣וּר כְּנָ֑עַן עֶ֥בֶד עֲבָדִ֖ים יִֽהְיֶ֥ה לְאֶחָֽיו:
Cursed be Canaan: You have caused me to be incapable of begetting another fourth son (Gen. Rabbah , manuscripts, and early editions read: a fourth son) to serve me. Cursed be your fourth son, that he should minister to the children of these older ones [Shem and Japhet], upon whom the burden of serving me has been placed from now on (Gen. Rabbah 36:7). Now what did Ham see (what reason did he have) that he castrated him? He said to his brothers,“The first man [Adam] had two sons, and one killed the other so as to inherit the world, and our father has three sons, and he still desires a fourth son!” - [from Gen. Rabbah ibid. 5, 22:7] ארור כנען: אתה גרמת לי שלא אוליד בן רביעי אחר לשמשני, ארור בנך רביעי להיות משמש את זרעם של אלו הגדולים, שהוטל עליהם טורח עבודתי מעתה. ומה ראה חם שסרסו, אמר להם לאחיו אדם הראשון שני בנים היו לו, והרג זה את זה בשביל ירושת העולם ואבינו יש לו שלשה בנים ועודנו מבקש בן רביעי:
26And he said, "Blessed be the Lord, the God of Shem, and may Canaan be a slave to them. כווַיֹּ֕אמֶר בָּר֥וּךְ יְהֹוָ֖ה אֱלֹ֣הֵי שֵׁ֑ם וִיהִ֥י כְנַ֖עַן עֶ֥בֶד לָֽמוֹ:
Blessed be the Lord, the God of Shem: Who is destined to keep His promise to his seed to give them the land of Canaan. ברוך ה' אלהי שם: שעתיד לשמור הבטחתו לזרעו לתת להם את ארץ כנען:
be: [and let] Canaan be to them a vassal paying tribute. ויהי כנען עבד למו: למס עובד:
27May God expand Japheth, and may He dwell in the tents of Shem, and may Canaan be a slave to them." כזיַ֤פְתְּ אֱלֹהִים֙ לְיֶ֔פֶת וְיִשְׁכֹּ֖ן בְּאָֽהֳלֵי־שֵׁ֑ם וִיהִ֥י כְנַ֖עַן עֶ֥בֶד לָֽמוֹ:
May God expand Japheth: Translated by the Targum as יַפְתֵּי, meaning: He will widen [or expand]. Cf. Targum Onkelos, Deut. 12:20,19:8. יפת א-להים ליפת: מתורגם יפתי ירחיב:
and may He dwell in the tents of Shem: May He cause His Presence to rest in Israel. The interpretation of the Sages, however is: Although God will beautify Japheth, insofar as Cyrus, who was of the sons of Japheth, built the Second Temple, the Shechinah did not rest therein. But where did it rest? In the First Temple, built by Solomon, who was of the sons of Shem. — [from Yoma 9b, 10a] וישכון באהלי שם: ישרה שכינתו בישראל. ומדרש חכמים אף על פי שיפת א-להים ליפת, שבנה כורש שהיה מבני יפת בית שני, לא שרתה בו שכינה. והיכן שרתה, במקדש ראשון שבנה שלמה שהיה מבני שם:
and may Canaan be a slave: Even after the descendants of Shem are exiled, some of the descendants of Canaan will be sold to them as slaves. ויהי כנען עבד למו: אף משיגלו בני שם, ימכרו להם עבדים מבני כנען:
28And Noah lived after the Flood, three hundred and fifty years. כחוַֽיְחִי־נֹ֖חַ אַחַ֣ר הַמַּבּ֑וּל שְׁל֤שׁ מֵאוֹת֙ שָׁנָ֔ה וַֽחֲמִשִּׁ֖ים שָׁנָֽה:
29And all the days of Noah were nine hundred and fifty years, and he died. כטוַֽיְהִי֙ כָּל־יְמֵי־נֹ֔חַ תְּשַׁ֤ע מֵאוֹת֙ שָׁנָ֔ה וַֽחֲמִשִּׁ֖ים שָׁנָ֑ה וַיָּמֹֽת:
Genesis Chapter 10
1And these are the generations of the sons of Noah: Shem, Ham, and Japheth, and sons were born to them after the Flood. אוְאֵ֨לֶּה֙ תּֽוֹלְדֹ֣ת בְּנֵי־נֹ֔חַ שֵׁ֖ם חָ֣ם וָיָ֑פֶת וַיִּוָּֽלְד֥וּ לָהֶ֛ם בָּנִ֖ים אַחַ֥ר הַמַּבּֽוּל:
2The sons of Japheth were Gomer and Magog and Madai and Javan and Tubal, and Meshech and Tiras. בבְּנֵ֣י יֶ֔פֶת גֹּ֣מֶר וּמָג֔וֹג וּמָדַ֖י וְיָוָ֣ן וְתֻבָ֑ל וּמֶ֖שֶׁךְ וְתִירָֽס:
Tiras: This is Persia. — [from Gen. Rabbah ad loc., Yoma 10a] ותירס: זו פרס:
3And the sons of Gomer were Ashkenaz and Riphath and Togarmah. גוּבְנֵ֖י גֹּ֑מֶר אַשְׁכְּנַ֥ז וְרִיפַ֖ת וְתֹֽגַרְמָֽה:
4And the sons of Javan were Elishah and Tarshish, Kittim, and Dodanim. דוּבְנֵ֥י יָוָ֖ן אֱלִישָׁ֣ה וְתַרְשִׁ֑ישׁ כִּתִּ֖ים וְדֹֽדָנִֽים:
5From these, the islands of the nations separated in their lands, each one to his language, according to their families, in their nations. המֵאֵ֠לֶּה נִפְרְד֞וּ אִיֵּ֤י הַגּוֹיִם֙ בְּאַרְצֹתָ֔ם אִ֖ישׁ לִלְשֹׁנ֑וֹ לְמִשְׁפְּחֹתָ֖ם בְּגֽוֹיֵהֶֽם:
6And the sons of Ham were Cush and Mizraim and Put and Canaan. ווּבְנֵ֖י חָ֑ם כּ֥וּשׁ וּמִצְרַ֖יִם וּפ֥וּט וּכְנָֽעַן:
7And the sons of Cush were Seba and Havilah and Sabta and Raamah and Sabtecha, and the sons of Raamah were Sheba and Dedan. זוּבְנֵ֣י כ֔וּשׁ סְבָא֙ וַֽחֲוִילָ֔ה וְסַבְתָּ֥ה וְרַעְמָ֖ה וְסַבְתְּכָ֑א וּבְנֵ֥י רַעְמָ֖ה שְׁבָ֥א וּדְדָֽן:
8And Cush begot Nimrod; he began to be a mighty man in the land. חוְכ֖וּשׁ יָלַ֣ד אֶת־נִמְרֹ֑ד ה֣וּא הֵחֵ֔ל לִֽהְי֥וֹת גִּבֹּ֖ר בָּאָֽרֶץ:
he began to be a mighty man: to cause the entire world to rebel against the Holy One, blessed be He, with the plan of the Generation of the Dispersion. — [from Eruv. 53a, Chul. 89a] להיות גבור: להמריד כל העולם על הקב"ה בעצת דור הפלגה:
9He was a mighty hunter before the Lord; therefore it is said, "Like Nimrod, a mighty hunter before the Lord." טהֽוּא־הָיָ֥ה גִּבֹּֽר־צַ֖יִד לִפְנֵ֣י יְהֹוָ֑ה עַל־כֵּן֙ יֵֽאָמַ֔ר כְּנִמְרֹ֛ד גִּבּ֥וֹר צַ֖יִד לִפְנֵ֥י יְהֹוָֽה:
a mighty hunter: He ensnared people’s minds with his speech and misled them to rebel against the Omnipresent. — [from Gen. Rabbah 37:2] גבור ציד: צד דעתן של בריות בפיו ומטען למרוד במקום:
before the Lord: He intended to provoke Him to His face. — [from Sifra Bechukkothai 2:2] לפני ה': מתכוין להקניטו על פניו:
therefore it is said: About any man who is brazenly wicked, who recognizes his Master and intends to rebel [לִמְרֹד] against Him, it is said,“This one is like Nimrod [נִמְרֹד], a mighty hunter.” על כן יאמר כנמרד: על כל אדם מרשיע בעזות פנים, יודע רבונו ומתכוין למרוד בו, יאמר זה כנמרוד גבור ציד:
10And the beginning of his kingdom was Babylon and Erech and Accad and Calneh, in the land of Shinar. יוַתְּהִ֨י רֵאשִׁ֤ית מַמְלַכְתּוֹ֙ בָּבֶ֔ל וְאֶ֖רֶךְ וְאַכַּ֣ד וְכַלְנֵ֑ה בְּאֶ֖רֶץ שִׁנְעָֽר:
11From that land emerged Asshur, and he built Nineveh and Rehoboth ir and Calah. יאמִן־הָאָ֥רֶץ הַהִ֖וא יָצָ֣א אַשּׁ֑וּר וַיִּ֨בֶן֙ אֶת־נִ֣ינְוֵ֔ה וְאֶת־רְחֹבֹ֥ת עִ֖יר וְאֶת־כָּֽלַח:
From that land: Since Asshur saw his sons obeying Nimrod and rebelling against the Omnipresent by building the tower, he departed from their midst. — [from Gen. Rabbah 37:4] מן הארץ וגו': כיון שראה אשור את בניו שומעין לנמרוד ומורדין במקום לבנות המגדל, יצא מתוכם:
12And Resen, between Nineveh and between Calah; that is the great city. יבוְאֶת־רֶ֕סֶן בֵּ֥ין נִֽינְוֵ֖ה וּבֵ֣ין כָּ֑לַח הִ֖וא הָעִ֥יר הַגְּדֹלָֽה:
the great city: This is Nineveh, as it is said (Jonah 3: 3):“Now Nineveh was an exceedingly great city to God.” - [from Gen. Rabbah 37:4, Yoma 10a] [i.e., Scripture is referring to Nineveh, not to Resen or Calah.] העיר הגדולה: היא נינוה שנאמר (יונה ג ג) ונינוה היתה עיר גדולה לא-להים:
13And Mizraim begot the Ludim and the Anamim and the Lehabim and the Naphtuhim, יגוּמִצְרַ֡יִם יָלַ֞ד אֶת־לוּדִ֧ים וְאֶת־עֲנָמִ֛ים וְאֶת־לְהָבִ֖ים וְאֶת־נַפְתֻּחִֽים:
Lehabim: Heb. לְהָבִים [people] whose faces were like flames (לַהַב). להבים: שפניהם דומים ללהב:
14And the Pathrusim and the Casluhim, from whom the Philistines emerged, and the Caphtorim. ידוְאֶת־פַּתְרֻסִ֞ים וְאֶת־כַּסְלֻחִ֗ים אֲשֶׁ֨ר יָֽצְא֥וּ מִשָּׁ֛ם פְּלִשְׁתִּ֖ים וְאֶת־כַּפְתֹּרִֽים:
And the Pathrusim and the Casluhim, from whom the Philistines emerged: They [the Philistines] descended from them both, for the Pathrusim and the Casluhim exchanged the intimacy of their wives with each other, and the Philistines descended from them. — [from Gen. Rabbah 37:5] ואת פתרוסים ואת כסלוחים אשר יצאו משם פלשתים: משניהם יצאו, שהיו פתרוסים וכסלוחים מחליפין משכב נשותיהם אלו לאלו, ויצאו מהם פלשתים:
15And Canaan begot Zidon his firstborn and Heth. טווּכְנַ֗עַן יָלַ֛ד אֶת־צִידֹ֥ן בְּכֹר֖וֹ וְאֶת־חֵֽת:
16And the Jebusites and the Amorites and the Girgashites. טזוְאֶת־הַיְבוּסִי֙ וְאֶת־הָ֣אֱמֹרִ֔י וְאֵ֖ת הַגִּרְגָּשִֽׁי:
17And the Hivvites and the Arkites and the Sinites. יזוְאֶת־הַֽחִוִּ֥י וְאֶת־הָֽעַרְקִ֖י וְאֶת־הַסִּינִֽי:
18and the Arvadites and the Zemarites and the Hamathites, and afterwards the families of the Canaanites were scattered. יחוְאֶת־הָֽאַרְוָדִ֥י וְאֶת־הַצְּמָרִ֖י וְאֶת־הַֽחֲמָתִ֑י וְאַחַ֣ר נָפֹ֔צוּ מִשְׁפְּח֖וֹת הַכְּנַֽעֲנִֽי:
and afterwards…were scattered: From these were scattered many families. ואחר נפצו: מאלו נפוצו משפחות הרבה:
19And the border of the Canaanites was from Sidon as you come to Gerar, until Gaza, as you come to Sodom and Gomorrah, and Admah and Zeboiim, until Lesha. יטוַיְהִ֞י גְּב֤וּל הַכְּנַֽעֲנִי֙ מִצִּידֹ֔ן בֹּֽאֲכָ֥ה גְרָ֖רָה עַד־עַזָּ֑ה בֹּֽאֲכָ֞ה סְדֹ֧מָה וַֽעֲמֹרָ֛ה וְאַדְמָ֥ה וּצְבוֹיִ֖ם (כתיב וּצְבֹיִ֖ם)עַד־לָֽשַׁע:
the border of the Canaanites: Heb. גְּבוּל, the end of his land. Every mention of גְּבוּל denotes an end and an edge. גבול הכנעני: סוף ארצו. כל גבול שבמקרא לשון סוף וקצה:
as you come: Heb. בֹּאֲכָה is a noun [i.e., the approach to]. And it appears to me that [it is an expression] as when a person says to his friend, “This border extends until you come to such and such a border.” באכה: שם דבר. ולי נראה כאדם האומר לחבירו גבול זה מגיע עד אשר תבא לגבול פלוני:
20These are the sons of Ham according to their families, and their tongues, in their lands, in their nations. כאֵ֣לֶּה בְנֵי־חָ֔ם לְמִשְׁפְּחֹתָ֖ם לִלְשֹֽׁנֹתָ֑ם בְּאַרְצֹתָ֖ם בְּגֽוֹיֵהֶֽם:
according to…their tongues, in their lands: Although they were divided into tongues and lands, they are all the sons of Ham. ללשונותם בארצותם: אף על פי שנחלקו ללשונות וארצות, כולם בני חם הם:
21And to Shem were also born [children; he was] the father of all the people of the other side [of the river], the brother of Japheth the elder. כאוּלְשֵׁ֥ם יֻלַּ֖ד גַּם־ה֑וּא אֲבִי֙ כָּל־בְּנֵי־עֵ֔בֶר אֲחִ֖י יֶ֥פֶת הַגָּדֽוֹל:
the father of all the people of the other side: of the river was Shem. See below 14:13. אבי כל בני עבר: הנהר היה שם:
the brother of Japheth, the elder: I do not know [from the wording of the verse] whether Japheth is the elder or Shem. [The verse may be rendered: the elder brother of Japheth.] When Scripture says (11:10): “Shem was a hundred years old, etc.” two years after the Flood, you must say that Japheth was the elder, because Noah was five hundred years old when he first had children, and the Flood came to pass in the six hundredth year. Consequently, the eldest of his sons was a hundred years old [at the time of the Flood], and Shem did not reach [the age of] a hundred until two years after the Flood. — [from Gen. Rabbah 37:7] אחי יפת הגדול: איני יודע אם יפת הגדול אם שם, כשהוא אומר (להלן יא י) שם בן מאת שנה וגו' שנתים אחר המבול, הוי אומר יפת הגדול, שהרי בן חמש מאות שנה היה נח כשהתחיל להוליד, והמבול היה בשנת שש מאות שנה לנח, נמצא שהגדול בבניו היה בן מאה שנה, ושם לא הגיע למאה שנה עד שנתים אחר המבול:
the brother of Japheth: But not the brother of Ham, for these two honored their father, and that one [Ham] disgraced him. [See Targum Jonathan, which renders: the brother of Japheth, who was great in the fear of the Lord. Perhaps this was Rashi’s source, but it is unlikely.] אחי יפת: ולא אחי חם, שאלו שניהם כבדו את אביהם, וזה בזהו:
22The sons of Shem were Elam and Asshur and Arpachshad and Lud and Aram. כבבְּנֵ֥י שֵׁ֖ם עֵילָ֣ם וְאַשּׁ֑וּר וְאַרְפַּכְשַׁ֖ד וְל֥וּד וַֽאֲרָֽם:
23And the sons of Aram were Uz and Hul and Gether and Mash. כגוּבְנֵ֖י אֲרָ֑ם ע֥וּץ וְח֖וּל וְגֶ֥תֶר וָמַֽשׁ:
24And Arpachshad begot Shelah, and Shelah begot Eber. כדוְאַרְפַּכְשַׁ֖ד יָלַ֣ד אֶת־שָׁ֑לַח וְשֶׁ֖לַח יָלַ֥ד אֶת־עֵֽבֶר:
25And to Eber were born two sons: one was named Peleg, because in his days the earth was divided, and the name of his brother was Joktan. כהוּלְעֵ֥בֶר יֻלַּ֖ד שְׁנֵ֣י בָנִ֑ים שֵׁ֣ם הָֽאֶחָ֞ד פֶּ֗לֶג כִּ֤י בְיָמָיו֙ נִפְלְגָ֣ה הָאָ֔רֶץ וְשֵׁ֥ם אָחִ֖יו יָקְטָֽן:
was divided: The tongues became confused, and they were scattered from the valley and were dispersed throughout the entire world. We learn that Eber was a prophet, since he named his son for a future event [i.e. פֶּלֶג resembles the word נִפְלְגָה meaning “dispersed”]. And we learned in Seder Olam (ch. 1) that at the end of his [Peleg’s] days, they were dispersed. For if you say that [they were dispersed] at the beginning of his days, behold his brother Joktan was his junior, and he begot many families before that, as it is said (verse 26): “And Joktan begot, etc.,” and [only] afterwards [is it written] (11:1): “And the whole earth was one language.” Now if you say [that they were dispersed] in the middle of his [Peleg’s] days, [this is not so, because] Scripture does not come to make things obscure but to explain. Hence, you learn that in the year of Peleg’s death, they were dispersed. נפלגה: נתבלבלו הלשונות, ונפוצו מן הבקעה, ונתפלגו בכל העולם. למדנו שהיה עבר נביא שקרא שם בנו על שם העתיד. ושנינו בסדר עולם (פרק א) שבסוף ימיו נתפלגו, שאם תאמר בתחלת ימיו, הרי יקטן אחיו צעיר ממנו והוליד כמה משפחות קודם לכן, שנאמר (פסוק כו) ויקטן ילד וגו' ואחר כך ויהי כל הארץ וגו'. ואם תאמר באמצע ימיו, לא בא הכתוב לסתום אלא לפרש, הא למדת שבשנת מות פלג נתפלגו:
Joktan: Because he was humble and considered himself small (קָטָן). Therefore, he merited to raise all these families. — [from Gen. Rabbah 37:7] ויקטן: שהיה עניו ומקטין עצמו, לכך זכה להעמיד כל המשפחות הללו:
26And Joktan begot Almodad and Sheleph and Hazarmaveth and Jerah. כווְיָקְטָ֣ן יָלַ֔ד אֶת־אַלְמוֹדָ֖ד וְאֶת־שָׁ֑לֶף וְאֶת־חֲצַרְמָ֖וֶת וְאֶת־יָֽרַח:
Hazarmaveth: lit. yard of death, graveyard. He was so called because of his place. [These are] the words of the Aggadah (Gen. Rabbah 37:8). חצרמות: על שם מקומו, דברי אגדה:
27And Hadoram and Uzal and Diklah. כזוְאֶת־הֲדוֹרָ֥ם וְאֶת־אוּזָ֖ל וְאֶת־דִּקְלָֽה:
28And Obal and Abimael and Sheba. כחוְאֶת־עוֹבָ֥ל וְאֶת־אֲבִֽימָאֵ֖ל וְאֶת־שְׁבָֽא:
29And Ophir and Havilah and Jobab; all these were the sons of Joktan. כטוְאֶת־אוֹפִ֥ר וְאֶת־חֲוִילָ֖ה וְאֶת־יוֹבָ֑ב כָּל־אֵ֖לֶּה בְּנֵ֥י יָקְטָֽן:
30And their settlement was from Mesha, as you come to Sephar, the mountain of the east. לוַיְהִ֥י מֽוֹשָׁבָ֖ם מִמֵּשָׁ֑א בֹּֽאֲכָ֥ה סְפָ֖רָה הַ֥ר הַקֶּֽדֶם:
31These are the sons of Shem according to their families, according to their tongues, in their lands, according to their nations. לאאֵ֣לֶּה בְנֵי־שֵׁ֔ם לְמִשְׁפְּחֹתָ֖ם לִלְשֹֽׁנֹתָ֑ם בְּאַרְצֹתָ֖ם לְגֽוֹיֵהֶֽם:
32These are the families of the sons of Noah according to their generations, in their nations, and from these, the nations were separated on the earth after the Flood. לבאֵ֣לֶּה מִשְׁפְּחֹ֧ת בְּנֵי־נֹ֛חַ לְתֽוֹלְדֹתָ֖ם בְּגֽוֹיֵהֶ֑ם וּמֵאֵ֜לֶּה נִפְרְד֧וּ הַגּוֹיִ֛ם בָּאָ֖רֶץ אַחַ֥ר הַמַּבּֽוּל:
Daily Tehillim: Chapters 18-22
• Chapter 18
If one merits a public miracle, he should offer a song to God, including in his song all the miracles that have occurred since the day the world was created, as well as the good that God wrought for Israel at the giving of the Torah. And he should say: "He Who has performed these miracles, may He do with me likewise."
