Torah Reading
Noach: Genesis 6:9 Here is the history of Noach. In his generation, Noach was a man righteous and wholehearted; Noach walked with God. 10 Noach fathered three sons, Shem, Ham and Yefet. 11 The earth was corrupt before God, the earth was filled with violence. 12 God saw the earth, and, yes, it was corrupt; for all living beings had corrupted their ways on the earth.
13 God said to Noach, “The end of all living beings has come before me, for because of them the earth is filled with violence. I will destroy them along with the earth. 14 Make yourself an ark of gofer-wood; you are to make the ark with rooms and cover it with pitch both outside and inside. 15 Here is how you are to build it: the length of the ark is to be 450 feet, its width seventy-five feet and its height forty-five feet. 16 You are to make an opening for daylight in the ark eighteen inches below its roof. Put a door in its side; and build it with lower, second and third decks.
17 “Then I myself will bring the flood of water over the earth to destroy from under heaven every living thing that breathes; everything on earth will be destroyed. 18 But I will establish my covenant with you; you will come into the ark, you, your sons, your wife and your sons’ wives with you.
19 “From everything living, from each kind of living being, you are to bring two into the ark, to keep them alive with you; they are to be male and female. 20 Of each kind of bird, each kind of livestock, and each kind of animal creeping on the ground, two are to come to you, so that they can be kept alive. 21 Also take from all the kinds of food that are eaten, and collect it for yourself; it is to be food for you and for them.” 22 This is what Noach did; he did all that God ordered him to do.
Daily Quote:
Today's Study:
Chitas and Rambam for today:
Chumash: Noach, 5th Portion Genesis 9:8-9:17 with Rashi
• Genesis Chapter 9
8And God said to Noah and to his sons with him, saying: חוַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־נֹ֔חַ וְאֶל־בָּנָי֥ו אִתּ֖וֹ לֵאמֹֽר:
9"And I, behold I am setting up My covenant with you and with your seed after you. טוַאֲנִ֕י הִֽנְנִ֥י מֵקִ֛ים אֶת־בְּרִיתִ֖י אִתְּכֶ֑ם וְאֶת־זַרְעֲכֶ֖ם אַֽחֲרֵיכֶֽם:
And I, behold I: Agree with you, for Noah was afraid to engage in propagation until the Holy One, blessed be He, promised him never to destroy the world again, and so He did. He ultimately said to him, “Behold I agree to make a confirmation and a strengthening of a covenant for My promise, and I will give you a sign.” - [from Tan. Buber, Noach 17] ואני הנני: מסכים אני עמך, שהיה נח דואג לעסוק בפריה ורביה עד שהבטיחו הקדוש ברוך הוא שלא לשחת את העולם עוד, וכן עשה. ובאחרונה אמר לו הנני מסכים לעשות קיום וחזוק ברית להבטחתי, ואתן לך אות:
10And with every living creature that is with you, among the fowl, among the cattle, and among all the beasts of the earth with you, of all those who came out of the ark, of all the living creatures of the earth. יוְאֵ֨ת כָּל־נֶ֤פֶשׁ הַֽחַיָּה֙ אֲשֶׁ֣ר אִתְּכֶ֔ם בָּע֧וֹף בַּבְּהֵמָ֛ה וּבְכָל־חַיַּ֥ת הָאָ֖רֶץ אִתְּכֶ֑ם מִכֹּל֙ יֹֽצְאֵ֣י הַתֵּבָ֔ה לְכֹ֖ל חַיַּ֥ת הָאָֽרֶץ:
and among all the beasts of the earth with you: These are the ones that walk with people. חית הארץ אתכם: הם המתהלכים עם הבריות:
of all those who came out of the ark: to include abominable creatures and creeping animals. מכל יוצאי התבה: להביא שקצים ורמשים:
the living creatures of the earth: to include the demons, which are not included in“every living creature that is with you,” for they do not walk with human beings. לכל חית הארץ: להביא המזיקין שאינן בכלל החיה אשר אתכם, שאין הילוכן עם הבריות:
11And I will establish My covenant with you, and never again will all flesh be cut off by the flood waters, and there will never again be a flood to destroy the earth." יאוַֽהֲקִֽמֹתִ֤י אֶת־בְּרִיתִי֙ אִתְּכֶ֔ם וְלֹֽא־יִכָּרֵ֧ת כָּל־בָּשָׂ֛ר ע֖וֹד מִמֵּ֣י הַמַּבּ֑וּל וְלֹא־יִֽהְיֶ֥ה ע֛וֹד מַבּ֖וּל לְשַׁחֵ֥ת הָאָֽרֶץ:
And I will establish: I will make a confirmation for My covenant, and what is its confirmation? The rainbow, as it [Scripture] proceeds to conclude. [Note that the Oxford ms. and the Guadalajara ed. read: the sign of the rainbow. However, our edition coincides with other early editions.] והקימותי: אעשה קיום לבריתי, ומהו קיומו, את הקשת כמו שמסיים והולך:
12And God said: "This is the sign of the covenant, which I am placing between Me and between you, and between every living soul that is with you, for everlasting generations. יבוַיֹּ֣אמֶר אֱלֹהִ֗ים זֹ֤את אֽוֹת־הַבְּרִית֙ אֲשֶׁר־אֲנִ֣י נֹתֵ֗ן בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֛ין כָּל־נֶ֥פֶשׁ חַיָּ֖ה אֲשֶׁ֣ר אִתְּכֶ֑ם לְדֹרֹ֖ת עוֹלָֽם:
for everlasting generations: It [the word דֹרֹת] is written defectively [without the letter “vav”] because there were generations that did not require the sign because they were completely righteous, such as the generation of Hezekiah, the king of Judah, and the generation of Rabbi Shimon bar Yochai (Gen. Rabbah 35:2). לדרת עולם: נכתב חסר, שיש דורות שלא הוצרכו לאות לפי שצדיקים גמורים היו, כמו דורו של חזקיהו מלך יהודה, ודורו של רבי שמעון בן יוחאי:
13My rainbow I have placed in the cloud, and it shall be for a sign of a covenant between Myself and the earth. יגאֶת־קַשְׁתִּ֕י נָתַ֖תִּי בֶּֽעָנָ֑ן וְהָֽיְתָה֙ לְא֣וֹת בְּרִ֔ית בֵּינִ֖י וּבֵ֥ין הָאָֽרֶץ:
14And it shall come to pass, when I cause clouds to come upon the earth, that the rainbow will appear in the cloud. ידוְהָיָ֕ה בְּעַֽנְנִ֥י עָנָ֖ן עַל־הָאָ֑רֶץ וְנִרְאֲתָ֥ה הַקֶּ֖שֶׁת בֶּֽעָנָֽן:
when I cause clouds to come: when it comes to My mind to bring darkness and destruction to the world. — [from Gen. Rabbah 35:3] בענני ענן: כשתעלה במחשבה לפני להביא חשך ואבדון לעולם:
15And I will remember My covenant, which is between Me and between you and between every living creature among all flesh, and the water will no longer become a flood to destroy all flesh. טווְזָֽכַרְתִּ֣י אֶת־בְּרִיתִ֗י אֲשֶׁ֤ר בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֛ין כָּל־נֶ֥פֶשׁ חַיָּ֖ה בְּכָל־בָּשָׂ֑ר וְלֹא־יִֽהְיֶ֨ה ע֤וֹד הַמַּ֨יִם֙ לְמַבּ֔וּל לְשַׁחֵ֖ת כָּל־בָּשָֽׂר:
16And the rainbow shall be in the cloud, and I will see it, to remember the everlasting covenant between God and between every living creature among all flesh, which is on the earth." טזוְהָֽיְתָ֥ה הַקֶּ֖שֶׁת בֶּֽעָנָ֑ן וּרְאִיתִ֗יהָ לִזְכֹּר֙ בְּרִ֣ית עוֹלָ֔ם בֵּ֣ין אֱלֹהִ֔ים וּבֵין֙ כָּל־נֶ֣פֶשׁ חַיָּ֔ה בְּכָל־בָּשָׂ֖ר אֲשֶׁ֥ר עַל־הָאָֽרֶץ:
between God and between every living creature: Between the Standard of Justice of Heaven and between you, for it should have stated, “Between Me and every living creature!” But the following is its midrashic interpretation: When the standard of justice comes to accuse you (to condemn you), I will see the aforementioned sign. — [Gen. Rabbah 35:3] Other editions read: I will see the sign, and it will be remembered. בין א-להים ובין כל נפש חיה: בין מדת הדין של מעלה וביניכם שהיה לו לכתוב וביני ובין כל נפש חיה. אלא זהו מדרשו כשתבא מדת הדין לקטרג עליכם (לחייב אתכם) אני רואה את האות ונזכר:
17And God said to Noah: "This is the sign of the covenant that I have set up, between Myself and between all flesh that is on the earth." יזוַיֹּ֥אמֶר אֱלֹהִ֖ים אֶל־נֹ֑חַ זֹ֤את אֽוֹת־הַבְּרִית֙ אֲשֶׁ֣ר הֲקִמֹ֔תִי בֵּינִ֕י וּבֵ֥ין כָּל־בָּשָׂ֖ר אֲשֶׁ֥ר עַל־הָאָֽרֶץ:
This is the sign of the covenant: He showed him [Noah] the bow and said to him, “Here is the sign of which I spoke.” [The expression, “This is,” always denotes that the object is being pointed out by the speaker. Cf. Rashi , Exod. 12:2, 30:13, Lev. 8:5, 11:2.] זאת אות הברית: הראהו הקשת ואמר לו הרי האות שאמרתי:
Daily Tehillim: Chapters 10 - 17
• Chapter 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
FOOTNOTES
1.Your king (Metzudot).
2.And will eventually be captured by Saul (Metzudot).
3.Reffering to the murder of the priests in the city of Nob.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
FOOTNOTES
1.A psalm that was especially precious to David
2.To fear and love God (Rashi)
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
Tanya: Iggeret HaKodesh, middle of Epistle 25
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 2 Cheshvan, 5777 · 3 November 2016
• Iggeret HaKodesh, middle of Epistle 25
• ואחר הדברים והאמת האלה, הגלוים וידועים לכל, נחזור לענין ראשון בענין הכעס, שהוא כעובד עבודה זרה
• Rambam: Sefer Hamitzvos:
• Thursday, 2 Cheshvan, 5777 · 3 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 209
Respecting the Sages
"You shall stand up before an elderly person and give respect to a sage"—Leviticus 19:32.
