Torah Reading
Lech-Lecha: Genesis 12:1 Now Adonai said to Avram, “Get yourself out of your country, away from your kinsmen and away from your father’s house, and go to the land that I will show you. 2 I will make of you a great nation, I will bless you, and I will make your name great; and you are to be a blessing. 3 I will bless those who bless you, but I will curse anyone who curses you; and by you all the families of the earth will be blessed.”
4 So Avram went, as Adonai had said to him, and Lot went with him. Avram was 75 years old when he left Haran. 5 Avram took his wife Sarai, his brother’s son Lot, and all their possessions which they had accumulated, as well as the people they had acquired in Haran; then they set out for the land of Kena‘an and entered the land of Kena‘an.
6 Avram passed through the land to the place called Sh’khem, to the oak of Moreh. The Kena‘ani were then in the land. 7 Adonai appeared to Avram and said, “To your descendants I will give this land.” So he built an altar there to Adonai, who had appeared to him.
8 He left that place, went to the hill east of Beit-El and pitched his tent. With Beit-El to the west and ‘Ai to the east, he built an altar there and called on the name of Adonai. 9 Then Avram traveled on, continuing toward the Negev. 10 But there was a famine in the land, so Avram went down into Egypt to stay there, because the famine in the land was severe.
11 When he came close to Egypt and was about to enter, he said to Sarai his wife, “Here now, I know that you are a good-looking woman; 12 so that when the Egyptians see you, they will say, ‘This is his wife,’ and kill me but keep you alive. 13 Please say that you are my sister, so that it will go well with me for your sake, and so that I will stay alive because of you.”
Today in Jewish History:• Passing of Rosh (1327)
The life and influence of Rabbi Asher ben Yechiel, known by the acronym "Rosh", straddled the two great spheres of the Jewish diaspora of his time, the Ashkenazic (Franco-German) and the Sephardic (Spanish-Mediterranean) communities. Born approximately 1250 in Western Germany, Rabbi Asher studied under the famed Tosaphist Rabbi Meir of Rothenburg, fathered eight sons, and authored one of the earliest codifications of Jewish law. In mid-life he fled the persecutions of medieval Christian Europe, settling in Spain where Jews prospered materially and Jewish learning flourished in the Spanish Golden Age.
Though a penniless exile and newcomer, Rabbi Asher's genius and erudition quickly earned him a position of prestige and influence. In 1304 he was invited to to serve as the spiritual leader of the Jews of Toledo, where he established a Talmudic academy and transplanted the Ashkenazic Tosaphists' system of Talmudic interpretation and analysis. He also introduced the traditionalism and piety of the early Ashkenazic "Chassidim" (reversing the secularist trends in certain segments of Sephardic Jewry).
Rabbi Asher passed away in Toledo on Cheshvan 9 of the year 5088 from creation (1327 of the Common Era).
Daily Quote:
"And Abraham was old, and come along in days" (Genesis 24:1). A person can grow old by merely passing through his days. But the righteous person accumulates his days and bring them along with him: having realized each day's potential, they are fully possessed by him.[Zohar]
Chitas and Rambam for today:
Chumash: Parshat Lech-Lecha, 5th Portion (Genesis 14:21-15:6) with Rashi
• Genesis Chapter 14
21And the king of Sodom said to Abram, "Give me the souls, and the possessions take for yourself." כאוַיֹּ֥אמֶר מֶֽלֶךְ־סְדֹ֖ם אֶל־אַבְרָ֑ם תֶּן־לִ֣י הַנֶּ֔פֶשׁ וְהָֽרְכֻ֖שׁ קַח־לָֽךְ:
Give me the souls: Of that which was captured that belonged to me, which you rescued, give me back the people only. תן לי הנפש: מן השבי שלי שהצלת, החזר לי הגופים לבדם:
22And Abram said to the king of Sodom, "I raise my hand to the Lord, the Most High God, Who possesses heaven and earth. כבוַיֹּ֥אמֶר אַבְרָ֖ם אֶל־מֶ֣לֶךְ סְדֹ֑ם הֲרִמֹ֨תִי יָדִ֤י אֶל־יְהֹוָה֙ אֵ֣ל עֶלְי֔וֹן קֹנֵ֖ה שָׁמַ֥יִם וָאָֽרֶץ:
I raise my hand: Heb. הֲרִימֹתִי, lit. I raised. This is an expression of an oath: “I raise my hand to the Most High God.” And similarly (Gen. 22:16): בִּי נִשְׁבַּעְתִּי [means] “I swear by Myself,” and similarly (Gen. 23:13): נָתַתִּי כֶּסֶף הַשָּׂדֶה קַח מִמֶּנִּי [means] “I am giving you the price of the field, take it from me.” - [from Gen. Rabbah 43:9] הרימותי ידי: לשון שבועה, מרים אני את ידי לאל עליון וכן (בראשית כב טז) בי נשבעתי, נשבע אני, וכן (שם כג יג) נתתי כסף השדה קח ממני, נותן אני לך כסף השדה וקחהו ממני:
23Neither from a thread to a shoe strap, nor will I take from whatever is yours, that you should not say, 'I have made Abram wealthy.' כגאִם־מִחוּט֙ וְעַ֣ד שְׂרֽוֹךְ־נַ֔עַל וְאִם־אֶקַּ֖ח מִכָּל־אֲשֶׁר־לָ֑ךְ וְלֹ֣א תֹאמַ֔ר אֲנִ֖י הֶֽעֱשַׁ֥רְתִּי אֶת־אַבְרָֽם:
Neither from a thread to a shoe strap: will I keep for myself of the captured possessions. אם מחוט ועד שרוך נעל: אעכב לעצמי מן השבי:
nor will I take from whatever is yours: And if you offer [lit. say] to give me reward from your treasuries, I will not take [it]. ואם אקח מכל אשר לך: ואם תאמר לתת לי שכר מבית גנזיך, לא אקח:
that you should not say, etc: The Holy One, blessed be He, promised to make me rich, as it is said (above 12:2): “and I will bless you, etc.” ולא תאמר אני העשרתי את אברם: שהקב"ה הבטיחני לעשרני, שנאמר לעיל (יב ב) ואברכך וגו':
24Exclusive of what the lads ate, and the share of the men who went with me; Aner, Eshkol, and Mamre they shall take their share." כדבִּלְעָדַ֗י רַ֚ק אֲשֶׁ֣ר אָֽכְל֣וּ הַנְּעָרִ֔ים וְחֵ֨לֶק֙ הָֽאֲנָשִׁ֔ים אֲשֶׁ֥ר הָֽלְכ֖וּ אִתִּ֑י עָנֵר֙ אֶשְׁכֹּ֣ל וּמַמְרֵ֔א הֵ֖ם יִקְח֥וּ חֶלְקָֽם:
the lads: My servants who went with me, and additionally, Aner, Eshkol, and Mamre, etc. Although my servants entered the battle, as it is stated (above verse 14): “he and his servants, and smote them,” while Aner and his companions stayed with the luggage to guard [it], nevertheless, “they shall take their share.” And from him, David learned, as he said (I Sam. 30:24): “for as the share of him who goes down into battle, so is the share of him who stays with the luggage; they shall share alike.” Therefore, it says (ibid. verse 25):“And it was so from that day (and had been so) from before, that he made it a statute and an ordinance.” It does not say וָהָלְאָה [and onwards], because that statute had already been enacted in the days of Abram. [from Gen. Rabbah 43:9] הנערים: עבדי אשר הלכו אתי, ועוד ענר אשכול וממרא וגו'. ואף על פי שעבדי נכנסו למלחמה, שנאמר לעיל (פסוק טו) הוא ועבדיו ויכם, וענר וחבריו ישבו על הכלים לשמור, אפילו הכי הם יקחו חלקם. וממנו למד דוד שאמר (ש"א ל כד) כחלק היורד למלחמה וכחלק היושב על הכלים יחדיו יחלוקו. ולכך נאמר (שם פסוק כה) ויהי מהיום ההוא ומעלה וישימה לחוק ולמשפט, ולא נאמר והלאה לפי שכבר ניתן החוק בימי אברהם:
Genesis Chapter 15
1After these incidents, the word of the Lord came to Abram in a vision, saying, "Fear not, Abram; I am your Shield; your reward is exceedingly great." אאַחַ֣ר | הַדְּבָרִ֣ים הָאֵ֗לֶּה הָיָ֤ה דְבַר־יְהֹוָה֙ אֶל־אַבְרָ֔ם בַּמַּֽחֲזֶ֖ה לֵאמֹ֑ר אַל־תִּירָ֣א אַבְרָ֗ם אָֽנֹכִי֙ מָגֵ֣ן לָ֔ךְ שְׂכָֽרְךָ֖ הַרְבֵּ֥ה מְאֹֽד:
After these incidents: Wherever the term אַחַר is used, it signifies immediately afterwards; אַחֲרֵי signifies a long time afterwards (Gen. Rabbah 44:5). After this miracle had been wrought for him, that he slew the kings, he was worried and said, “Perhaps I have received reward for all my righteous deeds.” Therefore, the Omnipresent said to him, “Fear not Abram, I am your Shield” from punishment, that you will not be punished for all those souls that you have slain, and as far as your being worried about receiving reward, your reward is exceedingly great. [from Aggadath Bereishith 16:2; Tan. Buber, Lech Lecha 15; Pirkei d’Rabbi Eliezer ch. 27] אחר הדברים האלה: כל מקום שנאמר אחר סמוך, אחרי מופלג. אחר שנעשה לו נס זה שהרג את המלכים והיה דואג ואומר שמא קבלתי שכר על כל צדקותי, לכך אמר לו המקום אל תירא אברם אנכי מגן לך מן העונש שלא תענש על כל אותן נפשות שהרגת, ומה שאתה דואג על קבול שכרך, שכרך הרבה מאד:
2And Abram said, "O Lord God, what will You give me, since I am going childless, and the steward of my household is Eliezer of Damascus?" בוַיֹּ֣אמֶר אַבְרָ֗ם אֲדֹנָ֤י יֱהֹוִה֙ מַה־תִּתֶּן־לִ֔י וְאָֽנֹכִ֖י הוֹלֵ֣ךְ עֲרִירִ֑י וּבֶן־מֶ֣שֶׁק בֵּיתִ֔י ה֖וּא דַּמֶּ֥שֶׂק אֱלִיעֶֽזֶר:
since I am going childless: Heb. עֲרִירִי. Menachem ben Saruk (Machbereth p. 137) explained it as meaning an heir, and a similar instance is (Mal. 2:12): “a son (עֵר) and a grandson (וְעֹנֶה).” Hence, עֲרִירִי would mean without an heir, as you would say (Job 31:12): “and it will uproot (תְשָׁרֵשׁ) all my crops,” [meaning] it will tear out its roots. Similarly עֲרִירִי means childless; in Old French, desenfantez. It appears to me, however, that עֵר וְעֹנֶה is derived from the same root as (Song of Songs 5:2): “but my heart is awake (עֵר),” whereas עֲרִירִי is an expression of destruction, as in (Ps. 137:7): “Raze it, raze it (עָרוּ עָרוּ)” and as in (Hab. 3:13): “destroying (עָרוֹת) the foundation,” and as in (Jer. 51:58): “shall be completely destroyed (עַרְעֵר תִּתְעַרְעַר),” and as in (Zeph. 2:14): “for the cedarwork will be destroyed (עֵרָה).” הולך ערירי: מנחם בן סרוק פירשו לשון יורש, וחבר לו (מלאכי ב יב) ער ועונה, ערירי בלא יורש, כאשר תאמר (איוב לא יב) ובכל תבואתי תשרש, תעקר שרשיה, כך לשון ערירי חסר בנים, ובלע"ז דישאנפנטי"ף [חסר ילדים]. ולי נראה ער ועונה מגזרת (שיר השירים ה ב) ולבי ער, וערירי לשון חורבן, וכן (תהלים קלז ז) ערו ערו, וכן (חבקוק ג יג) ערות יסוד, וכן (ירמיה נא נח) ערער תתערער, וכן (צפניה ב יד) כי ארזה ערה:
and the steward of my household: וּבֶן מֶשֶׁק בֵּיתִי, to be interpreted like the Aramaic translation, (וּבַר פַּרְנָסָה הָדֵין דִי בְּבֵיתִי): and this sustainer who is in my house). My entire household is sustained by his orders, as (below 41:40): “and by your orders they will be sustained (יִשַּׁק).” [בֶּן מֶשֶׁק means] “my administrator,” but if I had a son, my son would be appointed over my possessions. ובן משק ביתי: כתרגומו, שכל ביתי נזון על פיו, כמו (בראשית מא מ) ועל פיך ישק, אפוטרופס שלי, ואלו היה לי בן היה בני ממונה על שלי:
Damascus: Heb. דַּמֶּשֶׂק. According to the Targum, he was from Damascus, but according to the Midrash Aggadah (Gen. Rabbah 44:9) [the meaning is] that he pursued the kings until Damascus. And in our Talmud (Yoma 28b), it (the word דַּמֶּשֶׂק) is interpreted as a notarikon [acrostic for דּוֹלֶה וּמַשְׁקֶה]: he drew and gave to drink from his master’s teachings to others. דמשק: לפי התרגום מדמשק היה, ולפי מדרש אגדה שרדף המלכים עד דמשק. ובתלמוד דרשו נוטריקון דולה ומשקה מתורת רבו לאחרים:
3And Abram said, "Behold, You have given me no seed, and behold, one of my household will inherit me." גוַיֹּ֣אמֶר אַבְרָ֔ם הֵ֣ן לִ֔י לֹ֥א נָתַ֖תָּה זָ֑רַע וְהִנֵּ֥ה בֶן־בֵּיתִ֖י יוֹרֵ֥שׁ אֹתִֽי:
Behold, You have given me no seed: So of what avail is all that You will give me? הן לי לא נתת זרע: ומה תועלת בכל אשר תתן לי:
4And behold, the word of the Lord came to him, saying, "This one will not inherit you, but the one who will spring from your innards-he will inherit you." דוְהִנֵּ֨ה דְבַר־יְהֹוָ֤ה אֵלָיו֙ לֵאמֹ֔ר לֹ֥א יִירָֽשְׁךָ֖ זֶ֑ה כִּי־אִם֙ אֲשֶׁ֣ר יֵצֵ֣א מִמֵּעֶ֔יךָ ה֖וּא יִֽירָשֶֽׁךָ:
5And He took him outside, and He said, "Please look heavenward and count the stars, if you are able to count them." And He said to him, "So will be your seed." הוַיּוֹצֵ֨א אֹת֜וֹ הַח֗וּצָה וַיֹּ֨אמֶר֙ הַבֶּט־נָ֣א הַשָּׁמַ֔יְמָה וּסְפֹר֙ הַכּ֣וֹכָבִ֔ים אִם־תּוּכַ֖ל לִסְפֹּ֣ר אֹתָ֑ם וַיֹּ֣אמֶר ל֔וֹ כֹּ֥ה יִֽהְיֶ֖ה זַרְעֶֽךָ:
And He took him outside: According to its simple meaning: He took him out of his tent, outdoors, to see the stars. But according to its midrashic interpretation, He said to him,“Go out of your astrology,” for you have seen in the signs of the zodiac that you are not destined to have a son. Indeed, Abram will have no son, but Abraham will have a son. Similarly, Sarai will not give birth, but Sarah will give birth. I will give you another name, and your destiny will change (Ned. 32a, Gen. Rabbah 44:10). Another explanation: He took him out of the terrestrial sphere and lifted him above the stars. This explains the expression of הַבָּטָה, looking down from above (Gen. Rabbah 44:12). ויוצא אתו החוצה: לפי פשוטו הוציאו מאהלו לחוץ לראות הכוכבים, ולפי מדרשו אמר לו צא מאצטגנינות שלך שראית במזלות שאינך עתיד להעמיד בן, אברם אין לו בן, אבל אברהם יש לו בן. וכן שרי לא תלד, אבל שרה תלד, אני קורא לכם שם אחר וישתנה המזל. דבר אחר הוציאו מחללו של עולם והגביהו למעלה מן הכוכבים, וזהו לשון הבטה מלמעלה למטה:
6And he believed in the Lord, and He accounted it to him as righteousness. ווְהֶֽאֱמִ֖ן בַּֽיהֹוָ֑ה וַיַּחְשְׁבֶ֥הָ לּ֖וֹ צְדָקָֽה:
And he believed in the Lord: He did not request of Him a sign regarding this, but regarding the inheritance of the land, he did request of Him a sign, and he said to Him, “How will I know?” [from Ned. 32a] והאמין בה': לא שאל לו אות על זאת, אבל על ירושת הארץ שאל לו אות ואמר לו במה אדע:
and He accounted it to him as righteousness: The Holy One, blessed be He, accounted it to Abram as a merit and as righteousness for the faith that he believed in Him (Targum Jonathan). Another explanation for: “How will I know?” He did not ask Him for a sign, but he said before Him, “Let me know with what merit will they [my descendants] remain therein [in the Land]?” The Holy One, blessed be He, replied, “With the merit of the sacrifices.” ויחשבה לו צדקה: הקב"ה חשבה לאברם לזכות ולצדקה על האמונה שהאמין בו. דבר אחר במה אדע, לא שאל לו אות אלא אמר לפניו הודיעני באיזה זכות יתקיימו בה, אמר לו הקב"ה בזכות הקרבנות:
Daily Tehillim: Chapters 49-54• Chapter 49
This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth.
1. For the Conductor, by the sons of Korach, a psalm.
2. Hear this, all you peoples; listen, all you inhabitants of the world;
3. sons of common folk and sons of nobility, rich and poor alike.
4. My mouth speaks wisdom, and the thoughts of my heart are understanding.
5. I incline my ear to the parable; I will unravel my riddle upon the harp.
6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me.
7. There are those who rely on their wealth, who boast of their great riches.
8. Yet a man cannot redeem his brother, nor pay his ransom to God.
9. The redemption of their soul is too costly, and forever unattainable.
10. Can one live forever, never to see the grave?
11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others-
12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands.
13. But man will not repose in glory; he is likened to the silenced animals.
14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah.
15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode.
16. But God will redeem my soul from the hands of the grave, for He will take me, Selah.
17. Do not fear when a man grows rich, when the glory of his house is increased;
18. for when he dies he will take nothing, his glory will not descend after him.
19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself.
20. He will come to the generation of his forefathers; they shall not see light for all eternity.
21. Man [can live] in glory but does not understand; he is likened to the silenced animals.
Chapter 50
This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin.
1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting.
2. Out of Zion, the place of perfect beauty, God appeared.
3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent.
4. He will call to the heavens above, and to the earth, to avenge His people:
5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.”
6. Then the heavens declared His righteousness, for God is Judge forever.
7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God.
8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me.
9. I do not take oxen from your house, nor goats from your pens;
10. for every beast of the forest is Mine, the cattle of a thousand mountains.
11. I know every bird of the mountains, and the crawling creatures of the field are in My possession.
12. Were I hungry, I would not tell you, for the world and everything in it is mine.
13. Do I eat the flesh of bulls, or drink the blood of goats?
14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High,
15. and call to Me on the day of distress; I will free you, and you will honor Me.
16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips?
17. For you hate discipline, and throw My words behind you.
18. When you see a thief you run with him, and your lot is with adulterers.
19. You sent forth your mouth for evil, and attach your tongue to deceit.
20. You sit down to talk against your brother; your mother's son you defame.
21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes.
22. Understand this now, you who forget God, lest I tear you apart and there be none to save you.
23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God."
Chapter 51
This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions.
1. For the Conductor, a psalm by David,
2. when Nathan the prophet came to him after he had gone to Bathsheba.
3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions.
4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin.
5. For I acknowledge my transgressions, and my sin is always before me.
6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment.
7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me.
8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things.
9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow.
10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice.
11. Hide Your face from my sins, and erase all my trespasses.
12. Create in me a pure heart, O God, and renew within me an upright spirit.
13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me.
14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.
15. I will teach transgressors Your ways, and sinners will return to You.
16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness.
17. My Lord, open my lips, and my mouth shall declare Your praise.
18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings.
19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain.
20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem.
21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat,1 a mas-kil2 by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
FOOTNOTES
1.A musical instrument (Rashi).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
Tanya: Iggeret HaKodesh, middle of Epistle 26
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 9 Cheshvan, 5777 · 10 November 2016
• Iggeret HaKodesh, middle of Epistle 26
• והנה העליונים, אין להם כח לברר ולהעלות מהשבירה שבקליפת נוגה
• Rambam: Sefer Hamitzvos:
• Thursday, 9 Cheshvan, 5777 · 10 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 73
Confessing Sins
"And he shall confess that he has sinned"—Leviticus 5:5.
One who has sinned is obligated to verbally confess and say, "Please, G‑d, I have sinned by doing..." The individual should then elaborate to the best of his ability and ask G‑d for atonement. This mitzvah applies whether the sin was against G‑d or against a fellow man.
Even in the times of the Holy Temple when a person would bring a sin-offering to attain forgiveness, he was still required to orally confess his sin. The same for those who were guilty of capital offenses, they were asked to confess their sin prior to their execution.
Full text of this Mitzvah »
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 9 Cheshvan, 5777 · 10 November 2016
• Iggeret HaKodesh, middle of Epistle 26
• והנה העליונים, אין להם כח לברר ולהעלות מהשבירה שבקליפת נוגה
Now, the celestial beings (i.e., the souls and angels in the higher worlds) do not have the power to disencumber and elevate that which is in kelipat nogah (i.e., the sparks that are exiled there) as a result of the “breaking of the vessels.”
אלא התחתונים לבד
Only the terrestrial beings, the souls situated in this world, [can do this],
לפי שהם מלובשים בגוף חומרי, משכא דחויא, מקליפת נוגה
for they are vested in a material body that is known as the “hide of the serpent,” which derives from kelipat nogah.