1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
Chapter 21
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
Chapter 22
Every person should pray in agony over the length of the exile, and our fall from prestige to lowliness. One should also take vows (for self-improvement) in his distress.
1. For the Conductor, on the ayelet hashachar, a psalm by David.
2. My God, my God, why have You forsaken me! So far from saving me, from the words of my outcry?
3. My God, I call out by day, and You do not answer; at night-but there is no respite for me.
4. Yet You, Holy One, are enthroned upon the praises of Israel.
5. In You our fathers trusted; they trusted and You saved them.
6. They cried to You and were rescued; they trusted in You and were not shamed.
7. And I am a worm and not a man; scorn of men, contempt of nations.
8. All who see me mock me; they open their lips, they shake their heads.
9. But one that casts [his burden] upon the Lord-He will save him; He will rescue him, for He desires him.
10. For You took me out of the womb, and made me secure on my mother's breasts.
11. I have been thrown upon You from birth; from my mother's womb You have been my God.
12. Be not distant from me, for trouble is near, for there is none to help.
13. Many bulls surround me, the mighty bulls of Bashan encircle me.
14. They open their mouths against me, like a lion that ravages and roars.
15. I am poured out like water, all my bones are disjointed; my heart has become like wax, melted within my innards.
16. My strength is dried up like a potsherd, and my tongue cleaves to my palate; You set me in the dust of death.
17. For dogs surround me, a pack of evildoers enclose me; my hands and feet are like a lion's prey.
18. I count all my limbs, while they watch and gloat over me.
19. They divide my garments amongst them; they cast lots upon my clothing.
20. But You, Lord, do not be distant; my Strength, hurry to my aid!
21. Save my life from the sword, my soul from the grip of dogs.
22. Save me from the lion's mouth, as You have answered me from the horns of wild beasts.
23. I will recount [the praises of] Your Name to my brothers; I will extol You amidst the congregation.
24. You that fear the Lord, praise Him! Glorify Him, all you progeny of Jacob! Stand in awe of Him, all you progeny of Israel!
25. For He has not despised nor abhorred the entreaty of the poor, nor has He concealed His face from him; rather He heard when he cried to Him.
26. My praise comes from You, in the great congregation; I will pay my vows before those that fear Him.
27. Let the humble eat and be satisfied; let those who seek the Lord praise Him-may your hearts live forever!
28. All the ends of the earth will remember and return to the Lord; all families of nations will bow down before You.
29. For sovereignty is the Lord's, and He rules over the nations.
30. All the fat ones of the earth will eat and bow down, all who descend to the dust shall kneel before Him, but He will not revive their soul.
31. The progeny of those who serve Him will tell of the Lord to the latter generations.
32. They will come and relate His righteousness-all that He has done-to a newborn nation.
Tanya: Iggeret HaKodesh, end of Epistle 25
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 3 Cheshvan, 5777 · 4 November 2016
• Iggeret HaKodesh, end of Epistle 25
• וכמדומה לי שתפיסתם אינה מצד דקדוק הלשון
• Rambam: Sefer Hamitzvos:
• Friday, 3 Cheshvan, 5777 · 4 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 10
Studying Foreign Theologies
"Do not turn to the idols"—Leviticus 19:4.
We are forbidden to study or even dabble in idolatrous teachings. Such activity can lead an individual without sufficient intelligence or knowledge to stray after these false teachings. Furthermore, it is forbidden to even gaze at an idol or idolatrous icon.
Full text of this Mitzvah »• Studying Foreign Theologies
Negative Commandment 10
Translated by Berel Bell
The 10th prohibition is that we are forbidden from investigating idolatry and looking into its content, i.e. researching and studying the fantasies and foolishness that its founders claim, [for example,] "This spiritual force can be brought down in this way, and then you must do this; this star you must offer incense to, stand before it in this way, and then do this," and so on. Thinking into these matters and investigating these fantasies can cause a foolish person to pursue them and worship them.
The verse which contains this prohibition is G‑d's statement,1 "Do not turn away to false gods." In the words of the Sifra, "If you turn after them, you are making them into gods." There it is written, "Rabbi Yehuda says, 'You must not turn to them [even] to look at them.'" This means that it is prohibited even to gaze at the image's external appearance or to think about how it was made, in order to not spend even a moment of time on them.
In the [Talmudic] chapter "Sho'el adam mei'chavero"2 it is written, "One who walks under an image or statue may not read [their caption] on Shabbat. One may not look at the statue itself even during the week, as the verse says,3 'Do not turn away to false gods.' What does this verse imply? Rabbi Yochanan says [the same words can be read to mean,] 'do not turn away G‑d from your minds.'"4
This same prohibition — to think about idolatry — is repeated in G‑d's statement,5 "Be careful that your heart not be lured away, and you turn astray and worship [them]." This means that if your heart is lured away to think about them, this will cause you to turn away from the straightforward path and become involved in worship. This same concept is repeated,6 "[Be very careful…] lest you raise your eyes to the sky, and see the sun, moon...[and worship them]."This does not prohibit one from lifting up one's head and looking at them with one's eye; rather, it prohibits from pondering in one's mind7 what powers are attributed to them by those who worship them. The same is found in G‑d's statement,8 "[Be careful] lest you try to find out about their gods saying, 'Now, how do these nations worship their gods?'" Even if one does not worship them, it is prohibited to inquire about the nature of their worship since it can cause one to err after them.
You should be aware that one who transgresses this prohibition is punished by lashes.9 It10 has already been explained at the end of the first chapter of Eruvin11 that one is punished by lashes for violating the Biblical prohibition of going beyond the Shabbat limit.12 The Sages prove this by quoting G‑d's statement,13 "A person may not ["al"] leave his place." The Talmud then asks how it is possible to punish with lashes when the prohibition is stated with the word, "al" instead of the word, "lo" ["do not"]. It then answers with the [rhetorical] question, if there are no lashes whenever the word, "al," is used, are there no lashes for the prohibition,14 "Do not ["al"] turn away to false gods?!" This discussion implies that one does receive lashes for this prohibition.
FOOTNOTES
1.Lev. 19:4.
2.Shabbos 149a.
3.Lev. 19:4.
4.The word, "to,' in Hebrew ("el"), can also be read as one of G‑d's names. Accordingly the phrase, "Do not turn away to," (in Hebrew, "al tifnu el") can be read, "Do not turn away G‑d" ("al tifanu E‑l"). (Kapach, 5731, note 58 from Moreh N'vuchim 3:51.)
5.Deut. 11:16.
6.Deut. 4:15,19.
7.Literally, « gazing with your heart's eye. »
8.Deut. 12:30.
9.If an action is performed (Hilchos Avodah Zarah 2:2-3). It is apparent that even taking a book to read would also be considered to be an action according to the Rambam (see Kapach, 5731, note 65).
10.The regular way for the Torah to state a prohibition is to use the Hebrew word, "lo" (which means, "do not"). In some prohibitions, such as this one, the Torah uses the Hebrew word, "al" (which also means, "do not"). The Rambam now proves that even when the word, "al" is used, the prohibition is still punishable by lashes, and therefore is counted among the 613 commandments.
11.17b.
12.See N321.
13.Exodus 16:29.
14.Lev.19:4. Kapach, 5731 (note 64) points out that our version of the Talmud presents a different prohibition, namely Lev. 19:31 (N8, N9). See Zohar HaRakiah, Yad HaLevi.
• Negative Commandment 47
Straying After Incorrect Beliefs and Illicit Pleasures
"And that you stray not after your heart and eyes"—Numbers 15:39.
We are to keep our eyes and hearts in check, never succumbing to the allure of beliefs and urges antithetical to Torah values. We are obligated to maintain control over our thoughts—not to allow our hearts to lead us to heretical beliefs, nor our eyes to lead us to indulge in thoughts about illicit pleasures.
Full text of this Mitzvah »• Straying After Incorrect Beliefs and Illicit Pleasures
Negative Commandment 47
Translated by Berel Bell
The 47th prohibition is that we are forbidden from entertaining any thoughts1 which could lead one to accept ideas contrary to those of the Torah. Rather, we must control our thoughts and establish limits to what is acceptable, i.e. the commandments of the Torah and its prohibitions.2
The source of this commandment is G‑d's statement (exalted be He),3 "Do not turn after your heart and after your eyes."
In the words of the Sifri, "The phrase, 'do not turn after your heart,' refers to heresy, as in the verse,4 'I find more bitter than death [the woman5 whose heart is traps].' The phrase, 'and after your eyes,' refers to immoral behavior, as in the verse6 'And Shimshon said to his father [take her for me, for she is fitting in my eyes7].'" The word z'nus [translated above as, "immoral behavior"] includes pursuing physical pleasures and desires, and constantly thinking about them.
FOOTNOTES
1.See Kapach, 5731, note 48)
2."Any thought that might cause one to reject one of the fundamental principles of the Torah — we are prohibited from allowing it to enter our mind. We may not direct our minds towards such thoughts, and not to think about them and be drawn after thoughts which enter our minds. For the human mind is limited, and not everyone is capable of grasping the truth clearly … the universe could be destroyed because of the limitations of human intellect." (Hilchos Avodah Zarah 2:3)
3.Num.15:39.
4.Eccles. 7 :26.
5.Rashi explains that the verse refers to the temptations of heresy.
6.Judges.14:3.
7.Shimshon had asked his parents to arrange for him to marry a certain Philistine girl. His parents objected, saying he should take a wife from among the Jewish people. Shimshon answered them in this verse. The Sifri finds the usage of the phrase, "in my eyes," as support that the "after your eyes," in our verse refers to immorality.
• Negative Commandment 60
Cursing G‑d
"Do not curse G‑d"—Exodus 22:27.
We are forbidden to curse G‑d. This prohibition applies whether using one of G‑d's holy names, or even if referring to Him through other monikers.
Full text of this Mitzvah »• Cursing G‑d
Negative Commandment 60
Translated by Berel Bell
The 60th prohibition is that we are forbidden from cursing G‑d's great Name (may He be exalted much, much higher than what the fools1 say). This prohibition is euphemistically called, "blessing the Name."
Scripture explicitly states that the punishment for transgressing this prohibition is death by stoning, in G‑d's statement,2 "Anyone who curses G‑d's Name shall be put to death. The entire community shall stone him." However, there is no verse which states this particular prohibition alone.3 The prohibition which includes this, as well as other acts,4 is G‑d's statement (exalted be He)5 "Do not curse Elokim."
In the words of the Mechilta, "The verse, 'Anyone who curses G‑d's Name shall be put to death,' prescribes the punishment, but not the prohibition itself. [This we learn from what] the Torah says,6 "Do not curse Elokim." The Sifra says, "[For cursing] the Unique Name7 of G‑d one is punished by death. [Cursing] other8 Names of G‑d is a regular prohibition." The Mechilta also says, "The verse, 'Do not curse Elokim,' serves as the prohibition for cursing G‑d's Name."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.
You9 must know that this type of prohibition — which consists of two or three different subjects10 — is not in the category of a "general prohibition." This is because Scripture explains the punishment for each one separately, thereby telling us absolutely that each one is a prohibition and counts as a separate Negative Commandment, as we explained in the Introduction.11 Since the rule is that whenever Scripture indicates a punishment, there must be another source indicating the actual prohibition, we must search for it. Sometimes it is derived from one of the rules of Torah derivation, and sometimes it is included in another prohibition, as we explained in the Introduction.12
A prohibition is considered to be "general" only when there is no previous indication whatsoever that this act is prohibited aside from that [general] prohibition, as we explained in the Ninth Introductory Principle. If, however, we know that this act is prohibited from G‑d's statement that, "One who does this particular action shall be punished in this particular way," it doesn't matter whether the actual prohibition is stated explicitly or [only] derived; or if it is stated separately or included.13 You must understand this well, because you will find its application in many commandments.
FOOTNOTES
1.Or, "the heretics." (Kapach, 5731, note 8*)
2.Lev.24:16.
3.As the Rambam has mentioned many times, a prohibition normally has one verse which states that the act is prohibited, and another verse which states the punishment. In this case, there is a verse indicating the punishment; but there is no verse which serves as the actual prohibition for this commandment alone.
4.Namely, the prohibition of cursing a judge (N315). The Hebrew word Elokim is used both as one of the Names of G‑d, and to refer to judges.
5.Exodus 22:27.
6.Ibid.
7.I.e. the Tetragrammaton, the four-letter Name of G‑d. In his legal code (Hilchos Avodah Zarah 2:7), the Rambam rules that the same punishment applies if a person curses the Name spelled "alef-dalet-nun-yud."
8.In Hilchos Sanhedrin (26:3), the Rambam includes other Names of G‑d — whether in Hebrew or in other languages — as well as descriptive Names such as "the Merciful One."
9.The Rambam now deals with the fact that the same verse is being used for two separate prohibitions. This would seem to put it in the category of a "general prohibition" (lav she'bi'klalot), which is not counted among the 613 commandments, as set forth in the Ninth Introductory Principle.
10.In this case, G‑d's Name and judges.
11.After the Fourteenth Introductory Principle.
12.Ibid.
13.With another prohibition, by virtue of both prohibitions deriving from one verse, as in our case.
• Negative Commandment 6
Unique Modes of Idol Worship
"Do not worship them"—Exodus 20:5.
We are forbidden to worship an idol employing any practice unique to that idol. For example, in ancient times there was an idol called Markulis. Its worship called for casting a rock in its direction. Throwing a rock at Markulis would be a violation of this prohibition—while throwing a rock at any other idol would not.
(This is in addition to specific modes of idol worship that are forbidden whether or not they are part of the protocol prescribed for that deity. See Negative Mitzvah 5 for more on this topic.)
Full text of this Mitzvah »• Unique Modes of Idol Worship
Negative Commandment 6
Translated by Berel Bell
The 6th prohibition is that we are forbidden from serving an idol even in a manner other than one of the four types of service which we have mentioned.1 This is upon condition that it is served k'darkah, i.e. in the way this idol is customarily served — such as excreting to [the idol] P'or,2 or throwing a stone at Merkulis.3
The source of this commandment is G‑d's statement (exalted be He),4 "[Do not bow down to them] or serve them."
In the words of the Mechilta, "[The two phrases,]5 'Do not bow down to them or serve them,' constitute two separate prohibitions: to serve is one and to bow down is another."6
Therefore, one who threw a stone at P'or or excreted to Merkulis does not transgress [this prohibition] since it is not the customary manner of service, and G‑d Al‑mighty (exalted be He) stated,7 "[Be careful lest you try to find out about their gods saying,] 'Now, how8 do these nations worship their gods? I would also like to try [such practices].'"