We are commanded to accord respect to Torah scholars and respectfully rise for them. Although everyone is required to respect sages, even one Torah scholar must respect another of equal stature, this mitzvah is compounded with regards to the respect a student is expected to have for his teacher.
A student is required to respect and revere his teacher, he is forbidden to challenge his teachings, and always must give him the benefit of the doubt. Indeed, our Sages tell us, "Your reverence for your teacher must be akin to your reverence for G‑d."
Full text of this Mitzvah »
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
FOOTNOTES
1.Your king (Metzudot).
2.And will eventually be captured by Saul (Metzudot).
3.Reffering to the murder of the priests in the city of Nob.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
FOOTNOTES
1.A psalm that was especially precious to David
2.To fear and love God (Rashi)
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
Tanya: Iggeret HaKodesh, middle of Epistle 25
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 2 Cheshvan, 5777 · 3 November 2016
• Iggeret HaKodesh, middle of Epistle 25
• ואחר הדברים והאמת האלה, הגלוים וידועים לכל, נחזור לענין ראשון בענין הכעס, שהוא כעובד עבודה זרה
After these words and this truth, which are manifest and known to all, let us return to the original subject, concerning anger — where a person [who is angry] is likened to an idolater.1
והיינו במילי דעלמא, כי הכל בידי שמים חוץ מיראת שמים
This is so only with regard to mundane matters, for2 “everything is in the hands of heaven except for the fear of heaven.”
Since everything is in G‑d’s hands there is no reason to become angry. However, with regard to matters involving the “fear of heaven,” anger does have a place.
ולכן במילי דשמיא, לאפרושי מאיסורא, לא שייך האי טעמא דאמרן
Hence with respect to heavenly matters, to3 “ward [a fellow Jew] from [transgressing] a prohibition,” the reason stated does not apply, for these matters are not in G‑d’s hands but in man’s.
וכמו שכתוב: ויקצוף משה
As it is written,4 “And Moses was angry.”
והיינו, משום כי ה׳ הקרה לפניו מצוה זו, לאפרושי מאיסורא, כדי לזכותו
This was because G‑d caused him to encounter this mitzvah of “warding [a fellow Jew] from [transgressing] a prohibition,” in order to make him meritorious.
Thus, this situation is obviously quite different from being angry at someone because of harm or offense.
* * *
אך זהו כשיש בידו למחות בקצפו וכעסו על חבירו
But this applies only when one is able to prevent [transgression] by his wrath and anger against his fellow-man; in such a case he is permitted to become angry, as did Moses.
אבל כשאין בידו למחות, כגון נכרי המדבר ומבלבלו בתפלתו
However, when he is unable to change the situation, as in the case of the gentile who talks and disturbs him while he is praying,
אם כן, מה זאת עשה ה׳ לו
[the question] then [arises]: What is this that G‑d has done to him, that a gentile should disrupt his prayers?
אין זאת כי אם שיתגבר, ויתאמץ יותר בתפלתו, בעומק הלב ובכוונה גדולה כל כך
This is so only in order that he prevail and strengthen himself ever more in his prayers, from the depths of his heart, and with such intense concentration
עד שלא ישמע דבורי הנכרי
that he will not hear the gentile’s talk.
אך שלמדרגה זו, צריך התעוררות רבה ועצומה
However, for such a level one needs a great and intense arousal.
ועצה היעוצה להתעוררות זו, היא מענין זה עצמו
And the counsel suggested to attain such an arousal, derives from this very subject.
כשישים אל לבו ויתבונן ענין ירידת השכינה כביכול, ותרד פלאים להתלבש ניצוץ מהארתה
One should consider and meditate on the concept of the descent of the Shechinah, as it were — how5 “it descended in wondrous fashion,” to have a spark of its radiance invested [within the kelipot].
אשר היא בבחינת גלות בתוך הקליפות, דרך כלל, להחיותם
It is generally in a state of exile among the kelipot, in order to animate them.
ועתה הפעם, ניצוץ הארתה מתלבש בבחינת גלות דרך פרט
And now, a spark of its radiation vests itself in a particular state of exile,
בדבור נכרי זה, המדבר דברים מבלבלים עבודת ה׳, היא כוונת התפלה
in the speech of this gentile who utters words that disturb one’s divine service, i.e., one’s devout concentration during prayer.
וכמו שכתוב לעיל, כי זה לעומת זה וכו׳
And, as explained above,6 “[G‑d created] this opposite that,” each element of the holy “side” of the universe having its unholy counterpart in the “other side,” the sitra achra.
ודבור העליון מתלבש בדבור התחתון וכו׳
Thus the Supernal speech vests itself in the nether speech, and so on.
I.e., Supernal speech vests itself in a lower degree of speech, ultimately descending through a self-screening chain of descent until it provides life-force even for the kelipot.
וזהו ממש: אשר שלט האדם באדם, לרע לו
This indeed is the meaning of the verse,7 “That man rules over man, to his detriment,” which was explained above in terms of the temporary dominion of the “evil man” (of kelipah) over the “sacred man” (the holy “side” of the universe).