As explained above, when this concept appeared in ch. 31 of Tanya (quoting the Zohar1), the “serpent” refers to the “three utterly impure kelipot,” while the body that derives its vitality from kelipat nogah is called the “hide of the serpent.”2
והם מתישים כחה, בשבירת התאוות
These [embodied souls] weaken its strength, the strength of this kelipah, by crushing the passions,
אתכפיא סטרא אחרא, ויתפרדו כל פועלי און
thereby subjugating the sitra achra, so that3 “all the workers of evil (i.e., the kelipot) will be dispersed.”
Thus, only souls in this world are able to extract the holy sparks from the kelipot and elevate them. For this reason, they alone are able to elevate the Chochmah of Torah which the kelipot obscure.
ולכן באים העליונים לשמוע חידושי תורה מהתחתונים
This is why the celestial beings, the souls of the higher worlds, come to hear innovative insights into the Torah from the terrestrial beings,4 from the souls here in this world —
מה שמחדשים ומגלים תעלומות החכמה, שהיו כבושים בגולה עד עתה
[to hear] the secrets of wisdom which they innovate and reveal, and which until this time had been in bondage in exile.
וכל איש ישראל יוכל לגלות תעלומות חכמה, (לגלות) ולחדש שכל חדש
Every Jew is able to reveal secrets of wisdom, (5to reveal) and to discover a new insight,
הן בהלכות הן באגדות, הן בנגלה הן בנסתר
whether it be in the laws or in homiletics, in the revealed or in the mystical [planes of the Torah],6
כפי בחינת שרש נשמתו
according to the nature of his soul’s root, and its consequent affinity with each of the above categories of the Torah.
ומחוייב בדבר
Indeed, one is obliged to do so — to uncover hitherto-concealed insights into the Torah, and to reveal the secrets of wisdom,
להשלים נשמתו, בהעלאת כל הניצוצות שנפלו לחלקה ולגורלה, כנודע
in order to perfect his soul by elevating all the sparks that have been allotted to it, as is known.7
(וכל דברי תורה, ובפרט דבר הלכה, היא ניצוץ מהשכינה, שהיא היא דבר ה׳
(8Moreover, every Torah teaching, and especially a halachic teaching, is a spark of the Shechinah, which is the word of G‑d.
כדאיתא בגמרא: דבר ה׳, זו הלכה
In the words of the Gemara,9 “The phrase ‘word of G‑d’ denotes the Halachah.”
סוד מלכות דאצילות, המלבשת לחכמה דאצילות, ומלובשים במלכות דיצירה
This accords with the Kabbalistic principle regarding Malchut of Atzilut which garbs the Chochmah of Atzilut, [both of] which are vested in Malchut of Yetzirah,
וירדו בקליפת נוגה בשבירת הכלים
and with the “breaking of the vessels” they descended into kelipat nogah.)
The words of Torah in general, and particularly the halachic “word of G‑d,” are thus exiled within the kelipot that conceal them. Accordingly, a scholar who brings to light a teaching long hidden in the Torah or who resolves a problematic query and thereby clearly articulates a particular law, releases the pertinent spark of the Shechinah from the kelipot.
וזהו שכתוב בגמרא: כל העוסק בתורה, אמר הקדוש ברוך הוא, מעלה אני עליו כאלו פדאני ואת בני מבין האומות העולם
Thus the Gemara teaches that the Holy One, blessed be He, says of whoever engages in the study of the Torah...,10 “I account it as if he had redeemed Me and My children from among the nations of the world.”
For Torah study redeems the sparks of the Shechinah — the sparks of the “word of G‑d” — from their exile within the kelipot.
* * *
| FOOTNOTES | |
| 1. | Tikkunei Zohar, Tikkun XXI (p. 48b). |
| 2. | This is explained at length in the maamar entitled VaTipakachnah by the Tzemach Tzedek, in Sefer HaChakirah, p. 136. |
| 3. | Tehillim 92:10. |
| 4. | Cf. Zohar III, 173a. |
| 5. | These parentheses are in the original text. |
| 6. | Note of the Rebbe: “I.e., in all of the above categories, each with its own singular quality.” |
| 7. | Note of the Rebbe: “See Hilchot Talmud Torah of the Alter Rebbe, ch.1, end of sec. 4 (and sources cited there in the Kehot edition).” |
| 8. | These parentheses are in the original text. |
| 9. | Shabbat 138b. |
| 10. | Berachot 8a. |
• Thursday, 9 Cheshvan, 5777 · 10 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 73
Confessing Sins
"And he shall confess that he has sinned"—Leviticus 5:5.
One who has sinned is obligated to verbally confess and say, "Please, G‑d, I have sinned by doing..." The individual should then elaborate to the best of his ability and ask G‑d for atonement. This mitzvah applies whether the sin was against G‑d or against a fellow man.
Even in the times of the Holy Temple when a person would bring a sin-offering to attain forgiveness, he was still required to orally confess his sin. The same for those who were guilty of capital offenses, they were asked to confess their sin prior to their execution.
Full text of this Mitzvah »
• Confessing Sins
Positive Commandment 73
Translated by Berel Bell
The 73rd mitzvah is that we are commanded to verbally acknowledge the sins we have committed before G‑d (exalted be He), when we come to doteshuvah (to repent).1 This is vidui (verbal confession), the idea2 of which is to say, " 'O G‑d, I have sinned, I have committed iniquity, I have transgressed and done ..." One should elaborate verbally and ask for atonement on this transgression with all the eloquence at his command.
You must understand that even for those sins which require one to bring certain sacrifices, as described above,3 (and regarding which G‑d (exalted be He) has said that the one who offers them thereby receives atonement) one must recite vidui at the time of the sacrifice.
The source of this commandment is G‑d's statement (exalted be He),4 "Speak to the Israelites: A man or woman who does any sin against his fellow man, ... must recite vidui on their sins that they have committed."
The Mechilta5 explains the meaning of this verse: "Since it is written,6 'he must recite vidui [on it] for the sin that he has committed,' we learn that one must recite vidui for a sin. Since the verse adds ['he must recite vidui] on it,' we learn that the vidui must be said when the animal is still alive, rather than after it has been slaughtered. However, from this we may derive the necessity of reciting vidui only for the transgression of an impure person entering the Temple."
G‑d's7 statement (exalted be He) This verse — "he must recite vidui on it for the sin that he has committed" — is written in parshas Vayikra regarding an impure person entering the Temple or eating sanctified food, and the other related cases we mentioned previously.8 Therefore, the Mechilta says that the only obligation of vidui to be derived from this verse is for an impure person who has entered the Temple [or the related cases].
"How9 do we derive [the obligation of vidui] for all other mitzvos? From the verse, 'Speak to the Israelites: ... they must recite vidui...' How do we know that even those punishable by death and by kares must recite vidui? From the expression, 'their sins.' The expression, 'any of their sins,'10 comes to include [the necessity of vidui] for any prohibition. The expression, 'who does,' comes to include the positive mitzvos."
There it continues [to interpret this verse]: "'Any sin against his fellow man,' comes to include any interpersonal transgression, such as theft, robbery, or lashon hara. The expression, 'Being untrue [to G‑d],' comes to include one who swore falsely using G‑d's Name, and one who curses Him. The expression, 'Becomes guilty of a crime,' comes to include those who are punishable by death — that all the above are obligated to recite vidui. One might think that one who is executed due to false testimony [must also recite vidui] — however, the verse only says, 'And he becomes guilty of a crime.' " This means that the individual must recite vidui only if he knows that he sinned, not if he was convicted by false testimony.11
It has therefore been explained to you that one must recite vidui for all categories of sin — more severe and less severe, and even positive mitzvos.
However, since this commandment, "They must recite vidui," is mentioned together with the obligation to bring the appropriate sacrifice, one might think that vidui is secondary to the sacrifice, rather than a distinct mitzvah on its own. Therefore the Mechilta must continue:
"One might think that the obligation to recite vidui applies only when bringing a sacrifice. How do we know that it applies even when no sacrifice is brought? This we learn from the statement, 'Speak to the Israelites ... they must recite vidui.'12 We still only know of the obligation of vidui in Israel. How do we know it applies even in exile? This we learn from what Daniel said, 'They will then recite vidui for their sins and the sins of their fathers,'13 and from the verse, 'To You, G‑d, there is charity, and to us there is shame.' "14
From all of this it is understood that vidui is a distinct mitzvah for itself; and that it is obligatory for anyone who commits any type of sin, whether in Israel or outside of Israel, whether or not accompanied by a sacrifice. [In all cases,] he is required to recite vidui, G‑d (exalted be He) stated, "They must recite vidui for their sins that they have committed."
The Sifri also explains the verse in this way: " 'And he must recite vidui' — this refers to verbal confession."
The details of this mitzvah have been explained in the last chapter of tractate Kippurim [Yoma].
1.This statement seems to imply that technically there is no mitzvah to do teshuvah, but rather when one does decide to do teshuvah, there is the mitzvah of vidui. However, in Hilchos Teshuvah, the Rambam begins, "There is one positive mitzvah: for the sinner to do teshuvah before G‑d and recite vidui." This indicates that teshuvah itself is part of the mitzvah. See Chidushim U'Biurim L'Shas, Kehot, Vol. I, Ch. 18.
2.See Kapach edition, 5731, note 10, who explains that there is no obligation to say any specific words (e.g., "I have sinned," etc.).
3.Previously in Sefer Hamitzvos. See numerical list in Introduction.
4.Num. 5:6-7.
5.The commentaries comment that our version of the Mechilta does not have this passage; rather it is found in Sifri Zuta.
6.Lev. 5:5.
7.The Rambam interrupts his quoting of the Mechilta in order to explain.
8.P72. The other transgressions which require the same type of sacrifice are 1) uttering a false oath to perform (or to refrain from) a certain action, and 2) uttering a false oath that one has no testimony to offer for a judicial proceeding.
9.The Rambam continues by quoting the rest of the Mechilta.
10.Although this exact expression does not appear in the verse, evidently it refers to the similar expression used in the previous verse, Bamidbar 5:6. See Kapach, 5731 ed. note 18. However, see Chinuch, Mitzvah 364.
11.
This is the opinion of the Mechilta. However, in Hilchos Sanhedrin, 13:1, the Rambam rules that even such a person must recite vidui. The Mishnah (Sanhedrin 43b) explains that otherwise, every convict will refuse to recite vidui in order to prove his innocence.
12.Perhaps the meaning of this proof is that in this passage, the sacrifice is mentioned only in passing ("in addition to the atonement ram," Num. 5:8), unlike the passage in Lev. 5.
13.Lev. 26:40. This speaks of a time when the Jewish people will be outside Israel, as stated in verse 33, "I will scatter you among the nations," and verse 39, "Those of you who survive in the land of your enemies ... they will then say vidui ..."
14.Daniel 9:7. This vidui was uttered outside of Israel.
