Torah Reading
Chayei Sarah: Genesis 23:1 Sarah lived to be 127 years old; these were the years of Sarah’s life. 2 Sarah died in Kiryat-Arba, also known as Hevron, in the land of Kena‘an; and Avraham came to mourn Sarah and weep for her. 3 Then he got up from his dead one and said to the sons of Het, 4 “I am a foreigner living as an alien with you; let me have a burial site with you, so that I can bury my dead wife.” 5 The sons of Het answered Avraham, 6 “Listen to us, my lord. You are a prince of God among us, so choose any of our tombs to bury your dead — not one of us would refuse you his tomb for burying your dead.”
7 Avraham got up, bowed before the people of the land, the sons of Het, 8 and spoke with them. “If it is your desire to help me bury my dead, then listen to me: ask ‘Efron the son of Tzochar 9 to give me the cave of Makhpelah, which he owns, the one at the end of his field. He should sell it to me in your presence at its full value; then I will have a burial site of my own.”
10 ‘Efron the Hitti was sitting among the sons of Het, and he gave Avraham his answer in the presence of the sons of Het who belonged to the ruling council of the city: 11 “No, my lord, listen to me: I’m giving you the field, with its cave — I’m giving it to you. In the presence of my people I give it to you.” 12 Avraham bowed before the people of the land 13 and spoke to ‘Efron in their hearing: “Please be good enough to listen to me. I will pay the price of the field; accept it from me, and I will bury my dead there.” 14 But ‘Efron answered Avraham, 15 “My lord, listen to me. A plot of land worth 400 silver shekels — what is that between me and you? Just bury your dead.” 16 Avraham got the point of what ‘Efron had said, so he weighed out for ‘Efron the amount of money he had specified in the presence of the sons of Het, 400 silver shekels of the weight accepted among merchants [ten pounds].
(ii) 17 Thus the field of ‘Efron in Makhpelah, which is by Mamre — the field, its cave and all the trees in and around it — were deeded 18 to Avraham as his possession in the presence of the sons of Het who belonged to the ruling council of the city.
19 Then Avraham buried Sarah his wife in the cave of the field of Makhpelah, by Mamre, also known as Hevron, in the land of Kena‘an. 20 The field and its cave had been purchased by Avraham from the sons of Het as a burial-site which would belong to him.
24:1 By now Avraham was old, advanced in years; and Adonai had blessed Avraham in everything. 2 Avraham said to the servant who had served him the longest, who was in charge of all he owned, “Put your hand under my thigh; 3 because I want you to swear by Adonai, God of heaven and God of the earth, that you will not choose a wife for my son from among the women of the Kena‘ani, among whom I am living; 4 but that you will go to my homeland, to my kinsmen, to choose a wife for my son Yitz’chak.” 5 The servant replied, “Suppose the woman isn’t willing to follow me to this land. Must I then bring your son back to the land from which you came?” 6 Avraham said to him, “See to it that you don’t bring my son back there. 7 Adonai, the God of heaven — who took me away from my father’s house and away from the land I was born in, who spoke to me and swore to me, ‘I will give this land to your descendants’ — he will send his angel ahead of you; and you are to bring a wife for my son from there. 8 But if the woman is unwilling to follow you, then you are released from your obligation under my oath. Just don’t bring my son back there.” 9 The servant put his hand under the thigh of Avraham his master and swore to him concerning the matter.
(iii) 10 Then the servant took ten of his master’s camels and all kinds of gifts from his master, got up and went to Aram-Naharayim, to Nachor’s city. 11 Toward evening, when the women go out to draw water, he had the camels kneel down outside the city by the well. 12 He said, “Adonai, God of my master Avraham, please let me succeed today; and show your grace to my master Avraham. 13 Here I am, standing by the spring, as the daughters of the townsfolk come out to draw water. 14 I will say to one of the girls, ‘Please lower your jug, so that I can drink.’ If she answers, ‘Yes, drink; and I will water your camels as well,’ then let her be the one you intend for your servant Yitz’chak. This is how I will know that you have shown grace to my master.”
15 Before he had finished speaking, Rivkah the daughter of B’tu’el son of Milkah the wife of Nachor Avraham’s brother, came out with her jug on her shoulder. 16 The girl was very beautiful, a virgin, never having had sexual relations with any man. She went down to the spring, filled her jug and came up. 17 The servant ran to meet her and said, “Please give me a sip of water from your jug to drink.” 18 “Drink, my lord,” she replied, and immediately lowered her jug onto her arm and let him drink. 19 When she was through letting him drink, she said, “I will also draw water for your camels until they have drunk their fill.” 20 She quickly emptied her jug into the trough, then ran again to the well to draw water, and kept on drawing water for all his camels. 21 The man gazed at her in silence, waiting to find out whether Adonai had made his trip successful or not.
22 When the camels were done drinking, the man took a gold nose-ring weighing one-fifth of an ounce and two gold bracelets weighing four ounces 23 and asked, “Whose daughter are you? Tell me, please. Is there room in your father’s house for us to spend the night?” 24 She answered, “I am the daughter of B’tu’el the son Milkah bore to Nachor,” 25 adding, “We have plenty of straw and fodder, and room for staying overnight.” 26 The man bowed his head and prostrated himself before Adonai. (iv) 27 Then he said, “Blessed be Adonai, God of my master Avraham, who has not abandoned his faithful love for my master; because Adonai has guided me to the house of my master’s kinsmen.” 28 The girl ran off and told her mother’s household what had happened.
29-30 Rivkah had a brother named Lavan. When he saw the nose-ring, and the bracelets on his sister’s wrists besides, and when he heard his sister Rivkah’s report of what the man had said to her, he ran out to the spring and found the man standing there by the camels. 31 “Come on in,” he said, “you whom Adonai has blessed! Why are you standing outside when I have made room in the house and prepared a place for the camels?” 32 So the man went inside, and while the camels were being unloaded and provided straw and fodder, water was brought for him to wash his feet and the feet of the men with him.
33 But when a meal was set before him, he said, “I won’t eat until I say what I have to say.” Lavan said, “Speak.” 34 He said, “I am Avraham’s servant. 35 Adonai has greatly blessed my master, so that he has grown wealthy. He has given him flocks and herds, silver and gold, male and female slaves, camels and donkeys. 36 Sarah my master’s wife bore my master a son when she was old, and he has given him everything he has. 37 My master made me swear, saying, ‘You are not to choose a wife for my son from among the women of the Kena‘ani, among whom I am living; 38 rather, you are to go to my father’s house, to my kinsmen, to choose a wife for my son.’ 39 I said to my master, ‘Suppose the woman isn’t willing to follow me.’ 40 Avraham answered me, ‘Adonai, in whose presence I live, will send his angel with you to make your trip successful; and you are to pick a wife for my son from my kinsmen in my father’s house; 41 this will release you from your obligation under my oath. But if, when you come to my kinsmen, they refuse to give her to you, this too will release you from my oath.’
42 “So today, I came to the spring and said, ‘Adonai, God of my master Avraham, if you are causing my trip to succeed in its purpose, 43 then, here I am, standing by the spring. I will say to one of the girls coming out to draw water, “Let me have a sip of water from your jug.” 44 If she answers, “Yes, drink; and I will water your camels as well,” then let her be the woman you intend for my master’s son.’ 45 And even before I had finished speaking to my heart, there came Rivkah, going out with her jug on her shoulder; she went down to the spring and drew water. When I said to her, ‘Please let me have a drink,’ 46 she immediately lowered the jug from her shoulder and said, ‘Drink, and I will water your camels as well.’ So I drank, and she had the camels drink too.
47 “I asked her, ‘Whose daughter are you?’ and she answered, ‘The daughter of B’tu’el son of Nachor, whom Milkah bore to him.’ Then I put the ring on her nose and the bracelets on her wrists, 48 bowed my head, prostrated myself before Adonai and blessed Adonai, God of my master Avraham, for having led me in the right way to obtain my master’s brother’s [grand]daughter for his son.
49 “So now if you people intend to show grace and truth to my master, tell me. But if not, tell me, so that I can turn elsewhere.”
50 Lavan and B’tu’el replied, “Since this comes from Adonai, we can’t say anything to you either bad or good. 51 Rivkah is here in front of you; take her and go. Let her be your master’s son’s wife, as Adonai has said.” 52 When Avraham’s servant heard what they said, he prostrated himself on the ground to Adonai. (v) 53 Then the servant brought out silver and gold jewelry, together with clothing, and gave them to Rivkah. He also gave valuable gifts to her brother and mother. 54 He and his men then ate and drank and stayed the night.
In the morning they got up; and he said, “Send me off to my master.” 55 Her brother and mother said, “Let the girl stay with us a few days, at least ten. After that, she will go.” 56 He answered them, “Don’t delay me, since Adonai has made my trip successful, but let me go back to my master.” 57 They said, “We will call the girl and see what she says.” 58 They called Rivkah and asked her, “Will you go with this man?” and she replied, “I will.”
59 So they sent their sister Rivkah away, with her nurse, Avraham’s servant and his men. 60 They blessed Rivkah with these words: “Our sister, may you be the mother of millions, and may your descendants possess the cities of those who hate them.” 61 Then Rivkah and her maids mounted the camels and followed the man. So the servant took Rivkah and went on his way.
62 Meanwhile, Yitz’chak, one evening after coming along the road from Be’er-Lachai-Ro’i — he was living in the Negev — 63 went out walking in the field; and as he looked up, he saw camels approaching. 64 Rivkah too looked up; and when she saw Yitz’chak, she quickly dismounted the camel. 65 She said to the servant, “Who is this man walking in the field to meet us?” When the servant replied, “It’s my master,” she took her veil and covered herself.
66 The servant told Yitz’chak everything he had done. 67 Then Yitz’chak brought her into his mother Sarah’s tent and took Rivkah, and she became his wife, and he loved her. Thus was Yitz’chak comforted for the loss of his mother.
25:1 (vi) Avraham took another wife, whose name was K’turah. 2 She bore him Zimran, Yokshan, Medan, Midyan, Yishbak; and Shuach. 3 Yokshan fathered Sh’va and D’dan. The sons of D’dan were Ashurim, L’tushim and L’umim. 4 The sons of Midyan were ‘Eifah, ‘Efer, Hanokh, Avida and Elda‘ah. All these were descendants of K’turah.
5 Avraham gave everything he owned to Yitz’chak. 6 But to the sons of the concubines he made grants while he was still living and sent them off to the east, to the land of Kedem, away from Yitz’chak his son.
7 This is how long Avraham lived: 175 years. 8 Then Avraham breathed his last, dying at a ripe old age, an old man full of years; and he was gathered to his people. 9 Yitz’chak and Yishma‘el his sons buried him in the cave of Makhpelah, in the field of ‘Efron the son of Tzochar the Hitti, by Mamre, 10 the field which Avraham purchased from the sons of Het. Avraham was buried there with Sarah his wife.
11 After Avraham died, God blessed Yitz’chak his son, and Yitz’chak lived near Be’er-Lachai-Ro’i.
(vii) 12 Here is the genealogy of Yishma‘el, Avraham’s son, whom Hagar the Egyptian woman bore to Avraham. 13 These are the names of the sons of Yishma‘el, listed in the order of their birth. The firstborn of Yishma‘el was N’vayot; followed by Kedar, Adbe’el, Mivsam, 14 Mishma, Dumah, Massa, 15 Hadad, Teima, Y’tur, Nafish and Kedmah. (Maftir) 16 These are the sons of Yishma‘el, and these are their names, according to their settlements and camps, twelve tribal rulers.
17 This is how long Yishma‘el lived: 137 years. Then he breathed his last, died and was gathered to his people.
18 Yishma‘el’s sons lived between Havilah and Shur, near Egypt as you go toward Ashur; he settled near all his kinsmen.
I Kings 1:1 King David grew old, the years took their toll, and he couldn’t get warm even when they covered him with bedclothes. 2 His servants said to him, “Let us try to find a young virgin for my lord the king. She can wait on the king and be a companion for him, and she can lie next to you, so that my lord the king will get some heat.” 3 After looking through all of Isra’el’s territory for a beautiful girl, they found Avishag the Shunamit and brought her to the king. 4 The girl was very beautiful and became a companion for the king. She took care of him, but the king did not have sexual relations with her.
5 Adoniyah the son of Haggit was beginning to claim that he would be king; to this end he organized chariots and horsemen, with fifty men to run ahead of him. 6 (His father had never in his life confronted him by asking, “Why are you behaving this way?” Moreover, he was a very handsome man; he was born next after Avshalom.) 7 He conferred with Yo’av the son of Tz’ruyah and Evyatar the cohen; and they both supported Adoniyah. 8 But Tzadok the cohen, B’nayah the son of Y’hoyada, Natan the prophet, Shim‘i, Re‘i and David’s elite guard were not on Adoniyah’s side.
9 One day Adoniyah killed sheep, oxen and fattened calves at the Stone of Zochelet, by ‘Ein-Rogel. He summoned all his brothers the king’s sons, and all the men of Y’hudah the king’s servants; 10 but he did not summon Natan the prophet, B’nayah, the elite guard or Shlomo his brother.
11 Natan went to Bat-Sheva the mother of Shlomo and said, “Haven’t you heard that Adoniyah the son of Haggit has become king without the knowledge of David our lord? 12 Now, come, please let me give you advice, so that you can save both your own life and that of your son Shlomo. 13 Go, get in to see King David, and say to him, ‘My lord, king, didn’t you swear to your servant, “Your son Shlomo will be king after me; he will sit on my throne”? So why is Adoniyah king?’ 14 Right then, while you are still talking with the king, I will also come in after you and confirm what you are saying.”
15 Bat-Sheva went in to the king in his room. (The king was very old; Avishag the Shunamit was in attendance on the king.) 16 Bat-Sheva bowed, prostrating herself to the king. The king asked, “What do you want?” 17 She answered him, “My lord, you swore by Adonai your God to your servant, ‘Your son Shlomo will be king after me; he will sit on my throne.’ 18 But now, here is Adoniyah ruling as king; and you, my lord the king, don’t know anything about it. 19 He has killed oxen, fattened calves and sheep in great numbers; and he has summoned all the sons of the king, Evyatar the cohen and Yo’av the commander of the army; but he didn’t summon Shlomo your servant. 20 As for you, my lord the king, all Isra’el is watching you; they are waiting for you to tell them who is to sit on the throne of my lord the king after him. 21 If you don’t, then, when my lord the king sleeps with his ancestors, I and my son Shlomo will be considered criminals.”