When this gentile utilizes the spark which is exiled within himself to hinder a Jew who is trying to pray, the kelipot are manifestly ruling over the holy “side” of the universe. The forces of holiness, however, can thereby be invigorated and vitalized, when the worshiper reacts by upgrading his concentration.
This he will be prompted to do when he meditates on the above-described descent of the Shechinah into exile. And from this exile he will seek to liberate it.
In the words of the Alter Rebbe:
דהיינו, שעל ידי זה מתעורר האדם להתפלל יותר בכוונה, מעומקא דלבא, עד שלא ישמע דיבוריו
That is to say, that through this [meditation], the individual is aroused to pray with greater devotion, from the depth of his heart, until he will not hear [the gentile’s] words.
The above explains the statement of the Baal Shem Tov in Tzavaat HaRivash, that the Shechinah vests itself in this gentile. For everything in this world houses a spark of holiness, and within this gentile the spark is present in a state of exile, for the reason explained above.
* * *
ומה שכתב המלקט: שרתה
As for the compiler [of Tzavaat HaRivash] using the word shartah, meaning that the Shechinah “dwelt” or “abided” within this gentile,
לא ידע לכוין הלשון בדקדוק
he was unable to focus on the precise term.
כי הבעל שם טוב, זכרונו לברכה, היה אומר דברי תורה בלשון אשכנז, ולא בלשון הקודש
For the Baal Shem Tov, of blessed memory, used to deliver Torah teachings in Yiddish, not in the Holy Tongue.
The compiler, translating these discourses into Hebrew, transmitted their content, not their precise terminology. And in this case he erred.
ורצה לומר: נתלבשה
He really meant to say, nitlabshah (“became vested”), for shartah (“dwelt” or “abided”) implies that the Shechinah was revealed,
והיינו, בבחינת גלות
whereas [nitlabshah] means [that the Shechinah was vested] in a state of exile.
וזהו: ובפרט אם הוא נכרי
This [distinction] explains [the emphasis in Tzavaat HaRivash], “And especially if he is a gentile...,”
Were we to be speaking of a manifest indwelling of the Shechinah, how could it be said that the Divine Presence resides to a greater extent within this gentile who is disturbing a Jew at prayer, than within the worshiper? Rather, we are speaking of a self-obscuring investiture of the Shechinah within the gentile,
שאז היא בחינת גלות ביותר
for then it is so much more in exile.
ואין לתמוה אם ניצוץ מהארת שכינה, נקרא בשם שכינה
There is no need to wonder at a spark of the radiance of the Shechinah being referred to (in Tzavaat HaRivash) as Shechinah.
דהא אשכחן שאפילו מלאך נברא נקרא בשם ה׳, בפרשת וירא, לפירוש הרמב״ן
For we find that even a created angel, which is not a spark of the Shechinah, is referred to by G‑d’s Name in Parshat VaYeira, in the verse,8 “And he said, ‘Lord, do not pass by your servant,” according to the commentary of R. Moses Nachmanides (the Ramban);
וכמו שכתוב: ותקרא שם ה׳ הדובר אליה וכו׳, וכהאי גוונא טובא
and as it is likewise written,9 “And [Hagar] called the name of G‑d Who spoke to her...,” where we are explicitly told that we are speaking of an angel; and many more [passages] like this.
* * *
| FOOTNOTES | |
| 1. | Zohar I, 27b; III, 179a; Rambam, Hilchot De’ot 2:3 in the name of the “earliest sages” (חכמים הראשונים); et al. |
| 2. | Berachot 33b. |
| 3. | Shabbat 40b. |
| 4. | Bamidbar 31:14. |
| 5. | Cf. Eichah 1:9. |
| 6. | Kohelet 7:14. |
| 7. | Kohelet 8:9. |
| 8. | Bereishit 18:3. |
| 9. | Ibid. 16:13. |
• Thursday, 2 Cheshvan, 5777 · 3 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 209
Respecting the Sages
"You shall stand up before an elderly person and give respect to a sage"—Leviticus 19:32.
We are commanded to accord respect to Torah scholars and respectfully rise for them. Although everyone is required to respect sages, even one Torah scholar must respect another of equal stature, this mitzvah is compounded with regards to the respect a student is expected to have for his teacher.
A student is required to respect and revere his teacher, he is forbidden to challenge his teachings, and always must give him the benefit of the doubt. Indeed, our Sages tell us, "Your reverence for your teacher must be akin to your reverence for G‑d."
Full text of this Mitzvah »
• Respecting the Sages
Positive Commandment 209
Translated by Berel Bell
The 209th mitzvah is that we are commanded to honor the Sages1 and to stand up before them as a sign of respect.
The source of this commandment is G‑d's statement (exalted be He),2 "Stand up before the elderly, and give respect to the old."
The Sifra3 says, "The words, 'stand up' and 'give respect' [when taken together] teach you to stand up when it shows respect."4
The details of this mitzvah have been explained in the first chapter of Kidushin.5
You should be aware that although this is a general obligation on everyone to honor the Sages, and even one Sage to another equal to him in stature, as explained in the statement,6 "The Sages in Bavel stand up one before the other"; nevertheless there is a special additional requirement for a student, i.e. that the honor that a student must show his teacher is much greater than the honor he must show another Sage.