• Rambam - 1 Chapter a Day: Kelim - Chapter 12
• Kelim - Chapter 12
• Teshuvah - Chapter Seven
• Thursday, 9 Cheshvan, 5777 · 10 November 2016
• "Today's Day"
• Sunday, Cheshvan 9, 5704
Torah lessons: Chumash: Vayeira, first parsha with Rashi.
Tehillim: 49-54.
Tanya: Now, the celestial (p. 559) ...nations of the world." (p. 561).
When my father was four or five years old he went to his grandfather, the Tzemach Tzedek, on Shabbat Vayeira, and began to cry as he asked, "Why did G-d show Himself to our father Avraham - but He does not show Himself to us?" The Tzemach Tzedek answered him: "When a tzadik decides at the age of ninety-nine years that he should be circumcised, he deserves that G-d appear to him."1
FOOTNOTES
1.Viz. Likutei Sichot Vol. 1, p. 23 et seq., Vol. 5, p. 86 et seq., p. 321 et seq., Vol. 15 p. 129 et seq.
• Daily Thought:
Go to Yourself(Lech Lecha)
“Go to yourself…to the land which I will show you.”[Genesis 12:1]
“There, in the land, I will show you your essence.”[R’ Schneur Zalman of Liadi]
The spiritual world of meditation and prayer has its borders:
That which can be known will be known.
That which is beyond knowing is permitted to whisper, softly.
And the very core of your being remains beyond the border, aching to enter,
yet unable to utter a word of its presence.
But when the soul descends into the world of action,
then every rule can be broken,
every boundary crossed.
So G‑d says to Abraham and to us, his children: Tke your soul out into the world, take its very essence there.
Find divine purpose in your work;
discover G‑d within the commonplace workings of this world.
You will come to know which cannot be known;
your eyes will see that which the soul could never lay bare
—its very core of being.
In this world, the soul knows no borders.[Lech Lecha, 5738 (1977)]
-------
Positive Commandment 73
Translated by Berel Bell
The 73rd mitzvah is that we are commanded to verbally acknowledge the sins we have committed before G‑d (exalted be He), when we come to doteshuvah (to repent).1 This is vidui (verbal confession), the idea2 of which is to say, " 'O G‑d, I have sinned, I have committed iniquity, I have transgressed and done ..." One should elaborate verbally and ask for atonement on this transgression with all the eloquence at his command.
You must understand that even for those sins which require one to bring certain sacrifices, as described above,3 (and regarding which G‑d (exalted be He) has said that the one who offers them thereby receives atonement) one must recite vidui at the time of the sacrifice.
The source of this commandment is G‑d's statement (exalted be He),4 "Speak to the Israelites: A man or woman who does any sin against his fellow man, ... must recite vidui on their sins that they have committed."
The Mechilta5 explains the meaning of this verse: "Since it is written,6 'he must recite vidui [on it] for the sin that he has committed,' we learn that one must recite vidui for a sin. Since the verse adds ['he must recite vidui] on it,' we learn that the vidui must be said when the animal is still alive, rather than after it has been slaughtered. However, from this we may derive the necessity of reciting vidui only for the transgression of an impure person entering the Temple."
G‑d's7 statement (exalted be He) This verse — "he must recite vidui on it for the sin that he has committed" — is written in parshas Vayikra regarding an impure person entering the Temple or eating sanctified food, and the other related cases we mentioned previously.8 Therefore, the Mechilta says that the only obligation of vidui to be derived from this verse is for an impure person who has entered the Temple [or the related cases].
"How9 do we derive [the obligation of vidui] for all other mitzvos? From the verse, 'Speak to the Israelites: ... they must recite vidui...' How do we know that even those punishable by death and by kares must recite vidui? From the expression, 'their sins.' The expression, 'any of their sins,'10 comes to include [the necessity of vidui] for any prohibition. The expression, 'who does,' comes to include the positive mitzvos."
There it continues [to interpret this verse]: "'Any sin against his fellow man,' comes to include any interpersonal transgression, such as theft, robbery, or lashon hara. The expression, 'Being untrue [to G‑d],' comes to include one who swore falsely using G‑d's Name, and one who curses Him. The expression, 'Becomes guilty of a crime,' comes to include those who are punishable by death — that all the above are obligated to recite vidui. One might think that one who is executed due to false testimony [must also recite vidui] — however, the verse only says, 'And he becomes guilty of a crime.' " This means that the individual must recite vidui only if he knows that he sinned, not if he was convicted by false testimony.11
It has therefore been explained to you that one must recite vidui for all categories of sin — more severe and less severe, and even positive mitzvos.
However, since this commandment, "They must recite vidui," is mentioned together with the obligation to bring the appropriate sacrifice, one might think that vidui is secondary to the sacrifice, rather than a distinct mitzvah on its own. Therefore the Mechilta must continue:
"One might think that the obligation to recite vidui applies only when bringing a sacrifice. How do we know that it applies even when no sacrifice is brought? This we learn from the statement, 'Speak to the Israelites ... they must recite vidui.'12 We still only know of the obligation of vidui in Israel. How do we know it applies even in exile? This we learn from what Daniel said, 'They will then recite vidui for their sins and the sins of their fathers,'13 and from the verse, 'To You, G‑d, there is charity, and to us there is shame.' "14
From all of this it is understood that vidui is a distinct mitzvah for itself; and that it is obligatory for anyone who commits any type of sin, whether in Israel or outside of Israel, whether or not accompanied by a sacrifice. [In all cases,] he is required to recite vidui, G‑d (exalted be He) stated, "They must recite vidui for their sins that they have committed."
The Sifri also explains the verse in this way: " 'And he must recite vidui' — this refers to verbal confession."
The details of this mitzvah have been explained in the last chapter of tractate Kippurim [Yoma].
1.This statement seems to imply that technically there is no mitzvah to do teshuvah, but rather when one does decide to do teshuvah, there is the mitzvah of vidui. However, in Hilchos Teshuvah, the Rambam begins, "There is one positive mitzvah: for the sinner to do teshuvah before G‑d and recite vidui." This indicates that teshuvah itself is part of the mitzvah. See Chidushim U'Biurim L'Shas, Kehot, Vol. I, Ch. 18.
2.See Kapach edition, 5731, note 10, who explains that there is no obligation to say any specific words (e.g., "I have sinned," etc.).
3.Previously in Sefer Hamitzvos. See numerical list in Introduction.
4.Num. 5:6-7.
5.The commentaries comment that our version of the Mechilta does not have this passage; rather it is found in Sifri Zuta.
6.Lev. 5:5.
7.The Rambam interrupts his quoting of the Mechilta in order to explain.
8.P72. The other transgressions which require the same type of sacrifice are 1) uttering a false oath to perform (or to refrain from) a certain action, and 2) uttering a false oath that one has no testimony to offer for a judicial proceeding.
9.The Rambam continues by quoting the rest of the Mechilta.
10.Although this exact expression does not appear in the verse, evidently it refers to the similar expression used in the previous verse, Bamidbar 5:6. See Kapach, 5731 ed. note 18. However, see Chinuch, Mitzvah 364.
11.
This is the opinion of the Mechilta. However, in Hilchos Sanhedrin, 13:1, the Rambam rules that even such a person must recite vidui. The Mishnah (Sanhedrin 43b) explains that otherwise, every convict will refuse to recite vidui in order to prove his innocence.
12.Perhaps the meaning of this proof is that in this passage, the sacrifice is mentioned only in passing ("in addition to the atonement ram," Num. 5:8), unlike the passage in Lev. 5.
13.Lev. 26:40. This speaks of a time when the Jewish people will be outside Israel, as stated in verse 33, "I will scatter you among the nations," and verse 39, "Those of you who survive in the land of your enemies ... they will then say vidui ..."
14.Daniel 9:7. This vidui was uttered outside of Israel.
• Rambam - 1 Chapter a Day: Kelim - Chapter 12
• Kelim - Chapter 12
1
When wood keilim, leather keilim, or bone keilim are broken, they are purified of their ritual impurity. If one then made a k'lifrom the broken pieces or one collected the broken pieces and made other keilim from them, these are considered like other pure keilim that had never contracted impurity previously and are susceptible to impurity from the time they were fashioned onward.
All metal keilim that are broken after they contracted impurity regain purity. If one melted them down and made other keilim from them, they return to their previous impurity. A metalk'li cannot become utterly pure unless it was immersed in a mikveh while intact or it remains broken.
א
כלי עץ וכלי עור וכלי עצם שנשברו טהרו מטומאתן חזר ועשה כלי משבריהם או שקיבץ את שבריהן ועשה מהן כלים אחרים הרי אלו כשאר הכלים הטהורים שלא נטמאו מקודם שהן מקבלין טומאה מכאן ולהבא וכן כלי מתכות שנשברו אחר שנטמאו טהרו התיכן וחז ועשה מהן כלים אחרים חזרו לטומאה הישנה ואין לכלי מתכות טהרה גמורה עד שיטבילם במקוה כשהם שלימים או ישארו שבורים:
2
The return of metal keilim to ritual impurity is a Rabbinic decree. Why did the Sages decree that metal keilim should return to their former impurity? This is a decree, enacted as a safeguard lest a person'sk'li contract impurity and he melt it down and make it into a newk'li on that day. If it is considered as pure as is its status according to Scriptural Law, one might come to say: Breaking a k'li purifies it and immersing it purifies it. Just as when it is broken, melted down and fashioned into a newk'li, it is pure on that day, so too, if it is immersed, even though it is intact, one may mistakenly think that it is pure on that day and he will say that it is not necessary to wait until nightfall for keilim to regain purity. Due to this concern, the Sages decreed that they are impure.
ב
וחזרת כלי מתכות לטומאתן הישנה מדברי סופרים ומפני מה גזרו על כלי מתכות שיחזרו לטומאתן הישנה גזירה שמא יטמא לו כלי ויתיכנו ויעשה ממנו כלי אחר בו ביום אם יאמר שהוא טהור כדין תורה יבוא לומר השבירה מטהרת והטבילה מטהרת כשם שאם נשבר והתיכו ועשה ממנו כלי כשהיה הרי הוא טהור בו ביום כך אם הטבילו אף על פי שהוא כשהיה הרי הוא טהור בו ביום ויבואו לומר שאין הכלים צריכין הערב שמש מפני זה החשש גזרו טומאה עליהם:
3
Whether a k'li contracted impurity from a corpse or another type of impurity and was then melted down, it returns to its former impurity until the ashes of the red heifer are sprinkled upon it and/or it is immersed in a mikveh.
If a k'li contracted impurity from a corpse and the ashes of the red heifer were sprinkled upon it on the third day and afterwards, it was melted down, anotherk'li was made from it and then ashes were sprinkled on it on the seventh day and it was immersed, it is still considered impure. The sprinkling before it was melted down is not linked to the sprinkling after it was melted down. It cannot regain purity unless ashes were sprinkled on it on the third and seventh days and it was immersed while it was a k'li before it was melted down or ashes would be sprinkled on it on the third and seventh days and it was immersed once it was made into a new k'li after it was melted down.