22 Right then, while she was still talking with the king, Natan the prophet entered. 23 They told the king, “Natan the prophet is here.” After coming into the king’s presence, he prostrated himself before the king with his face to the ground. 24 Natan said, “My lord king, did you say, ‘Adoniyah is to be king after me; he will sit on my throne’? 25 For he has gone down today and killed oxen, fattened calves and sheep in great numbers; and he has summoned all the king’s sons, the commanders of the army and Evyatar the cohen; right now they are eating and drinking in his presence and proclaiming, ‘Long live King Adoniyah!’ 26 But he didn’t summon me your servant, or Tzadok the cohen, or B’nayah the son of Y’hoyada or your servant Shlomo. 27 Is this authorized by my lord the king without your having told your servant who would sit on the throne of my lord the king after him?”
28 King David answered by saying, “Summon Bat-Sheva to me.” She entered the king’s presence and stood before the king. 29 Then the king swore an oath: “As Adonai lives, who has delivered me from all adversity, 30 as I swore to you by Adonai the God of Isra’el, ‘Your son Shlomo will be king after me; he will sit on my throne in my place,’ so will I do today.” 31 Bat-Sheva bowed with her face to the ground, prostrating herself to the king, and said, “Let my lord King David live forever.”
Today's Laws and Customs:• Bless New MonthThis Shabbat is Shabbat Mevarchim ("the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of upcoming month of Kislev, which occurs on Thursday of next week.
Prior to the blessing, we announce the precise time of the molad, the "birth" of the new moon. Click here for molad times.
It is a Chabad custom to recite the entire book of Psalms before morning prayers, and to conduct farbrengens (chassidic gatherings) in the course of the Shabbat.
Links: On the Significance of Shabbat Mevarchim; Tehillim (the Book of Psalms); The Farbrengen
Today's Study:
Chitas and Rambam for today:
Chumash: Parshat Chayei Sarah, 7th Portion (Genesis 25:12-25:18) with Rashi
• Genesis Chapter 25
12Now these are the generations of Ishmael the son of Abraham, whom Hagar the Egyptian, the maidservant of Sarah, bore to Abraham. יבוְאֵ֛לֶּה תֹּֽלְדֹ֥ת יִשְׁמָעֵ֖אל בֶּן־אַבְרָהָ֑ם אֲשֶׁ֨ר יָֽלְדָ֜ה הָגָ֧ר הַמִּצְרִ֛ית שִׁפְחַ֥ת שָׂרָ֖ה לְאַבְרָהָֽם:
13And these are the names of the sons of Ishmael by their names, according to their births: the firstborn of Ishmael was Nebaioth, and Kedar and Adbe'el and Mibsam, יגוְאֵ֗לֶּה שְׁמוֹת֙ בְּנֵ֣י יִשְׁמָעֵ֔אל בִּשְׁמֹתָ֖ם לְתֽוֹלְדֹתָ֑ם בְּכֹ֤ר יִשְׁמָעֵאל֙ נְבָיֹ֔ת וְקֵדָ֥ר וְאַדְבְּאֵ֖ל וּמִבְשָֽׂם:
by their names, according to their births: in the order of their birth, one after the other. בשמותם לתולדותם: סדר לידתן זה אחר זה:
14And Mishma and Dumah and Massa, ידוּמִשְׁמָ֥ע וְדוּמָ֖ה וּמַשָּֽׂא:
15Hadad and Tema, Jetur, Naphish, and Kedmah. טוחֲדַ֣ד וְתֵימָ֔א יְט֥וּר נָפִ֖ישׁ וָקֵֽדְמָה:
16These are the sons of Ishmael, and these are their names in their open cities and in their walled cities, twelve princes to their nations. טזאֵ֣לֶּה הֵ֞ם בְּנֵ֤י יִשְׁמָעֵאל֙ וְאֵ֣לֶּה שְׁמֹתָ֔ם בְּחַצְרֵיהֶ֖ם וּבְטִֽירֹתָ֑ם שְׁנֵֽים־עָשָׂ֥ר נְשִׂיאִ֖ם לְאֻמֹּתָֽם:
in their open cities: [These are] unwalled cities, and the Targum renders: בְּפַצְחֵיהוֹן, for they are מְפֻצָחִים meaning open, as in (Ps. 98:4):“Open [your mouths] (פִּצְחוּ) and sing praises.” בחצריהם: כרכים שאין להם חומה, ותרגומו בפצחיהון, שהם מפוצחים לשון פתיחה, כמו (תהלים צח ד) פצחו ורננו:
17And these are the years of the life of Ishmael: one hundred years and thirty years and seven years; and he expired and died and was gathered to his people. יזוְאֵ֗לֶּה שְׁנֵי֙ חַיֵּ֣י יִשְׁמָעֵ֔אל מְאַ֥ת שָׁנָ֛ה וּשְׁלשִׁ֥ים שָׁנָ֖ה וְשֶׁ֣בַע שָׁנִ֑ים וַיִּגְוַ֣ע וַיָּ֔מָת וַיֵּאָ֖סֶף אֶל־עַמָּֽיו:
And these are the years of the life of Ishmael, etc.: Said Rabbi Chiyya bar Abba: Why were Ishmael’s years counted? In order to trace through them the years of Jacob. From the years of Ishmael we learn that Jacob studied in the academy of Eber for fourteen years after he left his father before arriving to Laban, for when Jacob left his father, Ishmael died, as it is said (below 28:9): “And Esau went to Ishmael, etc.” , as is delineated at the end of [the chapter entitled]“The Megillah is read” (Meg. 16b, 17a). ואלה שני חיי ישמעאל וגו': אמר רבי חייא בר אבא למה נמנו שנותיו של ישמעאל, כדי לייחס בהם שנותיו של יעקב. מן שנותיו של ישמעאל למדנו ששמש יעקב בבית עבר ארבע עשרה שנה כשפירש מאביו קודם שבא אצל לבן, שהרי כשפירש יעקב מאביו מת ישמעאל, שנאמר (להלן כח ט) וילך עשו אל ישמעאל וגו', כמו שמפורש בסוף מגילה נקראת (מגילה יז א):
and he expired: Heb. וַיִגְוַע. [The term] גְוִיעָה is mentioned only regarding the righteous. — [B.B. 16b] ויגוע: לא נאמרה גויעה אלא בצדיקים:
18And they dwelt from Havilah to Shur, which borders on Egypt, going towards Asshur; before all his brothers he dwelt. יחוַיִּשְׁכְּנ֨וּ מֵֽחֲוִילָ֜ה עַד־שׁ֗וּר אֲשֶׁר֙ עַל־פְּנֵ֣י מִצְרַ֔יִם בֹּֽאֲכָ֖ה אַשּׁ֑וּרָה עַל־פְּנֵ֥י כָל־אֶחָ֖יו נָפָֽל:
he dwelt: [נָפָל means] “he dwelt” as in (Jud. 7: 12):“Now the Midianites and the Amalekites and all those of the East dwelt (נֹפְלִים) in the valley.” Here Scripture uses the term נְפִילָה, (falling), whereas there (above 16:12) it states:“And before all his brothers he will dwell (יִשְׁכֹּן) .” Before Abraham died, “he dwelt” ; after Abraham died,“he fell.” - [Gen. Rabbah 62:5] נפל: שכן, כמו (שופטים ז יב) מדין ועמלק וכל בני קדם נופלים בעמק. כאן הוא אומר לשון נפילה, ולהלן הוא אומר על פני כל אחיו ישכון (לעיל טז יב), עד שלא מת אברהם ישכון, משמת אברהם נפל:
• Daily Tehillim: Psalms Chapter 119, Verses 1-96
• Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
Tanya: Iggeret HaKodesh, Epistle 32
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 25 Cheshvan, 5777 · 26 November 2016
• Iggeret HaKodesh, Epistle 32
Chitas and Rambam for today:
Chumash: Parshat Chayei Sarah, 7th Portion (Genesis 25:12-25:18) with Rashi
• Genesis Chapter 25
12Now these are the generations of Ishmael the son of Abraham, whom Hagar the Egyptian, the maidservant of Sarah, bore to Abraham. יבוְאֵ֛לֶּה תֹּֽלְדֹ֥ת יִשְׁמָעֵ֖אל בֶּן־אַבְרָהָ֑ם אֲשֶׁ֨ר יָֽלְדָ֜ה הָגָ֧ר הַמִּצְרִ֛ית שִׁפְחַ֥ת שָׂרָ֖ה לְאַבְרָהָֽם:
13And these are the names of the sons of Ishmael by their names, according to their births: the firstborn of Ishmael was Nebaioth, and Kedar and Adbe'el and Mibsam, יגוְאֵ֗לֶּה שְׁמוֹת֙ בְּנֵ֣י יִשְׁמָעֵ֔אל בִּשְׁמֹתָ֖ם לְתֽוֹלְדֹתָ֑ם בְּכֹ֤ר יִשְׁמָעֵאל֙ נְבָיֹ֔ת וְקֵדָ֥ר וְאַדְבְּאֵ֖ל וּמִבְשָֽׂם:
by their names, according to their births: in the order of their birth, one after the other. בשמותם לתולדותם: סדר לידתן זה אחר זה:
14And Mishma and Dumah and Massa, ידוּמִשְׁמָ֥ע וְדוּמָ֖ה וּמַשָּֽׂא:
15Hadad and Tema, Jetur, Naphish, and Kedmah. טוחֲדַ֣ד וְתֵימָ֔א יְט֥וּר נָפִ֖ישׁ וָקֵֽדְמָה:
16These are the sons of Ishmael, and these are their names in their open cities and in their walled cities, twelve princes to their nations. טזאֵ֣לֶּה הֵ֞ם בְּנֵ֤י יִשְׁמָעֵאל֙ וְאֵ֣לֶּה שְׁמֹתָ֔ם בְּחַצְרֵיהֶ֖ם וּבְטִֽירֹתָ֑ם שְׁנֵֽים־עָשָׂ֥ר נְשִׂיאִ֖ם לְאֻמֹּתָֽם:
in their open cities: [These are] unwalled cities, and the Targum renders: בְּפַצְחֵיהוֹן, for they are מְפֻצָחִים meaning open, as in (Ps. 98:4):“Open [your mouths] (פִּצְחוּ) and sing praises.” בחצריהם: כרכים שאין להם חומה, ותרגומו בפצחיהון, שהם מפוצחים לשון פתיחה, כמו (תהלים צח ד) פצחו ורננו:
17And these are the years of the life of Ishmael: one hundred years and thirty years and seven years; and he expired and died and was gathered to his people. יזוְאֵ֗לֶּה שְׁנֵי֙ חַיֵּ֣י יִשְׁמָעֵ֔אל מְאַ֥ת שָׁנָ֛ה וּשְׁלשִׁ֥ים שָׁנָ֖ה וְשֶׁ֣בַע שָׁנִ֑ים וַיִּגְוַ֣ע וַיָּ֔מָת וַיֵּאָ֖סֶף אֶל־עַמָּֽיו:
And these are the years of the life of Ishmael, etc.: Said Rabbi Chiyya bar Abba: Why were Ishmael’s years counted? In order to trace through them the years of Jacob. From the years of Ishmael we learn that Jacob studied in the academy of Eber for fourteen years after he left his father before arriving to Laban, for when Jacob left his father, Ishmael died, as it is said (below 28:9): “And Esau went to Ishmael, etc.” , as is delineated at the end of [the chapter entitled]“The Megillah is read” (Meg. 16b, 17a). ואלה שני חיי ישמעאל וגו': אמר רבי חייא בר אבא למה נמנו שנותיו של ישמעאל, כדי לייחס בהם שנותיו של יעקב. מן שנותיו של ישמעאל למדנו ששמש יעקב בבית עבר ארבע עשרה שנה כשפירש מאביו קודם שבא אצל לבן, שהרי כשפירש יעקב מאביו מת ישמעאל, שנאמר (להלן כח ט) וילך עשו אל ישמעאל וגו', כמו שמפורש בסוף מגילה נקראת (מגילה יז א):
and he expired: Heb. וַיִגְוַע. [The term] גְוִיעָה is mentioned only regarding the righteous. — [B.B. 16b] ויגוע: לא נאמרה גויעה אלא בצדיקים:
18And they dwelt from Havilah to Shur, which borders on Egypt, going towards Asshur; before all his brothers he dwelt. יחוַיִּשְׁכְּנ֨וּ מֵֽחֲוִילָ֜ה עַד־שׁ֗וּר אֲשֶׁר֙ עַל־פְּנֵ֣י מִצְרַ֔יִם בֹּֽאֲכָ֖ה אַשּׁ֑וּרָה עַל־פְּנֵ֥י כָל־אֶחָ֖יו נָפָֽל:
he dwelt: [נָפָל means] “he dwelt” as in (Jud. 7: 12):“Now the Midianites and the Amalekites and all those of the East dwelt (נֹפְלִים) in the valley.” Here Scripture uses the term נְפִילָה, (falling), whereas there (above 16:12) it states:“And before all his brothers he will dwell (יִשְׁכֹּן) .” Before Abraham died, “he dwelt” ; after Abraham died,“he fell.” - [Gen. Rabbah 62:5] נפל: שכן, כמו (שופטים ז יב) מדין ועמלק וכל בני קדם נופלים בעמק. כאן הוא אומר לשון נפילה, ולהלן הוא אומר על פני כל אחיו ישכון (לעיל טז יב), עד שלא מת אברהם ישכון, משמת אברהם נפל:
• Daily Tehillim: Psalms Chapter 119, Verses 1-96
• Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
Tanya: Iggeret HaKodesh, Epistle 32
• Lessons in Tanya
• Today's Tanya Lesson
• Shabbat, 25 Cheshvan, 5777 · 26 November 2016
• Iggeret HaKodesh, Epistle 32
• Just as the Alter Rebbe opened the first Epistle in this series1 with a blessing — occasioned by the good news that most of the chassidic congregations had completed their annual study of the Talmud — so, too, this final Epistle begins with a blessing.
• Rambam: Sefer Hamitzvos:
Evidently, this blessing too was occasioned by good news — that the Alter Rebbe’s chassidim had organized the collection of charity for the Holy Land faithfully and efficiently, with a lively gabbai tzedakah appointed in each town or congregation to rouse his brethren to action. The Alter Rebbe therefore extends his blessings both to the donors and to the gabbaim, explaining meanwhile in mystical terms why generosity is at its best when it is spontaneously aroused by one’s own spiritual endeavors.
The Rebbe indicates in a letter, that the first and final Epistles of Iggeret HaKodesh are also connected, in that both of them laud the service of prayer when it is undertaken with proper intent.