One who transgresses this prohibition intentionally is punished by death by stoning or kares,9 and if unintentionally, he must bring a sacrifice.10
The details of this mitzvah have also11 been explained in the seventh chapter of Sanhedrin.12
There it is it asked why the punishment of kares is mentioned three times in reference to idolatry, and the answer is given: one is for serving k'darkah [in the customary manner], one is for serving lo k'darkah [in an uncustomary way], and one is for serving the idol Molech.13 This means to say that anyone who serves any idol in any manner is punished by kares if it is served k'darkah, i.e. in the customary manner, such as excreting to P'or, throwing a stone at Merkulis, or cutting one's hair to K'mosh.14 Similarly, anyone who serves any idol in one of the four types of service [mentioned in N5] is punished by kares, even if the idol is not customarily served in that manner, such as bringing a sacrifice to P'or or bowing down to Merkulis. This is called lo k'darkah. The third case of kares is one who passes [some of his children] over the fire to Molech, as we will explain.15
FOOTNOTES
1.In N5, i.e. bowing down, slaughtering, burning incense and pouring a wine libation
2.The Moabite idol (see Numbers 25:3).
3.A Roman idol.
4.Exodus 20:5..
5.Ibid.
6.The wording of the Mechilta proves that N5 and N6 are counted as two separate commandments.
7.Deut. 12:30.
8.This verse shows the difference between serving an idol in the customary manner or not. See Hilchos Avodah Zarah 3:2, that in order to be able to recognize the distinction, the Jewish court had to know the manner in which the idol is customarily served.
9.If the court did not execute him.
10.I.e. a sin offering.
11.As with N5.
12.64b.
13.See N7.
14.The Ammonite idol (see Kings I 11:7).
15.In N7.
• Negative Commandment 5
Idol Worship
"Do not bow down to them"—Exodus 20:5.
It is forbidden to worship any deity other than the One G‑d in any of the following manners: 1) Bowing. 2) Slaughtering a sacrifice. 3) Pouring a libation. 4) Burning a sacrifice on an altar. These prohibitions apply even if these acts are not the accepted way of worshipping that particular deity.
Aside for these four actions, it is also forbidden to verbally declare belief in a deity other than G‑d.
Full text of this Mitzvah »• Idol Worship
Negative Commandment 5
Translated by Berel Bell
The 5th prohibition is that we are forbidden from bowing down to an idol. Our usage of the term, "idol," of course includes serving anything other than G‑d.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not bow down to them or serve them."2 [The phrase] "do not bow down to them," does not mean that only bowing down is prohibited, and nothing else. Rather, just one of the customary types of worship — namely, bowing down — is mentioned, and the same applies to bringing an offering or incense. One who transgresses any of these by bowing down, bringing a sacrifice, a wine libation, or incense is put to death by stoning.
In the words of the Mechilta, "The verse,3 'Whoever sacrifices to any deity [other than G‑d alone] must be condemned to death,' teaches us the punishment but not the prohibition itself. The Torah therefore says,4 'Do not bow down to their gods or serve them.' Sacrifices are already included [in the more general phrase, 'serve them.' Why is it singled out?] It is singled out to teach us that just as sacrificing is one of the ways of serving G‑d, and one is guilty whether this is the customary way of serving [the idol] or not; so too any similar type of service of G‑d, one is guilty whether it is a customary way or serving [the idol] or not."
The explanation of this is that there are four ways in which we are required to serve the exalted G‑d — i.e. bowing down, slaughtering, burning incense and pouring a wine libation. Anyone who serves an idol in one of [these four ways] is punished with death by stoning, even if that idol is not customarily served in one of these ways.5 This is called, lo k'darkah ["not in its way"], i.e. even though one did not serve the idol in a way in which it is customarily served, since one served in one of these [four] ways, he is punished by stoning if he did so intentionally, and kares if [the court6] was unaware or he wasn't punished.7 If he did so unintentionally, he must bring a sin offering. One who accepts anything as a god8 is also guilty.9
This prohibition — against performing one of these four types of service even if it is not the customary manner — has been repeated in G‑d's statement (exalted be He),10 "The Israelites shall no longer sacrifice to the s'irim." In the words of the Sifra, "The term s'irim refers to demons." Tractate Zevachim11 explains that this prohibition refers to one who slaughters [an animal] to an idol, even if the idol is not customarily served by slaughtering. Our Sages said, "What is the source of the law that one who slaughters an animal to Merkulis12 is guilty? From the verse,13 'The Israelites shall no longer sacrifice to the s'irim.' If this verse is not needed to teach us the prohibition of serving the idol in the customary fashion — [because we already know this] from the verse,14 'Now how did these nations worship their gods?' — it must teach us about serving it in a way which is not customary.15"
One who transgresses this prohibition intentionally is punished by kares or death by stoning, as we have explained; if he did so unintentionally, he must bring a sacrifice.16 In the words of Scripture,17"Whoever sacrifices to any deity [other than G‑d alone] must be condemned to death."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.18
FOOTNOTES
1.Exodus 20:5.
2.This verse actually contains two commandments: "Do not bow down to them" is this commandment, and "[do not] worship them," is N6.
3.Exodus 22:19.
4.Exodus 23:24. As Kapach (note 16*) points out, our text of the Mechilta quotes Ex. 20:5, the same verse quoted earlier in this commandment.
5.The idol "Merkulis," for example, was customarily served by throwing rocks at it. If one slaughtered a sacrifice to serve Merkulis, he transgresses this prohibition. If he threw rocks at it, however, he would transgress N6.
6.Kapach, 5731, note 19.
7.Due to the testimony being unacceptable, for example.
8.Even if he lifts up a brick and says, "You are my god." (Hilchos Avodah Zarah, 3:4)
9.Kapach, 5731, (note 21) points out that the Rambam writes the case where the person verbally accepts a god after mentioning the sin offering, because although he is punished by stoning if he acted with intention, he does not bring a sin offering if he acted unintentionally. In Hilchos Avodah Zarah (3:4), the Rambam indeed mentions only stoning. Kapach suggests that the reason for this is because a sin offering is brought only when an action was done; speech is insufficient.
10.Lev.17:7.
11.106a.
12.Which is customarily served by throwing rocks at it.
13.Lev.17:7.
14.Deut. 12:30.
15.I.e. it was not customary to bring sacrifices to the 's'irim' referred to in the verse.
16.I.e. a sin offering, as mentioned above.
17.Exodus 22:19.
18.60b.
"Do not make any carved idols for yourself"—Exodus 20:4.
It is forbidden to make, or to commission the making of, a graven image for the sake of worshipping it.
Full text of this Mitzvah »• Manufacturing Idols
Negative Commandment 2
Translated by Berel Bell
The 2nd prohibition is that we are forbidden from making statues for worship, regardless of whether they are made by the person himself or he asks someone else to make them for him.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not make for yourselves any statue or image."
One who transgresses this prohibition, i.e. who makes an idol or asks someone else to make an idol for him is punished with lashes, even if he did not serve it.
FOOTNOTES
1.Exodus 20:4. Deut. 5:8.
"Do not make gods out of metal for yourselves"—Leviticus 19:4.
It is forbidden to create a graven image for another, even for a non-Jew.
Full text of this Mitzvah »• Making Idols for Others
Negative Commandment 3
Translated by Berel Bell
The 3rd prohibition is that we are forbidden from making an idol, even for others to serve, and even at the request of a non-Jew.
The source of this commandment is G‑d's statement (exalted be He),1 "And do not make gods for yourselves."
In the words of the Sifra, "[The verse,2] 'And do not make gods,' means that you may not even make them for others." [In Sifra] our Sages said, "One who makes an idol for himself transgresses two prohibitions," i.e. the prohibition of making an idol with his own hand, even for others, as explained in this Third prohibition; and also the prohibition of acquiring an idol and having it made with his permission — even if someone else made it for him — as we explained previously in the Second prohibition. Therefore he is punished with two sets of lashes.3
The details of this mitzvah, as well as the previous one, have been explained in tractate Avodah Zarah.
FOOTNOTES
1.Lev.19:4.
2.Ibid.
3.From this we see that the two prohibitions count separately.
• Negative Commandment 4
Ornamental Statuettes
"Do not make with Me gods of silver or gold; you shall not make for yourselves"—Exodus 20:20.
We are not allowed to create the graven image of a human being, even if only for ornamental or decorative purposes.
Full text of this Mitzvah »• Ornamental Statuettes
Negative Commandment 4
Translated by Berel Bell
The 4th prohibition is that we are forbidden from making an image of a human being from metal, stone, wood or anything similar,1 even though it was not made in order to be worshipped.2 The reason for this is to keep us from making any images whatsoever, so that we should not entertain the false belief held by the masses — i.e. the idol worshippers — that these images have supernatural powers.
The source of this commandment is G‑d's statement (exalted be He),3 "Do not make a representation of anything that is with me. Do not make for yourselves silver or gold gods."
The Mechilta explains the prohibition conveyed in the verse, "Do not make for yourselves silver or gold gods," as follows: "A person may not say, 'I will make them for ornamentation, as others do in their lands.' The Torah therefore says, 'Do not make for yourselves.'"
One who transgresses this prohibition is punished by lashes.
The details of this mitzvah — which images are permissible to create and which are forbidden,4 and in which manner5 — are explained in the third chapter of Avodah Zarah.
It is explained in Sanhedrin6 that this prohibition, "Do not make a representation of anything is with me. [Do not make for yourselves] silver gods [or gold gods]," includes other matters as well,7 but the literal meaning of the verse is as we have explained, from the Mechilta.
FOOTNOTES
1.I.e. any three-dimensional material. If it is merely painting on a surface, however, it is permitted (Hilchos Avodah Zarah, 3:10).
2.Rather, even to make it for beauty or ornamentation is prohibited.
3.Exodus 20:20..
4.The Rambam rules (Hilchos Avodah Zarah, 3:10-11) that images of human beings, angels, the sun, moon, etc. are prohibited, but trees, birds, etc. are permitted.
5.I.e. three-dimensional or two-dimensional.
6.7b.
7.The Talmud explains why the verse singles out gods of silver and gold — aren't wooden gods also prohibited?! It answers that the expression," gods of silver," can also be explained, "judges of silver," i.e. judges who got their position through bribery.
• Negative Commandment 15
Inciting a Group to Idol Worship
"Neither let [idolatry] be heard from your mouth"—Exodus 23:13.
It is forbidden to incite a populace to idolatry.
Full text of this Mitzvah »• Inciting a Group to Idol Worship
Negative Commandment 15
Translated by Berel Bell
The 15th prohibition is that we are forbidden from leading people to idolatry by speaking to them and encouraging them to serve an idol — even if the person himself did not serve the idol or do anything other than leading [others] to it. If he misleads the many people1 he is called a madi'ach.
The source of this prohibition is G‑d's statement (exalted be He),2 "Wicked men among you have lead the city's inhabitants astray saying ['Let us go and serve false gods.']" If he leads an individual person astray, then he is termed a meisis,3 the source being G‑d's statement (exalted be He),4 "If your maternal brother tries to lead you astray […secretly, saying, 'Let us go and serve false gods…']."
But in this prohibition we are speaking exclusively about a madi'ach, and the source of this commandment is G‑d's statement (exalted be He),5 "[You may not mention the name of a false gods;]You must not let it be heard through your mouth."
Our Sages said in tractate Sanhedrin,6 "The verse, 'You must not let it be heard through your mouth,' is the prohibition of meisis.7 [The Talmud then challenges,] But the prohibition of meisis is already written explicitly: '[If your maternal brother tries to lead you astray…secretly, saying, 'Let us go and serve false gods…You shall put him to death…] and they will no longer do [this wicked act in your midst]'! Rather, the verse ['You must not let it be heard through your mouth'] is the prohibition of madi'ach." The Mechilta of Rabbi Yishmael similarly says, "The verse, 'You must not let it be heard through your mouth,' is the prohibition of madi'ach."
One who transgresses this prohibition is punished to death by stoning. In the words of tractate Sanhedrin,8 "Those who lead a city to idolatry9 are punished by stoning.
The details of this mitzvah have been explained in the tenth chapter of Sanhedrin.10
FOOTNOTES
1.I.e. the majority of the city (Hilchos Avodah
Zarah 5:2)
2.Deut. 13:14.
3.See N16.
4.Deut. 13:7.
5.Exodus 23:13.
6.63b.
7.Our text of the Talmud reads, "meisis and madi'ach."
8.Chapter 7, Mishnah 4.
9.The city is called an "ir ha'nidachas."
10.111a.
"And burn the city with fire"—Deuteronomy 13:17.
If the citizenry of a city has been influenced to worship idols, we are commanded to destroy the city, kill its inhabitants, and burn all its property.
Full text of this Mitzvah »• City of Idol Worshipers
Positive Commandment 186
Translated by Berel Bell
The 186th mitzvah is that we are commanded to execute every last inhabitant of a city which has been led to worship idols,1 and to burn the city and everything in it. This is the law of an "ir ha'nidachas."
The source of this commandment is G‑d's statement (exalted be He),2 "And you shall burn the city along with all its goods with fire."
The details of this mitzvah have been explained in tractate Sanhedrin.3
FOOTNOTES
1.This applies when all of the inhabitants have served idolatry. If only the majority (not everyone) in the city worshipped idols, the city is still ruled to be an "ir ha'nidachas," but only those who transgressed and their families are executed (Hilchos Avodah Zarah 4:6).
2.Deut. 13:17.
3.111b.
• Negative Commandment 23
Rebuilding the "Apostate City"
"It shall remain a ruin forever; it shall never be rebuilt"—Deuteronomy 13:17.
A city that has been destroyed because its citizens were persuaded to worship idols (see Positive Commandment 186) may never be rebuilt.
Full text of this Mitzvah »• Rebuilding the "Apostate City"
Negative Commandment 23
Translated by Berel Bell
The 23rd prohibition is that we are forbidden from rebuilding an ir ha'nidachas.1
The source of this commandment is G‑d's statement (exalted be He),2 "[The city] shall then remain an eternal ruin; do not ever have it rebuilt."
Anyone who builds any part of it, i.e. [helps] make it into the same city it was before,3 is punished by lashes.
The details of this mitzvah have been explained in the tenth chapter of Sanhedrin.
FOOTNOTES
1.See P186 above.
2.Deut. 13:17.
3.In Sanhedrin 111a, there is a disagreement regarding rebuilding this city. Rabbi Yossi Ha'Glili holds that you may not even build gardens and orchards there. Rabbi Akiva holds that it is only prohibited to bring the city back to its previous state. The Rambam (Hilchos Avodah Zarah 4:8) rules like Rabbi Akiva. There is some controversy, however, as to what the Rambam (and Rabbi Akiva) would say regarding one who builds a few houses (not just gardens and orchards), but does not bring the city back to its original state.
Kapach, 5731, (note 17) insists that one receives lashes only by completely rebuilding the city, and points out that the previous printing of his translation was faulty (see Translator's Introduction). According to this, the phrase, "Anyone who builds any part of it" (v'chol ha'boneh mimenah davar), must refer to anyone who participates in rebuilding it to its former state. If the city is only partially rebuilt, however, lashes are not given.
• Negative Commandment 24
Benefiting from the "Apostate City"
"Let nothing that has been condemned to destruction remain in your hand"—Deuteronomy 13:18.
Everything contained within the "Apostate City" (see Positive Commandment 186) must be burned. It is forbidden to use, or derive any benefit from, any object from such a city.
Full text of this Mitzvah »
• Chapter 18
If one merits a public miracle, he should offer a song to God, including in his song all the miracles that have occurred since the day the world was created, as well as the good that God wrought for Israel at the giving of the Torah. And he should say: "He Who has performed these miracles, may He do with me likewise."
1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
Chapter 22
Every person should pray in agony over the length of the exile, and our fall from prestige to lowliness. One should also take vows (for self-improvement) in his distress.
1. For the Conductor, on the ayelet hashachar, a psalm by David.
2. My God, my God, why have You forsaken me! So far from saving me, from the words of my outcry?
3. My God, I call out by day, and You do not answer; at night-but there is no respite for me.
4. Yet You, Holy One, are enthroned upon the praises of Israel.
5. In You our fathers trusted; they trusted and You saved them.
6. They cried to You and were rescued; they trusted in You and were not shamed.
7. And I am a worm and not a man; scorn of men, contempt of nations.
8. All who see me mock me; they open their lips, they shake their heads.
9. But one that casts [his burden] upon the Lord-He will save him; He will rescue him, for He desires him.
10. For You took me out of the womb, and made me secure on my mother's breasts.
11. I have been thrown upon You from birth; from my mother's womb You have been my God.
12. Be not distant from me, for trouble is near, for there is none to help.
13. Many bulls surround me, the mighty bulls of Bashan encircle me.
14. They open their mouths against me, like a lion that ravages and roars.
15. I am poured out like water, all my bones are disjointed; my heart has become like wax, melted within my innards.
16. My strength is dried up like a potsherd, and my tongue cleaves to my palate; You set me in the dust of death.
17. For dogs surround me, a pack of evildoers enclose me; my hands and feet are like a lion's prey.
18. I count all my limbs, while they watch and gloat over me.
19. They divide my garments amongst them; they cast lots upon my clothing.
20. But You, Lord, do not be distant; my Strength, hurry to my aid!
21. Save my life from the sword, my soul from the grip of dogs.
22. Save me from the lion's mouth, as You have answered me from the horns of wild beasts.
23. I will recount [the praises of] Your Name to my brothers; I will extol You amidst the congregation.
24. You that fear the Lord, praise Him! Glorify Him, all you progeny of Jacob! Stand in awe of Him, all you progeny of Israel!
25. For He has not despised nor abhorred the entreaty of the poor, nor has He concealed His face from him; rather He heard when he cried to Him.
26. My praise comes from You, in the great congregation; I will pay my vows before those that fear Him.
27. Let the humble eat and be satisfied; let those who seek the Lord praise Him-may your hearts live forever!
28. All the ends of the earth will remember and return to the Lord; all families of nations will bow down before You.
29. For sovereignty is the Lord's, and He rules over the nations.
30. All the fat ones of the earth will eat and bow down, all who descend to the dust shall kneel before Him, but He will not revive their soul.