ג
אחד כלי שנטמא במת או בשאר הטומאות אם התיכו חזר לטומאתו הישנה עד שיטביל נטמא במת והזה עליו בשלישי ואח"כ התיכו ועשאהו כלי אחר והזה עליו בשביעי והטבילו הרי זה טמא ואין הזייה שקודם היתוך מצטרפת להזאה שאחר היתוך ואין לו טהרה עד שיזה עליו שלישי ושביעי ויטביל כשהוא כלי קודם שבירה או יזה עליו שלישי ושביעי ויטביל אחר שיתיכנו:
4
The following laws apply when impure iron was mixed with pure iron. If the majority was from the impure metal, it is considered as impure. If the majority was from the pure metal, it is pure. If there were equal amounts, it is impure. Similarly, when mud is mixed with turds and the mixture was fired in a kiln and made into a k'li, if the majority was from the mud, it is susceptible to impurity, because it is an earthenwarek'li. If the majority was from the turds, it is not susceptible to impurity.
ד
ברזל טמא שבללו עם ברזל טהור אם רוב מן הטמא טמא ואם רוב מן הטהור טהור מחצה למחצה טמא וכן טיט שבללו בגללים ושרף הכל בכבשן ועשאהו כלי אם רוב מן הטיט ה"ז מקבל טומאה מפני שהוא כלי חרס ואם רוב מן הגללים אינו מקבל טומאה:
5
When pure metal keilim were coated with an impure coating, they are impure. If, however, one fashions keilim from an impure coating, they are pure.
ה
כלי מתכות הטהורין שאנכן באנך טמא טמאים אבל העושה כלים מן האנך הטמא הרי הן טהורין:
6
When the thick side of a hatchet was made from pure iron and its blade from impure metal, it is impure. If the blade was made from pure metal and the thick side from impure metal, it is pure. The status of the entire tool is determined by that of the portion with which work is performed.
ו
קורדום שעשאהו מן הברזל הטהור ועשה עושפו מן הטמא ה"ז טמא עשה עושפו מן הטהור והקורדום מן הטמא ה"ז טהור שהכל הולך אחר עושה המלאכה:
7
A pure hatchet that was coated with impure iron is pure.
ז
קורדום טהור שחסמו בברזל טמא טהור:
8
When the mouth of a pitcher was made from impure metal and its base from pure metal, it is pure. When it was made of pure metal and its base from impure metal, it is impure, because the status of the entire implement is determined by that of the container, for it is the portion with which the task is performed.
ח
קיתון שעשאהו מן הטמא ושוליו מן הטהור טהור עשאהו מן הטהור ושוליו מן הטמא טמא שהכל הולך אחר המקבל העושה מלאכה:
9
When a metalk'li contracted impurity of Rabbinic origin, e.g., it contracted impurity from a false divinity or the like, then it was broken, melted down, and fashioned into a differentk'li, there is an unresolved doubt whether it returns to its former impurity or not.
ט
כלי מתכות שנטמא בטומאה שהיא מדברי סופרים כגון שנטמא בעבודה זרה וכיוצא בה ונשבר והתיכו וחזר ועשה ממנו כלי אחר ה"ז ספק אם חזר לטומאתו הישנה או לא חזר:
10
When glass keilim became impure and then broke, they are pure like all other keilim. Even if they were melted down and new keilim were made from them, they do not return to their former impurity. The rationale is that, as we explained, their impurity is primarily of Rabbinic origin. Hence, it was not decreed that they return to their former impurity.
Similarly, if glass utensils were broken, even though the broken pieces are themselves keilim and fit to be used, since they are components of broken utensils, they are not susceptible to impurity, because they do not resemble earthenware keilim.
What is implied? When a glass bowl is broken and one made its base fit to be used as a k'li, the base is not susceptible to impurity, even though it is like a bowl. If one leveled the broken portion and filed it down, it is susceptible to impurity.
י
כלי זכוכית שנטמאו ונשברו טהרו ככל הכלים ואפילו התיכן ועשה מהן כלים אחרים אינם חוזרים לטומאה הישנה לפי שעיקר טומאתה מד"ס כמו שביארנו לא גזרו עליהן בטומאה ישנה וכן כלי זכוכית שנשברו אע"פ ששבריהן כלים וראויין לתשמיש הואיל והם שברי כלים אינן מקבלין טומאה לפי שאינן דומין לכלי חרס כיצד קערה של זכוכית שנשברה והתקין שולים לתשמיש אין השולים מקבלין טומאה אף על פי שהן בקערה ואם קירסם את מקום השבר ושפו בשופין ה"ז מקבלת טומאה:
11
When the mouth of a small bottle that can be carried with one hand is removed, it is still susceptible to impurity, because one does not use it by inserting one's hand in it, but by pouring from it. By contrast, when the mouth of a large bottle that is held with both hands is removed, it is pure, because it will injure one's hand when it is inserted within it. Similarly, even though a flask of perfume is small, if its mouth is removed, it is pure, because it would injure one's finger when one removes the perfume from it.
יא
צלוחית קטנה הניטלת ביד אחת שניטל פיה מקבלת טומאה מפני שאין מכניסין היד לתוכה אלא יוצק ממנה אבל גדולה הניטלת בשתי ידים שניטל פיה טהורה מפני שהיא חובלת ביד בשעה שמכניס ידו לתוכה וכן צלוחית של פלייטון אע"פ שהיא קטנה אם ניטלת פיה טהורה מפני שחובלת באצבעו בשעה שמוציא הבושם מתוכה:
12
Large pitchers whose mouths were removed are still considered keilim because they are used for pickling.
יב
לגינים הגדולין שניטל פיהן עדיין הן כלים מפני שמתקינם הוא לכבשנים:
13
When the major portion of a glass cup is damaged, it is pure. If a third of the circumference over the major portion of its height is damaged, it is pure. If a hole was made in it and he plugged it with tin or tar, it is pure. When a hole was made in a cup or a bottle, whether in its upper portion or its lower portion, it is pure.
יג
כוס שנפגם רובו טהור נפגם בו שליש היקפו ברוב גובהו טהור ניקב וסתמו בין בבעץ בין בזפת טהור והכוס והצלוחית שניקבו בין מלמעלה בין מלמטה טהורין:
14
When a hole was made in the upper portion of a large pot or a bowl, it is impure. If it is in its lower portion, it is pure. If such utensils are cracked, but can still contain hot liquids just as cold liquids, they are impure. If not, they are pure.
יד
התמחוי והקערה שניקבו מלמעלה טמאין מלמטה טהורין נסדקו אם יכולין לקבל את החמין כצוננין טמאין ואם לאו טהורין:
15
Large containers whose mouths were removed are still considered as keilim because they are used to pickle produce.
טו
הכוסות החתוכין אף על פי ששפתותיהם סורכין את הפה מקבלים טומאה:
16
A glass dispenser is pure, because it is like a distributor, for it is not a container.
טז
האפרכס של זכוכית טהור שהרי הוא כמו מחץ שאינו מקבל:
17
When a glass item is used as a pane, it is pure, even if it can contain liquids, because it was not made to serve as a container. A glass ladle is considered as a container even though when it is placed on a table, it will turn to its side and not serve as a container; it is still susceptible to impurity.
יז
זכוכית שעושין אותה למראה טהור אע"פ שהיא מקבלת לפי שלא נעשית לקבלה התרווד של זכוכית שהוא מקבל אף על פי שכשמניחו על השולחן נהפך על צידו ואינו מקבל ה"ז מקבל טומאה:
18
When a glass pot is made into a pane, it remains susceptible to impurity. If it was made intentionally for the purpose of sight, i.e., that the objects placed inside of it could be seen from its other side, it is pure. All glass utensils are not susceptible to ritual impurity until the tasks to fashion them are completed, as is true with regard to other utensils.
יח
תמחוי של זכוכית שעשאו מראה מקבל טומאה ואם מתחילה עשאוהו למראה כדי שיהיו דברים שמניחין בו נראין מאחוריו ה"ז טהור וכל כלי זכוכית אין מקבלין טומאה עד שתגמר מלאכתן ככל הכלים:
• Teshuvah - Chapter Seven
1
Since free choice is granted to all men as explained, a person should always strive to do Teshuvah and to confess verbally for his sins, striving to cleanse his hands from sin in order that he may die as a Baal-Teshuvah and merit the life of the world to come.
א
הואיל ורשות כל אדם נתונה לו כמו שבארנו ישתדל אדם לעשות תשובה ולהתודות בפיו מחטאיו ולנעור כפיו מחטאיו כדי שימות והוא בעל תשובה ויזכה לחיי העולם הבא:
2
A person should always view himself as leaning towards death, with the possibility that he might die at any time. Thus, he may be found as a sinner.
Therefore, one should always repent from his sins immediately and should not say: "When I grow older, I will repent," for perhaps he will die before he grows older. This was implied by the wise counsel given by Solomon [Ecclesiastes 9:8]: "At all times, your clothes should be white."
ב
לעולם יראה אדם עצמו כאילו הוא נוטה למות ושמא ימות בשעתו ונמצא עומד בחטאו לפיכך ישוב מחטאיו מיד ולא יאמר כשאזקין אשוב שמא ימות טרם שיזקין הוא ששלמה אמר בחכמתו בכל עת יהיו בגדיך לבנים:
3
A person should not think that repentance is only necessary for those sins that involve deed such as promiscuity, robbery, or theft. Rather, just as a person is obligated to repent from these, similarly, he must search after the evil character traits he has. He must repent from anger, hatred, envy, frivolity, the pursuit of money and honor, the pursuit of gluttony, and the like. He must repent for all [of the above].
These sins are more difficult than those that involve deed. If a person is attached to these, it is more difficult for him to separate himself. In this context, [Isaiah 55:7] exhorts: "May the wicked abandon his path and the crooked man, his designs."
ג
אל תאמר שאין תשובה אלא מעבירות שיש בהן מעשה כגון זנות וגזל וגניבה אלא כשם שצריך אדם לשוב מאלו כך הוא צריך לחפש בדעות רעות שיש לו ולשוב מן הכעס ומן האיבה ומן הקנאה ומן ההתול ומרדיפת הממון והכבוד ומרדיפת המאכלות וכיוצא בהן מן הכל צריך לחזור בתשובה ואלו העונות קשים מאותן שיש בהן מעשה שבזמן שאדם נשקע באלו קשה הוא לפרוש מהם וכן הוא אומר יעזוב רשע וגו':
4
A Baal-Teshuvah should not consider himself distant from the level of the righteous because of the sins and transgressions that he committed. This is not true. He is beloved and desirable before the Creator as if he never sinned.
Furthermore, he has a great reward for he has tasted sin and yet, separated himself from it, conquering his [evil] inclination. Our Sages declared: "In the place where Baalei Teshuvah stand, even the completely righteous are not able to stand." The level of Baalei Teshuvah transcends the level of those who never sinned at all, for they overcome their [evil] inclination more.