The first speaks of “devout concentration during prayer from the depths of the heart...to the extent of pressing out the soul.” As explained there, this fortifies the mind that meditates upon G‑d’s greatness, while fanning man’s love and awe of G‑d. This final Epistle speaks of “an arousal of the love of G‑d when reading the Shema, cleaving to Him and surrendering one’s soul at Echad, and [loving G‑d] ‘with all [his] wealth,’ in the literal sense.”
When this inspiration crystallizes into practical expression in this material world here below, the resultant tzedakah is of the finest, for it is born of one’s own labors in the service of prayer.
ברך ה׳ חילם, ופועל ידם ירצה
The above blessing, which Moses gave the Tribe of Levi, is understood by our Sages4 to refer to the service in the Holy Temple. As to the period of exile, when the Beit HaMikdash has not yet been rebuilt, Avot deRabbi Natan states5 that tzedakahand acts of lovingkindness bring about the same atonement as was effected by the Temple service. This may well explain why the Alter Rebbe chooses this particular verse as the text of the blessing that he offered to those who give tzedakah.
לרצון להם לפני ה׳ תמיד
so that you may be accepted before G‑d at all times.6
With this addition the Alter Rebbe apparently implies that though his readers’ tzedakah amounts to no more than a fifth of their earnings, this fifth nevertheless elevates the whole of their income to G‑d, as explained above in Tanya, ch. 34. In this way, not only the effort expended in earning the funds set aside for tzedakah, but with it the entire “work of their hands,” becomes “accepted before G‑d at all times.”
כה יתן וכה יוסיף ה׳, לאמץ לבם בגבורים
So may G‑d ever continue to grant you [His blessings], to fortify your hearts amongst the valiant.7
This sentence would tend to connect this Epistle with the good news the Alter Rebbe received from his chassidim with regard to the giving of tzedakah. Hence his blessings that G‑d should further strengthen them in a practice whose performance requires one to be valiant, in the spirit of the teaching,8 “Who is valiant? — He who conquers his evil inclination”; i.e., he who gives even more than he desires to give.
ונדיב על נדיבות יקום
And he that is generous stands over generous things,9
This paraphrase evidently means that the public-spirited catalyst who motivates others to give is even more praiseworthy than those who actually give.
להיות גדול המעשה, בכל עיר ומנין
to be “great” by causing others to act, in every city and congregation, for10 “He who causes another to act is greater than the doer.”
ותחשב לו לצדקה
This will be accounted as his act of tzedakah.
ועל העושה נאמר: צדקתו עומדת לעד
And of him who does [the deed], it is said,11 “His tzedakah stands forever.”
עומדת, לשון נקבה: שמקבל התעוררות לבו הטהור מגדול המעשה
[The verb] omedet (“stands”) is of feminine gender, which suggests a recipient, because [this donor] receives the [charitable] arousal of his pure heart from him who is “great, by causing others to act.”
Had he been roused to give tzedakah of his own accord, he would have been considered a true “giver”.
אף על פי כן, עומדת לעד
Nevertheless, [his tzedakah] “stands forever.”
פירוש: שכל הצדקה והחסד שישראל עושין בעולם הזה, מנדבת לבם הטהור
This means: All the acts of charity and kindness that Jews perform in this world, out of the generosity of their pure hearts,
הן הנה חיות וקיימות בעולם הזה הגשמי עד זמן התחייה
are alive and they endure in this physical world until the time of the Resurrection.
שאז זמן גילוי אלקות ואור אין סוף ברוך הוא, מבחינת סובב כל עלמין, בעולם הזה
For that will be the time of the manifestation of Divinity and of the [infinite] Ein Sof-light, from the level of sovev kol almin, in this world,
This degree of spiritual illumination, which transcends (lit., “encompasses”) all created worlds, will be fully revealed in this world at the time of the Resurrection.
וכמו שכתוב באריכות במכתב דאשתקד
as explained at length in last year’s letter.12
וצריך להיות כלי ומכון, להתלבש בו אור אין סוף ברוך הוא
But there needs to be a vessel and an abode wherein the [infinite] Ein Sof-light can vest itself,
כמו הגוף לנשמה, על דרך משל
just as the body is [a vessel] to the soul, metaphorically speaking.
כמו שכתוב: הלא כה דברי כאש
Thus it is written:13 “For My word is like fire”;
מה אש אינה מאירה בעולם הזה, אלא כשנאחזת ומתלבשת בפתילה כו׳
just as fire does not radiate in this world except when it is attached to and vests itself in a wick..., so, too, if Divinity is to illuminate this world, it too must be able to to attach itself to something in this world which, like a wick, will be wholly subjugated to the Divine flame and consumed by it,
כמו שכתוב במקום אחר
as explained elsewhere.14
והגוף והכלי לאורו יתברך, היא מדת החסד ונדיבת הלב
The body and the vessel for G‑d’s light is the attribute of kindness and the generosity of the heart,
ליתן ולהשפיע חיות, למאן דלית ליה כו׳
whereby one gives and effuses vitality to him who has nothing [of his own].
Generosity with a smile, empathy with the pauper, — this is the vessel for G‑d’s infinite light.
כמו שכתוב בתיקונים: וכמה גופין תקינת לון
Thus it is stated in the Tikkunim,15 “And You have prepared many bodies for [the illuminations of the Sefirot],
ואתקריאו בתיקונא דא: חסד, דרועא ימינא
and they are described in the following manner: Chesed — the right arm,”
Just as Chesed is the Supernal “right arm,” so too is man’s corresponding attribute of kindness the appropriate vessel for revelations and benefactions from that source.
וכל הגוף נכלל בימין
Moreover, the entire body is included in the right side, which is its mainstay.
וכך אמר הפייט: לבושו צדקה
Tzedakah, unqualified, is the garment which garbs and screens the entire Supernal “Body”, thereby enabling mortals here below to receive the infinite revelation of Divinity.
וזהו שאמרו רז״ל: אין צדקה משתלמת אלא לפי חסד שבה
This is the meaning of what our Sages, of blessed memory, said:18 “Charity is recompensed only according to the kindness within it,
שנאמר: זרעו לכם לצדקה, קצרו לפי חסד
as it is written,19 ‘Sow for yourselves for tzedakah, reap according to the kindness.’”
Why is tzedakah is alluded to as “sowing” and its reward as “reaping”?
שהקציר הוא גילוי הזריעה הטמונה בארץ
For a harvest is the manifestation of the seed hidden in the soil.
וכך הוא הצדקה והחסד שישראל עושין בזמן הגלות: היא טמונה ונסתרת עד זמן התחיה, שיתלבש ויאיר אור אין סוף ברוך הוא בעולם הזה הגשמי
It is likewise with the charity and kindness that Jews perform in the time of exile: it [too] is hidden and concealed until the time of the Resurrection, when the [infinite] Ein Sof-light will vest itself and radiate in this physical world.
This ultimate vestiture and revelation thus resembles the harvest of tzedakah.
Moreover, as the Alter Rebbe now explains, G‑d’s vestiture and revelation at the time of the Resurrection resembles and even surpasses His vestiture and revelation within the vessels of the Sefirot in the World of Atzilut.
ואיהו וגרמוהי חד הם, בחינת הכלים דעשר ספירות דאצילות
For “He is one with His causations”,20 i.e., with the kelim (lit., “vessels”) of the Ten Sefirot of Atzilut: they are utterly fused with the infinite light that is revealed in them, as explained above in Epistle XX.21
וכל שכן וקל וחומר, אור אין סוף ברוך הוא, הסובב כל עלמין מלמעלה מעלה מבחינת אצילות
Thus, how much more so, with regard to the [infinite] Ein Sof-light which encompasses all worlds (sovev kol almin) from far higher than the level of Atzilut.
If the vessel that receives the lower degree of illumination that permeates Atzilut is wholly one with the light that shines into it, then the vessel that receives an infinitely higher degree of illumination must surely be wholly one with it — absorbing and integrating this illumination within itself. This latter vessel is tzedakah.
ולפיכך נקראת צדקה, לשון נקבה
This is why [charity] is called tzedakah, [a noun] of feminine gender,
צדקתו עומדת לעד
[in the above-quoted phrase,] “his tzedakah stands forever.”
Correspondingly, the verb here translated “stands” (or “endures”) is omedet, also in the feminine form — which, it will be recalled, puts tzedakah in the light of a recipient.
שמקבלת הארה מאור אין סוף, הסובב כל עלמין, המתלבש בתוכה בעולם הזה הגשמי, בזמן התחיה
For it receives a radiation from the [infinite] Ein Sof-light that encompasses all worlds, which vests itself in it (and is revealed in it) in this physical world at the time of the Resurrection.
Not only is the feminine gender used because (as explained earlier) a donor may receive his motivation from another, but also because tzedakah itself is a feminine recipient: it is man’s vessel or receptor for the transcendent light of G‑d.
אבל: צדק לפניו יהלך, הוא לשון זכר
However, the verse,22 “Tzedek shall go before him,” is in the masculine gender, both the noun (tzedek) and its matching verb (yehaleich).
היא מדת החסד המתעוררת בלב האדם מעצמו
This refers to the attribute of kindness that is aroused in a man’s heart of his own accord, not through another’s inspiration,
על ידי התעוררות אהבת ה׳ בקריאת שמע, ולדבקה בו ולמסור נפשו באחד
through an arousal of the love of G‑d when reading the Shema,23 cleaving to Him and surrendering his soul at Echad, i.e., as he completes that verse, “...G‑d is One”;
ובכל מאדך כפשוטו וכו׳
[loving G‑d] “with all your wealth,” in the literal sense24...
I.e., the individual’s love and surrender to G‑d inspire him to give tzedakah.
ובאתערותא דלתתא
And as a result of [this] arousal from below —
וכמים הפנים לפנים, כן לב אדם העליון כו׳
for25 as waters reflect face to face, so is the heart of the Supernal Man [that is “upon the throne”] —
אתערותא דלעילא
there is an arousal from above.
הוא המשכת אור אין סוף ברוך הוא, הסובב כל עלמין, למטה מטה בעולם הזה הגשמי בבחינת גילוי, בזמן התחיה
This is [expressed as] a manifest downward flow of the [infinite] Ein Sof-light that encompasses (i.e., transcends) all worlds, down to the nethermost level of this physical world, at the time of the Resurrection,
כמבואר במכתב דאשתקד באריכות
as explained at length in last year’s letter.26
Charity inspired by a person’s avodah during prayer is thus called tzedek, a noun of masculine gender, suggesting emanation and provision — for it gives forth and elicits the transcendent light of sovev kol almin. Moreover, as the Alter Rebbe will soon explain, this kind of unsolicited charity draws down the innermost essence of this light. When, however, one’s giving has to wait for another man’s inspiration, such tzedakah remains a recipient, a mere receptor or vessel for a mere glimmer of the light of sovev kol almin.
וזהו: לפניו יהלך
And this is the [mystical] meaning of [two of the words from the above-quoted verse],27 “[Tzedek] shall go before him.”
The verb yehaleich, here translated “shall go,” in fact appears in this verse in the causative mode: “shall cause to go”; i.e., “shall lead.”
The word lefanav, here translated “before him,” stems from the root panim, meaning “face” or “countenance”.
שמוליך וממשיך פנים העליונים מלמעלה מהאצילות, עד עולם העשיה
Hence: Tzedek leads and elicits the Supernal Countenance, the most essential and inward aspect of the Divine light, drawing it from higher than [the World of] Atzilut, down to the World of Asiyah.
* * *
וכעת עת לקצר, וכל טוב מהם לא יבצר
But let’s close; quite enough I’ve prepared you, and may no kind of blessing be spared you.
הטיבה ה׳ לטובים, ולישרים בלבותם
“Do good, O G‑d, to the good, and to those who are upright in their heart”28 — bless those who donate generously to tzedakah, and also those whose generous intentions are forced to remain unrealized.
כנפש תדרשנו
Such is the prayerful wish of him who seeks [your welfare].29
Addendum
The Rebbe once explained in a talk that the Alter Rebbe’s statement in the above Epistle, that the spiritual effects of tzedakah are drawn down into this physical world at the present time as well, is truly novel. Generally, Chassidut explains that the performance of mitzvot draws the Divine light downward into the World of Atzilut. The parable offered (see Sefer HaMaamarim 5627, p. 433; Sefer HaMaamarim 5629, p. 209) thus describes the reward for mitzvot as being kept in Atzilutwithin a chest, so to speak, whose key is in the possession of the individual who performed the mitzvah.
This flow of Divine light is incapable of descending into this world — “There is no reward in this world for a mitzvah”30— for this finite and material world cannot receive the reward that comes from the transcendent level of Divinity called sovev kol almin.
Here, however, the Alter Rebbe states explicitly that “all the acts of charity and kindness that Jews perform in this world, out of the generosity of their pure hearts, are alive and they endure in this physical world until the time of the Resurrection.” Moreover, the Alter Rebbe specifies “in this physical world,” as opposed to the spiritual source of this world. In addition, when he states that the acts of charity “are alive,” how does this term apply in our context?
The Rebbe explains this by citing the following exegesis of the Maggid of Mezritch31 on the verse,32 “You shall observe my statutes and commandments that one is to do and live in them.”
The operative commandments draw down spiritual life-force only when a mitzvah has been actually performed. To consider the tzitzit, for example: Only when a person has used its threads in the performance of the commandment, are all the sublime levels of Divinity drawn downward into the physical world; only then are this person’s thoughts, speech and action (relative to the tzitzit) united; only then do all the laws of tzitzit and all the appropriate Torah passages apply.
The same is true with regard to all the other operative commandments as well. The Maggid concludes that this is the meaning (at the non-literal level of derush) of vechai bahem — “you shall live in them”: every individual Jew draws down spiritual life into the mitzvot he performs.
The above teaching of the Maggid gave the Tzemach Tzedek a fresh insight into a statement with which the Sages extrapolate Moses’ entreaty to be allowed to enter the Holy Land:33 “Let me enter the Land so that all of [the mitzvot] will be fulfilled through me.” The request was not “...so that I will be able to perform the mitzvot,” but rather, “...so that all of [the mitzvot] will be fulfilled and animated through me.” For the commandments are alive and they endure only when a Jew actually performs them.