In addition to honoring your teacher you must revere7 him, since it is already explained that your obligation to your teacher is even greater than that to your father, whom Scripture obligates you to honor and revere.8 Our Sages said explicitly,9 "Between [honoring] his father and his teacher, his teacher comes first."
The Sages have already explained10 that it is forbidden for a student to dispute his teacher, i.e. to reject his authority, to give separate interpretations, and to teach or issue rulings without his permission. It is forbidden for him to argue with him, or speak angrily to him, or to judge him harshly, i.e. to give any kind of [non-literal11] explanation to his action or speech, since it is possible that this was not his intention.
Our Sages said in the Talmudic chapter "HaChelek",12 "Anyone who goes against his teacher is as if he went against the Divine Presence., as it is written13 [regarding Korach], 'when they rebelled against G‑d,'"; "Anyone who makes a dispute against his teacher is as if he made a dispute against the Divine Presence, as it is written,14 'These are the Waters of Dispute where the Israelites disputed with G‑d'"; "Anyone who speaks against his teacher is as if he speaks against the Divine Presence, as it is written,15 'Your complaints are not against us but against G‑d'"; and "Anyone who has second thoughts about his teacher is as if he had second thoughts about the Divine Presence, as it is written,16 'The people spoke out against G‑d and Moses.'" All this is clear, since the rebellion of Korach, and the dispute, complaints and wicked thoughts17 of the Jewish people were against Moses, leader of the entire Jewish people, yet Scripture considers each of them to have been committed against G‑d. Our Sages said explicitly,18 "You should fear your teacher as you fear G‑d."
All this19 is derived from the Scripture's command of honoring our Sages and our parents, rather than counting as a separate commandment,20 as explained in the Talmudic text.
FOOTNOTES
1.Here, the Rambam explains the phrases, "elderly" and "old," as referring to those who are "elderly" in terms of their Torah knowledge (see Kidushin ibid.). In Mishneh Torah (Hilchos Talmud Torah 6:9), he rules that the elderly most also be honored, regardless of their Torah knowledge.
2.Lev.19:32.
3.Our versions of the Sifra do not contain this passage. Similar statements are found in Kidushin 33a and Yerushalmi Bikurim 3:3.
4.This excludes standing up in a bathhouse, for example. See Kidushin ibid.
5.Kidushin 32b and thereafter.
6.Bava Metzia 33a.
7.Literally "fear." The Bahag counts fear of the Sages as a distinct commandment. The Rambam here includes the obligations of honor and fear in one commandment. See the Second Introductory Principle quoted below.
8.Ex. 20:12. Deut. 5:16. Lev. 19:3.
9.Bava Metzia 2:11.
10.Sanhedrin 56.
11.See Kapach 5731, note 87.
12.Sanhedrin 110a.
13.Num.26:9.
14.Num.20:13.
15.Exodus 16:8.
16.Num.21:5.
17.E.g. that Moses had himself appointed his brother as priest, rather than at G‑d's command.
18.Avos 4:12.
19.I.e. all these statements from the Talmudic chapter HaChelek (Kapach 5731, note 97).
20.As is the opinion of the Bahag mentioned above.
• Rambam - 1 Chapter a Day: Kelim Kelim - Chapter 5
• Kelim - Chapter 5
• Talmud Torah - Chapter Five
• Thursday, 2 Cheshvan, 5777 · 3 November 2016
• "Today's Day"
• Sunday, Cheshvan 2, 5704
Torah lessons: Chumash: Lech L'cha, first parsha with Rashi.
Tehillim: 10-17.
Tanya: After these words (p. 543) ...like this. (p. 545).
From a sicha of my father, after the conclusion of Shabbat Lech L'cha 5651 (1890): In the early years of his leadership the Alter Rebbe declared publicly, "One must live with the time." From his brother, R. Yehuda Leib, the elder chassidim discovered that the Rebbe meant one must live with the sedra of the week and the particular parsha of the day. One should not only learn the weekly parsha every day, but live with it.
• Daily Thought:
Infinite & Intimate
"As water, face to face, so the heart of a man to his fellow."(Proverbs 27:19)
Does G‑d then laugh? Does the Infinite Light cry over failure and rejoice in success? Does He that brings time and space into existence truly love with the passion of a frail human being or feel remorse as a creature trapped within the tunnel of time?
But G‑d desired the human soul with all its struggles. And the proof: We are here.
And when G‑d conceived this being, He looked down from His lofty realm beyond love and laughter, passion and remorse, and He said, "Shall she then be alone in his place and I in mine? Is this oneness?"
So He arranged a meeting place. He determined that the boundless emotions that are the fabric of the human soul would glimmer as well within the purity of the Infinite Light.
So that in love and laughter and compassion and awe and beauty, This human creature and G‑d could find one another, and neither would be alone.[Maamar B’Sha’ah She’alah 5725.]
-------
Positive Commandment 209
Translated by Berel Bell
The 209th mitzvah is that we are commanded to honor the Sages1 and to stand up before them as a sign of respect.
The source of this commandment is G‑d's statement (exalted be He),2 "Stand up before the elderly, and give respect to the old."
The Sifra3 says, "The words, 'stand up' and 'give respect' [when taken together] teach you to stand up when it shows respect."4
The details of this mitzvah have been explained in the first chapter of Kidushin.5
You should be aware that although this is a general obligation on everyone to honor the Sages, and even one Sage to another equal to him in stature, as explained in the statement,6 "The Sages in Bavel stand up one before the other"; nevertheless there is a special additional requirement for a student, i.e. that the honor that a student must show his teacher is much greater than the honor he must show another Sage.