ד
ואל ידמה אדם בעל תשובה שהוא מרוחק ממעלת הצדיקים מפני העונות והחטאות שעשה אין הדבר כן אלא אהוב ונחמד הוא לפני הבורא כאילו לא חטא מעולם ולא עוד אלא ששכרו הרבה שהרי טעם טעם החטא ופירש ממנו וכבש יצרו אמרו חכמים מקום שבעלי תשובה עומדין אין צדיקים גמורין יכולין לעמוד בו כלומר מעלתן גדולה ממעלת אלו שלא חטאו מעולם מפני שהן כובשים יצרם יותר מהם:
5
All the prophets commanded [the people] to repent. Israel will only be redeemed through Teshuvah.
The Torah has already promised that, ultimately, Israel will repent towards the end of her exile and, immediately, she will be redeemed as [Deuteronomy 30:1-3] states: ”There shall come a time when [you will experience] all these things... and you will return to God, your Lord.... God, your Lord, will bring back your [captivity].”
ה
כל הנביאים כולן צוו על התשובה ואין ישראל נגאלין אלא בתשובה וכבר הבטיחה תורה שסוף ישראל לעשות תשובה בסוף גלותן ומיד הן נגאלין שנאמר והיה כי יבאו עליך כל הדברים וגו' ושבת עד ה' אלהיך ושב ה' אלהיך וגו':
6
Teshuvah is great for it draws a man close to the Shechinahas [Hoshea 14:2] states: "Return, O Israel, to God, your Lord;" [Amos 4:6] states: "`You have not returned to Me,' declares God;" and [Jeremiah 4:1] states: "`If, you will return, 0 Israel,' declares God, `You will return to Me.'" Implied is that if you will return in Teshuvah, you will cling to Me.
Teshuvah brings near those who were far removed. Previously, this person was hated by God, disgusting, far removed, and abominable. Now, he is beloved and desirable, close, and dear.
Similarly, we find God employs the same expression with which He separates [Himself] from the sinners to draw close those who repent. [Hoshea 2:1] states: "Instead of saying to you: `You are not My nation,' He will tell you: `You are the children of the living God.'”
[Also, Jeremiah] speaks of Yecheniah while he was wicked [with the expression (22:30)]: "Write down this man as childless, a man who shall never prosper in his days," and [22:24]: "Would Cheniah, the son of Yehoyakim, king of Judah, be the signet ring on My right hand, I would tear him off." However, after he repented when in exile, [Chaggai 2:23] said concerning Zerubavel, his son: "'On that day,' declares the God of Hosts, `I will take you, Zerubavel, the son of Shaltiel, My servant,' declares God, `and I will place you as a signet ring.'"
ו
גדולה תשובה שמקרבת את האדם לשכינה שנאמר שובה ישראל עד ה' אלהיך ונאמר ולא שבתם עדי נאם ה' ונאמר אם תשוב ישראל נאם ה' אלי תשוב כלומר אם תחזור בתשובה בי תדבק התשובה מקרבת את הרחוקים אמש היה זה שנאוי לפני המקום משוקץ ומרוחק ותועבה והיום הוא אהוב ונחמד קרוב וידיד וכן אתה מוצא שבלשון שהקדוש ברוך הוא מרחיק החוטאים בה מקרב את השבים בין יחיד בין רבים שנאמר והיה במקום אשר יאמר להם לא עמי אתם יאמר להם בני אל חי ונאמר ביכניהו ברשעתו כתוב את האיש הזה ערירי גבר לא יצלח בימיו אם יהיה כניהו בן יהויקים מלך יהודה חותם על יד ימיני וגו' וכיון ששב בגלותו נאמר בזרובבל בנו ביום ההוא נאם ה' צבאות אקחך זרובבל בן שאלתיאל עבדי נאם ה' ושמתיך כחותם :
7
How exalted is the level of Teshuvah! Previously, the [transgressor] was separate from God, the Lord of Israel, as [Isaiah 59:2] states: "Your sins separate between you and your God." He would call out [to God] without being answered as [Isaiah 1:15] states: "Even if you pray many times, I will not hear."
He would fulfill mitzvot, only to have them crushed before him as [Isaiah 1:12] states: "Who asked this from you, to trample in My courts," and [Malachi 1:10] states: "`O were there one among you who would shut the doors that you might not kindle fire on My altar for no reason! I have no pleasure in you,' says the God of Hosts, `nor will I accept an offering from your hand.'”
Now, he is clinging to the Shechinah as [Deuteronomy 4:4] states: "And you who cling to God, your Lord." He calls out [to God] and is answered immediately as [Isaiah 65:24] states: "Before, you will call out, I will answer." He fulfills mitzvot and they are accepted with pleasure and joy as [Ecclesiastes 9:7] states, "God has already accepted your works," and [Malachi 3:4] states: "Then, shall the offering of Judah and Jerusalem be pleasing to God as in days of old and as in the former years."
ז
כמה מעולה מעלת התשובה אמש היה זה מובדל מה' אלהי ישראל שנאמר עונותיכם היו מבדילים ביניכם לבין אלהיכם צועק ואינו נענה שנאמר כי תרבו תפלה וגו' ועושה מצות וטורפין אותן בפניו שנאמר מי בקש זאת מידכם רמוס חצרי מי גם בכם ויסגר דלתים וגו' והיום הוא מודבק בשכינה שנאמר ואתם הדבקים בה' אלהיכם צועק ונענה מיד שנאמר והיה טרם יקראו ואני אענה ועושה מצות ומקבלין אותן בנחת ושמחה שנאמר כי כבר רצה האלהים את מעשיך ולא עוד אלא שמתאוים להם שנאמר וערבה לה' מנחת יהודה וירושלם כימי עולם וכשנים קדמוניות:
8
The manner of Baalei Teshuvah is to be very humble and modest.
If fools shame them because of their previous deeds, saying to them: "Yesterday, you would commit such and such [sins]. Yesterday, you would commit these and these [transgressions]," they will pay no attention to them. On the contrary, they will hear [this abuse] and rejoice, knowing that it is a merit for them.
Whenever they are embarrassed for the deeds they committed and shamed because of them, their merit increases and their level is raised.
It is a utter sin to tell a Baal Teshuvah, "Remember your previous deeds," or to recall them in his presence to embarrass him or to mention the surrounding circumstances or other similar matters so that he will recall what he did. This is all forbidden. We are warned against it within the general category of verbal abuse which Torah has warned us against as [Leviticus 25:17] states: "A man should not mistreat his colleague."
ח
בעלי תשובה דרכן להיות שפלים וענוים ביותר אם חרפו אותן הכסילים במעשיהם הראשונים ואמרו להן אמש היית עושה כך וכך ואמש היית אומר כך וכך אל ירגישו להן אלא שומעין ושמחים ויודעין שזו זכות להם שכל זמן שהם בושים ממעשיהם שעברו ונכלמים מהן זכותם מרובה ומעלתם מתגדלת וחטא גמור הוא לומר לבעל תשובה זכור מעשיך הראשונים או להזכירן לפניו כדי לביישו או להזכיר דברים וענינים הדומין להם כדי להזכירו מה עשה הכל אסור ומוזהר עליו בכלל הוניית דברים שהזהירה תורה עליה שנאמר ולא תונו איש את עמיתו:
Teshuvah - Chapter Eight
1
The good that is hidden for the righteous is the life of the world to come. This will be life which is not accompanied by death and good which is not accompanied by evil. The Torah alludes to this in [the promise, Deuteronomy 22:7]: "So that good will be granted you and you will live long."
The oral tradition explains: "So that good will be granted you" - in the world that is entirely good; "and you will live long" - in the world which is endlessly long, the world to come.
The reward of the righteous is that they will merit this pleasure and take part in this good. The retribution of the wicked is that they will not merit this life. Rather, they will be cut off and die.
Whoever does not merit this life is [truly] dead and will not live forever. Rather, he will be cut off in his wickedness and perish as a beast. This is the intent of the meaning of the term karet in the Torah as [Numbers 15:31] states: "That soul shall surely be cut off."
[Based on the repetition of the verb,] the oral tradition explains: hikaret means to be cut off in this world and tikaret, to be cut off in the world to come. After these souls become separated from bodies in this world, they will not merit the life of the world to come. Rather, even in the world to come, they will be cut off.
א
הטובה הצפונה לצדיקים היא חיי העולם הבא והיא החיים שאין מות עמהן והטובה שאין עמה רעה הוא שכתוב בתורה למען ייטב לך והארכת ימים מפי השמועה למדו למען ייטב לך לעולם שכולו טוב והארכת ימים לעולם שכולו ארוך וזהו הוא העולם הבא שכר הצדיקים הוא שיזכו לנועם זה ויהיו בטובה זו ופרעון הרשעים הוא שלא יזכו לחיים אלו אלא יכרתו וימותו וכל מי שאינו זוכה לחיים אלו הוא המת שאינו חי לעולם אלא נכרת ברשעו ואבד כבהמה וזהו כרת הכתובה בתורה שנאמר הכרת תכרת הנפש ההיא מפי השמועה למדו הכרת בעולם הזה תכרת לעולם הבא כלומר שאותה הנפש שפירשה מן הגוף בעולם הזה אינה זוכה לחיי העולם הבא אלא גם מן העולם הבא נכרתת:
2
In the world to come, there is no body or physical form, only the souls of the righteous alone, without a body, like the ministering
angels. Since there is no physical form, there is neither eating, drinking, nor any of the other bodily functions of this world like sitting, standing, sleeping, death, sadness, laughter, and the like.
Thus, the Sages of the previous ages declared: "In the world to come, there is neither eating, drinking, nor sexual relations. Rather, the righteous will sit with their crowns on their heads and delight in the radiance of the Divine Presence."
From that statement, it is clear that there is no body, for there is no eating or drinking. [Consequently,] the statement, "the righteous sit," must be interpreted metaphorically, i.e., the righteous exist there without work or labor.
Similarly, the phrase, "their crowns on their heads," [is also a metaphor, implying] that they will possess the knowledge that they grasped which allowed them to merit the life of the world to come. This will be their crown. A similar [usage of this metaphor was employed by] Solomon [Song of Songs 3:11]: "The crown with which his mother crowned him."
[Support for the concept that this does not refer to a physical crown can be brought from the prophecy, Isaiah 51:11]: "Eternal joy will be upon their heads." Joy is not a physical entity which can rest on a head. Similarly, the expression "crown" used by the Sages [refers to a spiritual concept], knowledge.
What is meant by the expression, "delight in the radiance of the Divine Presence"? That they will comprehend the truth of Godliness which they cannot grasp while in a dark and humble body.