In this light, the Rebbe concludes, we can understand the above teaching of the Alter Rebbe, that “all the acts of charity and kindness that Jews perform in this world, out of the generosity of their pure hearts, are alive and they endure in this physical world until the time of the Resurrection.”
| FOOTNOTES | |
| 1. | See above, Vol. IV, p. 1. |
| 2. | Cf. Devarim 33:11. |
| 3. | See above, Epistle 27, Part (a), footnote 7. |
| 4. | Pesachim 22b. |
| 5. | 4:5. |
| 6. | Cf. Shmot 28:38. |
| 7. | Cf. Amos 2:16. |
| 8. | Avot, beginning of ch. 4. |
| 9. | Cf. Yeshayahu 32:8. |
| 10. | Bava Batra 9a; the key word המעשה (vocalized patach-sheva-patach-segol) does not mean “the action” but “he who causes another to act.” |
| 11. | Tehillim 111:3. |
| 12. | Epistle XVII (above), in Vol. IV, p. 298. |
| 13. | Yirmeyahu 23:29. |
| 14. | Tanya, ch. 53. |
| 15. | In the Introduction to Tikkunei Zohar which begins Patach Eliyahu; see Siddur Tehillat HaShem, p. 125. |
| 16. | In the hymn which begins Atah Hu Elokeinu, recited during the Shemoneh Esreh on Rosh HaShanah and Yom Kippur; see (e.g.) Machzor for Rosh HaShanah with English Translation (trans. Rabbi Nissen Mangel; Kehot, N.Y., 1983), p. 98. The word tzedakah means both “charity” and “righteousness”. |
| 17. | Note of the Rebbe: “Cf. Epistle III, above.” |
| 18. | Sukkah 49b. |
| 19. | Hoshea 10:12. |
| 20. | Etz Chayim, Shaar 47, ch. 12, et al. |
| 21. | See above, Vol. IV, p. 357 ff. |
| 22. | Tehillim 85:14. |
| 23. | Devarim 6:4; Siddur Tehillat HaShem, p. 46. |
| 24. | Berachot 54a. |
| 25. | Cf. Mishlei 27:19; the original verse speaks of the heart of one man to another. |
| 26. | Epistle XVII (above), in Vol. IV, p. 298. |
| 27. | Tehillim 85:14. |
| 28. | Tehillim 125:4. |
| 29. | Cf. Eichah 3:25. |
| 30. | Kiddushin 39b. |
| 31. | Likkutei Amarim by the Maggid, sec. 227 in Kehot editions. |
| 32. | Vayikra 18:5. |
| 33. | Sotah 14a. |
• Shabbat, 25 Cheshvan, 5777 · 26 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 215
Circumcision
"Every male child among you shall be circumcised"—Genesis 17:10.
We are commanded to circumcise all our male children. This obligation rests upon the child's father, not his mother.
Full text of this Mitzvah »• Circumcision
Positive Commandment 215
Translated by Berel Bell
The 215th mitzvah is that we are commanded to perform circumcision.
The source of this commandment is G‑d's statement1 (exalted be He) to Avraham, "You must circumcise every male."
The Torah clearly states that the punishment for one who does not fulfill this mitzvah is kares.2 The source for this is G‑d's statement3 (exalted be He), "The uncircumcised male whose foreskin has not been circumcised, shall be punished by kares."
The details of this mitzvah are explained in the 19th chapter of Shabbos4 and the 4th chapter of Yevamos.5
A woman is not obligated regarding her son's circumcision as a father is so obligated, as explained in Kiddushin.6
FOOTNOTES
1.Gen. 17:10.
2.This applies only when the individual's father has not circumcised him, and his entire life has passed without him circumcising himself.
See Principle 14, where the Rambam defines kores as losing one's portion in the World to Come (unless the person does teshuvah before death). See also Hilchos Teshuvah, Chapter 8, Halachah. 1.
3.Gen. 17:14.
4.130a.
5.47b.
6.29a.
• Nusach HaTefila • Nusach Hatefilah
The study continues with Maimonides' "Order of Prayer."
(The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code. Today [as well as the next two days] we join the three-chapter-a-day-schedule.)
We have not translated this order into English, because the point of it is not to provide a translation of the prayers, but to lay out the way Maimonides structured his prayer book.
As such, we present you today with the first part of the original Hebrew "Order of Prayer."
Part 1
סדר תפלות חלק ראשון
א. סדר תפלות כל השנה:
נהגו העם לקרות בכל יום בשחר אחר שקורין פרשת צו וברכת כהנים קורין משנה זו אלו דברים שאין להם שיעור הפאה והבכורים והראיון וגמילות חסדים ותלמוד תורה אלו דברים שאדם אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא כיבוד אב ואם וגמילות חסדים ועיון תפלה וביקור חולים והשכמת בית המדרש והכנסת אורחים והבאת שלום בין אדם לחבירו ותלמוד תורה כנגד כולן אמר רבי זירא בנות ישראל הן החמירו על עצמן שאפילו רואות טיפת דם כחרדל יושבות עליה שבעה נקיים תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן העולם הבא שנאמר הליכות עולם לו אל תקרי הליכות אלא הלכות אמר רבי אלעזר אמר רבי חנינא תלמידי חכמים מרבים שלום בעולם שנאמר וכל בניך למודי יי' וכו' מזמור לדוד יי' מי יגור באהלך מי ישכון בהר קדשך הולך תמים ופועל צדק לעולם יהא אדם ירא שמים בסתר ומודה על האמת ודובר אמת בלבבו וישכם ויאמר רבון העולמים לא על צדקותינו אנחנו מפילים תחנונינו לפניך כי על רחמיך הרבים מה אנו מה חיינו מה חסדנו מה צדקתנו מה כחנו ומה גבורתנו מה נאמר לפניך יי' אלהינו הלא כל הגבורים כאין לפניך ואנשי השם כלא היו וחכמים כבלי מדע ונבונים כבלי השכל כי כל מעשינו תהו ובהו וימי חיינו הבל לפניך כמו שכתוב בדברי קדשך ומותר האדם וגו' אבל אנחנו עמך בני בריתך בני אברהם אוהבך שנשבעת לו בהר המוריה זרע יצחק יחידך שנעקד על גבי מזבחך עדת יעקב בנך בכורך שמאהבתך שאהבת אותו ומשמחתך ששמחת בו קראת אותו ישראל וישורון:
לפיכך אנו חייבין להודות לך ולשבחך ולפארך וליתן שבח והודאה לשמך וחייבין אנו לומר לפניך בכל יום ערב ובוקר שמע ישראל יי' אלהינו יי' אחד אשרנו מה טוב חלקנו מה נעים גורלנו מה יפה ירושתנו אשרנו שאנו משכימין ומעריבין בכל יום תמיד ערב ובוקר ואומרים שמע ישראל יי' אלהינו יי' אחד אתה הוא קודם שנברא העולם אתה הוא אחר שנברא העולם אתה הוא בעולם הזה ואתה הוא לעולם הבא אתה הוא ראשון ואתה הוא אחרון קדש שמך הגדול והקדוש בעולמך ובישועתך תרום ותגביה קרננו ברוך המקדש שמו ברבים אתה הוא יי' אלהינו בשמים ממעל ועל הארץ מתחת ובשמי השמים העליונים אתה הוא ראשון ואתה הוא אחרון ומבלעדיך אין אלהים קבץ קויך מארבע כנפות הארץ יכירו וידעו כל באי עולם כי אתה הוא האלהים לבדך לכל ממלכות הארץ אתה עשית את השמים ואת הארץ ומי בכל מעשה ידיך בעליונים או בתחתונים מי שיאמר לך מה תעשה אבינו שבשמים עשה עמנו כמו שהבטחתנו על ידי חוזך בעת ההיא אביא אתכם ובעת קבצי אתכם כי אתן אתכם לשם ולתהלה בכל עמי הארץ בשובי את שבותיכם לעיניכם אמר יי ונאמר אתה הוא יי' לבדך אתה עשית את השמים שמי השמים וכל צבאם הארץ וכל אשר עליה הימים וכל אשר בהם ואתה מחיה את כולם וצבא השמים לך משתחוים אתה הוא יי' האלהים אשר בחרת באברם והוצאתו מאור כשדים ושמת שמו אברהם אתה הוא ושנותיך לא יתמו יי' מלך יי מלך יי' ימלוך לעולם ועד יי' מלך כו' עד ברוך יי' לעולם אמן ואמן:
ברכה ראשונה שמברכין לפני פסוקי הזמירות זהו נוסחה:
ברוך שאמר והיה העולם ברוך הוא ברוך אומר ועושה ברוך גוזר ומקיים ברוך מרחם על הארץ ברוך מרחם על הבריות ברוך מעביר אפלה ומביא אורה ברוך משלם שכר טוב ליראיו ברוך שאין לפניך לא עולה לא שכחה ולא כזב ולא מרמה לא משוא פנים ולא מקח שחד ברוך אל חי לעד וקיים לנצח ברוך אתה יי' אלהינו מלך העולם האל המהולל בפי עמו משובח ומפואר בלשון כל חסידיו ועבדיו ובשירי דוד עבדך משיחך נהללך יי' אלהינו בשבחות ובזמירות נודך ונשבחך ונפארך ונזכיר שמך מלכנו אלהינו יחיד חי העולמים משובח ומפואר עדי עד שמו ברוך אתה יי' מלך מהולל בתושבחות וקורין פסוקין אלו יהי כבוד יי' לעולם ישמח יי' במעשיו כו' אשרי כו' עד סוף תילים ואחר כך קורא פסוקים אלו ברוך יי' לעולם אמן ואמן ימלוך יי' לעולם אמן ואמן ויברך דויד את יי לעיני כל הקהל ויאמר דויד ברוך אתה יי' אלהי ישראל וכו':
ברכה אחרונה של אחר פסוקי הזמירות זהו נוסחה:
ישתבח שמך לעד מלכנו האל המלך הגדול והקדוש בשמים ובארץ כי לך נאה יי' אלהינו ואלהי אבותינו וכו' וקורא השירה עד סופה כמנהג המקום בשבת נהגו כל העם להוסיף לפני ברכה זו נוסח זה נשמת כל חי תברך את שמך יי' אלהינו ורוח כל בשר תפאר ותרומם זכרך מלכנו תמיד לדור ודור ומעולם ועד עולם אתה אל ומבלעדך אין אלהים ואין לנו מלך גואל ומושיע פודה ומציל בכל עת צרה וצוקה אלא אתה מפרנס ומרחם אלוה כל בריות אדון התולדות המהולל בתושבחות המנהג עולמו בחסד ובריותיו ברחמים רבים אלהים אמת לא ינום ולא יישן המעורר ישנים והמקיץ נרדמים סומך נופלים ורופא חולים ומתיר אסורים ולך אנחנו מודים ואילו פינו מלא שירה כים ולשונינו רנה כהמון גליו ושפתותינו שבח כמרחבי רקיע ועינינו מאירות כשמש וכירח וידינו פרושות כנשרי שמים ורגלינו קלות כאילות אין אנו מספיקין להודות לך יי' אלהינו ואלהי אבותינו ולברך את שמך על אחת מאלף אלפי אלפים ורוב רובי רבבות פעמים הטובות נסים וגבורות שעשית עמנו ועם אבותינו מלפנים ממצרים גאלתנו יי' אלהינו מבית עבדים פדיתנו ברעב זנתנו ובשובע כלכלתנו מחרב הצלתנו ומדבר מלטתנו ומחלאים רעים רבים דליתנו ועד הנה עזרונו רחמיך יי' אלהינו ולא עזבונו חסדיך על כן איברים שפלגת בנו ורוח ונשמה שנפחת באפינו ולשון אשר שמת בפינו הן הם יודו ויברכו את שמך יי' אלהינו וכו' ישתבח וכו' וכן נהגו לקרות כל מזמור שיר ליום השבת קודם שיתחילו פסוקי הזמירות ביום השבת וביום הכפורים ויש מקומות שנהגו לקרות הלל הגדול בשבתות קודם פסוקי הזמירות ויש מקומות שנהגו לקרות שיר המעלות הכל כמנהגם:
ברכה ראשונה שלפני קריאת שמע זו היא נוסחה:
ברוך אתה יי' אלהינו מלך העולם יוצר אור ובורא חשך כו' עד יוצר המאורות ברכה שנייה אהבת עולם אהבתנו יי' אלהינו חמלה גדולה ויתירה חמלת עלינו אבינו מלכנו כו' עד בעמו ישראל באהבה:
ברכה אחרונה שלאחר קריאת שמע זו היא נוסחה:
אמת ויציב וכו' עד ברוך אתה יי' גאל ישראל ובערבית ברכה ראשונה ברוך אתה יי' אלהינו מלך העולם אשר בדברו מעריב ערבים עד ברוך אתה יי' המעריב ערבים ברכה שנייה אהבת עולם בית ישראל עמך אהבת וכו' עד ברוך אתה יי' אוהב עמו ישראל ברכה ראשונה שלאחר קריאת שמע של ערבית זו היא נוסחה:
אמת ואמונה כל זאת קיים עלינו כו' עד ברוך אתה יי' גאל ישראל ברכה אחרונה זו היא נוסחה:
השכיבנו יי אלהינו לשלום וכו' עד ברוך שומר עמו ישראל לעד ברוך יי' לעולם אמן ואמן כו' עד פדיתה אותי יי' אל אמת יראו עינינו וישמח לבנו כו' עד יי' מלך יי' מלך יי' ימלך לעולם ועד:
ונהגו מקצת העם לברך פסוקים באמצע ברכה וקוראין בנוסח זה:
וירא כל העם ויפלו על פניהם ויאמרו יי' הוא האלהים יי' הוא האלהים הושיענו אלהי ישענו וקבצנו והצילנו מן הגוים להודות לשם קדשך להשתבח בתהלתך כי לא יטוש יי' את עמו בעבור שמו הגדול כי הואיל יי' לעשות אתכם לו לעם ועלו מושיעים בהר ציון לשפוט את הר עשו והיתה ליי' המלוכה והיה יי' למלך על כל הארץ ביום ההוא יהיה יי' אחד ושמו אחד אלהינו שבשמים יחד שמך הקרוי עלינו קיים את שמך ומלכותך עלינו תמיד בידך נפשות החיים והמתים אשר בידו נפש כל חי ורוח כל בשר איש בידך אפקיד רוחי פדיתה אותי יי' אל אמת ואנחנו עמך וצאן מרעיתך נודה לך לעולם לדור ודור נספר תהלתך יי' הצילה נפשי משפת שקר מלשון רמיה ישראל נושע ביי' תשועת עולמים לא תבושו ולא תכלמו עד עולמי עד יהי יי' אלהינו עמנו כאשר היה עם אבותינו אל יעזבנו ואל יטשנו להטות לבבנו אליו ללכת בכל דרכיו לשמור מצותיו וחקיו ומשפטיו אשר צוה את אבותינו כל הנשמה תהלל יה הללויה ברוך יי' ביום ברוך יי' בלילה ברוך יי' בשכבנו ברוך יי' בקומנו תמיד נהללך סלה ונשיח בחוקיך ובאמונתך ברוך אתה יי' המולך בכבודו חי וקיים תמיד ימלוך עלינו וכו':
• Rambam - 1 Chapter: Kelim Kelim - Chapter 28
• Kelim - Chapter 28
• Rambam - 3 Chapters: Milah Milah - Chapter Two, Milah Milah - Chapter Three, Order of Prayers Order of Prayers - The Order of Prayer for the Entire Year
• Milah - Chapter Two
• Hayom Yom: Today's Hayom Yom
• Shabbat, 25 Cheshvan, 5777 · 26 November 2016
• "Today's Day"
• Tuesday, Chesvan 25*, 5704
Torah Lessons: Chumash: Tol'dot, Shlishi with Rashi.