31. The progeny of those who serve Him will tell of the Lord to the latter generations.
32. They will come and relate His righteousness-all that He has done-to a newborn nation.
Tanya: Iggeret HaKodesh, end of Epistle 25
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 3 Cheshvan, 5777 · 4 November 2016
• Iggeret HaKodesh, end of Epistle 25
• וכמדומה לי שתפיסתם אינה מצד דקדוק הלשון
It would seem to me, says the Alter Rebbe, alluding to the opponents of Chassidism who had taken issue with the above-discussed passage from Tzavaat HaRivash, that their seizing [upon this passage] was not prompted by the particular term used (viz., “dwelling”),
אלא מעיקר ענין התלבשות השכינה בקליפות
but by the very notion that the Shechinah can be invested in the kelipot.
שאין להם אמונה במה שכתב האריז״ל בספר הגלגולים
For they do not believe what R. Isaac Luria, of blessed memory, wrote concerning this in Sefer HaGilgulim(ch. 2).
שאם ירצו לחלק בין קליפות הרוחניים, לעובדי גילולים גשמיים
Should they seek to distinguish between the spiritual kelipot and physical idolaters, contending that the AriZalis speaking only of the spiritual kelipot, as distinct from a corporeal heathen, —
אין לך גשמי כעפר הארץ
there is nothing more physical than the dust of the earth;
ואף על פי כן, מתלבשת בו מלכות דמלכות דעשיה, ובתוכה מלכות דיצירה כו׳, וכנ״ל
nevertheless, as is stated in the Kabbalah, [the Sefirah of] Malchut of Malchut of [the World of] Asiyah vests itself in it, and within that in turn is vested [the Sefirah of] Malchut of [the World of] Yetzirah, and so on, with [the Sefirah of] Malchut of [the World of] Beriah and [the Sefirah of] Malchut of [the World of] Atzilut, as mentioned above.
ואם משום טומאת נפשות הנכרי
And should it be [difficult for them to conceive that the Shechinah vests itself in the gentile] because of the impurity of the souls of the gentile, —
הרי נפשותיהם מזיווג זעיר אנפין ונוקבא דקליפות הרוחניים, כמו שכתוב בכתבי האריז״ל
the souls [of the gentiles] derive from the union of the masculine and feminine elements (zivug zu’n, the union of Z’eir Anpin and Malchut) of the spiritual kelipot, as stated in the writings of R. Isaac Luria, of blessed memory.
נמצא שהרוחניים מקור טומאתם
Thus, the sources of their impurity are the spiritual kelipot, in which all agree that the Shechinah can vest itself. Why not, then, in the souls of the gentiles?
אך באמת צריך ביאור רחב, איך הוא התלבשות זו
But in truth, the manner of this investiture — both in the spiritual and in the physical realm — requires extensive elucidation.
אבל לא עלינו תלונתם, כי על כתבי האריז״ל
In fact their complaint should not be addressed to us, the revealers of Chassidism — the Baal Shem Tov, the Maggid of Mezritch and the Alter Rebbe himself, but to the writings of R. Isaac Luria, of blessed memory, in which it is stated that the Shechinah does indeed vest itself within kelipot.
ואל יחשדני שומע שאני בעיני שהבנתי דברי האריז״ל, להפשיטן מגשמיותן
And let no listener suspect that I imagine that I have understood the words of R. Isaac Luria, of blessed memory, divesting them from their physical connotation,
כי לא באתי רק לפרש דברי הבעל שם טוב ז״ל ותלמידיו, על פי קבלת האריז״ל
for I have set out only to explain the words of the Baal Shem Tov, of blessed memory, and of his disciples, according to the Kabbalah of R. Isaac Luria, of blessed memory.
בשגם שענין זה
This is especially so, since this concept, G‑d’s presence in even the humblest of places,
אינו מחכמת הקבלה ומהנסתרות לה׳ אלקינו
is not a teaching of the Kabbalah, nor is it one of1 “the secrets [that] are unto the L‑rd our G‑d,”
כי אם מהנגלות לנו ולבנינו, להאמין אמונה שלימה במקרא מלא שדבר הכתוב: הלא את השמים ואת הארץ אני מלא, נאם ה׳
but rather one of2 “the things revealed unto us and unto our children” — to believe in perfect faith in the explicit statement of Scripture,3 “‘Do I not fill the heavens and the earth?’ says G‑d.”
שאין מקרא יוצא מידי פשוטו
And4 “Scripture does not depart from its plain meaning”: G‑d does indeed fill all space, both material and spiritual.
וגם היא אמונה פשוטה בסתם כללות ישראל, ומסורה בידם מאבותיהם הקדושים, שהלכו בתמימות עם ה׳
Moreover, it is a simple article of faith among Jews in general, handed down to them by their saintly ancestors, who walked artlessly with G‑d,
בלי לחקור בשכל אנושי ענין האלקות, אשר הוא למעלה מהשכל עד אין קץ, לידע איך הוא מלא כל הארץ
without searching the concept of Divinity by means of mortal intellect; for it is infinitely beyond the intellect to know (intellectually) how He fills the world.
רק שחדשים מקרוב באו, לחקור בחקירה זו
But new ones have recently come to rationally examine this question,
ואי אפשר לקרב להם אל השכל, אלא דוקא על פי הקדמות לקוחות מכתבי האריז״ל, מופשטות מגשמיותן
and it is impossible to bring it within reach of their reason except by means of premises borrowed from the writings of R. Isaac Luria, of blessed memory, divested from their physical connotation,
וכפי ששמעתי מרבותי, נשמותיהם עדן
and according to what I heard from my masters,the Baal Shem Tov and the Maggid of Mezritch, may their souls rest in Eden.
אך אי אפשר לבאר זה היטב במכתב, כי אם מפה לאזן שומעת, ליחידי סגולה ולשרידים אשר ה׳ קורא
However, it is impossible to explain this clearly in writing, only orally to an ear that hears [and understands], to uniquely qualified individuals, and to5 “the remnants whom G‑d calls,”
כדכתיב: ומבקשי ה׳ יבינו כל
as it is written,6 “And they who seek G‑d will understand all.”
ומכלל הן, אתה שומע כו׳
And7 “from the affirmative you may infer [the negative]” — that those who do not seek G‑d are incapable of perceiving the knowledge of Him as revealed in the inner dimension of the Torah, and particularly, in a truly comprehensible manner, in the teachings of Chassidism.
* * *
הנה אתם ראיתם פירוש מאמר אחד מספרים הידועים
You have now seen, writes the Alter Rebbe to the opponents of Chassidism, an explanation of a single passage from [its] well-known books,
לדוגמא ולאות כי גם כל המאמרים התמוהים, יש להם פירוש וביאור היטב ליודעי חכמה נסתרה
as a sample and token that likewise all the problematic passages about which objections have been raised have an explanation and meaningfulness for those familiar with the “Hidden Wisdom” (i.e., the Kabbalah).
אך לא יקוו מעלתם אלי לבאר להם הכל במכתב, כי היא מלאכה כבדה ומרובה, ואי אפשר בשום אופן
However, let my esteemed [readers] not hope that I will explain everything in writing, for that is a hard and extensive labor, and indeed, absolutely impossible.
רק אם תרצו, שלחו מכם אחד ומיוחד שבעדה
But if you so desire, send [here] from amongst you an outstandingly appropriate individual from your community,8
ופנים אל פנים אדבר בו, אם ירצה ה׳
and, G‑d willing, I will talk to him face to face.
וה׳ יהיה עם פי בהטיפי, ויהיו לרצון אמרי פי
And may G‑d be with my mouth as I speak, and9 “may the words of my mouth find favor.”
| FOOTNOTES | |
| 1. | Cf. Devarim 29:28. |
| 2. | Cf. Devarim 29:28. |
| 3. | Yirmeyahu 23:24. |
| 4. | Shabbat 63a. |
| 5. | Yoel 3:5. |
| 6. | Mishlei 28:5. |
| 7. | Cf. Sifri, Parshas Eikev 11:19. |
| 8. | Cf. Sanhedrin 13b. |
| 9. | Tehillim 19:15. |
• Friday, 3 Cheshvan, 5777 · 4 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 10
Studying Foreign Theologies
"Do not turn to the idols"—Leviticus 19:4.
We are forbidden to study or even dabble in idolatrous teachings. Such activity can lead an individual without sufficient intelligence or knowledge to stray after these false teachings. Furthermore, it is forbidden to even gaze at an idol or idolatrous icon.
Full text of this Mitzvah »• Studying Foreign Theologies
Negative Commandment 10
Translated by Berel Bell
The 10th prohibition is that we are forbidden from investigating idolatry and looking into its content, i.e. researching and studying the fantasies and foolishness that its founders claim, [for example,] "This spiritual force can be brought down in this way, and then you must do this; this star you must offer incense to, stand before it in this way, and then do this," and so on. Thinking into these matters and investigating these fantasies can cause a foolish person to pursue them and worship them.
The verse which contains this prohibition is G‑d's statement,1 "Do not turn away to false gods." In the words of the Sifra, "If you turn after them, you are making them into gods." There it is written, "Rabbi Yehuda says, 'You must not turn to them [even] to look at them.'" This means that it is prohibited even to gaze at the image's external appearance or to think about how it was made, in order to not spend even a moment of time on them.
In the [Talmudic] chapter "Sho'el adam mei'chavero"2 it is written, "One who walks under an image or statue may not read [their caption] on Shabbat. One may not look at the statue itself even during the week, as the verse says,3 'Do not turn away to false gods.' What does this verse imply? Rabbi Yochanan says [the same words can be read to mean,] 'do not turn away G‑d from your minds.'"4
This same prohibition — to think about idolatry — is repeated in G‑d's statement,5 "Be careful that your heart not be lured away, and you turn astray and worship [them]." This means that if your heart is lured away to think about them, this will cause you to turn away from the straightforward path and become involved in worship. This same concept is repeated,6 "[Be very careful…] lest you raise your eyes to the sky, and see the sun, moon...[and worship them]."This does not prohibit one from lifting up one's head and looking at them with one's eye; rather, it prohibits from pondering in one's mind7 what powers are attributed to them by those who worship them. The same is found in G‑d's statement,8 "[Be careful] lest you try to find out about their gods saying, 'Now, how do these nations worship their gods?'" Even if one does not worship them, it is prohibited to inquire about the nature of their worship since it can cause one to err after them.
You should be aware that one who transgresses this prohibition is punished by lashes.9 It10 has already been explained at the end of the first chapter of Eruvin11 that one is punished by lashes for violating the Biblical prohibition of going beyond the Shabbat limit.12 The Sages prove this by quoting G‑d's statement,13 "A person may not ["al"] leave his place." The Talmud then asks how it is possible to punish with lashes when the prohibition is stated with the word, "al" instead of the word, "lo" ["do not"]. It then answers with the [rhetorical] question, if there are no lashes whenever the word, "al," is used, are there no lashes for the prohibition,14 "Do not ["al"] turn away to false gods?!" This discussion implies that one does receive lashes for this prohibition.
FOOTNOTES
1.Lev. 19:4.
2.Shabbos 149a.
3.Lev. 19:4.
4.The word, "to,' in Hebrew ("el"), can also be read as one of G‑d's names. Accordingly the phrase, "Do not turn away to," (in Hebrew, "al tifnu el") can be read, "Do not turn away G‑d" ("al tifanu E‑l"). (Kapach, 5731, note 58 from Moreh N'vuchim 3:51.)
5.Deut. 11:16.
6.Deut. 4:15,19.
7.Literally, « gazing with your heart's eye. »
8.Deut. 12:30.
9.If an action is performed (Hilchos Avodah Zarah 2:2-3). It is apparent that even taking a book to read would also be considered to be an action according to the Rambam (see Kapach, 5731, note 65).
10.The regular way for the Torah to state a prohibition is to use the Hebrew word, "lo" (which means, "do not"). In some prohibitions, such as this one, the Torah uses the Hebrew word, "al" (which also means, "do not"). The Rambam now proves that even when the word, "al" is used, the prohibition is still punishable by lashes, and therefore is counted among the 613 commandments.
11.17b.
12.See N321.
13.Exodus 16:29.
14.Lev.19:4. Kapach, 5731 (note 64) points out that our version of the Talmud presents a different prohibition, namely Lev. 19:31 (N8, N9). See Zohar HaRakiah, Yad HaLevi.
• Negative Commandment 47
Straying After Incorrect Beliefs and Illicit Pleasures
"And that you stray not after your heart and eyes"—Numbers 15:39.
We are to keep our eyes and hearts in check, never succumbing to the allure of beliefs and urges antithetical to Torah values. We are obligated to maintain control over our thoughts—not to allow our hearts to lead us to heretical beliefs, nor our eyes to lead us to indulge in thoughts about illicit pleasures.
Full text of this Mitzvah »• Straying After Incorrect Beliefs and Illicit Pleasures
Negative Commandment 47
Translated by Berel Bell
The 47th prohibition is that we are forbidden from entertaining any thoughts1 which could lead one to accept ideas contrary to those of the Torah. Rather, we must control our thoughts and establish limits to what is acceptable, i.e. the commandments of the Torah and its prohibitions.2
The source of this commandment is G‑d's statement (exalted be He),3 "Do not turn after your heart and after your eyes."
In the words of the Sifri, "The phrase, 'do not turn after your heart,' refers to heresy, as in the verse,4 'I find more bitter than death [the woman5 whose heart is traps].' The phrase, 'and after your eyes,' refers to immoral behavior, as in the verse6 'And Shimshon said to his father [take her for me, for she is fitting in my eyes7].'" The word z'nus [translated above as, "immoral behavior"] includes pursuing physical pleasures and desires, and constantly thinking about them.
FOOTNOTES
1.See Kapach, 5731, note 48)
2."Any thought that might cause one to reject one of the fundamental principles of the Torah — we are prohibited from allowing it to enter our mind. We may not direct our minds towards such thoughts, and not to think about them and be drawn after thoughts which enter our minds. For the human mind is limited, and not everyone is capable of grasping the truth clearly … the universe could be destroyed because of the limitations of human intellect." (Hilchos Avodah Zarah 2:3)
3.Num.15:39.
4.Eccles. 7 :26.
5.Rashi explains that the verse refers to the temptations of heresy.
6.Judges.14:3.
7.Shimshon had asked his parents to arrange for him to marry a certain Philistine girl. His parents objected, saying he should take a wife from among the Jewish people. Shimshon answered them in this verse. The Sifri finds the usage of the phrase, "in my eyes," as support that the "after your eyes," in our verse refers to immorality.
• Negative Commandment 60
Cursing G‑d
"Do not curse G‑d"—Exodus 22:27.
We are forbidden to curse G‑d. This prohibition applies whether using one of G‑d's holy names, or even if referring to Him through other monikers.
Full text of this Mitzvah »• Cursing G‑d
Negative Commandment 60
Translated by Berel Bell
The 60th prohibition is that we are forbidden from cursing G‑d's great Name (may He be exalted much, much higher than what the fools1 say). This prohibition is euphemistically called, "blessing the Name."
Scripture explicitly states that the punishment for transgressing this prohibition is death by stoning, in G‑d's statement,2 "Anyone who curses G‑d's Name shall be put to death. The entire community shall stone him." However, there is no verse which states this particular prohibition alone.3 The prohibition which includes this, as well as other acts,4 is G‑d's statement (exalted be He)5 "Do not curse Elokim."
In the words of the Mechilta, "The verse, 'Anyone who curses G‑d's Name shall be put to death,' prescribes the punishment, but not the prohibition itself. [This we learn from what] the Torah says,6 "Do not curse Elokim." The Sifra says, "[For cursing] the Unique Name7 of G‑d one is punished by death. [Cursing] other8 Names of G‑d is a regular prohibition." The Mechilta also says, "The verse, 'Do not curse Elokim,' serves as the prohibition for cursing G‑d's Name."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.
You9 must know that this type of prohibition — which consists of two or three different subjects10 — is not in the category of a "general prohibition." This is because Scripture explains the punishment for each one separately, thereby telling us absolutely that each one is a prohibition and counts as a separate Negative Commandment, as we explained in the Introduction.11 Since the rule is that whenever Scripture indicates a punishment, there must be another source indicating the actual prohibition, we must search for it. Sometimes it is derived from one of the rules of Torah derivation, and sometimes it is included in another prohibition, as we explained in the Introduction.12
A prohibition is considered to be "general" only when there is no previous indication whatsoever that this act is prohibited aside from that [general] prohibition, as we explained in the Ninth Introductory Principle. If, however, we know that this act is prohibited from G‑d's statement that, "One who does this particular action shall be punished in this particular way," it doesn't matter whether the actual prohibition is stated explicitly or [only] derived; or if it is stated separately or included.13 You must understand this well, because you will find its application in many commandments.
FOOTNOTES
1.Or, "the heretics." (Kapach, 5731, note 8*)
2.Lev.24:16.
3.As the Rambam has mentioned many times, a prohibition normally has one verse which states that the act is prohibited, and another verse which states the punishment. In this case, there is a verse indicating the punishment; but there is no verse which serves as the actual prohibition for this commandment alone.
4.Namely, the prohibition of cursing a judge (N315). The Hebrew word Elokim is used both as one of the Names of G‑d, and to refer to judges.
5.Exodus 22:27.
6.Ibid.
7.I.e. the Tetragrammaton, the four-letter Name of G‑d. In his legal code (Hilchos Avodah Zarah 2:7), the Rambam rules that the same punishment applies if a person curses the Name spelled "alef-dalet-nun-yud."
8.In Hilchos Sanhedrin (26:3), the Rambam includes other Names of G‑d — whether in Hebrew or in other languages — as well as descriptive Names such as "the Merciful One."
9.The Rambam now deals with the fact that the same verse is being used for two separate prohibitions. This would seem to put it in the category of a "general prohibition" (lav she'bi'klalot), which is not counted among the 613 commandments, as set forth in the Ninth Introductory Principle.
10.In this case, G‑d's Name and judges.
11.After the Fourteenth Introductory Principle.
12.Ibid.