ב
העולם הבא אין בו גוף וגויה אלא נפשות הצדיקים בלבד בלא גוף כמלאכי השרת הואיל ואין בו גויות אין בו לא אכילה ולא שתייה ולא דבר מכל הדברים שגופות בני אדם צריכין להן בעולם הזה ולא יארע דבר בו מן הדברים שמארעין לגופות בעולם הזה כגון ישיבה ועמידה ושינה ומיתה ועצב ושחוק וכיוצא בהן כך אמרו חכמים הראשונים העולם הבא אין בו לא אכילה ולא שתיה ולא תשמיש אלא צדיקים יושבים ועטרותיהם בראשיהן ונהנין מזיו השכינה הרי נתברר לך שאין שם גוף לפי שאין שם אכילה ושתיה וזה שאמרו צדיקים יושבין דרך חידה אמרו כלומר הצדיקים מצויין שם בלא עמל ובלא יגיעה וכן זה שאמרו עטרותיהן בראשיהן כלומר דעת שידעו שבגללה זכו לחיי העולם הבא מצויה עמהן והיא העטרה שלהן כענין שאמר שלמה בעטרה שעטרה לו אמו והרי הוא אומר ושמחת עולם על ראשם ואין השמחה גוף כדי שתנוח על הראש כך עטרה שאמרו חכמים כאן היא הידיעה ומהו זהו שאמרו נהנין מזיו שכינה שיודעים ומשיגין מאמתת הקב"ה מה שאינם יודעים והם בגוף האפל השפל:
3
The term "soul" when used in this context does not refer to the soul which needs the body, but rather to "the form of the soul," the knowledge which it comprehends according to its power. Similarly, it comprehends abstract concepts and other matters. This is "the form" whose nature we described in the fourth chapter of Hilchot Yesodei HaTorah. This is the soul referred to in this context.
Since this life is not accompanied by death - for death is an event associated with the body alone and, in that realm, there is no body - it is called "the bond of life," as [I Samuel 25:29] states: "And the soul of my master will be bound up in the bond of life." This is the reward above which there is no higher reward and the good beyond which there can be [other] good. This was [the good] desired by all the prophets.
ג
כל נפש האמורה בענין זה אינה הנשמה הצריכה לגוף אלא צורת הנפש שהיא הדעה שהשיגה מהבורא כפי כחה והשיגה הדעות הנפרדות ושאר המעשים והיא הצורה שביארנו ענינה בפרק רביעי מהלכות יסודי התורה היא הנקראת נפש בענין זה חיים אלו לפי שאין עמהם מות שאין המות אלא ממאורעות הגוף ואין שם גוף נקראו צרור החיים שנאמר והיתה נפש אדוני צרורה בצרור החיים וזהו השכר שאין שכר למעלה ממנו והטובה שאין אחריה טובה והיא שהתאוו לה כל הנביאים:
4
How many metaphoric terms have been used to refer to [the world to come]! "The mountain of God" [Psalms 24:3], "His holy place" [ibid.], "the holy path" [Isaiah 35:8], "the courtyards of God” [Psalms 65:5, 92:14], "the pleasantness of God" [ibid. 27:4], "the tent of God" [ibid. 15:1], "the palace of God" [ibid. 5:8], "the house of God" [ibid. 27:4], "the gate of God" [ibid. 118:20].
The Sages referred to this good which is prepared for the righteous with the metaphor: "the feast." Generally, it is referred to with the term "the world to come."
ד
וכמה שמות נקראו לה דרך משל הר ה' ומקום קדשו ודרך הקדש וחצרות ה' ונועם ה' ואהל ה' והיכל ה' ובית ה' ושער ה' וחכמים קראו לה דרך משל לטובה זו המזומנת לצדיקים סעודה וקורין לה בכל מקום העולם הבא:
5
The retribution beyond which there is no greater retribution is that the soul will be cut off and not merit this life as [Numbers 15:31] states: "This soul shall surely be cut off. His sin shall remain upon him."
This refers to the obliteration of the soul which was referred to by the prophets with the following metaphoric terms: "the pit of destruction" [Psalms 55:24], "obliteration" [ibid. 88:12], "the bonfire" [Isaiah 30:33], "the leech" [Proverbs 30:15]. All the synonyms for nullification and destruction are used to refer to it for it is the [ultimate] nullification after which there is no renewal and the [ultimate] loss which can never be recovered.
ה
הנקמה שאין נקמה גדולה ממנה שתכרת הנפש ולא תזכה לאותן החיים שנאמר הכרת תכרת הנפש ההיא עונה בה וזה האבדון הוא שקורין אותו הנביאים דרך משל באר שחת ואבדון ותפתה ועלוקה וכל לשון כלייה והשחתה קוראין לו לפי שהיא הכלייה שאין אחריה תקומה וההפסד שאינו חוזר לעולם:
6
Lest you think lightly of this good, [the world to come], imagining that the reward for the mitzvot and for a person [following] completely the paths of truth is for him to eat and drink good foods, have intercourse with beautiful forms, wear garments of linen and lace, dwell in ivory palaces, use utensils of gold and silver, or other similar ideas, as conceived by the foolish, decadent Arabs, who are flooded with lewdness.
In contrast, the sages and men of knowledge know that all these matters are vain and empty things, without any purpose. They are only considered of great benefit to us in this world because we possess a body and a physical form. All these matters are the needs of the body. The soul only desires them and lusts for them because of the needs of the body, so that its desires will be fulfilled and its health maintained. In a situation, where there is no body, all of these matters will be nullified.
There is no way in this world to grasp and comprehend the ultimate good which the soul will experience in the world to come.
We only know bodily good and that is what we desire. However, that [ultimate] good is overwhelmingly great and cannot be compared to the good of this world except in a metaphoric sense.
In truth, there is no way to compare the good of the soul in the world to come to the bodily goods of this world. Rather, that good is infinitely great, with no comparison or likeness. This is alluded to by David's statement [Psalms 31:20]: "How great is the good that You have hidden for those who fear You."
ו
שמא תקל בעיניך טובה זו ותדמה שאין שכר המצות והיות האדם שלם בדרכי האמת אלא להיותו אוכל ושותה מאכלות טובות ובועל צורות נאות ולובש בגדי שש ורקמה ושוכן באהלי שן ומשתמש בכלי כסף וזהב ודברים הדומים לאלו כמו שמדמין אלו הערביים הטפשים האוילים השטופים בזמה אבל החכמים ובעלי דעה ידעו שכל הדברים האלו דברי הבאי והבל הם ואין בהם תועלת ואינה טובה גדולה אצלנו בעולם הזה אלא מפני שאנו בעלי גוף וגויה וכל הדברים האלו צרכי הגוף הם ואין הנפש מתאוה להם ומחמדתן אלא מפני צורך הגוף כדי שימצא חפצו ויעמוד על בוריו ובזמן שאין שם גוף נמצאו כל הדברים האלו בטלים הטובה הגדולה שתהיה בה הנפש בעולם הבא אין שום דרך בעולם הזה להשיגה ולידע אותה שאין אנו יודעים בעולם הזה אלא טובת הגוף ולה אנו מתאוין אבל אותה הטובה גדולה עד מאד ואין לה ערך בטובות העולם הזה אלא דרך משל אבל בדרך האמת שנערוך טובת הנפש בעולם הבא בטובות הגוף בעולם הזה במאכל ובמשתה אינו כן אלא אותה הטובה גדולה עד אין חקר ואין לה ערך ודמיון הוא שאמר דוד מה רב טובך אשר צפנת ליראיך וגו':
7
How very much did David desire the life of the world to come as implied by [Psalms 27:13]: "Had I not believed that I would see the goodness of God in the land of the living!"
The Sages of the previous generations have already informed us that man does not have the potential to appreciate the good of the world to come in a full sense nor can anyone know its greatness, beauty, and power except God, alone.
All the beneficence which the prophets promised Israel in their visions are only physical concerns which Israel will appreciate in the Messianic age when dominion [over the world] will return to Israel. However, the good of the life of the world to come has no comparison or likeness, nor was it described by the prophets, lest with such a description, they diminish it.
This [was implied] by [Isaiah's (64:3)] statement: "No eye has ever seen, 0 God, except for You, what You will do for those who wait for You;" i.e. the good which was not perceived by the vision of a prophet and is perceived by God alone, this was created by God for those who wait for Him.
The Sages declared: "All the prophets only prophesied about the Messianic Age. However, regarding the world to come - `No eye has ever seen, 0 God, except for You.'
ז
וכמה כמה דוד והתאוה לחיי העולם הבא שנאמר לולא האמנתי לראות בטוב ה' בארץ חיים כבר הודיעונו החכמים הראשונים שטובת העולם הבא אין כח באדם להשיגה על בוריה ואין יודע גדלה ויפיה ועצמה אלא הקדוש ברוך הוא לבדו ושכל הטובות שמתנבאים בהם הנביאים לישראל אינן אלא לדברים שבגוף שנהנין בהן ישראל לימות המשיח בזמן שתשוב הממשלה לישראל אבל טובת חיי העולם הבא אין לה ערך ודמיון ולא דמוה הנביאים כדי שלא יפחתו אותה בדמיון הוא שישעיהו אמר עין לא ראתה אלהים זולתך יעשה למחכה לו כלומר הטובה שלא ראתה אותה עין נביא ולא ראה אותה אלא אלהים עשה אותה האלהים לאדם שמחכה לו אמרו חכמים כל הנביאים כולן לא ניבאו אלא לימות המשיח אבל העולם הבא עין לא ראתה אלהים זולתך:
8
The Sages did not use the expression "the world to come" with the intention of implying that [this realm] does not exist at present or that the present realm will be destroyed and then, that realm will come into being.
The matter is not so. Rather, [the world to come] exists and is present as implied by [Psalms 31:20: "How great is the good] that You have hidden... which You have made...." It is only called the world to come because that life comes to a man after life in this world in which we exist, as souls [enclothed] in bodies. This [realm of existence] is presented to all men at first.
ח
זה שקראו אותו חכמים העולם הבא לא מפני שאינו מצוי עתה וזה העולם אובד ואחר כך יבא אותו העולם אין הדבר כן אלא הרי הוא מצוי ועומד שנאמר אשר צפנת ליראיך פעלת וגו' ולא קראוהו עולם הבא אלא מפני שאותן החיים באין לו לאדם אחר חיי העולם הזה שאנו קיימים בו בגוף ונפש וזהו הנמצא לכל אדם בראשונה:
Teshuvah - Chapter Nine
1
[A question arises:] As explained, the reward for the mitzvot and the good which we will merit if we observe the path of God as prescribed by the Torah is the world to come as [Deuteronomy 2:7] states: "So that good will be granted you and you will live long.”
[Also,] the retribution which is exacted from the wicked who abandon the paths of righteous prescribed by the Torah is karet as [Numbers 15:31] states: "This soul shall surely be cut off. His sin shall remain upon him."
[If so,] what is the meaning of the [statements] made throughout the entire Torah: "If you observe [the Torah's laws], you will acquire such and such;" "If you do not observe [the Torah's laws], such and such will happen to you?" All [of the benefits and difficulties that are promised] are matters of this [material] world, for example, plenty and famine, war and peace, sovereignty [over other nations] or a humble [national standing], the settlement of the land or exile, success in one's deeds or loss and all the other points mentioned in the covenant.
[In resolution, it must be stated that] all those statements are true. They have been realized in the past and will be realized in the future. When we fulfill all the mitzvot in the Torah, we will acquire all the benefits of this world. [Conversely,] when we transgress them, the evils written [in the Torah] will occur.
Nevertheless, those benefits are not the ultimate reward for the mitzvot, nor are those evils the ultimate retribution to be exacted from someone who transgresses all the mitzvot.