Tehillim: 119, 1-96.
Tanya: XXXII. May the L-rd (p. 591) ...him who seeks it. (p. 593).
Divine Providence leads everyone to his place of residence for the purpose of strengthening yiddishkeit and disseminating Torah.
When you plow and you sow - things will grow.
FOOTNOTES
*.According to circumstantial evidence cited by the Rebbe of righteous memory (Sefer Hamaamarim 5711, p. 106), this day marks the yahrzeit in 5703 (1942), of Harav HaChassid R. Menachem Mendel Hakohein Horenstein, who was married to Rebbetzin Sheina, daughter of the Previous Rebbe. May G-d avenge his blood.
Also, this day is part of the didan natzach victory, marking the issuance, in 5748 (1987), of a unanimous ruling by a Federal Appeals Court, confirming and strengthening the lower court's decision regarding the s'farim and k'tavim of the Rebbe'im.
• Daily Thought:
1
Whenever the external surface of a k'li that has a receptacle contracts impurity from liquids, its inner side does not contract impurity vis-à-vis terumah. Nor does the outer side of the k'li's neck, its handles, or the fingerhold on the rim of the k'li contract impurity. If the inner portion of the k'li contracts impurity, all of the above components also contract impurity.
If impure liquids fall on the bases of keilim, their rims, their projections, or handles of keilim with receptacles, one should dry them and the receptacle is pure. Even the entire outer surface does not become impure.
א
כל הכלים שיש להן בית קיבול שנטמאו אחוריהן במשקין לא נטמא תוכן לתרומה ולא אוגניהן ולא אזניהן ולא מקום אצבע השוקע בשפת הכלי נטמא תוך הכלי נטמאו כולן נפלו משקין טמאין על כני הכלים או על אוגניהן או על אזניהן או על ידות הכלים המקבלין הרי זה מנגבן והן טהורין ואפילו אחורי הכלי כולו לא נטמאו:
2
The following law applies to keilim made from goats hair, e.g., sacks and carrying bags, leather keilim, e.g., pillows and bolsters, and wooden keilim, even baskets and dispensers. If their external surface contracts impurity from liquids, their inner portion does not contract impurity.
ב
אחד כלי השק כגון השקין והמרצופין או כלי העור כגון הכרים והכסתות ואחד כלי עץ אפילו קופות ומשפלות אם נטמאו אחוריהן במשקין לא נטמא תוכן:
3
Flat keilim that can be purified by immersion, that are not fit to sit or lie upon, e.g., a table or countertop that does not have a side are not susceptible to impurity according to Scriptural Law. Accordingly, if the external surface of such a k'li contracts impurity from liquids, its inner surface does not contract impurity. If, however, flat keilim that can be purified by immersion are fit to sit or lie upon, e.g., a bed, a hide on which one sleeps, a chair or the like, the distinction between an inner surface and an outer surface does not apply. Instead, whether impure liquids touch their inner surface or their outer surface, the entire k'li contracts impurity.
Similarly, the distinction between an inner surface and an outer surface does not apply with regard to measures for wine and oil, a two-sided cooking k'li, a filter for mustard, and a filter for wine. If impure liquids fell on a portion of the k'li, the entire k'li contracts impurity, as is the law with regard to garments.
ג
פשוטי כלי שטף שאין ראויין למדרס כגון השלחן וטבלא שאין לה דופן הואיל ואין מקבלין טומאה מן התורה אם נטמאו אחוריהן במשקין לא נטמא תוכן אבל פשוטי כלי שטף הראויים למדרס כגון המטה והעור שישנים עליו והכסא וכיוצא בהן אין להם אחוריים ותוך אלא בין שנגעו משקין בהן מתוכן או מאחוריהן נטמא הכלי כולו וכן מדות יין ושמן וזומא ליסטרות ומסננת של חרדל ומשמרת של יין אין להן אחוריים ותוך אלא אם נפל משקין על מקצתן נטמאו כולן כמו הבגדים:
4
A concept paralleling an external surface and an inner surface apply with regard to a plow.
What is implied? If impure liquids fall on the lance, only seven handbreadths of the beam adjacent to the lance become impure and the remainder of the beam is pure. Similarly, if impure liquids fall on the metal peg, only the four handbreadths of the beam that is adjacent to the metal peg become impure. If the liquids fell beyond the seven handbreadths and the four handbreadths, the situation resembles a receptacle whose outer surface was touched by impure liquids, in which instance, only the place where the liquids touched and the outer surface contract impurity.
ד
המרדע והמלמד יש להן אחוריים ותוך כיצד נפלו משקין על החרחור לא נטמא מן העץ הסמוך לחרחור אלא ז' טפחים בלבד ושאר העץ טהור וכן אם נפלו משקין על הדרבן לא נטמא אלא ארבעה טפחים הסמוכין לדרבן נפלו חוץ לשבעה וחוץ לארבעה ה"ז ככלי קיבול שנגעו משקין באחוריו ולא נטמאו אלא ממקום מגעו ולחוץ:
5
When there is a pouch with an inner pocket and one of the two contracted impurity due to contact with impure liquids, the other does not contract impurity.
When does the above apply? When their rims are on the same level. If, however, the external one overlaps the inner one, and the inner one contracts impurity, the external one also contracts impurity. If the external one contracts impurity, the inner one does not contract impurity. If the impurity stems from the carcass of a crawling animal, in all instances, if one contracted impurity, the others also did.
ה
כיס שבתוך כיס שנטמא אחד מהן במשקין לא נטמא חבירו במה דברים אמורים כשהיו שפתותיהן שוין אבל אם היה החיצון עודף ונטמא הפנימי נטמא החיצון נטמא החיצון לא נטמא הפנימי ובשרץ בין כך ובין כך אם נטמא אחד מהם לא נטמא חבירו:
6
When one carves out a measure of a revi'it and half a revi'itinto one piece of wood and one of them contracted impurity from impure liquids, the other does not contract impurity even though they are on the same piece of wood.
What is implied? If impure liquids touched the inner surface of the revi'it measure, that measure and its outer side are impure, the half-revi'it measure and its outer side are pure. If the liquids touched the inner surface of the half-revi'it measure, that measure and its outer side are impure, the revi'it measure and its outer side are pure.
When one immerses this piece of wood in a mikveh, it should be immersed in its entirety all at one time. If the outer surface of the revi'it measure or of the half-revi'it measure contracted impurity from liquids, the entire outer surface of the piece of wood contracts impurity, because an outer surface is not divided.
ו
החוקק רובע וחצי רובע בעץ אחד ונטמא אחד מהן במשקין לא נטמא השני אף על פי שהן עץ אחד כיצד נגעו משקין טמאין בתוך הרובע הרובע ואחוריו טמאין וחצי הרובע ואחוריו טהורין נגעו בחצי הרובע מתוכו חצי הרובע ואחוריו טמאים הרובע ואחוריו טהורין וכשהוא מטביל מטביל את הכל נטמאו אחורי הרובע או אחורי חצי הרובע במשקין הרי אחורי הכלי טמא שאין חולקין את האחוריים:
7
When the outer surface of a kettle was impure and it was boiling, we do not suspect that maybe liquids flowed out from it, touched its outer surface, and then receded back inside it. Instead, the liquids that are inside it are pure with regard to terumah.
ז
קומקומוס שהיו אחוריו טמאין והיה מרתיח אין חוששין שמא יצאו משקין מתוכו ונגעו באחוריו וחזרו לתוכו אלא הרי המשקין שבתוכו טהורין לתרומה:
• Milah - Chapter Two
1
Circumcision may be performed by anyone. Even a person who is himself not circumcised, a slave, a woman, or a minor may perform the circumcision, if an adult male is not present. A gentile, however, should not be allowed to perform the circumcision at all. Nevertheless, if he does so, there is no need for a second circumcision.
Any utensil may be used for circumcision, even a flint, glass, or any article that cuts. One should not circumcise with the sharpened side of a reed, because of the danger involved. The optimum manner of performing the mitzvah is to use an iron utensil - either scissors or a knife. Throughout the Jewish community, it has become customary to use a knife.
א
הכל כשרין למול ואפילו ערל ועבד ואשה וקטן מלין במקום שאין שם איש אבל עכו"ם לא ימול כלל ואם מל אינו צריך לחזור ולמול שנייה ובכל מלין ואפילו בצור ובזכוכית ובכל דבר שכורת ולא ימול בקרומית של קנה מפני הסכנה ומצוה מן המובחר למול בברזל בין בסכין בין במספרים ונהגו כל ישראל בסכין:
2
How is the circumcision performed? The foreskin that covers the crown of the penis is cut off until the entire crown is revealed. [This step is referred to as milah.]
Afterwards, the soft membrane that is beneath the skin should be split along the mid-line with one's nails and peeled back to either side until the flesh of the crown is revealed. [This step is referred to as pri'ah.]
Afterwards, one should suck the place of the circumcision until all the blood in the further reaches is extracted, lest a dangerous situation arise. [This step is referred to as metzitzah.] Any [mohel] who does not perform metzitzah should be removed from his position. After one has performed metzitzah, one should apply a bandage, a compress, or the like.
ב
כיצד מוהלין חותכין את כל העור המחפה את העטרה עד שתתגלה כל העטרה ואחר כך פורעין את הקרום הרך שלמטה מן העור בצפורן ומחזירו לכאן ולכאן עד שיראה בשר העטרה ואח"כ מוצץ את המילה עד שיצא הדם ממקומות רחוקים כדי שלא יבא לידי סכנה וכל מי שאינו מוצץ מעבירין אותו ואחר שמוצץ נותן עליה אספלנית או רטייה וכיוצא בהן:
3
There are strands of flesh that disqualify a circumcision [if they are not removed], and strands of flesh that do not disqualify a circumcision.
What is implied? If, [after circumcision,] a portion of the foreskin is left that covers the majority of the crown of the penis' height,1 the child is considered to be uncircumcised, and this flesh is considered a tzitz that disqualifies the circumcision.2If only a small portion of flesh remains which does not cover the majority of the crown of the penis' height, it is considered to be a tzitz that does not disqualify the circumcision.3
ג
יש ציצין מעכבין את המילה ויש ציצין שאין מעכבין את המילה כיצד אם נשאר מעור הערלה עור החופה רוב גבהה של עטרה הרי זה ערל כמות שהיה וזה העור הוא ציץ המעכב ואם לא נשאר ממנו אלא מעט שאינו חופה רוב גבהה של עטרה זהו ציץ שאינו מעכב:
4
While the person performing the circumcision is involved in the operation, he should go back and remove both the tzitzim that disqualify the circumcision and the tzitzim that do not disqualify the circumcision.4 Once he has interrupted his activity, he must return and remove any tzitzim that disqualify the circumcision,5 but he does not return to remove anytzitzim that do not disqualify the circumcision.6
When one performs a circumcision without performing pri'ah, it is considered as if the circumcision was not performed.7
ד
המל כל זמן שעוסק במילה חוזר בין על הציצין שמעכבין בין על ציצין שאין מעכבין פירש על ציצין המעכבין חוזר על ציצין שאינן מעכבין אינו חוזר מל ולא פרע את המילה כאילו לא מל:
5
[The following ruling is given when] a child's flesh is soft and hangs loosely, or if he is very fat and, therefore, it appears that he is not circumcised. We should observe him when he has an erection: if he appears circumcised at that time, it is unnecessary to do anything more. One must, however, correct the flesh on the sides, because of the appearance it creates.
If, however, he does not appear to be circumcised when he has an erection, the loose hanging flesh on the sides should be cut off until the crown of the penis is revealed while it is erect.
This was ordained by the Rabbis. According to the Torah itself, even though he [appears] uncircumcised, since he was circumcised once, there is no obligation to circumcise him again.
ה
קטן שבשרו רך ומדולדל ביותר או שהיה בעל בשר עד שיראה כאילו אינו מהול רואין אותו בעת שיתקשה אם נראה שהוא מהול אינו צריך כלום וצריך לתקן את הבשר מכאן ומכאן מפני מראית העין ואם בעת שיתקשה לא נראה מהול חוזרין וקוצצין את הבשר המדולדל מכאן ומכאן עד שתראה העטרה גלויה בעת קישוי ודבר זה מדברי סופרים אבל מן התורה אע"פ שהוא נראה כערל הואיל ומל אינו צריך למול פעם שנייה:
6
Anything that is necessary for the circumcision [itself] may be performed on the Sabbath. We may perform milah, pri'ah, and metzitzah, return and remove the tzitzim that disqualify the circumcision even though one has interrupted one's activity, return and remove the tzitzim that do not disqualify the circumcision if one has not interrupted one's activity, and bandage the circumcision afterwards. The preparation of articles that are necessary for the circumcision does not supersede the prohibitions against labor on the Sabbath.
What is implied? If we are unable to find a knife, a knife may not be made on the Sabbath, nor may we bring it from place to place. It is even forbidden to bring it from one courtyard to another courtyard in an alleyway if there is no eruv. Although the [mitzvah of] eruv is only Rabbinic in origin, it is not superseded by [the necessity] to bring a knife, since it was possible to bring the knife on Friday.