In addition to honoring your teacher you must revere7 him, since it is already explained that your obligation to your teacher is even greater than that to your father, whom Scripture obligates you to honor and revere.8 Our Sages said explicitly,9 "Between [honoring] his father and his teacher, his teacher comes first."
The Sages have already explained10 that it is forbidden for a student to dispute his teacher, i.e. to reject his authority, to give separate interpretations, and to teach or issue rulings without his permission. It is forbidden for him to argue with him, or speak angrily to him, or to judge him harshly, i.e. to give any kind of [non-literal11] explanation to his action or speech, since it is possible that this was not his intention.
Our Sages said in the Talmudic chapter "HaChelek",12 "Anyone who goes against his teacher is as if he went against the Divine Presence., as it is written13 [regarding Korach], 'when they rebelled against G‑d,'"; "Anyone who makes a dispute against his teacher is as if he made a dispute against the Divine Presence, as it is written,14 'These are the Waters of Dispute where the Israelites disputed with G‑d'"; "Anyone who speaks against his teacher is as if he speaks against the Divine Presence, as it is written,15 'Your complaints are not against us but against G‑d'"; and "Anyone who has second thoughts about his teacher is as if he had second thoughts about the Divine Presence, as it is written,16 'The people spoke out against G‑d and Moses.'" All this is clear, since the rebellion of Korach, and the dispute, complaints and wicked thoughts17 of the Jewish people were against Moses, leader of the entire Jewish people, yet Scripture considers each of them to have been committed against G‑d. Our Sages said explicitly,18 "You should fear your teacher as you fear G‑d."
All this19 is derived from the Scripture's command of honoring our Sages and our parents, rather than counting as a separate commandment,20 as explained in the Talmudic text.
FOOTNOTES
1.Here, the Rambam explains the phrases, "elderly" and "old," as referring to those who are "elderly" in terms of their Torah knowledge (see Kidushin ibid.). In Mishneh Torah (Hilchos Talmud Torah 6:9), he rules that the elderly most also be honored, regardless of their Torah knowledge.
2.Lev.19:32.
3.Our versions of the Sifra do not contain this passage. Similar statements are found in Kidushin 33a and Yerushalmi Bikurim 3:3.
4.This excludes standing up in a bathhouse, for example. See Kidushin ibid.
5.Kidushin 32b and thereafter.
6.Bava Metzia 33a.
7.Literally "fear." The Bahag counts fear of the Sages as a distinct commandment. The Rambam here includes the obligations of honor and fear in one commandment. See the Second Introductory Principle quoted below.
8.Ex. 20:12. Deut. 5:16. Lev. 19:3.
9.Bava Metzia 2:11.
10.Sanhedrin 56.
11.See Kapach 5731, note 87.
12.Sanhedrin 110a.
13.Num.26:9.
14.Num.20:13.
15.Exodus 16:8.
16.Num.21:5.
17.E.g. that Moses had himself appointed his brother as priest, rather than at G‑d's command.
18.Avos 4:12.
19.I.e. all these statements from the Talmudic chapter HaChelek (Kapach 5731, note 97).
20.As is the opinion of the Bahag mentioned above.
• Rambam - 1 Chapter a Day: Kelim Kelim - Chapter 5
• Kelim - Chapter 5
1
No keilim are susceptible to ritual impurity until the work involved in fashioning them is completed. When do wooden keilim become susceptible to ritual impurity? A bed and a cradle, when they are rubbed with fish skin. If one decided not to rub them, they become susceptible to impurity when they are fashioned.
Wooden baskets are considered as completed when their borders are sealed and the ends of the branches and small pieces of wood that emerge over the rim of the basket are trimmed. If the baskets were made of palm leaves, they are susceptible to impurity even though one did not trim the ends of the leaves on the inside, because they are left like that. A hanging basket is considered as completed when its border is sealed, the ends of the branches are trimmed, and the loop on which it hangs is completed. A basket for cups or for jugs is susceptible to impurity even though the leaves were not cut off on the inside of the basket. Wicker servers and reed bowls become susceptible to impurity when their borders are sealed and the branches that stick out are cut off.
Large wicker serving trays and containers become susceptible to impurity when two circles are wound around their width. A sifter, a sieve, or a weighing pan become susceptible to impurity when one circle is wound around their width. A large basket becomes susceptible to impurity when two circles are wound around their width. A long, narrow basket becomes susceptible to impurity when one circle is wound around its width. Even though the walls of these baskets are not completed, they become susceptible to ritual impurity, because they have already become fit for the purpose for which they were fashioned and they already have taken on the form of that utensil. To what can the matter be compared? To a garment that has been partially woven.
The task of fashioning a mat is completed when the long leaves from which it is made are trimmed. All keilim made from thin shoots of wood do not become susceptible to impurity until their borders are sealed. Unfinished wooden keilim become susceptible to impurity when the keilim are fashioned into their desired shape even though in the future one will paint designs onto them with dye, even them with a compass, improve their appearance with a plane, to perform similar tasks. Although they are still unfinished, since there is no need to make engravings and their shape has been hewn out, they are susceptible to impurity.