Rather, the resolution of the matter is as follows: God gave us this Torah which is a tree of life. Whoever fulfills what is written within it and comprehends it with complete and proper knowledge will merit the life of the world to come. A person merits [a portion of the world to come] according to the magnitude of his deeds and the extent of his knowledge.
[In addition,] we are promised by the Torah that if we fulfill it with joy and good spirit and meditate on its wisdom at all times, [God] will remove all the' obstacles which prevent us from fulfilling it, for example, sickness, war, famine, and the like.
Similarly, He will grant us all the good which will reinforce our performance of the Torah, such as plenty, peace, an abundance of silver and gold in order that we not be involved throughout all our days in matters required by the body, but rather, will sit unburdened and [thus, have the opportunity to] study wisdom and perform mitzvot in order that we will merit the life of the world to come.
This [principle is expressed] by the Torah. After [Deuteronomy 6:11-12] promises us all the benefits of this world, it concludes [ibid.:25]: "And charity will remain for us if we take care to perform [all these commandments]."
Similarly, the Torah has informed us that if we consciously abandon the Torah and involve ourselves in the vanities of the time in a manner similar to that stated [by Deuteronomy 32:15]: "Jeshurun became fat and rebelled," then, the True Judge will remove from all the benefits of this world which reinforce their rebellion those who abandoned [the Torah].
He will bring upon them all the evils which prevent them from acquiring [a portion in] the world to come so that they will be destroyed in their wickedness. This was implied by the Torah's statement [Deuteronomy 28:47-48]: "Because you did not serve God, [your Lord, with happiness,]... you will serve your enemies whom God sends against you."
Thus, these blessings and curses can be interpreted as follows: If you serve God with happiness and observe His way, He will grant you these blessings and remove these curses from you in order that you may be free to gain wisdom from the Torah and involve yourselves in it so that you will merit the life of the world to come. "Good will be granted you" - in the world that is entirely good; "and you will live long" - in the world which is endlessly long, [the world to come].
Thus, you will merit two worlds, a good life in this world, which, in turn, will bring you to the life of the world to come. For if a person will not acquire wisdom in this world and he does not possess good deeds, with what will he merit [a portion in the world to come]? [Thus, Ecclesiastes 9:10] states: "There is no work, no accounting, no knowledge, and no wisdom in the grave."
[Conversely,] if you have abandoned God and become obsessed with food, drink, lewdness, and the like, He will bring all these curses upon you and remove all blessing until you will conclude all your days in confusion and fear. You will not have a free heart or a complete body to fulfill the mitzvot in order that you forfeit the life of the world to come.
Thus, you will forfeit two worlds for when a person is occupied in this world with sickness, war, and hunger, he cannot involve himself with either wisdom or mitzvot which allow him to merit the life of the world to come.
א
מאחר שנודע שמתן שכרן של מצות והטובה שנזכה לה אם שמרנו דרך ה' הכתוב בתורה היא חיי העולם הבא שנאמר למען ייטב לך והארכת ימים והנקמה שנוקמים מן הרשעים שעזבו ארחות הצדק הכתובות בתורה היא הכרת שנאמר הכרת תכרת הנפש ההיא עונה בה מהו זה שכתוב בכל התורה כולה אם תשמעו יגיע לכם כך ואם לא תשמעו יקרה אתכם כך וכל אותן הדברים בעולם הזה כגון שובע ורעב ומלחמה ושלום ומלכות ושפלות וישיבת הארץ וגלות והצלחת מעשה והפסדו ושאר כל דברי הברית כל אותן הדברים אמת היו ויהיו ובזמן שאנו עושים כל מצות התורה יגיעו אלינו טובות העולם הזה כולן ובזמן שאנו עוברין עליהן תקראנה אותנו הרעות הכתובות ואע"פכן אין אותן הטובות הם סוף מתן שכרן של מצות ולא אותן הרעות הם סוף הנקמה שנוקמין מעובר על כל המצות אלא כך הוא הכרע כל הדברים הקדוש ברוך הוא נתן לנו תורה זו עץ חיים היא וכל העושה כל הכתוב בה ויודעו דעה גמורה נכונה זוכה בה לחיי העולם הבא ולפי גודל מעשיו ורוב חכמתו הוא זוכה והבטיחנו בתורה שאם נעשה אותה בשמחה ובטובת נפש ונהגה בחכמתה תמיד שיסיר ממנו כל הדברים המונעים אותנו מלעשותה כגון חולי ומלחמה ורעב וכיוצא בהן וישפיע לנו כל הטובות המחזיקות את ידינו לעשות התורה כגון שובע ושלום ורבוי כסף וזהב כדי שלא נעסוק כל ימינו בדברים שהגוף צריך להן אלא נשב פנויים ללמוד בחכמה ולעשות המצוה כדי שנזכה לחיי העולם הבא וכן הוא אומר בתורה אחר שהבטיח בטובות העולם הזה וצדקה תהיה לנו וגו':
וכן הודיענו בתורה שאם נעזוב התורה מדעת ונעסוק בהבלי הזמן כענין שנאמר וישמן ישורון ויבעט שדיין האמת יסיר מן העוזבים כל טובות העולם הזה שהן חזקו ידיהם לבעוט ומביא עליהם כל הרעות המונעים אותן מלקנות העולם הבא כדי שיאבדו ברשעם הוא שכתוב בתורה תחת אשר לא עבדת את ה' וגו' ועבדת את אויביך אשר ישלחנו ה' בך נמצא פירוש כל אותן הברכות והקללות על דרך זו כלומר אם עבדתם את ה' בשמחה ושמרתם דרכו משפיע לכם הברכות האלו ומרחיק הקללות מכם עד שתהיו פנויים להתחכם בתורה ולעסוק בה כדי שתזכו לחיי העולם הבא וייטב לך לעולם שכולו טוב ותאריך ימים לעולם שכולו ארוך ונמצאתם זוכין לשני העולמות לחיים טובים בעולם הזה המביאים לחיי העולם הבא שאם לא יקנה פה חכמה ומעשים טובים אין לו במה יזכה שנאמר כי אין מעשה וחשבון ודעת וחכמה בשאול ואם עזבתם את ה' ושגיתם במאכל ובמשתה וזנות ודומה להם מביא עליכם כל הקללות האלו ומסיר כל הברכות עד שיכלו ימיכם בבהלה ופחד ולא יהיה לכם לב פנוי ולא גוף שלם לעשות המצות כדי שתאבדו מחיי העולם הבא ונמצא שאבדתם שני עולמות שבזמן שאדם טרוד בעולם הזה בחולי ובמלחמה ורעבון אינו מתעסק לא בחכמה ולא במצות שבהן זוכין לחיי העולם הבא:
2
For these reasons, all Israel, [in particular,] their prophets and their Sages, have yearned for the Messianic age so they can rest from the [oppression of] the gentile kingdoms who do not allow them to occupy themselves with Torah and mitzvot properly. They will find rest and increase their knowledge in order to merit the world to come.
In that era, knowledge, wisdom, and truth will become abundant. [Isaiah 11:9] states, "The earth will be full of the knowledge of God." [Jeremiah 31:33] states: "One man will no longer teach his brother, nor a man his colleague... [for all will know Me]." And [Ezekiel 36:26] states: "I will take away the heart of stone from your flesh and give you a heart of flesh."
[These changes will come about] because the king who will arise from David's descendants will be a greater master of knowledge than Solomon and a great prophet, close to the level of Moses, our teacher. Therefore, he will teach the entire nation and instruct them in the path of God.
All the gentile nations will come to hear him as [Isaiah 2:2] states: "And it shall come to pass in the last days that the mountain of God's house shall be established at the peak of the mountains... [and all the nations shall flow to it]."
[Nevertheless,] the ultimate of all reward and the final good which will have no end or decrease is the life of the world to come. In contrast, the Messianic age will be [life within the context of] this world, with the world following its natural pattern except that sovereignty will return to Israel.
The Sages of the previous generations have already declared: "There is no difference between the present age and the Messianic era except [the emancipation] from our subjugation to the [gentile] kingdoms."
ב
ומפני זה נתאוו כל ישראל נביאיהם וחכמיהם לימות המשיח כדי שינוחו ממלכיות שאינן מניחות להן לעסוק בתורה ובמצות כהוגן וימצאו להם מרגוע וירבו בחכמה כדי שיזכו לחיי העולם הבא לפי שבאותן הימים תרבה הדעה והחכמה והאמת שנאמר כי מלאה הארץ דעה את ה' ונאמר ולא ילמדו איש את אחיו ואיש את רעהו ונאמר והסירותי את לב האבן מבשרכם מפני שאותו המלך שיעמוד מזרע דוד בעל חכמה יהיה יתר משלמה ונביא גדול הוא קרוב למשה רבינו ולפיכך ילמד כל העם ויורה אותם דרך ה' ויבואו כל הגוים לשומעו שנאמר והיה באחרית הימים נכון יהיה הר בית ה' בראש ההרים וסוף כל השכר כולו והטובה האחרונה שאין לה הפסק וגרעון הוא חיי העולם הבא אבל ימות המשיח הוא העולם הזה ועולם כמנהגו הולך אלא שהמלכות תחזור לישראל וכבר אמרו חכמים הראשונים אין בין העולם הזה לימות המשיח אלא שיעבוד מלכיות בלבד:
• Thursday, 9 Cheshvan, 5777 · 10 November 2016
• "Today's Day"
• Sunday, Cheshvan 9, 5704
Torah lessons: Chumash: Vayeira, first parsha with Rashi.
Tehillim: 49-54.
Tanya: Now, the celestial (p. 559) ...nations of the world." (p. 561).
When my father was four or five years old he went to his grandfather, the Tzemach Tzedek, on Shabbat Vayeira, and began to cry as he asked, "Why did G-d show Himself to our father Avraham - but He does not show Himself to us?" The Tzemach Tzedek answered him: "When a tzadik decides at the age of ninety-nine years that he should be circumcised, he deserves that G-d appear to him."1
FOOTNOTES
1.Viz. Likutei Sichot Vol. 1, p. 23 et seq., Vol. 5, p. 86 et seq., p. 321 et seq., Vol. 15 p. 129 et seq.
• Daily Thought:
Go to Yourself(Lech Lecha)
“Go to yourself…to the land which I will show you.”[Genesis 12:1]
“There, in the land, I will show you your essence.”[R’ Schneur Zalman of Liadi]
The spiritual world of meditation and prayer has its borders:
That which can be known will be known.
That which is beyond knowing is permitted to whisper, softly.
And the very core of your being remains beyond the border, aching to enter,
yet unable to utter a word of its presence.
But when the soul descends into the world of action,
then every rule can be broken,
every boundary crossed.
So G‑d says to Abraham and to us, his children: Tke your soul out into the world, take its very essence there.
Find divine purpose in your work;
discover G‑d within the commonplace workings of this world.
You will come to know which cannot be known;
your eyes will see that which the soul could never lay bare
—its very core of being.
In this world, the soul knows no borders.[Lech Lecha, 5738 (1977)]
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