ו
עושין כל צרכי מילה בשבת מלין ופורעין ומוצצין וחוזר על ציצין המעכבין אף על פי שפירש ועל ציצין שאין מעכבין כל זמן שלא פירש ונותן עליה אספלנית אבל מכשירי מילה אינן דוחין את השבת כיצד הרי שלא מצאו סכין אין עושין סכין בשבת ולא מביאין אותו ממקום למקום ואפילו מבוי שאינו מעורב אין מביאין אותו מחצר לחצר ואין עירוב מדבריהם נדחה מפני הבאת הסכין הואיל ואפשר להביאו מערב שבת:
7
Herbs may not be ground to [use for the compress], nor may water be heated [to wash the child], nor may a compress be prepared,8 nor may wine and oil be mixed [on the Sabbath itself].9
If cumin was not ground on Friday, one may chew it on the Sabbath10 and apply it [to the wound]. If one did not mix wine and oil together, they may each be applied individually. This is the general rule: Whatever can be performed on Friday does not supersede [the prohibitions against labor on] the Sabbath. Should one forget and not prepare the accessories necessary for the circumcision, the circumcision should be performed on the ninth day.
ז
וכן אין שוחקין לה סממנין ואין מחמין לה חמין ואין עושין לה אספלנית ואין טורפין יין ושמן ואם לא שחק כמון מערב שבת לועס בשניו ונותן ואם לא טרף יין ושמן נותן זה לעצמו וזה לעצמו זה הכלל כל שאפשר לעשותו מערב שבת אינו דוחה את השבת אבל אם שכח ולא הכינו המכשירין תדחה המילה לתשיעי:
8
If a child was circumcised on the Sabbath and, afterwards, the hot water was spilled or the herbs [for the compress] were scattered, one may do anything that is necessary for him on the Sabbath, because of the danger involved.
In a place where it is customary to wash a child, he may be washed on the Sabbath on the day of his circumcision, both before the circumcision and after the circumcision, and on the third day of his circumcision. The child's entire body may be washed as well as the place of the circumcision itself. [On the third day,] he may be washed with water that was heated on Friday or with water that was heated on the Sabbath itself, because the situation involves danger.
ח
מלו את הקטן בשבת ואחר כך נשפכו החמין או נתפזרו הסממנין עושין לו הכל בשבת מפני שסכנה היא לו מקום שדרכן להרחיץ את הקטן מרחיצין אותו בשבת ביום המילה בין לפני המילה בין לאחר המילה או בשלישי של מילה שחל להיות בשבת בין רחיצת כל גופו בין רחיצת מילה בין בחמין שהוחמו מערב שבת בין בחמין שהוחמו בשבת מפני שסכנה היא לו:
9
If a knife was forgotten and not brought [to the place of the circumcision] on Friday, one may instruct a gentile to bring it on the Sabbath, provided he does not bring it through the public domain.
The general principle governing this matter is: It is permissible to tell a gentile to perform any activity that we are forbidden to perform as a sh'vut,11 so that we may perform a mitzvah at its appropriate time.12 When, however, an activity is prohibited because a forbidden labor is involved, we may not instruct a gentile to do it [for us] on the Sabbath.13
ט
שכחו ולא הביאו סכין מערב שבת אומר לעכו"ם להביא סכין בשבת ובלבד שלא יביא אותו דרך רשות הרבים כללו של דבר כל דבר שעשייתו בשבת אסורה עלינו משום שבות מותר לנו לומר לעכו"ם לעשות אותן כדי לעשות מצות בזמנה ודבר שעשייתו אסורה עלינו משום מלאכה אסור לנו לומר לעכו"ם לעשותו בשבת:
10
[The preparation of] the accessories for circumcision - even when the circumcision is being performed at the appropriate time14 - does not supersede [the prohibitions against labor on] the holidays, because it is possible to complete them before the commencement of the holiday.15
[This ruling can be derived through the following] process of inference: If [the preparation of] the accessories for circumcision is not significant enough to supersede the Rabbinic prohibitions of sh'vut, why should they supersede a negative commandment of the Torah?16 [Nevertheless, there are certain greater leniencies on festivals:] One may grind herbs for [the compress], since these herbs are fit to be used in food.17 Similarly, oil and wine may be mixed together.18
י
מכשירי מילה אפילו בזמנה אינן דוחין את יום טוב הואיל ואפשר לעשותן מערב יום טוב וקל וחומר הדברים אם לא דחו מכשירי מילה שבות שהוא מדבריהם היאך ידחו לא תעשה שבתורה אבל שוחקין לה סמנין ביום טוב הואיל וראוי לקדרה וטורפין לה יין ושמן:
FOOTNOTES
1.
Rashi, Shabbat 137b, states that surely if the foreskin is left on the majority of the circumference of the penis' crown, it is unacceptable. When quoting this law, the Shulchan Aruch (Yoreh De'ah 264:5) states that if the majority of the height of the crown is left covered in any one place, the circumcision is not acceptable. Thus, even a thin strand of skin that covers either the majority of the height or the majority of the circumference of the crown can disqualify the circumcision.
2.
A second circumcision is required in such an instance, and a blessing is recited when performing it.
3.
See the following halachah.
4.
As mentioned in Halachah 6, this ruling applies even when the circumcision is being carried out on the Sabbath.
5.
Since, as explained in the previous halachah, unless this flesh is removed, a second circumcision is necessary.
6.
The Rambam's phraseology is somewhat problematic. The Beit Yosef (Yoreh De'ah264) explains that the Rambam's intent is that we are not required to remove this flesh. In contrast, the Sha'agat Aryeh(Responsum 50) interprets the Rambam as stating that, once the mohel has interrupted his activity, he is forbidden to return and cut off the remaining flesh. (The Sha'agat Aryeh himself questions the Rambam's decision. The Merkevet HaMishnehexplains that since the circumcision is acceptable, it is forbidden to expose the child to further pain.)
The Ramah (Yoreh De'ah 264:5) rules that if the circumcision is performed during the week, one should remove this flesh. This ruling is followed throughout the Jewish community today.
7.
The Babylonian Talmud relates that although pri'ah is not mentioned in the Torah, nor was Abraham commanded to carry out this activity, it is part of the oral tradition (halachah leMoshe miSinai), which may not be ignored (Shabbat 137b, Yevamot 71b). The Jerusalem Talmud (Yevamot 8:1) differs, and uses the principles of Biblical exegesis to derive the obligation of removing the membrane.
8.
A compress that is prepared before the Sabbath may be applied on the Sabbath. It is, however, forbidden to prepare the compress on the Sabbath (see Hilchot Shabbat 23:11).
9.
The mixture of wine and oil was applied to the wound to heal it.
10.
According to Torah law, a labor is forbidden on the Sabbath only when it is performed in its usual fashion. In most cases, however, such activities are forbidden by the Rabbis. Nevertheless, in this instance, since the herbs are being prepared for a remedy and they are not being prepared in the normal manner, the Sages did not forbid their preparation (see Hilchot Shabbat 21:26).
11.
In Hilchot Shabbat 21:1, the Rambam defines a sh'vut as follows:
[With regard to the Sabbath,] the Torah has told us, "You shall rest." This implies that we are obligated to rest from the performance of [certain] activities even though they are not included among the forbidden labors.
In Chapters 21 and 22 of those halachot, the Rambam explains the concept of sh'vutin detail.
12.
In Hilchot Shabbat 6:9, the Rambam mentions this leniency with regard to bringing a shofar on Rosh HaShanah [i.e., in Jerusalem to be sounded in the Temple]. Although Tosafot (Gittin 8b) maintain that the leniency should not be extended beyond the scope of the mitzvah of circumcision, the Rambam's ruling is accepted by the Shulchan Aruch (Orach Chayim 307:5).
13.
For this reason, a gentile may not be instructed to make a knife or boil water for the circumcision. (See Shulchan Aruch, Orach Chayim 331:6.)
14.
I.e., on the eighth day of a child's life.
15.
Thus, making a knife is forbidden on a festival. Nevertheless, carrying a knife through the public domain and heating water are permitted on a festival.
16.
There are certain leniencies regarding the performance of labor on festivals when compared to the performance of labor on the Sabbath. Nevertheless, the performance of labor on festivals is also considered a Torah prohibition. (See Hilchot Sh'vitat Yom Tov 1:1.)
17.
On festivals, we are allowed to perform any labor that is connected with the preparation of food. Since these herbs could be used for food, we are allowed to prepare them for the circumcision as well.
18.
In this instance, only a Rabbinic prohibition is involved, and it is waived because of the importance of circumcision (Ma'aseh Rokeach).
Milah - Chapter Three
1
Before the circumcision, the person who performs the circumcision recites the blessing, "[Blessed are You...] who sanctified us with His commandments and commanded us concerning the circumcision." [This applies] when circumcising the son of another person.1 When circumcising one's own son, one should recite the blessing "... to circumcise a son."2
[At the circumcision,]3 the father of the child recites another blessing:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to have our children enter the covenant of Abraham, our Patriarch.4
[This blessing was instituted because] it is a greater mitzvah for a father to circumcise his son than for the Jewish people as a whole to circumcise the uncircumcised among them. Therefore, if a child's father is not present, this blessing should not be recited. There are those who have ruled that the court or one of the people [in attendance should recite this blessing in the father's absence]. [Nevertheless, this ruling] should not be followed.5
א
המל מברך קודם שימול אשר קדשנו במצותיו וצונו על המילה אם מל בן חבירו ואם מל את בנו מברך וצונו למול את הבן ואבי הבן מברך ברכה אחרת ברוך אתה יי' אלהינו מלך העולם אשר קדשנו במצותיו וצונו להכניסו בבריתו של אברהם אבינו מצוה על האב למול את בנו יתר על מצוה שמצווין ישראל שימולו כל ערל שביניהן לפיכך אם אין שם אביו אין מברכין אחריה ברכה זו ויש מי שהורה שיברכו אותה בית דין או אחד מן העם ואין ראוי לעשות כן:
2
ב
ואם היו שם עומדין אומרים כשם שהכנסתו לברית כן תכניסהו לתורה ולחופה ולמעשים טובים:
3
Afterwards, the father of the child, the person who performed the circumcision, or one of the people in attendance should recite the [following] blessing:
Blessed are You, God, our Lord, King of the universe, who has sanctified the cherished from the womb, affixed his covenant in his flesh, and sealed his descendants with the sign of the holy covenant. Therefore, as a reward for this [circumcision], living God, our Portion, our Rock, has ordained that the beloved of our flesh be saved from the abyss for the sake of His covenant that He has set in our flesh. Blessed are You, God, who establishes the covenant.
The father of the son recites the blessing shehecheyanu.
ג
ואח"כ מברך אבי הבן או המל או אחד מן העומדין שם ברוך אתה יי' אלהינו מלך העולם אשר קידש ידיד מבטן וחוק בשארו שם וצאצאיו חתם באות ברית קדש על כן בשכר זאת אל חי חלקנו צורנו צוה להציל ידידות שארנו משחת למען בריתו אשר שם בבשרנו ברוך אתה יי' כורת הברית ואבי הבן מברך שהחיינו:
4
When circumcising converts, one should recite the blessing:9
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to circumcise converts and to extract from them the blood of the covenant,10 for were it not for the blood of the covenant the existence of the heavens and the earth could not be maintained, as [Jeremiah 33:25] states: "Were it not for My covenant, day and night, I would not have established the laws of heaven and earth."
ד
המל את הגרים מברך ברוך אתה יי' אלהינו מלך העולם אשר קדשנו במצותיו וצונו למול את הגרים ולהטיף ממנו דם ברית שאלמלא דם הברית לא נתקיימו שמים וארץ שנאמר אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי:
5
[Blessed are You...] who has sanctified us with His commandments and commanded us to circumcise slaves and to extract from them the blood of the covenant, for were it not for the blood of the covenant the existence of the heavens and the earth could not be maintained...."
If one circumcises a slave belonging to someone else, one should [alter the text of] the blessing and say, "[and commanded us] concerning the circumcision of slaves [and...]13
When circumcising an adult male, one must cover his sexual organ until after the blessing is recited.14 Afterwards, one reveals it and performs the circumcision.
ה
המל את עבדו מברך אשר קדשנו במצותיו וצונו למול את העבדים ולהטיף מהן דם ברית שאלמלא דם ברית לא נתקיימו שמים וארץ ואם מל עבד של אחרים מברך על מילת העבדים והמל אדם גדול צריך לכסות ערותו עד שיברך ואחר כך מגלהו ומל אותו:
6
When the blood of circumcision is extracted from a convert who had been circumcised before conversion, or from a child who was born without a foreskin, there is no necessity to recite a blessing.15 Similarly, a blessing is not recited over the circumcision of an androgynous, because he is not definitely categorized as a male.16
ו
גר שמל קודם שנתגייר וקטן שנולד כשהוא מהול כשמטיפין ממנו דם ברית אינן צריכין ברכה וכן אנדרוגינוס אין מברכין על מילתו מפני שהוא אינו זכר ודאי:
7
It is forbidden for a Jew to circumcise a gentile who is forced to remove his foreskin because of a wound or because of a tumor, since we are instructed neither to save the gentiles from death, nor to cause them to die.17 Although a mitzvah is accomplished in the process of administering this medical treatment, the gentile did not intend to fulfill the mitzvah. If, however, the gentile intends to fulfill the mitzvah of circumcision, it is a mitzvah to circumcise him.18
ז
עכו"ם שצריך לחתך ערלתו מפני מכה או מפני שחין שנולד בו היה אסור לישראל לחתוך לו אותה שהעכו"ם אין מעלים אותם מידי מיתה ולא מורידין אותן אליה אע"פ שנעשית מצוה ברפואה זו שהרי לא נתכוון למצוה לפיכך אם נתכוון העכו"ם למילה מותר לישראל למול אותו:
8
How disgusting is the foreskin that is used as a term of deprecation with regard to the gentiles, as [Jeremiah 9:25] states: "For all the gentiles are uncircumcised!" How great is the circumcision! Behold, our Patriarch Abraham was not called "perfect" until he was circumcised, as [Genesis 17:1-2] states: "Proceed before Me and become perfect. And I will place My covenant between Me and you."19
Anyone who breaks the covenant of Abraham our Patriarch and leaves his foreskin uncircumcised, or [although he was circumcised,]20
causes it to appear extended, does not have a portion in the world to come,21 despite the fact that he has studied Torah and performed good deeds.
ח
מאוסה היא הערלה שנתגנו בה הגוים שנאמר כי כל הגוים ערלים וגדולה היא המילה שלא נקרא אברהם אבינו שלם עד שמל שנאמר התהלך לפני והיה תמים ואתנה בריתי ביני וביניך וגו' וכל המפר בריתו של אברהם אבינו והניח ערלתו או משכה אף על פי שיש בו תורה ומעשים טובים אין לו חלק לעולם הבא:
9
Come and see how severe a matter circumcision is. Moses, our teacher, was not granted even a temporary respite from [fulfilling this mitzvah].22
The Torah mentions only three covenants regarding all its mitzvot, as [Deuteronomy 28:69] states: "These are the words of the covenant that God commanded... in addition to the covenant that He established with you in Chorev." And [Deuteronomy 29:9-11] states: "You are all standing today... to enter into a covenant with God, your Lord." Thus, there are three covenants.