All unfinished wooden keilim become susceptible to impurity except those made from boxwood, because a k'li made from such wood is not considered as a k'li until it has been finished. It appears to me that keilim made of bone are like those made of boxwood and unfinished keilim made from bone are not susceptible to ritual impurity.
A wooden object that has not been formed into a k'li is not susceptible to ritual impurity even though it is being used as a k'li. Long wooden trays used by bakers upon which loaves are arranged while they are still dough are susceptible to ritual impurity, because they are considered to have the shape of a k'li. Those used by ordinary private persons are not susceptible to impurity. If, however, they were painted with red dye, saffron, or the like, they are susceptible to impurity, because they have been given the form of a k'li.
A baker's accessory in which water used to daub the dough is placed is impure. Those used by ordinary private persons are pure. If a private person made a rim around its four sides, it is susceptible to impurity. If the rim is broken down on one side, it is pure. The board on which loaves are arranged is susceptible to impurity. The container into which the sifters of flour would sift flour is susceptible to impurity. That used by ordinary private persons is pure.
A winnowing shovel for beans is susceptible to impurity. One used for gathering kernels into a storehouse is pure. One used for gathering wastes from the vat is susceptible to impurity. One used for gathering grain into a grainheap is pure. This is the general principle: A k'li made to serve as a receptacle is susceptible to impurity. If it is made to gather items together, it is pure.
א
כל הכלים אין מקבלין טומאה עד שתגמר מלאכתן וכלי עץ מאימתי מקבלין טומאה המטה והעריסה משישופם בעור הדג גמר שלא לשוף מקבלין טומאה הסלים של עץ משיחסום שפתותיהן ויכרות עוקצי השריגים והעצים הקטנים היוצאים ע"ג הסל היו הסלים של תמרה אף על פי שלא כרת ההוצין מבפנים מקבלין טומאה שכך מקיימין אותן הכלכלה משיחסום פיה ויכרות ההוצים ויגמור את התלויות בית הכוסות והלגינין אף ע"פ שלא כרת מבפנים מקבלין טומאה שכך מקיימין אותם הקנונים הקטנים והקלתות משיחסום שפתותיהן ויכרות ההוצין היוצאים הקנונים הגדולים והסיוגים הגדולים משיעשה שני דורים לרוחב שלהן הנפה והכברה וכף מאזנים משיעשה דור אחד לרוחב שלהן הקופה משיעשה שתי צפירות לרוחב שלה והערק משיעשה בו צפירה אחת אע"פ שלא גמר גביהן מקבלין טומאה שהרי נראו למה שנעשו וצורת הכלי עליהן הא למה זה דומה לבגד שנארג מקצתו המחצלת משיכרות ההוצין וזהו גמר מלאכה וכל כלי הנסרים אינן מקבלין טומאה עד שיתחסמו שפתותיהן גולמי כלי עץ מקבלין טומאה משנעשה הכלי בצורתו אף על פי שעתיד לתארו בשרד או להשוותו במחוגה או לייפותו במעצד וכיוצא במעשים אלו ועדיין הוא גולם הואיל ואינו מחוסר חקיקה והרי השלים חפירתו הרי זה מקבל טומאה וכל גולמי כלי עץ מקבלין טומאה חוץ משל אשכרוע שאין הכלי ממנו חשוב כלי עד שיתייפה וקרוב בעיני שכלי עצם ככלי אשכרוע ואין גולמיהן מקבלין טומאה כלי עץ שאין עליו צורת כלי אע"פ שמשתמשין בו אינו מקבל טומאה:
ארובות של נחתומין שסודרים עליהן החלות כשהן בצק מתטמאות שהרי צורת הכלי עליהן ושל בעלי בתים אינן מקבלין טומאה ואם צבען בסקרא או בכרכום וכיוצא בהן מתטמאות שהרי נעשית להן צורת כלי סרוד של נחתומין שנותנין בו המים שמקטפין בו טמא ושל בעלי בתים טהור ואם גפפו מארבע רוחותיו מתטמא נפרץ מרוח אחת טהור והלוח שעורכין עליו מתטמא כלי עץ שהסלתים מרקדין עליו את הסלת מתטמא ושל בעלי בתים טהור רחת הגרוסות מתטמאות של אוצרות טהורה של גתות מתטמאה ושל גרנות טהורה זה הכלל העשוי לקבלה מקבל טומאה והעשוי ליכנס בו טהור:
2
All loops are pure with the exception of the loops for a sifter of flour makers, the loop for a sieve used in granaries, the loop for a handheld sickle, and the loop for a staff used by inspectors because they are of assistance when work is being performed. This is the general principle: Anything made to be of assistance at the time work is being performed is susceptible to impurity. If it only serves as a hanger for the k'li, it is pure.
ב
כל התלויין טהורין חוץ מתלויי נפה של סלתין ותלוי כברה של גרנות ותלוי מגל יד ותלוי מקל הבלשין מפני שהן מסייעין בשעת מלאכה זה הכלל העשוי לסייעו בשעת מלאכה מתטמא לתלות בו הכלי בלבד טהור:
3
Lyres of singers are susceptible to ritual impurity, but the lyres of the Levites that were used to play in the Temple were pure. A guitar, a standing harp, and a drum are susceptible to ritual impurity.