13.With another prohibition, by virtue of both prohibitions deriving from one verse, as in our case.
• Negative Commandment 6
Unique Modes of Idol Worship
"Do not worship them"—Exodus 20:5.
We are forbidden to worship an idol employing any practice unique to that idol. For example, in ancient times there was an idol called Markulis. Its worship called for casting a rock in its direction. Throwing a rock at Markulis would be a violation of this prohibition—while throwing a rock at any other idol would not.
(This is in addition to specific modes of idol worship that are forbidden whether or not they are part of the protocol prescribed for that deity. See Negative Mitzvah 5 for more on this topic.)
Full text of this Mitzvah »• Unique Modes of Idol Worship
Negative Commandment 6
Translated by Berel Bell
The 6th prohibition is that we are forbidden from serving an idol even in a manner other than one of the four types of service which we have mentioned.1 This is upon condition that it is served k'darkah, i.e. in the way this idol is customarily served — such as excreting to [the idol] P'or,2 or throwing a stone at Merkulis.3
The source of this commandment is G‑d's statement (exalted be He),4 "[Do not bow down to them] or serve them."
In the words of the Mechilta, "[The two phrases,]5 'Do not bow down to them or serve them,' constitute two separate prohibitions: to serve is one and to bow down is another."6
Therefore, one who threw a stone at P'or or excreted to Merkulis does not transgress [this prohibition] since it is not the customary manner of service, and G‑d Al‑mighty (exalted be He) stated,7 "[Be careful lest you try to find out about their gods saying,] 'Now, how8 do these nations worship their gods? I would also like to try [such practices].'"
One who transgresses this prohibition intentionally is punished by death by stoning or kares,9 and if unintentionally, he must bring a sacrifice.10
The details of this mitzvah have also11 been explained in the seventh chapter of Sanhedrin.12
There it is it asked why the punishment of kares is mentioned three times in reference to idolatry, and the answer is given: one is for serving k'darkah [in the customary manner], one is for serving lo k'darkah [in an uncustomary way], and one is for serving the idol Molech.13 This means to say that anyone who serves any idol in any manner is punished by kares if it is served k'darkah, i.e. in the customary manner, such as excreting to P'or, throwing a stone at Merkulis, or cutting one's hair to K'mosh.14 Similarly, anyone who serves any idol in one of the four types of service [mentioned in N5] is punished by kares, even if the idol is not customarily served in that manner, such as bringing a sacrifice to P'or or bowing down to Merkulis. This is called lo k'darkah. The third case of kares is one who passes [some of his children] over the fire to Molech, as we will explain.15
FOOTNOTES
1.In N5, i.e. bowing down, slaughtering, burning incense and pouring a wine libation
2.The Moabite idol (see Numbers 25:3).
3.A Roman idol.
4.Exodus 20:5..
5.Ibid.
6.The wording of the Mechilta proves that N5 and N6 are counted as two separate commandments.
7.Deut. 12:30.
8.This verse shows the difference between serving an idol in the customary manner or not. See Hilchos Avodah Zarah 3:2, that in order to be able to recognize the distinction, the Jewish court had to know the manner in which the idol is customarily served.
9.If the court did not execute him.
10.I.e. a sin offering.
11.As with N5.
12.64b.
13.See N7.
14.The Ammonite idol (see Kings I 11:7).
15.In N7.
• Negative Commandment 5
Idol Worship
"Do not bow down to them"—Exodus 20:5.
It is forbidden to worship any deity other than the One G‑d in any of the following manners: 1) Bowing. 2) Slaughtering a sacrifice. 3) Pouring a libation. 4) Burning a sacrifice on an altar. These prohibitions apply even if these acts are not the accepted way of worshipping that particular deity.
Aside for these four actions, it is also forbidden to verbally declare belief in a deity other than G‑d.
Full text of this Mitzvah »• Idol Worship
Negative Commandment 5
Translated by Berel Bell
The 5th prohibition is that we are forbidden from bowing down to an idol. Our usage of the term, "idol," of course includes serving anything other than G‑d.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not bow down to them or serve them."2 [The phrase] "do not bow down to them," does not mean that only bowing down is prohibited, and nothing else. Rather, just one of the customary types of worship — namely, bowing down — is mentioned, and the same applies to bringing an offering or incense. One who transgresses any of these by bowing down, bringing a sacrifice, a wine libation, or incense is put to death by stoning.
In the words of the Mechilta, "The verse,3 'Whoever sacrifices to any deity [other than G‑d alone] must be condemned to death,' teaches us the punishment but not the prohibition itself. The Torah therefore says,4 'Do not bow down to their gods or serve them.' Sacrifices are already included [in the more general phrase, 'serve them.' Why is it singled out?] It is singled out to teach us that just as sacrificing is one of the ways of serving G‑d, and one is guilty whether this is the customary way of serving [the idol] or not; so too any similar type of service of G‑d, one is guilty whether it is a customary way or serving [the idol] or not."
The explanation of this is that there are four ways in which we are required to serve the exalted G‑d — i.e. bowing down, slaughtering, burning incense and pouring a wine libation. Anyone who serves an idol in one of [these four ways] is punished with death by stoning, even if that idol is not customarily served in one of these ways.5 This is called, lo k'darkah ["not in its way"], i.e. even though one did not serve the idol in a way in which it is customarily served, since one served in one of these [four] ways, he is punished by stoning if he did so intentionally, and kares if [the court6] was unaware or he wasn't punished.7 If he did so unintentionally, he must bring a sin offering. One who accepts anything as a god8 is also guilty.9
This prohibition — against performing one of these four types of service even if it is not the customary manner — has been repeated in G‑d's statement (exalted be He),10 "The Israelites shall no longer sacrifice to the s'irim." In the words of the Sifra, "The term s'irim refers to demons." Tractate Zevachim11 explains that this prohibition refers to one who slaughters [an animal] to an idol, even if the idol is not customarily served by slaughtering. Our Sages said, "What is the source of the law that one who slaughters an animal to Merkulis12 is guilty? From the verse,13 'The Israelites shall no longer sacrifice to the s'irim.' If this verse is not needed to teach us the prohibition of serving the idol in the customary fashion — [because we already know this] from the verse,14 'Now how did these nations worship their gods?' — it must teach us about serving it in a way which is not customary.15"
One who transgresses this prohibition intentionally is punished by kares or death by stoning, as we have explained; if he did so unintentionally, he must bring a sacrifice.16 In the words of Scripture,17"Whoever sacrifices to any deity [other than G‑d alone] must be condemned to death."
The details of this mitzvah have been explained in the seventh chapter of Sanhedrin.18
FOOTNOTES
1.Exodus 20:5.
2.This verse actually contains two commandments: "Do not bow down to them" is this commandment, and "[do not] worship them," is N6.
3.Exodus 22:19.
4.Exodus 23:24. As Kapach (note 16*) points out, our text of the Mechilta quotes Ex. 20:5, the same verse quoted earlier in this commandment.
5.The idol "Merkulis," for example, was customarily served by throwing rocks at it. If one slaughtered a sacrifice to serve Merkulis, he transgresses this prohibition. If he threw rocks at it, however, he would transgress N6.
6.Kapach, 5731, note 19.
7.Due to the testimony being unacceptable, for example.
8.Even if he lifts up a brick and says, "You are my god." (Hilchos Avodah Zarah, 3:4)
9.Kapach, 5731, (note 21) points out that the Rambam writes the case where the person verbally accepts a god after mentioning the sin offering, because although he is punished by stoning if he acted with intention, he does not bring a sin offering if he acted unintentionally. In Hilchos Avodah Zarah (3:4), the Rambam indeed mentions only stoning. Kapach suggests that the reason for this is because a sin offering is brought only when an action was done; speech is insufficient.
10.Lev.17:7.
11.106a.
12.Which is customarily served by throwing rocks at it.
13.Lev.17:7.
14.Deut. 12:30.
15.I.e. it was not customary to bring sacrifices to the 's'irim' referred to in the verse.
16.I.e. a sin offering, as mentioned above.
17.Exodus 22:19.
18.60b.
• Negative Commandment 2
Manufacturing Idols"Do not make any carved idols for yourself"—Exodus 20:4.
It is forbidden to make, or to commission the making of, a graven image for the sake of worshipping it.
Full text of this Mitzvah »• Manufacturing Idols
Negative Commandment 2
Translated by Berel Bell
The 2nd prohibition is that we are forbidden from making statues for worship, regardless of whether they are made by the person himself or he asks someone else to make them for him.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not make for yourselves any statue or image."
One who transgresses this prohibition, i.e. who makes an idol or asks someone else to make an idol for him is punished with lashes, even if he did not serve it.
FOOTNOTES
1.Exodus 20:4. Deut. 5:8.
• Negative Commandment 3
Making Idols for Others"Do not make gods out of metal for yourselves"—Leviticus 19:4.
It is forbidden to create a graven image for another, even for a non-Jew.
Full text of this Mitzvah »• Making Idols for Others
Negative Commandment 3
Translated by Berel Bell
The 3rd prohibition is that we are forbidden from making an idol, even for others to serve, and even at the request of a non-Jew.
The source of this commandment is G‑d's statement (exalted be He),1 "And do not make gods for yourselves."
In the words of the Sifra, "[The verse,2] 'And do not make gods,' means that you may not even make them for others." [In Sifra] our Sages said, "One who makes an idol for himself transgresses two prohibitions," i.e. the prohibition of making an idol with his own hand, even for others, as explained in this Third prohibition; and also the prohibition of acquiring an idol and having it made with his permission — even if someone else made it for him — as we explained previously in the Second prohibition. Therefore he is punished with two sets of lashes.3
The details of this mitzvah, as well as the previous one, have been explained in tractate Avodah Zarah.
FOOTNOTES
1.Lev.19:4.
2.Ibid.
3.From this we see that the two prohibitions count separately.
• Negative Commandment 4
Ornamental Statuettes
"Do not make with Me gods of silver or gold; you shall not make for yourselves"—Exodus 20:20.
We are not allowed to create the graven image of a human being, even if only for ornamental or decorative purposes.
Full text of this Mitzvah »• Ornamental Statuettes
Negative Commandment 4
Translated by Berel Bell
The 4th prohibition is that we are forbidden from making an image of a human being from metal, stone, wood or anything similar,1 even though it was not made in order to be worshipped.2 The reason for this is to keep us from making any images whatsoever, so that we should not entertain the false belief held by the masses — i.e. the idol worshippers — that these images have supernatural powers.
The source of this commandment is G‑d's statement (exalted be He),3 "Do not make a representation of anything that is with me. Do not make for yourselves silver or gold gods."
The Mechilta explains the prohibition conveyed in the verse, "Do not make for yourselves silver or gold gods," as follows: "A person may not say, 'I will make them for ornamentation, as others do in their lands.' The Torah therefore says, 'Do not make for yourselves.'"
One who transgresses this prohibition is punished by lashes.
The details of this mitzvah — which images are permissible to create and which are forbidden,4 and in which manner5 — are explained in the third chapter of Avodah Zarah.
It is explained in Sanhedrin6 that this prohibition, "Do not make a representation of anything is with me. [Do not make for yourselves] silver gods [or gold gods]," includes other matters as well,7 but the literal meaning of the verse is as we have explained, from the Mechilta.
FOOTNOTES
1.I.e. any three-dimensional material. If it is merely painting on a surface, however, it is permitted (Hilchos Avodah Zarah, 3:10).
2.Rather, even to make it for beauty or ornamentation is prohibited.
3.Exodus 20:20..
4.The Rambam rules (Hilchos Avodah Zarah, 3:10-11) that images of human beings, angels, the sun, moon, etc. are prohibited, but trees, birds, etc. are permitted.
5.I.e. three-dimensional or two-dimensional.
6.7b.
7.The Talmud explains why the verse singles out gods of silver and gold — aren't wooden gods also prohibited?! It answers that the expression," gods of silver," can also be explained, "judges of silver," i.e. judges who got their position through bribery.
• Negative Commandment 15
Inciting a Group to Idol Worship
"Neither let [idolatry] be heard from your mouth"—Exodus 23:13.
It is forbidden to incite a populace to idolatry.
Full text of this Mitzvah »• Inciting a Group to Idol Worship
Negative Commandment 15
Translated by Berel Bell
The 15th prohibition is that we are forbidden from leading people to idolatry by speaking to them and encouraging them to serve an idol — even if the person himself did not serve the idol or do anything other than leading [others] to it. If he misleads the many people1 he is called a madi'ach.
The source of this prohibition is G‑d's statement (exalted be He),2 "Wicked men among you have lead the city's inhabitants astray saying ['Let us go and serve false gods.']" If he leads an individual person astray, then he is termed a meisis,3 the source being G‑d's statement (exalted be He),4 "If your maternal brother tries to lead you astray […secretly, saying, 'Let us go and serve false gods…']."
But in this prohibition we are speaking exclusively about a madi'ach, and the source of this commandment is G‑d's statement (exalted be He),5 "[You may not mention the name of a false gods;]You must not let it be heard through your mouth."
Our Sages said in tractate Sanhedrin,6 "The verse, 'You must not let it be heard through your mouth,' is the prohibition of meisis.7 [The Talmud then challenges,] But the prohibition of meisis is already written explicitly: '[If your maternal brother tries to lead you astray…secretly, saying, 'Let us go and serve false gods…You shall put him to death…] and they will no longer do [this wicked act in your midst]'! Rather, the verse ['You must not let it be heard through your mouth'] is the prohibition of madi'ach." The Mechilta of Rabbi Yishmael similarly says, "The verse, 'You must not let it be heard through your mouth,' is the prohibition of madi'ach."
One who transgresses this prohibition is punished to death by stoning. In the words of tractate Sanhedrin,8 "Those who lead a city to idolatry9 are punished by stoning.
The details of this mitzvah have been explained in the tenth chapter of Sanhedrin.10
FOOTNOTES
1.I.e. the majority of the city (Hilchos Avodah
Zarah 5:2)
2.Deut. 13:14.
3.See N16.
4.Deut. 13:7.
5.Exodus 23:13.
6.63b.
7.Our text of the Talmud reads, "meisis and madi'ach."
8.Chapter 7, Mishnah 4.
9.The city is called an "ir ha'nidachas."
10.111a.
• Positive Commandment 186
City of Idol Worshipers"And burn the city with fire"—Deuteronomy 13:17.
If the citizenry of a city has been influenced to worship idols, we are commanded to destroy the city, kill its inhabitants, and burn all its property.
Full text of this Mitzvah »• City of Idol Worshipers
Positive Commandment 186
Translated by Berel Bell
The 186th mitzvah is that we are commanded to execute every last inhabitant of a city which has been led to worship idols,1 and to burn the city and everything in it. This is the law of an "ir ha'nidachas."
The source of this commandment is G‑d's statement (exalted be He),2 "And you shall burn the city along with all its goods with fire."
The details of this mitzvah have been explained in tractate Sanhedrin.3
FOOTNOTES
1.This applies when all of the inhabitants have served idolatry. If only the majority (not everyone) in the city worshipped idols, the city is still ruled to be an "ir ha'nidachas," but only those who transgressed and their families are executed (Hilchos Avodah Zarah 4:6).
2.Deut. 13:17.
3.111b.
• Negative Commandment 23
Rebuilding the "Apostate City"
"It shall remain a ruin forever; it shall never be rebuilt"—Deuteronomy 13:17.
A city that has been destroyed because its citizens were persuaded to worship idols (see Positive Commandment 186) may never be rebuilt.
Full text of this Mitzvah »• Rebuilding the "Apostate City"
Negative Commandment 23
Translated by Berel Bell
The 23rd prohibition is that we are forbidden from rebuilding an ir ha'nidachas.1
The source of this commandment is G‑d's statement (exalted be He),2 "[The city] shall then remain an eternal ruin; do not ever have it rebuilt."
Anyone who builds any part of it, i.e. [helps] make it into the same city it was before,3 is punished by lashes.
The details of this mitzvah have been explained in the tenth chapter of Sanhedrin.
FOOTNOTES
1.See P186 above.
2.Deut. 13:17.
3.In Sanhedrin 111a, there is a disagreement regarding rebuilding this city. Rabbi Yossi Ha'Glili holds that you may not even build gardens and orchards there. Rabbi Akiva holds that it is only prohibited to bring the city back to its previous state. The Rambam (Hilchos Avodah Zarah 4:8) rules like Rabbi Akiva. There is some controversy, however, as to what the Rambam (and Rabbi Akiva) would say regarding one who builds a few houses (not just gardens and orchards), but does not bring the city back to its original state.
Kapach, 5731, (note 17) insists that one receives lashes only by completely rebuilding the city, and points out that the previous printing of his translation was faulty (see Translator's Introduction). According to this, the phrase, "Anyone who builds any part of it" (v'chol ha'boneh mimenah davar), must refer to anyone who participates in rebuilding it to its former state. If the city is only partially rebuilt, however, lashes are not given.
• Negative Commandment 24
Benefiting from the "Apostate City"
"Let nothing that has been condemned to destruction remain in your hand"—Deuteronomy 13:18.
Everything contained within the "Apostate City" (see Positive Commandment 186) must be burned. It is forbidden to use, or derive any benefit from, any object from such a city.
Full text of this Mitzvah »
• Benefiting from the "Apostate City"
Negative Commandment 24
Translated by Berel Bell
The 24th prohibition is that we are forbidden from gaining benefit or having in our possession anything from an ir ha'nidachas.1
The source of this commandment is G‑d's statement (exalted be He),2 "Do not allow anything that has been declared taboo to remain in your hands."
Whoever takes3 even the tiniest amount is punished by lashes.
The details of this mitzvah have been explained in the tenth chapter of Sanhedrin.4
FOOTNOTES
1.See P186 above.
2.Ibid.
3.And gains benefit from (Hilchos Avodah Zarah 4:7).
4.111a.
• Rambam - 1 Chapter a Day: Kelim - Chapter 6
• Kelim - Chapter 6
• Avodat Kochavim - Chapter One
• Friday, 3 Cheshvan, 5777 · 4 November 2016
• "Today's Day"
• Monday, Cheshvan 3, 5704
Torah lessons: Chumash: Lech L'cha, Sheini with Rashi.