In contrast, thirteen covenants were established with Abraham, our Patriarch, with regard to circumcision:23
"I will place My covenant between Me and you" [Genesis 17:2],
"And I, behold, My covenant is with you" [ibid.:4],
"I will establish My covenant between Me and you" [ibid.:7],
"For an eternal covenant" [ibid.],
"And you shall observe My covenant" [ibid.:9],
"This is My covenant which you shall observe" [ibid.:10],
"It will be a sign of the covenant" [ibid.:11],
"My covenant will be in your flesh" [ibid.:13],
"For an eternal covenant" [ibid.],
"He will have nullified My covenant" [ibid.:14],
"And I will establish My covenant with Him" [ibid.:19],
"For an eternal covenant" [ibid.],
"And I will establish My covenant with Isaac" [ibid.:21].
ט"And I, behold, My covenant is with you" [ibid.:4],
"I will establish My covenant between Me and you" [ibid.:7],
"For an eternal covenant" [ibid.],
"And you shall observe My covenant" [ibid.:9],
"This is My covenant which you shall observe" [ibid.:10],
"It will be a sign of the covenant" [ibid.:11],
"My covenant will be in your flesh" [ibid.:13],
"For an eternal covenant" [ibid.],
"He will have nullified My covenant" [ibid.:14],
"And I will establish My covenant with Him" [ibid.:19],
"For an eternal covenant" [ibid.],
"And I will establish My covenant with Isaac" [ibid.:21].
בא וראה כמה חמורה מילה שלא נתלה למשה רבינו עליה אפילו שעה אחת אף ע"פ שהיה בדרך וכל מצות התורה נכרתו עליהן שלש בריתות שנאמר אלה דברי הברית אשר צוה יי' מלבד הברית אשר כרת אתם בחרב ושם הוא אומר אתם נצבים היום כולכם לעברך בברית יי' אלהיך הרי שלש בריתות ועל המילה נכרתו שלש עשרה בריתות עם אברהם אבינו ואתנה בריתי ביני וביניך אני הנה בריתי אתך והקימתי את בריתי ביני וביניך לברית עולם ואתה את בריתי תשמור זאת בריתי אשר תשמרו והיה לאות ברית והיתה בריתי בבשרכם לברית עולם את בריתי הפר והקימתי את בריתי אתו לברית עולם ואת בריתי אקיר את יצחק:
Blessed be God who grants assistance.
This concludes the second volume with the help of the Almighty. There are a total of 46 chapters in this volume.
Hilchot Kri'at Shema - 4 chapters
Hilchot Tefillah UVirkat Kohanim - 15 chapters
Hilchot Tefillin UMezuzah V'Sefer Torah - 10 chapters
Hilchot Tzitzit - 3 chapters
Hilchot Berachot - 11 chapters
Hilchot Milah - 3 chapters
This concludes the second volume with the help of the Almighty. There are a total of 46 chapters in this volume.
Hilchot Kri'at Shema - 4 chapters
Hilchot Tefillah UVirkat Kohanim - 15 chapters
Hilchot Tefillin UMezuzah V'Sefer Torah - 10 chapters
Hilchot Tzitzit - 3 chapters
Hilchot Berachot - 11 chapters
Hilchot Milah - 3 chapters
בריך רחמנא דסייען:
FOOTNOTES
1.
The Rambam's ruling depends on his statement (Hilchot Berachot 11:13) that if someone performs a blessing on behalf of another person, he should use the form "who has sanctified us with Your commandments and commanded us concerning...."
2.
In Hilchot Berachot 11:12, the Rambam states that when one fulfills a mitzvah on one's own behalf, one should use the form "who has sanctified us with Your commandments and commanded us to..."
Although the Shulchan Aruch (Yoreh De'ah365:2) mentions the Rambam's opinion, the Ramah states that it is customary to recite the blessing "... concerning the circumcision," at all times.
It is possible to explain that the Ramah does not accept the Rambam's general principle and prefers a universal form for a blessing to be recited every time a particular mitzvah is fulfilled. It is, however, also possible to interpret their difference of opinion as relating to the definition of the mitzvah of circumcision itself. The Rambam's text of the blessing, which uses the form "... to...," indicates that the nature of the mitzvah of circumcision focuses on the act of circumcision. In contrast, the Ramah's text for the blessing can be interpreted to imply that the nature of the mitzvah is to bring a person to the state that he is no longer uncircumcised. Therefore, the form "... concerning..." is more appropriate (Kinat Eliyahu).
3.
The time when this blessing is recited is a matter of question. In two of his responsa, the Rambam writes that it makes no difference whether this blessing is recited before the circumcision or afterwards. Nevertheless, Rav Avraham, his son, and Rav Yitzchak, his grandson, state that it was the Rambam's custom to recite this blessing before the mitzvah.
The Shulchan Aruch (Yoreh De'ah 265:1) quotes the opinion of Rabbenu Asher, who states that this blessing should be recited between the milah and the pri'ah.
4.
Tosafot, Pesachim 7a, explain that this blessing is not one of the blessings connected with the performance of a mitzvah, but a blessing that expresses our thanks and appreciation to God for granting us this mitzvah.
5.
The Ra'avad objects to the Rambam's decision and rules that, in the absence of the father, the sandak (the person who holds the baby during the circumcision) should recite this blessing. The Ramah (Yoreh De'ah 265:1) quotes this decision.
6.
The literal translation of the Rambam's phraseology is "If others are standing there." The commentaries explain that his intent is also to emphasize that it is necessary to stand while attending a brit. (See the Shulchan Aruch, Yoreh De'ah265:6, which states that, if possible, it is preferable to perform a circumcision with at least ten adult males in attendance.)
7.
The Rambam's version of this statement is found also in the Jerusalem Talmud (Berachot 9:3) and is quoted by the Shulchan Aruch (Yoreh De'ah 265:1). At present, however, it is customary to follow Rabbenu Asher's opinion and say, "Just as he has entered the covenant, so may he enter..." without mentioning the father's role. Significantly, this version is found in our texts of Shabbat 137b where this custom is mentioned.
8.
We wish that the merit of the circumcision will lead to a life full of genuine Jewish conduct.
9.
It appears that the Rambam considers this the only blessing recited in connection with the circumcision of converts, and would have this blessing recited before the circumcision. In contrast, the Tur and the Shulchan Aruch (Yoreh De'ah 268:5) explain that two blessings should be recited in connection with the circumcision of a convert:
a) one blessing before the circumcision, "... who has sanctified us... and commanded us to circumcise converts,"
b) one blessing after the circumcision, the blessing quoted by the Rambam with the conclusion, "Blessed are You, God, who establishes a covenant."
a) one blessing before the circumcision, "... who has sanctified us... and commanded us to circumcise converts,"
b) one blessing after the circumcision, the blessing quoted by the Rambam with the conclusion, "Blessed are You, God, who establishes a covenant."
According to the Shulchan Aruch'sperspective, like the blessing mentioned in the previous halachah, this blessing is not a blessing connected with the performance of the mitzvah, but an expression of praise for God for granting us the opportunity to perform such a unique mitzvah.
According to the Rambam's view, it is somewhat difficult to understand: Why is this blessing so lengthy? In this context, theSefer HaMaor explains that this blessing was instituted to reassure converts and strengthen their resolve before they fulfill a mitzvah that is associated with pain and suffering.
10.
The Kessef Mishneh explains that this is a reference to the extraction of blood from converts who were circumcised previously. Other commentaries object to this interpretation, noting that in Halachah 6, the Rambam does not require a blessing in such an instance.
11.
I.e., when the master performs the circumcision himself.
12.
In this instance as well, the Tur and the Shulchan Aruch (Yoreh De'ah 267:12) rule that two blessings should be recited. See Note 9.
13.
The reason for the change of text depends on the Rambam's statements (Hilchot Berachot 11:11) that a person who performs a blessing on his own behalf should use the form, "who has sanctified us... and commanded us to..." In contrast, one who performs a blessing on behalf of others should use the form, "...and commanded us concerning...."
14.
This is because, as explained in Hilchot Kri'at Shema 3:16, it is forbidden to recite holy words in the presence of an exposed sexual organ.
There is somewhat of a problem, however, with the Rambam's statements. Here, it appears that one need not cover the penis of a baby before reciting the blessing, yet in Hilchot Kri'at Shema (ibid.), the Rambam writes that the Shema may not be recited in the presence of a minor whose sexual organ is exposed.
In one of his responsa, the Rambam resolves this difficulty, explaining that the prohibition begins when the child - either male or female - possesses some sexual potency. (See also Siftei Cohen 265:18.)
15.
In both cases, there is a doubt whether or not it is necessary to perform this circumcision. (See Chapter 1, Halachah 7.) Therefore, the circumcision is performed, but a blessing is not recited, lest there be no obligation to perform this activity, and thus, the blessing would be recited in vain. (See Hilchot Berachot 11:16.)
16.
The Ra'avad contests this point, noting that when there is a doubt whether a certain activity fulfills a mitzvah or not, one should recite a blessing, and cites the recitation of blessings on the second day of festivals in the diaspora as an example of this principle.
Rav Kapach explains that the difference between the Rambam and the Ra'avad depends on their conception of the status of an androgynous. The Ra'avad maintains that an androgynous is considered a male whose status is in doubt. Therefore, since a mitzvah from the Torah is involved, a blessing should be recited. The Rambam maintains that an androgynous is in a category of his own, and the question is whether the obligation to circumcise falls on people in this category. Hence, no blessing is recited. See also their difference of opinion in Hilchot Shofar 2:2.
17.
In Hilchot Avodat Kochavim 10:1-2, the Rambam writes:
If we see an idolater being swept away or drowning in the river, we should not help him. If we see that his life is in danger, we should not save him. It is, however, forbidden to cause one of them to sink or to push him into a pit or the like, since he is not waging war against us....
From the above, we can infer that it is forbidden to offer medical treatment to an idolater even when offered a wage. If, however, one is afraid of the consequences or fears that ill feeling will be aroused, one may treat them for a wage, but to treat them for free is forbidden.
[Regarding] a ger toshav, since we are commanded to secure his well-being, he may be given medical treatment at no cost.
[Regarding] a ger toshav, since we are commanded to secure his well-being, he may be given medical treatment at no cost.
Many authorities maintain that the laws applying to a ger toshav can be applied to all gentiles who are not idolaters. Furthermore, since at present, a doctor would have much difficulty if he refused to treat gentiles, leniency should be shown in this regard.
From the above, it would appear that a doctor who operates a medical practice today is allowed to treat gentile patients. Indeed, throughout the ages, many great Rabbinic authorities, including the Rambam himself, served as doctors to gentiles.
18.
In Hilchot Melachim 10:10, the Rambam writes that a gentile who desires to fulfill any mitzvah should be given the opportunity.
There are other authorities who differ with the Rambam on this matter. They explain that circumcision is a sign given to the Jewish people that establishes their uniqueness and it is improper that gentiles should be given the opportunity of possessing this property.
19.
See the Guide to the Perplexed, Vol. III, Chapter 49, where the Rambam criticizes a hedonistic approach to life and explains that circumcision comes "to complete the perfection of our emotions... to reduce a person's lust and wild cravings."
20.
In the Hellenistic era, there were some Greek sympathizers among the Jewish people who would cause their foreskin to appear extended, so that they would not be distinguished from gentile athletes. The Sages were extremely critical of these individuals.
21.
See Avot 3:14 and Hilchot Teshuvah 3:6.
22.
As Exodus 4:24-26 relates, when Moses returned to Egypt, he took his newborn son, Eliezer, with him. He did not circumcise him immediately and, therefore, an angel came in the form of a snake and swallowed him. Tziporah his wife realized the source of the problem and circumcised her son. After this, the angel retracted. (See Nedarim32a.)
23.
In the Guide to the Perplexed, Vol. III, Chapter 49, the Rambam writes that the britis a sign of the covenant of the oneness of God. "When a person is circumcised he enters into the covenant of Abraham which obligates him to know [God's] unity." This covenant of unity defines the nature of the Jewish people. It is natural that when people share a common sign, love and mutual assistance among them grow.
Order of Prayers - The Order of Prayer for the Entire Year
In his introduction to the Mishneh Torah, the Rambam communicated his desire that his text serve as a guide for the practical application of Torah law. Rather than be forced to swim through the "sea of the Talmud," a person would have a direct, straightforward guide to Jewish observance.
To facilitate this goal, in addition to composing Hilchot Tefilah – "The Laws of Prayer" - he included the following section, Seder Tefilot Kol HaShanah, "The Order of Prayers for the Entire Year," a complete guide to the siddur, at the conclusion of Sefer Ahavah. Since English translations of the siddur are available, we have not translated those portions of the text. We have, however, included the instructions in this section to remain true to the Rambam's text of the Mishneh Torah and to afford a reader the opportunity of comparing the Rambam's order of prayer with that we use today.
נהגו העם לקרות בכל יום בשחר אחר שקורין פרשת צו וברכת כהנים קורין משנה זו
Every day in morning, it is customary for the people to read the following mishnah1 after reading the passage Tzav2 and the Priestly Blessing:
אלו דברים שאין להם שיעור הפאה והבכורים והראיון וגמילות חסדים ותלמוד תורה אלו דברים שאדם אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא כיבוד אב ואם וגמילות חסדים ועיון תפלה וביקור חולים והשכמת בית המדרש והכנסת אורחים והבאת שלום בין אדם לחבירו ותלמוד תורה כנגד כולן3.
[They then continue, as follows:]
אמר רבי זירא בנות ישראל הן החמירו על עצמן שאפילו רואות טיפת דם כחרדל יושבות עליה שבעה נקיים.4
תנא דבי אליהו כל השונה הלכות בכל יום מובטח לו שהוא בן העולם הבא שנאמר5 הליכות עולם לו אל תקרי הליכות אלא הלכות.6
מזמור לדוד יי' מי יגור באהלך מי ישכון בהר קדשך הולך תמים ופועל צדק9
לעולם יהא אדם ירא שמים בסתר ומודה על האמת ודובר אמת בלבבו וישכם ויאמר רבון העולמים לא על צדקותינו אנחנו מפילים תחנונינו לפניך כי על רחמיך הרבים מה אנו מה חיינו מה חסדנו מה צדקתנו מה כחנו ומה גבורתנו מה נאמר לפניך יי' אלהינו הלא כל הגבורים כאין לפניך ואנשי השם כלא היו וחכמים כבלי מדע ונבונים כבלי השכל כי כל מעשינו תהו ובהו וימי חיינו הבל לפניך כמו שכתוב בדברי קדשך ומותר האדם וגו' אבל אנחנו עמך בני בריתך בני אברהם אוהבך שנשבעת לו בהר המוריה זרע יצחק יחידך שנעקד על גבי מזבחך עדת יעקב בנך בכורך שמאהבתך שאהבת אותו ומשמחתך ששמחת בו קראת אותו ישראל וישורון לפיכך אנו חייבין להודות לך ולשבחך ולפארך וליתן שבח והודאה לשמך וחייבין אנו לומר לפניך בכל יום ערב ובוקר שמע ישראל יי' אלהינו יי' אחד אשרנו מה טוב חלקנו מה נעים גורלנו מה יפה ירושתנו אשרנו שאנו משכימין ומעריבין בכל יום תמיד ערב ובוקר ואומרים שמע ישראל יי' אלהינו יי' אחד10
אתה הוא קודם שנברא העולם אתה הוא אחר שנברא העולם אתה הוא בעולם הזה ואתה הוא לעולם הבא אתה הוא ראשון ואתה הוא אחרון קדש שמך הגדול והקדוש בעולמך ובישועתך תרום ותגביה קרננו ברוך המקדש שמו ברבים
אתה הוא יי' אלהינו בשמים ממעל ועל הארץ מתחת ובשמי השמים העליונים אתה הוא ראשון ואתה הוא אחרון ומבלעדיך אין אלהים קבץ קויך מארבע כנפות הארץ יכירו וידעו כל באי עולם כי אתה הוא האלהים לבדך לכל ממלכות הארץ אתה עשית את השמים ואת הארץ ומי בכל מעשה ידיך בעליונים או בתחתונים מי שיאמר לך מה תעשה אבינו שבשמים עשה עמנו כמו שהבטחתנו על ידי חוזך בעת ההיא אביא אתכם ובעת קבצי אתכם כי אתן אתכם לשם ולתהלה בכל עמי הארץ בשובי את שבותיכם לעיניכם אמר יי.11
ונאמר אתה הוא יי' לבדך אתה עשית את השמים שמי השמים וכל צבאם הארץ וכל אשר עליה הימים וכל אשר בהם ואתה מחיה את כולם וצבא השמים לך משתחוים אתה הוא יי' האלהים אשר בחרת באברם והוצאתו מאור כשדים ושמת שמו אברהם.12
אתה הוא ושנותיך לא יתמו13 יי' מלך יי' מלך יי' ימלוך לעולם ועד14 יי' מלך כו' עד ברוך יי' לעולם אמן ואמן.15
ברכה ראשונה שמברכין לפני פסוקי הזמירות זהו נוסחה
This is the text of the opening blessing recited before Pesukei D'Zimra:
ברוך שאמר והיה העולם ברוך הוא ברוך אומר ועושה ברוך גוזר ומקיים ברוך מרחם על הארץ ברוך מרחם על הבריות ברוך מעביר אפלה ומביא אורה ברוך משלם שכר טוב ליראיו ברוך שאין לפניך לא עולה לא שכחה ולא כזב ולא מרמה לא משוא פנים ולא מקח שחד ברוך אל חי לעד וקיים לנצח ברוך אתה יי' אלהינו מלך העולם האל המהולל בפי עמו משובח ומפואר בלשון כל חסידיו ועבדיו ובשירי דוד עבדך משיחך נהללך יי' אלהינו בשבחות ובזמירות נודך ונשבחך ונפארך ונזכיר שמך מלכנו אלהינו יחיד חי העולמים משובח ומפואר עדי עד שמו ברוך אתה יי' מלך מהולל בתושבחות
וקורין פסוקין אלו
These verses are recited:
עד סוף תילים ואחר כך קורא פסוקים אלו
[One continues] until the conclusion of the Book of Psalms. One then reads the following verses:
ברוך יי' לעולם אמן ואמן18 ימלוך יי' לעולם אמן ואמן19 ויברך דויד את יי לעיני כל הקהל ויאמר דויד ברוך אתה יי' אלהי ישראל וכו'20
ברכה אחרונה של אחר פסוקי הזמירות זהו נוסחה
The text of the concluding blessing [recited] after Pesukei D'Zimra:
ישתבח שמך לעד מלכנו האל המלך הגדול והקדוש בשמים ובארץ כי לך נאה יי' אלהינו ואלהי אבותינו וכו'
וקורא השירה עד סופה כמנהג המקום
One then reads the Song [of the Crossing of the Sea] according to local custom.21
בשבת נהגו כל העם להוסיף לפני ברכה זו נוסח זה
On the Sabbath, the entire people have adopted the custom of adding the following passages before this blessing:
נשמת כל חי תברך את שמך יי' אלהינו ורוח כל בשר תפאר ותרומם זכרך מלכנו תמיד לדור ודור ומעולם ועד עולם אתה אל ומבלעדך אין אלהים ואין לנו מלך גואל ומושיע פודה ומציל בכל עת צרה וצוקה אלא אתה מפרנס ומרחם אלוה כל בריות אדון התולדות המהולל בתושבחות המנהג עולמו בחסד ובריותיו ברחמים רבים אלהים אמת לא ינום ולא יישן המעורר ישנים והמקיץ נרדמים סומך נופלים ורופא חולים ומתיר אסורים ולך אנחנו מודים ואילו פינו מלא שירה כים ולשונינו רנה כהמון גליו ושפתותינו שבח כמרחבי רקיע ועינינו מאירות כשמש וכירח וידינו פרושות כנשרי שמים ורגלינו קלות כאילות אין אנו מספיקין להודות לך יי' אלהינו ואלהי אבותינו ולברך את שמך על אחת מאלף אלפי אלפים ורוב רובי רבבות פעמים הטובות נסים וגבורות שעשית עמנו ועם אבותינו מלפנים ממצרים גאלתנו יי' אלהינו מבית עבדים פדיתנו ברעב זנתנו ובשובע כלכלתנו מחרב הצלתנו ומדבר מלטתנו ומחלאים רעים רבים דליתנו ועד הנה עזרונו רחמיך יי' אלהינו ולא עזבונו חסדיך על כן איברים שפלגת בנו ורוח ונשמה שנפחת באפינו ולשון אשר שמת בפינו הן הם יודו ויברכו את שמך יי' אלהינו וכו' ישתבח וכו'
וכן נהגו לקרות כל מזמור שיר ליום השבת קודם שיתחילו פסוקי הזמירות ביום השבת וביום הכפורים ויש מקומות שנהגו לקרות הלל הגדול בשבתות קודם פסוקי הזמירות ויש מקומות שנהגו לקרות שיר המעלות הכל כמנהגם
Similarly, they adopted the custom of reading the entire "Song of the Sabbath day"22 before beginning Pesukei D'Zimra on the Sabbath and on Yom Kippur.23 There are communities that follow the custom of reading "the Great Hallel,"24 before Pesukei D'Zimra on the Sabbath. And there are other communities that follow the custom of reading Shir HaMaalot.25 Every community should follow its custom.
ברכה ראשונה שלפני קריאת שמע זו היא נוסחה
The text of the first blessing that precedes the recitation of the Shema
ברוך אתה יי' אלהינו מלך העולם יוצר אור ובורא חשך כו' עד יוצר המאורות
ברכה שניה The Second Blessing–
אהבת עולם אהבתנו יי' אלהינו חמלה גדולה ויתירה חמלת עלינו אבינו מלכנו כו' עד בעמו ישראל באהבה
ברכה אחרונה שלאחר קריאת שמע זו היא נוסחה
The text of the concluding blessing that follows the recitation of the Shema
אמת ויציב וכו' עד ברוך אתה יי' גאל ישראל
ובערבית ברכה ראשונה – The first blessing that precedes the recitation of the Shema in the Evening
ברוך אתה יי' אלהינו מלך העולם אשר בדברו מעריב ערבים עד ברוך אתה יי' המעריב ערבים
ברכה שניה The Second Blessing–
אהבת עולם בית ישראל עמך אהבת וכו' עד ברוך אתה יי' אוהב עמו ישראל
ברכה ראשונה שלאחר קריאת שמע של ערבית זו היא נוסחה
The text of the first blessing that follows the recitation of the Shema in the Evening
אמת ואמונה כל זאת קיים עלינו כו' עד ברוך אתה יי' גאל ישראל
ברכה אחרונה זו היא נוסחה - The text of the concluding blessing
השכיבנו יי' אלהינו לשלום וכו' עד ברוך שומר עמו ישראל לעד
ברוך יי' לעולם אמן ואמן כו'26 עד פדיתה אותי יי' אל אמת27 יראו עינינו וישמח לבנו כו' עד יי' מלך יי' מלך יי' ימלך לעולם ועד.28
ונהגו מקצת העם לברך פסוקים באמצע ברכה וקוראין בנוסח זה
Some people follow the custom of reciting verses in the middle of this blessing. They recite this text:
וירא כל העם ויפלו על פניהם ויאמרו יי' הוא האלהים יי' הוא האלהים29 הושיענו אלהי ישענו וקבצנו והצילנו מן הגוים להודות לשם קדשך להשתבח בתהלתך30 כי לא יטוש יי' את עמו בעבור שמו הגדול כי הואיל יי' לעשות אתכם לו לעם31 ועלו מושיעים בהר ציון לשפוט את הר עשו והיתה ליי' המלוכה32 והיה יי' למלך על כל הארץ ביום ההוא יהיה יי' אחד ושמו אחד33
אלהינו שבשמים יחד שמך הקרוי עלינו קיים את שמך ומלכותך עלינו תמיד בידך נפשות החיים והמתים אשר בידו נפש כל חי ורוח כל בשר איש34 בידך אפקיד רוחי פדיתה אותי יי' אל אמת35 ואנחנו עמך וצאן מרעיתך נודה לך לעולם לדור ודור נספר תהלתך36 יי' הצילה נפשי משפת שקר מלשון רמיה37 ישראל נושע ביי' תשועת עולמים לא תבושו ולא תכלמו עד עולמי עד38 יהי יי' אלהינו עמנו כאשר היה עם אבותינו אל יעזבנו ואל יטשנו להטות לבבנו אליו ללכת בכל דרכיו לשמור מצותיו וחקיו ומשפטיו אשר צוה את אבותינו39 כל הנשמה תהלל יה הללויה40 ברוך יי' ביום ברוך יי' בלילה ברוך יי' בשכבנו ברוך יי' בקומנו תמיד נהללך סלה ונשיח בחוקיך ובאמונתך ברוך אתה יי' המולך בכבודו חי וקיים תמיד ימלוך עלינו וכו'41
FOOTNOTES
1.
Peah 1:1.
2.
The intent appears to be the passage, Numbers 28:1-8 which describes the offering of the daily sacrifice. See Hilchot Tefilah 7:11.
3.
See Shabbat 127a.
4.
Berachot 31a; Niddah 66a.
5.
Chabbakuk 3:6.
6.
Tanna D'bei Eliyahu Zuta, ch.2; Megillah26b.
8.
Berachot 64a. These passages are recited in connection with the recitation of the blessings for Torah study. At present, in most communities, all that is recited is the passages from Peah and Shabbat.
9.
Psalms, ch. 15.
10.
Devarim 6:4.
11.
Tzephania 3:20.
12.
Nechemiah 9:6-7. In most communities today, it is customary to recite these verses in the midst of Pesukei D'Zimra.
13.
Psalms102:28.
14.
This "verse" is a composite of Psalms 10:16, 93:1, and Exodus 15:18.
15.
Psalms 89:53. Apparently, there were a series of verses customarily recited at this point in prayer.
16.
Psalms 104:35. This verse introduces a series of verses that are recited.
17.
Ibid. 84:5. One continues reading from Psalm 145 until the end of Psalms.
18.
Ibid. 89:53.
19.
There is no such verse in the Tanach, Perhaps there is a scribal error and the intent was to read Exodus 15:18 and Psalms 72:19.
21.
See Hilchot Tefilah 7:13.
22.
Psalm 92.
23.
Today, it is universal custom to read this psalm in this place in the prayer service on festivals as well.
24.
I.e., Psalm 136.
25.
"A song of Ascents." Psalms 120-134 are referred to in that manner, because they begin with those words. This custom is not followed in the Ashkenazic community at present. According to Sephardic and Chassidic custom, Psalms 121 to 124 are recited.
26.
Psalms 89:53. The Rambam is implying that this verse introduces a known series of verses.
27.
Ibid. 31:6.
28.
This "verse" is a composite of Psalms 10:16, 93:1, and Exodus 15:18.
36.
Ibid. 79:13.
37.
Ibid. 120:2.
41.
Originally, when the Evening Service was optional, the recitation of a blessing including 18 verses, many of which are mentioned here was ordained to take the place of the Shemoneh Esreh, as it were. Even after the recitation of the Evening Service was accepted as obligatory, many communities continued the practice of reciting this blessing (Tur, Orach Chayim 236). In Eretz Yisrael and in communities who accept the rulings of the Ari zal, this blessing is not recited.
• Shabbat, 25 Cheshvan, 5777 · 26 November 2016
• "Today's Day"
• Tuesday, Chesvan 25*, 5704
Torah Lessons: Chumash: Tol'dot, Shlishi with Rashi.
Tehillim: 119, 1-96.
Tanya: XXXII. May the L-rd (p. 591) ...him who seeks it. (p. 593).
Divine Providence leads everyone to his place of residence for the purpose of strengthening yiddishkeit and disseminating Torah.
When you plow and you sow - things will grow.
FOOTNOTES
*.According to circumstantial evidence cited by the Rebbe of righteous memory (Sefer Hamaamarim 5711, p. 106), this day marks the yahrzeit in 5703 (1942), of Harav HaChassid R. Menachem Mendel Hakohein Horenstein, who was married to Rebbetzin Sheina, daughter of the Previous Rebbe. May G-d avenge his blood.
Also, this day is part of the didan natzach victory, marking the issuance, in 5748 (1987), of a unanimous ruling by a Federal Appeals Court, confirming and strengthening the lower court's decision regarding the s'farim and k'tavim of the Rebbe'im.
• Daily Thought:
Come of Days
“And Abraham was aged, come of days.” (Genesis 24:1)
Abraham, we are told, was not just aged, but “come of days.” Meaning, he entered into his days.
Within each moment of life, whatever it was he needed to do, he invested his entire being.
And so he owned every day of his life. His life was his.
-------
No comments:
Post a Comment