Tehillim: 18-22.
Tanya: It would seem (p. 545) ...mouth find favour. (p. 549).
(Continuing the above sicha:) Bereishit is a cheerful sedra, even though its ending is not all that pleasant. Noach has the Flood, but the week ends on a happy note with the birth of our father Avraham. The really joyous week is that of parshat Lech L'cha. We live every day of the week with Avraham, the first to dedicate his very life to spreading G-dliness in the world. And Avraham bequeathed his self-sacrifice as an inheritance to all Jews.1
FOOTNOTES
1.See Tanya Ch. 18; Elul 21.
• Daily Thought:
The Ark
There is a raging storm at sea. There are hellish waves that crash and pound at the shore, carrying all away, leaving desolation behind.
The sea is the world of making a living. The waves are the stress and anxiety of indecision, not knowing which way to turn, on what to rely. Up and down, hot and cold—constantly churning back and forth.
Do as Noah did, and build an ark. “An ark” in Hebrew is teivah—which means also “a word.” Your ark shall be the words of meditation and of prayer. Enter into your ark, and let the waters lift you up, rather than drown you with everything else.
-------
Negative Commandment 24
Translated by Berel Bell
The 24th prohibition is that we are forbidden from gaining benefit or having in our possession anything from an ir ha'nidachas.1
The source of this commandment is G‑d's statement (exalted be He),2 "Do not allow anything that has been declared taboo to remain in your hands."
Whoever takes3 even the tiniest amount is punished by lashes.
The details of this mitzvah have been explained in the tenth chapter of Sanhedrin.4
FOOTNOTES
1.See P186 above.
2.Ibid.
3.And gains benefit from (Hilchos Avodah Zarah 4:7).
4.111a.
• Rambam - 1 Chapter a Day: Kelim - Chapter 6
• Kelim - Chapter 6
1
Whenever a k'li contracted impurity and, after it contracted impurity, it was broken to the point that its form was ruined and it could no longer serve the purpose for which it was made, it regains purity by being broken. Similarly, when keilim that were pure are broken, their broken pieces are not susceptible to ritual impurity.
א
כל כלי שנטמא ונשבר אחר שנטמא ונפסדה צורתו ותשמישו טהור בשבירתו וכן כלים שנשברו כשהן טהורין שבריהן אינן מקבלין טומאה:
2
To what extent must a wooden or bone k'li be broken before it regains ritual purity? All keilim belonging to ordinary, private persons are pure when they are broken to the extent that they cannot contain a pomegranate.
What is implied? If a container was perforated to the extent that a pomegranate would fall through, it is pure. The pomegranate about which we are speaking is one of intermediate size, one that an onlooker would neither consider large or small and we are speaking about an instance where there are three pomegranates in a container, one touching the other.
If a k'li that had contracted impurity became perforated to the extent that an olive would fall from it, the owner patched it, it then was perforated again in a different place to the extent that an olive would fall from it, the owner patched it, and this pattern continued until the hole is large enough that a pomegranate would fall from it, even though it is patched entirely, it is pure, because it is a new entity.
ב
כמה שיעור השבר שישבר בכלי עץ או כלי עצם ויהיה טהור כל כלי בעלי בתים שיעורן כרמונים כיצד משינקב הכלי במוציא רמון טהור והרמון שאמרו בינוני לא גדול ולא קטן לפי דעת הרואה ויהיו בכלי שלשה רמונים אחוזים זה בזה ניקב הכלי במוציא זית וסתמו וחזר וניקב במוציא זית וסתמו [עד שהשלימו למוציא] רמון אף ע"פ שהוא סתום טהור שהרי נעשו לו פנים חדשות:
3
When keilim were originally made in a manner that pomegranates would fall from them, e.g., a basket and a rope-net carrier borne by camels and trellises, for vines are susceptible to ritual impurity unless their greater portion is torn.
ג
כלים שעשאן מתחלה נקובין במוציא רמון כגון הסל והפחלץ של גמלים והאפיפירות מקבלין טומאה עד שיקרע רובן:
4
Even though rods were attached to trellises above them and below them to reinforce them, the trellises are pure. If a frame of any size was made for them, even if the entire trellis has holes large enough for pomegranates to fall through, it is susceptible to ritual impurity.
ד
אפיפירות שעשה להן קנים למעלה ולמטה לחזק טהורות עשה להן גפיים כל שהן אע"פ שכולה נקובה כמוציא רמון מקבלת טומאה:
5
The size of a hole that renders as pure all vessels that cannot contain pomegranates, e.g., a container of a fourth of a kab, half a fourth of a kab, and wicker servers, is one sufficient for olives to fall through. Although their borders have been ruined, if there remains enough of the vessel to contain even the slightest amount, it is impure.
ה
כל הכלים שאינן יכולין לקבל רמונים כגון הרובע וחצי רובע והקנונים הקטנים שיעורן במוציא זית נגממו שפתותיהן אם נשאר בהן כדי לקבל כל שהוא טמאין:
6
Breadbaskets are rendered as pure if they possess a hole large enough for a loaf of bread to fall through.
ו
הסלין של פת שיעורן כככרות של פת:
7
Gardeners' bushels are rendered as pure if they possess a hole large enough for a bundle of vegetables to fall through. Bushels of homeowners are rendered as pure when they possess a hole large enough for a bundle of straw to fall through. Those used by bathhouse attendants are rendered as pure when they possess a hole large enough for stubble to fall through.
ז
קופת הגננים משתוציא אגודות של ירק טהורה ושל בעלי בתים במוציא תבן של בלנין בגבבא:
8
A chest for bowls that cannot hold bowls is nevertheless susceptible to ritual impurity, because it can hold pots. Similarly, even if a chamber pot cannot contain liquids, since it can contain feces, it is susceptible to impurity.
ח
בית קערות שאינו מקבל קערות הואיל ומקבל התמחויין הרי זה מקבל טומאה וכן בית הרעי שאינו מקבל משקין הואיל ומקבל את הרעי ה"ז מקבל טומאה:
9
Any wooden container that is divided in two is pure even though its walls could serve as a container, as a frying pan does, with the exception of wooden utensils that half or a portion of them is considered as an independent utensil from its fashioning at the outset. Examples of the latter include a double table that at the outset was made in two parts and it is folded over and extended, a pot with compartments for different types of food which includes many bowls, each of its compartments having complete bowls, a double bench, and the like.
Similarly, when one of the holders in a wooden case for bottles or cups was ruined, the one that is ruined is pure and is not considered as joined to the other holders. If a second one is ruined, it is pure and is not considered as joined to the case. If all three are ruined, they are pure. Similar laws apply in situations involving comparable types of keilim.
ט
כל כלי עץ שנחלק לשנים טהור ואף על פי שמקבלין על דפנותיהן באילפסין חוץ מכלים של עץ שחציין או מקצתן כלי בפ"ע מתחילת עשייתן כגון השולחן הכפול שמתחלה נעשה שני חלקים והרי הוא נכפל ונפשט וכגון התמחוי המזנון שהוא קערות קערות והרי בכל חלק מחלקיו קערות שלימות וכגון הכסא הכפול וכל כיוצא באלו וכן בית לגינין ובית הכוסות של עץ שנפחת אחת מהן זה שנפחת טהור ואינו חיבור לשאר הבתים נפחת השני טהור ואינו חיבור לו נפחתו שלשתן כולן טהורין וכן כל כיוצא בכלים כאלו:
10
When the center of a wicker crate used to spread fertilizer is upraised and its sides are lower, it is still susceptible to impurity if one side is ruined, because it can still contain fertilizer from the other side. If the other side is also ruined, it is pure.
When part of a table or a counter for drinks is ruined, it is still susceptible to impurity until it was divided and separated into its component parts entirely. If one of its legs was removed, it is pure. This ruling also applies if the second was removed. If the third was also removed and one had the intent to eat on this table or counter like one eats on a serving board, it is susceptible to impurity. If not, it is pure.
י
משפלת שאמצעיתה גבוהה וזויותיה יורדות ונפחתה מצד אחד טמא מפני שהיא מקבלת מצד השני נפחתה מצד השני טהורה השולחן והדולפקי שנפחתו מקבלין טומאה עד שיחלקו ויבדל כל חלק מחבירו ניטלה אחת מרגליהן טהורה וכן אם ניטלה השנייה ניטלה השלישית אם חישב עליהם שיאכל על שולחן זה או על דולפקי זו כמו אוכל בטבלא מקבלין טומאה ואם לאו טהורין:
11
Wicker utensils whose borders have fallen off are pure. If even the slightest bit of the seal around their border remains, they are susceptible to impurity.
יא
כלי נסרים שנפלו שפתותיהן טהורין ואם נשאר מחסום שפתותיהן כל שהוא מקבלין טומאה:
12
When a serving board was filled with pieces of wood that were attached to it, it is pure. If it is covered with boards, it is susceptible to impurity.
יב
טבלא שמילאה עצים ותקעה טהורה חיפה בנסרים מקבלת טומאה:
13
When a bench falls apart, it is pure. If one tied it together with straps or ropes, it is susceptible to impurity.
יג
ספסל שנתפרק טהור סרגלו במשיחות או בחבלים מקבל טומאה:
14
A camel's saddle-baskets that were released are pure. If the driver returned and tied them, they are susceptible to impurity. Thus they can become susceptible to impurity and then released from impurity even ten times a day.
יד
הסלים של גמלים התירן טהורין חזר וקשרן מקבלין טומאה נמצאו מתטמאין ומתטהרין אפילו עשר פעמים ביום:
15
When a table or a counter for drinks were covered with marble, but the place where cups are placed was left uncovered, it is susceptible to ritual impurity. If one covered the entire surface, it is pure. This ruling applies whether the coating is permanently affixed or not, whether it covers its frame or not, whether the table was made from valuable wood like boxwood or the like or from other wood, since it was covered, it is pure, as we explained.
טו
השולחן או הדולפקי שחיפן בשייש ושייר בהם מקום הנחת הכוסות מקבלין טומאה ואם חיפה הכל טהור בין בציפוי עומד בין בציפוי שאינו עומד בין שחיפה את לבזבזיו בין שלא חיפן בין שהיו של עצים חשובים כגון אשכרוע וכיוצא בו בין שהיו של שאר עצים הואיל וחיפן כולן טהורין כמו שביארנו:
• Avodat Kochavim - Chapter One
Introduction to Hilchos Avodat Kochavim
They contain 51 mitzvot: two positive commandments and 49 negative commandments. They are:
1. Not to show interest in the worship of false gods
2. Not to stray after the thoughts of one's heart or the sights one's eyes behold
3. Not to curse [God]
4. Not to worship [false gods] with the types of service with which they are customarily served
5. Not to bow down to [false gods]
6. Not to make an idol for oneself
7. Not to make an idol even for others
8. Not to make images even for decoration
9. Not to persuade others to [worship false gods]
10. To burn an apostate city
11. Never to rebuild it
12. Not to derive benefit from any of its property
13. Not to persuade a single individual to worship [false gods]
14. Not to love a mesit
15. Not to reduce one's hatred for him
16. Not to save his life
17. Not to advance any arguments on his behalf
18. Not to withhold information that will lead to his conviction
19. Not to prophesy in the name of [false gods]
20. Not to listen to anyone who prophesies in the name of [false gods]
21. Not to give false prophecy even in the name of God
22. Not to fear executing a false prophet
23. Not to swear in the name of a false god
24. Not to perform the deeds associated with an ov
25. Not to perform the deeds associated with a yid'oni
26. Not to offer to Molech
27. Not to erect a pillar [for purposes of worship]
28. Not to prostrate oneself on hewn stones
29. Not to plant an asherah
30. To destroy false gods and all their objects of worship
31. Not to benefit from false gods and all their objects of worship
32. Not to benefit from ornaments that have adorned false gods
33. Not to establish a covenant with nations who worship false gods
34. Not to show them favor
35. Not to allow them to settle in our land
36. Not to follow their customs or manner of dress
37. Not to act as a soothsayer
38. Not to practice black magic
39. Not to practice divination
40. Not to cast spells
41. Not to seek information from the dead
42. Not to consult an ov
43. Not to consult a yid'oni
44. Not to practice sorcery;
45. Not to shave the temples of our heads
46. Not to shave off the corners of our beards
47. For a man not to wear a woman's apparel
48. For a woman not to wear armament or a man's apparel
49. Not to tattoo [one's body]
50. Not to make cuts in one's flesh
51. Not to tear out hair [in mourning] for the dead
The explanation of these mitzvot is found in the following chapters.
1
During the times of Enosh, mankind made a great mistake, and the wise men of that generation gave thoughtless counsel. Enosh himself was one of those who erred.
Their mistake was as follows: They said God created stars and spheres with which to control the world. He placed them on high and treated them with honor, making them servants who minister before Him. Accordingly, it is fitting to praise and glorify them and to treat them with honor. [They perceived] this to be the will of God, blessed be He, that they magnify and honor those whom He magnified and honored, just as a king desires that the servants who stand before him be honored. Indeed, doing so is an expression of honor to the king.
After conceiving of this notion, they began to construct temples to the stars and offer sacrifices to them. They would praise and glorify them with words, and prostrate themselves before them, because by doing so, they would - according to their false conception - be fulfilling the will of God.
This was the essence of the worship of false gods, and this was the rationale of those who worshiped them. They would not say that there is no other god except for this star.
This message was conveyed by Jeremiah, who declared (10:7-8): "Who will not fear You, King of the nations, for to You it is fitting. Among all the wise men of the nations and in all their kingdoms, there is none like You. They have one foolish and senseless [notion. They conceive of their] empty teachings as wood;" i.e., all know that You alone are God. Their foolish error consists of conceiving of this emptiness as Your will.
א
בימי אנוש טעו בני האדם טעות גדול ונבערה עצת חכמי אותו הדור ואנוש עצמו מן הטועים היה וזו היתה טעותם אמרו הואיל והאלהים ברא כוכבים אלו וגלגלים להנהיג את העולם ונתנם במרום וחלק להם כבוד והם שמשים המשמשים לפניו ראויין הם לשבחם ולפארם ולחלוק להם כבוד וזהו רצון האל ברוך הוא לגדל ולכבד מי שגדלו וכבדו כמו שהמלך רוצה לכבד העומדים לפניו וזהו כבודו של מלך כיון שעלה דבר זה על לבם התחילו לבנות לכוכבים היכלות ולהקריב להן קרבנות ולשבחם ולפארם בדברים ולהשתחוות למולם כדי להשיג רצון הבורא בדעתם הרעה וזה היה עיקר עבודת כוכבים וכך היו אומרים עובדיה היודעים עיקרה לא שהן אומרים שאין שם אלוה אלא כוכב זה הוא שירמיהו אומר מי לא ייראך מלך הגוים כי לך יאתה כי בכל חכמי הגוים ובכל מלכותם מאין כמוך ובאחת יבערו ויכסלו מוסר הבלים עץ הוא כלומר הכל יודעים שאתה הוא לבדך אבל טעותם וכסילותם שמדמים שזה ההבל רצונך הוא:
2
After many years passed, there arose people - false prophets - who told [their nations] that God had commanded them to say: Serve this star - or all the stars - sacrifice to it, offer libations to it, build a temple for it and make an image of it so that all people - including the women, the children, and the common people - could bow to it.
He would inform them of a form that he had conceived, and tell them that this is the image of the particular star, claiming that this was revealed to him in a prophetic vision. In this manner, the people began to make images in temples, under trees, and on the tops of mountains and hills.
People would gather together and bow down to them and the [false prophets] would say: This image is the source of benefit or harm. It is appropriate to serve it and fear it. Their priests would tell them: This service will enable you to multiply and be successful. Do this and this, or do not do this or this.
Subsequently, other deceivers arose and declared that a specific star, sphere, or angel had spoken to them and commanded them: Serve me in this manner. He would then relate a mode of service [telling them:] Do this, do not do this.
Thus, these practices spread throughout the world. People would serve images with strange practices - one more distorted than the other - offer sacrifices to them, and bow down to them. As the years passed, [God's] glorious and awesome name was forgotten by the entire population. [It was no longer part of] their speech or thought, and they no longer knew Him. Thus, all the common people, the women, and the children would know only the image of wood or stone and the temples of stone to which they were trained from their childhood to bow down and serve, and in whose name they swore.
The wise men among them would think that there is no God other than the stars and spheres for whose sake, and in resemblance of which, they had made these images. The Eternal Rock was not recognized or known by anyone in the world, with the exception of a [few] individuals: for example, Chanoch, Metushelach, Noach, Shem, and Ever. The world continued in this fashion until the pillar of the world - the Patriarch Abraham - was born.
ב
ואחר שארכו הימים עמדו בבני האדם נביאי שקר ואמרו שהאל צוה ואמר להם עבדו כוכב פלוני או כל הכוכבים והקריבו לו ונסכו לו כך וכך ובנו לו היכל ועשו צורתו כדי להשתחוות לו כל העם הנשים והקטנים ושאר עמי הארץ ומודיע להם צורה שבדה מלבו ואומר זו היא צורת הכוכב פלוני שהודיעוהו בנבואתו והתחילו על דרך זו לעשות צורות בהיכלות ותחת האילנות ובראשי ההרים ועל הגבעות ומתקבצין ומשתחוים להם ואומרים לכל העם שזו הצורה מטיבה ומריעה וראוי לעובדה וליראה ממנה וכהניהם אומרים להם שבעבודה זו תרבו ותצליחו ועשו כך כך ואל תעשו כך וכך והתחילו כוזבים אחרים לעמוד ולומר שהכוכב עצמו או הגלגל או המלאך דבר עמהם ואמר להם עבדוני בכך וכך והודיע להם דרך עבודתו ועשו כך ואל תעשו כך ופשט דבר זה בכל העולם לעבוד את הצורות בעבודות משונות זו מזו ולהקריב להם ולהשתחוות וכיון שארכו הימים נשתכח השם הנכבד והנורא מפי כל היקום ומדעתם ולא הכירוהו ונמצאו כל עם הארץ הנשים והקטנים אינם יודעים אלא הצורה של עץ ושל אבן וההיכל של אבנים שנתחנכו מקטנותם להשתחוות לה ולעבדה ולהשבע בשמה והחכמים שהיו בהם כגון כהניהם וכיוצא בהן מדמין שאין שם אלוה אלא הכוכבים והגלגלים שנעשו הצורות האלו בגללם ולדמותן אבל צור העולמים לא היה שום אדם שהיה מכירו ולא יודעו אלא יחידים בעולם כגון חנוך ומתושלח נח שם ועבר ועל דרך זה היה העולם הולך ומתגלגל עד שנולד עמודו של עולם והוא אברהם אבינו:
3
After this mighty man was weaned, he began to explore and think. Though he was a child, he began to think [incessantly] throughout the day and night, wondering: How is it possible for the sphere to continue to revolve without having anyone controlling it? Who is causing it to revolve? Surely, it does not cause itself to revolve.
He had no teacher, nor was there anyone to inform him. Rather, he was mired in Ur Kasdim among the foolish idolaters. His father, mother, and all the people [around him] were idol worshipers, and he would worship with them. [However,] his heart was exploring and [gaining] understanding.
Ultimately, he appreciated the way of truth and understood the path of righteousness through his accurate comprehension. He realized that there was one God who controlled the sphere, that He created everything, and that there is no other God among all the other entities. He knew that the entire world was making a mistake. What caused them to err was their service of the stars and images, which made them lose awareness of the truth.
Abraham was forty years old when he became aware of his Creator. When he recognized and knew Him, he began to formulate replies to the inhabitants of Ur Kasdim and debate with them, telling them that they were not following a proper path.
He broke their idols and began to teach the people that it is fitting to serve only the God of the world. To Him [alone] is it fitting to bow down, sacrifice, and offer libations, so that the people of future [generations] would recognize Him. [Conversely,] it is fitting to destroy and break all the images, lest all the people err concerning them, like those people who thought that there are no other gods besides these [images].
When he overcame them through the strength of his arguments, the king desired to kill him. He was [saved through] a miracle and left for Charan. [There,] he began to call in a loud voice to all people and inform them that there is one God in the entire world and it is proper to serve Him. He would go out and call to the people, gathering them in city after city and country after country, until he came to the land of Canaan - proclaiming [God's existence the entire time] - as [Genesis 21:33] states: "And He called there in the name of the Lord, the eternal God."
When the people would gather around him and ask him about his statements, he would explain [them] to each one of them according to their understanding, until they turned to the path of truth. Ultimately, thousands and myriads gathered around him. These are the men of the house of Abraham.
He planted in their hearts this great fundamental principle, composed texts about it, and taught it to Isaac, his son. Isaac also taught others and turned [their hearts to God]. He also taught Jacob and appointed him as a teacher.
[Jacob] taught others and turned [the hearts] of all those who gathered around him [to God]. He also taught all of his children. He selected Levi and appointed him as the leader. He established him [as the head of] the academy to teach them the way of God and observe the mitzvot of Abraham.
[Jacob] commanded his sons that the leadership should not depart from the descendants of Levi, so that the teachings would not be forgotten. This concept proceeded and gathered strength among the descendants of Jacob and those who collected around them, until there became a nation within the world which knew God.
When the Jews extended their stay in Egypt, however, they learned from the [Egyptians'] deeds and began worshiping the stars as they did, with the exception of the tribe of Levi, who clung to the mitzvot of the patriarchs - the tribe of Levi never served false gods.
Within a short time, the fundamental principle that Abraham had planted would have been uprooted, and the descendants of Jacob would have returned to the errors of the world and their crookedness. Because of God's love for us, and to uphold the oath He made to Abraham, our patriarch, He brought forth Moses, our teacher, the master of all prophets, and sent him [to redeem the Jews]. After Moses, our teacher, prophesied, and God chose Israel as His inheritance, He crowned them with mitzvot and informed them of the path to serve Him, [teaching them] the judgement prescribed for idol worshiper and all those who stray after it.
ג
כיון שנגמל איתן זה התחיל לשוטט בדעתו והוא קטן והתחיל לחשוב ביום ובלילה והיה תמיה היאך אפשר שיהיה הגלגל הזה נוהג תמיד ולא יהיה לו מנהיג ומי יסבב אותו כי אי אפשר שיסבב את עצמו ולא היה לו מלמד ולא מודיע דבר אלא מושקע באור כשדים בין עובדי כוכבים הטפשים ואביו ואמו וכל העם עובדי כוכבים והוא עובד עמהם ולבו משוטט ומבין עד שהשיג דרך האמת והבין קו הצדק מתבונתו הנכונה וידע שיש שם אלוה אחד והוא מנהיג הגלגל והוא ברא הכל ואין בכל הנמצא אלוה חוץ ממנו וידע שכל העולם טועים ודבר שגרם להם לטעות זה שעובדים את הכוכבים ואת הצורות עד שאבד האמת מדעתם ובן ארבעים שנה הכיר אברהם את בוראו כיון שהכיר וידע התחיל להשיב תשובות על בני אור כשדים ולערוך דין עמהם ולומר שאין זו דרך האמת שאתם הולכים בה ושיבר הצלמים והתחיל להודיע לעם שאין ראוי לעבוד אלא לאלוה העולם ולו ראוי להשתחוות ולהקריב ולנסך כדי שיכירוהו כל הברואים הבאים וראוי לאבד ולשבר כל הצורות כדי שלא יטעו בהן כל העם כמו אלו שהם מדמים שאין שם אלוה אלא אלו:
כיון שגבר עליהם בראיותיו בקש המלך להורגו ונעשה לו נס ויצא לחרן והתחיל לעמוד ולקרוא בקול גדול לכל העולם ולהודיעם שיש שם אלוה אחד לכל העולם ולו ראוי לעבוד והיה מהלך וקורא ומקבץ העם מעיר לעיר ומממלכה לממלכה עד שהגיע לארץ כנען והוא קורא שנאמר ויקרא שם בשם ה' אל עולם וכיון שהיו העם מתקבצין אליו ושואלין לו על דבריו היה מודיע לכל אחד ואחד כפי דעתו עד שיחזירהו לדרך האמת עד שנתקבצו אליו אלפים ורבבות והם אנשי בית אברהם ושתל בלבם העיקר הגדול הזה וחבר בו ספרים והודיעו ליצחק בנו וישב יצחק מלמד ומזהיר ויצחק הודיע ליעקב ומינהו ללמד וישב מלמד ומחזיק כל הנלוים אליו ויעקב אבינו למד בניו כולם והבדיל לוי ומינהו ראש והושיבו בישבה ללמד דרך השם ולשמור מצות אברהם וצוה את בניו שלא יפסיקו מבני לוי ממונה אחר ממונה כדי שלא תשכח הלמוד והיה הדבר הולך ומתגבר בבני יעקב ובנלוים עליהם ונעשית בעולם אומה שהיא יודעת את ה' עד שארכו הימים לישראל במצרים וחזרו ללמוד מעשיהן ולעבוד כוכבים כמותן חוץ משבט לוי שעמד במצות אבות ומעולם לא עבד שבט לוי עבודת כוכבים וכמעט קט היה העיקר ששתל אברהם נעקר וחוזרין בני יעקב לטעות העולם ותעיותן ומאהבת ה' אותנו ומשמרו את השבועה לאברהם אבינו עשה משה רבינו רבן של כל הנביאים ושלחו כיון שנתנבא משה רבינו ובחר ה' ישראל לנחלה הכתירן במצות והודיעם דרך עבודתו ומה יהיה משפט עבודת כוכבים וכל הטועים אחריה:
Avodat Kochavim - Chapter Two
1
The essence of the commandment [forbidding] the worship of false gods is not to serve any of the creations, not an angel, a sphere, or a star, none of the four fundamental elements, nor any entity created from them. Even if the person worshiping knows that ‘ה is the [true] God and serves the creation in the manner in which Enosh and the people of his generation worshiped [the stars] originally, he is considered to be an idol worshiper.
The Torah warns us about this, saying [Deuteronomy 4:19]: "Lest you lift your eyes heavenward and see the sun, the moon, and the stars... [and bow down and worship them], the entities which God apportioned to all the nations." This implies that you might inquire with "the eye of the heart" and it might appear to you that these entities control the world, having been apportioned by God to all the nations to be alive, to exist, and not to cease existence, as is the pattern of [the other creations with] the world. Therefore, you might say that it is worthy to bow down to them and worship them.
For this reason, [Deuteronomy 11:16] commands: "Be very careful that your heart not be tempted [to go astray and worship other gods]." This implies that the thoughts of your heart should not lead you astray to worship these and make them an intermediary between you and the Creator.
א
עיקר הצווי בעבודת כוכבים שלא לעבוד אחד מכל הברואים לא מלאך ולא גלגל ולא כוכב ולא אחד מארבעה היסודות ולא אחד מכל הנבראים מהן ואע"פ שהעובד יודע שה' הוא האלהים והוא עובד הנברא הזה על דרך שעבד אנוש ואנשי דורו תחלה הרי זה עובד כוכבים וענין זה הוא שהזהירה תורה עליו ואמרה ופן תשא עיניך השמימה וראית את השמש וגו' אשר חלק ה' אלהיך אותם לכל העמים כלומר שמא תשוט בעין לבך תראה שאלו הן המנהיגים את העולם והם שחלק ה' אותם לכל העולם להיות חיים והווים ואינם נפסדים כמנהגו של עולם ותאמר שראוי להשתחוות להם ולעובדן ובענין הזה צוה ואמר השמרו לכם פן יפתה לבבכם כלומר שלא תטעו בהרהור הלב לעבוד אלו להיות סרסור ביניכם ובין הבורא:
2
The worshipers of false gods have composed many texts concerning their service, [describing] what is the essence of their service, what practices are involved, and what are its statutes. The Holy One, blessed be He, has commanded us not to read those books at all, nor to think about them or any matters involved with them.
It is even forbidden to look at the image of an idol, as [Leviticus 19:4] states: "Do not turn to the idols." In this regard, [Deuteronomy 12:30] states: "[Be careful]... lest you seek to find out about their gods, saying, 'How did they serve them.' This prohibits inquiring about the nature of their service even if you, yourself, do not serve them. This matter will ultimately cause you to turn to [the false god] and worship it as they do, as [the above verse continues]: "so that I will do the same."
ב
ספרים רבים חברו עובדי כוכבים בעבודתה היאך עיקר עבודתה ומה מעשיה ומשפטיה צונו הקדוש ברוך הוא שלא לקרות באותן הספרים כלל ולא נהרהר בה ולא בדבר מדבריה ואפילו להסתכל בדמות הצורה אסור שנאמר אל תפנו אל האלילים ובענין הזה נאמר ופן תדרוש לאלהיהם לאמר איכה יעבדו שלא תשאל על דרך עבודתה היאך היא אף על פי שאין אתה עובדה שדבר זה גורם להפנות אחריה ולעשות כמה שהן עושין שנאמר ואעשה כן גם אני:
3
All these prohibitions have one common thrust: that one should not pay attention to idol worship. Whoever performs a deed that reflects his concern with [idol worship] receives lashes [as punishment].
The worship of false gods is not the only subject to which we are forbidden to pay attention; rather, we are warned not to consider any thought which will cause us to uproot one of the fundamentals of the Torah. We should not turn our minds to these matters, think about them, or be drawn after the thoughts of our hearts.
In general, people have limited powers of understanding, and not all minds are capable of appreciating the truth in its fullness. [Accordingly,] were a person to follow the thoughts of his heart, it is possible that he would destroy the world because of his limited understanding.
What is implied? There are times when a person will stray after star worship, and times when he will wonder about God's oneness: Perhaps He is one, perhaps He is not? [He might also wonder:] What exists above, [in the heavenly realms]? What exists below [them]? What was before time? What will be after time? Similarly, [one might wonder about] prophecy: Perhaps it is true, perhaps it is not? And [one may also wonder] about the Torah: Perhaps it emanates from God, perhaps it does not?
Since he may not know the guidelines with which to evaluate [ideas that will lead him] to the truth in its fullness, he may come to heresy. The Torah has warned about this matter, saying [Numbers 15:39]: "Do not stray after your hearts and eyes, which have led you to immorality" - i.e., each one of you should not follow his limited powers of understanding and think that he has comprehended the truth.
Our Sages [interpreted this warning]: "After your hearts," this refers to heresy; "after your eyes," this refers to immorality. This prohibition - though [severe,] causing a person to be prevented [from attaining a portion] in the world to come - is not punishable by lashes.
ג
וכל הלאוין האלו בענין אחד הן והוא שלא יפנה אחר עבודת כוכבים וכל הנפנה אחריה בדרך שהוא עושה בו מעשה הרי זה לוקה ולא עבודת כוכבים בלבד הוא שאסור להפנות אחריה במחשבה אלא כל מחשבה שהוא גורם לו לאדם לעקור עיקר מעיקרי התורה מוזהרין אנו שלא להעלותה על לבנו ולא נסיח דעתנו לכך ונחשוב ונמשך אחר הרהורי הלב מפני שדעתו של אדם קצרה ולא כל הדעות יכולין להשיג האמת על בוריו ואם ימשך כל אדם אחר מחשבות לבו נמצא מחריב את העולם לפי קוצר דעתו כיצד פעמים יתור אחר עבודת כוכבים ופעמים יחשוב ביחוד הבורא שמא הוא שמא אינו מה למעלה ומה למטה מה לפנים ומה לאחור ופעמים בנבואה שמא היא אמת שמא היא אינה ופעמים בתורה שמא היא מן השמים שמא אינה ואינו יודע המדות שידין בהן עד שידע האמת על בוריו ונמצא יוצא לידי מינות ועל ענין זה הזהירה תורה ונאמר בה ולא תתורו אחרי לבבכם ואחרי עיניכם אשר אתם זונים כלומר לא ימשך כל אחד מכם אחר דעתו הקצרה וידמה שמחשבתו משגת האמת כך אמרו חכמים אחרי לבבכם זו מינות ואחרי עיניכם זו זנות ולאו זה אע"פ שהוא גורם לאדם לטרדו מן העולם הבא אין בו מלקות:
4
The commandment [forbidding] the worship of false gods is equivalent to all the mitzvot, as [implied by Numbers 15:22]: "Lest you err and not perform all the mitzvot...." The oral tradition teaches that the verse refers to the worship of false gods. Thus, we learn that anyone who acknowledges a false god denies the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity, as [Numbers 15:23] continues: "...from the day God issued His commandments and afterwards, for your future generations."
[Conversely,] anyone who denies the worship of false gods acknowledges the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity. [This acknowledgement] is fundamental to all of the mitzvot.
ד
מצות עבודת כוכבים כנגד המצות כולן היא שנאמר וכי תשגו ולא תעשו את כל המצות וגו' ומפי השמועה למדו שבעבודת כוכבים הכתוב מדבר הא למדת שכל המודה בעבודת כוכבים כופר בכל התורה כולה ובכל הנביאים ובכל מה שנצטוו הנביאים מאדם ועד סוף העולם שנאמר מן היום אשר צוה ה' והלאה לדורותיכם וכל הכופר בעבודת כוכבים מודה בכל התורה כולה ובכל הנביאים ובכל מה שנצטוו הנביאים מאדם ועד סוף העולם והוא עיקר כל המצות כולן:
5
A Jew who serves false gods is considered like a gentile in all regards and is not comparable to a Jew who violated another transgression punishable by being stoned to death. An apostate who worships false gods is considered to be an apostate with regard to the entire Torah.
Similarly, Jewish minnim are not considered to be Jews with regard to any matter. Their repentance should never be accepted, as [implied by Proverbs 2:19]: "None that go to her repent, nor will they regain the paths of life."
The minnim are those who stray after the thoughts of their hearts, concerning themselves with the foolish matters mentioned above, until they ultimately transgress against the body of Torah [law] arrogantly, with scorn, with the intent of provoking God's anger, and yet say that there is no sin involved.
It is forbidden to talk to them or to reply to them at all, as [Proverbs 5:8] states: "Do not come close to her door." [It can be assumed that] a min's thoughts are concerned with false gods.
ה
ישראל שעבד עבודת כוכבים הרי הוא כעובד כוכבים לכל דבריו ואינו כישראל שעובר עבירה שיש בה סקילה מומר לעבודת כוכבים הרי הוא מומר לכל התורה כולה וכן האפיקורסים מישראל אינן כישראל לדבר מן הדברים ואין מקבלים אותם בתשובה לעולם שנאמר כל באיה לא ישובון ולא ישיגו ארחות חיים והאפיקורסים הם התרים אחר מחשבות לבם בסכלות דברים שאמרנו עד שנמצאו עוברים על גופי תורה להכעיס בשאט בנפש ביד רמה ואומרים שאין בזה עון ואסור לספר עמהן ולהשיב עליהן תשובה כלל שנאמר ואל תקרב אל פתח ביתה ומחשבה של אפיקורוס לעבודת כוכבים:
6
Whoever accepts a false god as true, even when he does not actually worship it, disgraces and blasphemes [God's] glorious and awesome name. This applies both to one who worships false gods and to one who curses God's name [as is obvious from Numbers 15:30]: "If a person commits [an act of idolatry] highhandedly, whether he be a native born [Jew] or a convert, he is blaspheming God."
Therefore, a person who worships false gods is to be hanged, just as one who blasphemes against God is hanged. Both are executed by being stoned to death. Therefore, I have included the laws applying to a blasphemer in Hilchot Avodat Kochavim. Both deny the fundamental principle [of Jewish faith].
ו
כל המודה בעבודת כוכבים שהיא אמת אף על פי שלא עבדה הרי זה מחרף ומגדף את השם הנכבד והנורא ואחד העובד עבודת כוכבים ואחד המגדף את ה' שנאמר והנפש אשר תעשה ביד רמה מן האזרח ומן הגר את ה' הוא מגדף לפיכך תולין עובד עבודת כוכבים כמו שתולין את המגדף ושניהם נסקלין ומפני זה כללתי דין המגדף בהלכות עבודת כוכבים ששניהם כופרים בעיקר הם:
7
These are the laws which govern a blasphemer: A blasphemer is not liable to be stoned to death until he states God's unique name, which possesses four letters: א-ד-נ-י, and curses that name with one of the names of God which are forbidden to be erased, as [Leviticus 24:16] states: "One who blasphemes God's name...."
One is obligated to be stoned to death for blaspheming God's unique name. [Should he blaspheme] the other names for God, he [transgresses] a prohibition.
There are those who state that one is liable [for execution] only when one blasphemes the name י-ה-ו-ה. I, however, maintain that one should be stoned to death in both instances.
ז
ואלו הן דיני המגדף אין המגדף חייב סקילה עד שיפרש את השם המיוחד של ארבע אותיות שהוא אל"ף דל"ת נו"ן יו"ד ויברך אותו בשם מן השמות שאינם נמחקים שנאמר ונוקב שם ה' על השם המיוחד חייב סקילה ועל שאר הכינוים באזהרה ויש מי שמפרש שאינו חייב אלא על שם יו"ד ה"א וא"ו ה"א ואני אומר שעל שניהם הוא נסקל:
8
Which verse serves as the warning prohibiting blasphemy? [Exodus 22:27]: "Do not curse God."
[The procedure for the trial of a blasphemer is as follows:] Each day [when] the witnesses are questioned, [they use] other terms for God's name, [stating,] "May Yosse strike Yosse." At the conclusion of the judgment, all bystanders are removed [from the courtroom]. The judges question the witness of greatest stature and tell him, "Tell us what you heard explicitly." He relates [the curse]. The judges stand upright and rend their garments. They may not mend them [afterwards].
The second witness states: "I also heard as he did." If there are many witnesses, they must all say, "I heard the same."
ח
אזהרה של מגדף מנין שנאמר אלהים לא תקלל בכל יום ויום בודקין את העדים בכינוים יכה יוסי את יוסי נגמר הדין מוציאין את כל אדם לחוץ ושואלים את הגדול שבעדים ואומרים לו אמור מה ששמעת בפירוש והוא אומר והדיינים עומדים על רגליהם וקורעין ולא מאחין והעד השני אומר אף אני כמותו שמעתי ואם היו עדים רבים צריך כל אחד ואחד מהן לומר כזה שמעתי:
9
[The fact that] a blasphemer retracts his statements in the midst of speaking is of no consequence. Rather, once he utters blasphemy in the presence of witnesses, he is [liable for execution by] stoning.
Should a person curse God's name with the name of a false god, the zealous may strike him and slay him. If the zealous do not slay him and he is brought to court, he is not [condemned to] be stoned. [That punishment is administered] only when one curses God's name with another one of His unique names.
ט
מגדף שחזר בו בתוך כדי דיבור אינו כלום אלא כיון שגידף בעדים נסקל מי שגידף את השם בשם עבודת כוכבים קנאים פוגעים בו והורגים אותו ואם לא הרגוהו קנאים ובא לבית דין אינו נסקל עד שיברך בשם מן השמות המיוחדים:
10
Whoever hears the blasphemy of God's name is obligated to rend his garments. Even [when one hears] the blasphemy of other terms used to describe God, one is obligated to rend his garments.
The above applies when one hears [the blasphemy] from a fellow Jew. [In that instance,] both one who hears the actual blasphemy and one who hears it from the witnesses is obligated to rend his garments. In contrast, one who hears a gentile [blaspheme God's name] is not obligated to rend his garments. Elyakim and Shevna rent their garments [as described in Isaiah 36:22] only because Ravshakeh was an apostate Jew.
[Before his execution,] all the witnesses and the judges place their hands on the head of the blasphemer and tell him: "You are responsible for your death. You brought it upon yourself." Only a blasphemer - and none of the other offenders executed by the court - has [the judges and witnesses] place their hands upon his head, as [Leviticus 24:14] states: "And all those who hear shall place their hands on his head."
י
כל השומע ברכת השם חייב לקרוע ואפילו על ברכת הכינויין חייב לקרוע והוא שישמענה מישראל אחד השומע ואחד השומע מפי השומע חייב לקרוע אבל השומע מפי העובד כוכבים אינו חייב לקרוע ולא קרעו אליקים ושבנא אלא מפני שרבשקה היה ישראל מומר כל העדים והדיינים סומכים את ידיהם אחד אחד על ראש המגדף ואומר לו דמך בראשך שאתה גרמת לך ואין בכל הרוגי בית דין מי שסומכים עליו אלא מגדף בלבד שנאמר וסמכו כל השומעים את ידיהם:
Avodat Kochavim - Chapter Three
1
Whoever serves false gods willingly, as a conscious act of defiance, is liable for כרת. If witnesses who warned him were present, he is [punished by being] stoned to death. If he served [such gods] inadvertently, he must bring a fixed sin offering.
א
כל העובד כוכבים ברצונו בזדון חייב כרת ואם היו שם עדים והתראה נסקל ואם עבד בשגגה מביא קרבן חטאת קבועה:
2
The gentiles established various different services for each particular idol and image. These services do not [necessarily] resemble each other. For example, Pe'or is served by defecating before it. Marculis is served by throwing stones at it or clearing stones away from it. Similarly, other services were instituted for other idols.
One who defecates before Marculis or throws a stone at Pe'or is free of liability until he serves it according to the accepted modes of service, as [implied by Deuteronomy 12:30]: "[Lest one inquire about their gods, saying,] 'How did these nations serve their gods? I will do the same.'"
For this reason, a court must know the types of worship [practiced by gentiles], because an idolater is stoned to death only when we know that [he has worshiped a false god] in the mode in which it is traditionally worshiped.
ב
עבודות הרבה קבעו עובדי כוכבים לכל צלם וצלם ולכל צורה וצורה ועבודת זה אינה כעבודת זה כגון פעור שעבודתו שפוער אדם עצמו לו ומרקוליס שעבודתו שיזרוק לו אבנים או יסקל מלפניו אבנים והרבה עבודות כגון אלו תקנו לשאר צלמים לפיכך הפוער עצמו למרקוליס או שזרק אבן לפעור פטור עד שיעבוד אותו דרך עבודתו שנאמר איכה יעבדו הגוים האלה את אלהיהם ואעשה כן גם אני ומפני זה הענין צריכין בית דין לידע דרכי העבודות שאין סוקלין עובד כוכבים עד שידעו שזו היא דרך עבודתו:
3
The warning [forbidding] such worship and the like is the verse [Exodus 20:5] which states: "Do not serve them."
When does the above apply? with regard to services other than bowing, slaughtering [an animal], bringing a burnt offering, and offering a libation. A person who performs one of these four services to any one of the types of false gods is liable, even though this is not its accepted mode of service.
How is this exemplified? A person who offers a libation to Pe'or or slaughters [an animal] to Marculis is liable, as [implied by Exodus 22:19]: "Whoever slaughters [an animal] to any deity other than God alone must be condemned to death."
[Liability for performing the other services can be derived as follows:] Slaughter was included in the general category of services [forbidden to be performed to false gods]. Why was it mentioned explicitly? To teach [the following]: Slaughter is distinct as one of the services of God, and one who slaughters to false gods is liable to be executed by stoning. Similarly, with regard to any service which is distinct as one of the services of God, if a person performs it in worship of other gods, he is liable.
For [a similar reason, Exodus 34:14] states: "Do not bow down to another god," to teach that one is liable for bowing down [to another god] even when this is not its accepted mode of service. The same applies to one who brings a burnt offering or pours a libation. Sprinkling [blood] is considered the same as pouring a libation.
ג
ואזהרה של עבודות אלו וכיוצא בהן הוא מה שכתוב ולא תעבדם בד"א בשאר עבודות חוץ ממשתחוה וזובח ומקטיר ומנסך אבל העובד באחת מעבודות אלו לאחד מכל מיני עבודת כוכבים חייב ואע"פ שאין דרך עבודתו בכך כיצד הרי שניסך לפעור או שזבח למרקוליס חייב שנאמר זובח לאלהים יחרם בלתי לה' לבדו זביחה בכלל עבודה היתה ולמה יצאת לומר לך מה זביחה מיוחדת שעובדין בה לשם וחייב הזובח לאל אחר סקילה עליה בין היתה דרך עבודתו בזביחה או אינה בזביחה אף כל עבודה שהיא מיוחדת לשם אם עבד בה לאל אחר בין שהיתה דרך עבודתו בכך בין שאינה בכך חייב עליה לכך נאמר לא תשתחוה לאל אחר לחייב על ההשתחויה אפילו אין דרך עבודתו בכך והוא הדין למקטר ומנסך וזורק ומנסך אחד הוא:
4
[Even if] one pours feces before it or pours a libation of urine from a chamber pot before it, one is liable. If one slaughters a locust before it, one is not liable, unless this is the mode of service of that deity. Similarly, if one slaughters an animal lacking a limb for it, one is not liable, unless this is the manner of service of this deity.
[The following rules apply when] a false god is worshiped by [beating with] a staff [before it]: If one breaks a staff before it, one is liable [for the worship of false gods], and [the deity] is forbidden. If one threw a staff before it, one is held liable, but [the deity] is not forbidden, because throwing a staff is not considered equivalent to sprinkling blood. The staff remains as it was, while the blood spatters [in different directions].
A person who accepts any one of the various false gods as a deity is liable for [execution by] stoning. Even one who lifted up a brick and said, "You are my god," or the like, is liable. Even if he retracted his statements in the midst of speaking and said, "This is not my God," his retraction is not significant and he should be stoned [to death].
ד
ספת לה צואה או שניסך לה עביט של מי רגלים חייב שחט לה חגב פטור אלא א"כ היתה עבודתה בכך וכן אם שחט לה בהמה מחוסרת אבר פטור אלא אם כן היתה דרך עבודתה בכך עבודת כוכבים שעובדין אותה במקל שבר מקל בפניה חייב ונאסרת זרק מקל בפניה חייב ואינה נאסרת שאין זריקת המקל כעין זריקת הדם שהרי המקל כמו שהוא והדם מתפזר המקבל עליו אחד מכל מיני עבודת כוכבים באלוה חייב סקילה ואפילו הגביה לבנה ואמר לה אלי אתה וכן כל כיוצא בדבור זה חייב ואפילו חזר בו בתוך כדי דיבור ואמר אין זה אלי אין חזרתו כלום אלא נסקל:
5
Anyone who serves a false god through its accepted mode of service - even if he does so in a derisive manner - is liable. What is implied? When a person defecates before Pe'or to repudiate it, or throws a stone at Marculis to repudiate it - since this is the manner of serving them - the person is liable and must bring a sacrifice [to atone for] his inadvertent transgression.
ה
העובד עבודת כוכבים כדרכה ואפילו עשה דרך בזיון חייב כיצד הפוער עצמו לפעור כדי לבזותו או זרק אבן למרקוליס כדי לבזותו הואיל ועבודתו בכך חייב ומביא קרבן על ששגתו:
6
[The following rules apply when] a person serves a false deity out of love - i.e., he desires an image because its service is very attractive - or when one serves it out of his fear of it - i.e., he fears that it will harm him - as the [idol] worshipers fear [their deities as sources of] benefit and harm: If he accepts it as a god, he is liable to be stoned to death. If he serves it out of love or fear through its accepted mode of service or through one of the four services [mentioned above], he is not held liable.
One who embraces a false deity, kisses it, sweeps before it, mops before it, washes it, anoints it, dresses it, places shoes upon it, or performs any similar act of deference violates a negative commandment, as [implied by Exodus 20:5]: "Do not serve them." Such acts are also "service." The offender is, nevertheless, not liable for lashes, because [these services] are not [mentioned] explicitly [by the Torah].
If one of the above services was the accepted mode of worship [of a particular deity] and a person performed this service as an act of worship, he is liable [for execution].
ו
העובד עבודת כוכבים מאהבה כגון שחשק בצורה זו מפני מלאכתה שהיתה נאה ביותר או שעבדה מיראתו לה שמא תריע לו כמו שהן מדמים עובדיה שהיא מטיבה ומריעה אם קבלה עליו באלוה חייב סקילה ואם עבדה דרך עבודתה או באחת מארבע עבודות מאהבה או מיראה פטור המגפף עבודת כוכבים והמנשק לה והמכבד והמרבץ לפניה והמרחיץ לה והסך והמלביש והמנעיל וכל כיוצא בדברי כבוד האלו עובר בלא תעשה שנאמר ולא תעבדם ודברים אלו בכלל עבודה הן ואע"פכן אינו לוקה על אחת מהן לפי שאינן בפירוש ואם היתה דרך עבודתה באחד מכל הדברים האלו ועשהו לעבדה חייב:
7
If a splinter becomes stuck in a person's foot before an idol, he should not bend down to remove it, because it appears that he is bowing down to the idol.
If money belonging to a person becomes scattered before an idol, he should not bow down and pick it up, because it appears that he is bowing down to the idol. Instead, he should sit down, and then pick it up.
ז
ישב לו קוץ ברגלו לפני עבודת כוכבים לא ישוח ויטלנו מפני שנראה כמשתחוה לה נתפזרו לו מעות בפניה לא ישוח ויטלם מפני שנראה כמשתחוה לה אלא ישב ואחר כך יטול:
8
A person should not place his mouth over the mouths of statues which serve as fountains that are located before false deities in order to drink, because it appears that he is kissing the false deity.
ח
פרצופות המקלחות מים בפני עבודת כוכבים לא יניח פיו על פיהם וישתה מפני שנראה כמנשק לעבודת כוכבים:
9
A person who has a false god made for himself - even though he, himself, did not actually fashion it, nor worship it - is [punished by] lashing, as [Exodus 20:5] states: "Do not make for yourself an idol or any representation."
Similarly, a person who actually fashions a false god for others, even for idolaters, is [punished by] lashing, as [Leviticus 19:4] states: "Do not make molten gods for yourselves." Accordingly, a person who actually fashions a false god1for himself receives two measures of lashes.
ט
העושה עבודת כוכבים לעצמו אף על פי שלא עשאה בידו ולא עבדה לוקה שנא' לא תעשה לך פסל וכל תמונה וכן העושה עבודת כוכבים בידו לאחרים אפילו עשאה לעובד כוכבים לוקה שנאמר ואלהי מסכה לא תעשו לכם לפיכך העושה עבודת כוכבים בידו לעצמו לוקה שתים:
10
It is prohibited to make images for decorative purposes, even though they do not represent false deities, as [implied by Exodus 20:23]: "Do not make with Me [gods of silver and gods of gold]." This refers even to images of gold and silver which are intended only for decorative purposes, lest others err and view them as deities.
It is forbidden to make decorative images of the human form alone. Therefore, it is forbidden to make human images with wood, cement, or stone. This [prohibition] applies when the image is protruding - for example, images and sculptures made in a hallway and the like. A person who makes such an image is [liable for] lashes.
In contrast, it is permitted to make human images that are engraved or painted - e.g., portraits, whether on wood or on stone - or that are part of a tapestry.
י
אסור לעשות צורות לנוי ואע"פ שאינה עבודת כוכבים שנאמר לא תעשון אתי כלומר צורות של כסף וזהב שאינם אלא לנוי כדי שלא יטעו בהן הטועים וידמו שהם לעבודת כוכבים ואין אסור לצור לנוי אלא צורת האדם בלבד לפיכך אין מציירים לא בעץ ולא בסיד ולא באבן צורת האדם והוא שתהיה הצורה בולטת כגון הציור והכיור שבטרקלין וכיוצא בהן ואם צר לוקה אבל אם היתה הצורה מושקעת או צורה של סמנין כגון הצורות שעל גבי הלוחות והטבליות או צורות שרוקמין באריג הרי אלו מותרות:
11
[The following rules apply regarding] a signet ring which bears a human image: If the image is protruding, it is forbidden to wear it, but it is permitted to use it as a seal. If the image is an impression, it is permitted to wear it, but it is forbidden to use it as a seal, because it will create an image which protrudes.
Similarly, it is forbidden to make an image of the sun, the moon, the stars, the constellations, or the angels, as [implied by Exodus, ibid.]: "Do not make with Me [gods of silver...]" - i.e., do not make images of My servants, those who serve before Me on high. This [prohibition] applies even [to pictures] on tablets.
The images of animals and other living beings - with the exception of men - and similarly, the images of trees, grasses, and the like may be fashioned. This applies even to images which protrude.
יא
טבעת שיש עליה חותם שהוא צורת אדם אם היתה הצורה בולטת אסור להניחה ומותר לחתום בה ואם היתה הצורה שוקעת מותר להניחה ואסור לחתום בה מפני שהנחתם תעשה בו הצורה בולטת וכן אסור לצור דמות חמה ולבנה כוכבים מזלות ומלאכים שנאמר לא תעשון אתי לא תעשון כדמות שמשיי המשמשין לפני במרום ואפילו על הלוח צורות הבהמות ושאר נפש חיה חוץ מן האדם וצורות האילנות ודשאים וכיוצא בהן מותר לצור אותם ואפילו היתה הצורה בולטת:
• Friday, 3 Cheshvan, 5777 · 4 November 2016
• "Today's Day"
• Monday, Cheshvan 3, 5704
Torah lessons: Chumash: Lech L'cha, Sheini with Rashi.
Tehillim: 18-22.
Tanya: It would seem (p. 545) ...mouth find favour. (p. 549).
(Continuing the above sicha:) Bereishit is a cheerful sedra, even though its ending is not all that pleasant. Noach has the Flood, but the week ends on a happy note with the birth of our father Avraham. The really joyous week is that of parshat Lech L'cha. We live every day of the week with Avraham, the first to dedicate his very life to spreading G-dliness in the world. And Avraham bequeathed his self-sacrifice as an inheritance to all Jews.1
FOOTNOTES
1.See Tanya Ch. 18; Elul 21.
• Daily Thought:
The Ark
There is a raging storm at sea. There are hellish waves that crash and pound at the shore, carrying all away, leaving desolation behind.
The sea is the world of making a living. The waves are the stress and anxiety of indecision, not knowing which way to turn, on what to rely. Up and down, hot and cold—constantly churning back and forth.
Do as Noah did, and build an ark. “An ark” in Hebrew is teivah—which means also “a word.” Your ark shall be the words of meditation and of prayer. Enter into your ark, and let the waters lift you up, rather than drown you with everything else.
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