ג
נבלי המשוררים מתטמאין נבלי בני לוי שמזמרין בהן במקדש טהורין הביטנון והנקטמון והאירוס מתטמאין:
4
A trap for moles is susceptible to ritual impurity; one for mice is pure. The rationale is that it does not have a receptacle and it is not made in the form of a k'li.
ד
מצודת החולדה מתטמא ושל עכברים טהורה לפי שאין לה בית קיבול ואין עליה צורת כלי:
5
A basket that is woven from branches in which figs are placed and the like are susceptible to ritual impurity. Those which are woven into the form of a large silo where wheat is stored are pure, because they do not have the form of a k'li.
ה
קוצין שאורגין בהן כמו כפיפה שמניחין בה התאנים וכיוצא בהן מתטמאין ושאורגין בהן כתבנית מנורה גדולה שאוצרין בהן החטין טהורה שאין תורת כלי עליה:
6
When leaves are woven like a divider around produce, they are pure. If, however, one made a divider from twigs, it is susceptible to impurity.
ו
עלין שמסרגין אותן כמין סייג סביב לפירות טהור ואם עשו סייג של נסרין מתטמאין:
7
With regard to a pocket made of palm branches into which fresh dates and the like are placed: if one places fruit inside of it and removes it from it, it is susceptible to ritual impurity. If one cannot take the fruit stored in it unless he tears it or undoes it or one intends to eat the fruit inside of it and cast away the pocket, it is pure.
Similarly, a horn that is used and then discarded is not susceptible to impurity. If one thinks of using it as a utensil, it is susceptible to impurity.
ז
חותל של הוצין שמניחין בו הרוטב וכיוצא בו אם הוא נותן לתוכו ונוטל מתוכו מתטמא ואם אינו יכול ליטול מה שבתוכו עד שיקרענו או יתירנו או שחשב לאכול מה שבתוכו ולזרקו טהור וכן הקרן שהוא משתמש בה ומשליכה אינה מקבלת טומאה ואם חשב עליה מקבלת טומאה:
8
A ram's horn is not susceptible to ritual impurity. If it was cut to be used as a useful k'li, it is susceptible to ritual impurity.
ח
השופר אינו מקבל טומאה חתכו להיות קרן תשמיש מקבל טומאה:
9
The following rules apply when a bowl was permanently affixed to a chest, counter, or closet. If it is affixed in a way that it still serves as a container, it is susceptible to ritual impurity. If it was affixed to the wall of the chest - and thus cannot serve as a container unless the chest is turned on its side, it is considered as part of the chest and is pure.
ט
קערה שקבעה בשידה תיבה ומגדל אם היא כדרך קבלתה מקבלת טומאה ואם קבעה בדופן שהרי אינה מקבלת עד שמטים שידה על צידה הרי זו מכלל השידה וטהורה:
10
A fishing trap, a trap for fowl, and a wooden cage are pure.
י
האקון והרטוב והכלוב של עץ טהורין:
11
A flat trap for fowl, a snare for fowl, and the snare in a dam are susceptible to ritual impurity because they do have the form of a k'li.
יא
המדף והפלצור ומצודת סכרים מתטמאין שהרי צורת כלי עליהם:
12
Benches set up in inns and by the teachers of young children are pure even though they have holes into which legs are inserted. If the legs were affixed to them with nails, they are susceptible to impurity.
This is the general principle: Whenever a seat is portable and its legs are not carried with it, it is pure. Any seat that is portable and its legs are carried with it is susceptible to impurity. If both of its legs are made of wood or bone, it is susceptible to impurity. If one of them was made of stone, it is not susceptible to impurity.
יב
הספסלין שבפונדקאות ושל מלמדי תינוקות אף על פי שהן נקובין ומכניסין בהן את הרגלים טהורים קבעו בהן רגלים במסמר מקבלין טומאה זה הכלל כל שניטל ואין רגליו ניטלות עמו טהור וכל שניטל ורגליו ניטלות עמו טמא ואם היו כולן של עץ או עצם מקבל טומאה היתה אחת מרגליו של אבן אינו מקבל טומאה:
• Talmud Torah - Chapter Five
1
Just as a person is commanded to honor his father and hold him in awe, so, too, is he obligated to honor his teacher and hold him in awe.
[Indeed, the measure of honor and awe] due one's teacher exceeds that due one's father. His father brings him into the life of this world, while his teacher, who teaches him wisdom, brings him into the life of the world to come.
[Accordingly,] if he saw a lost object belonging to his father and one belonging to his teacher, the lost object belonging to his teacher takes precedence. If his father and his teacher are both carrying loads, he should relieve his teacher's load, and then his father's. If his father and his teacher are held as captives, he should redeem his teacher, and afterwards, redeem his father. However, if his father is [also] a Torah sage, he should redeem his father first.
[Similarly,] if his father is a Torah sage - even if he is not equivalent to his teacher - he should return his lost article, and then that belonging to his teacher.
There is no greater honor than that due a teacher, and no greater awe than that due a teacher. Our Sages declared: "Your fear of your teacher should be equivalent to your fear of Heaven."
Therefore, they said: Whoever disputes the authority of his teacher is considered as if he revolts against the Divine Presence, as implied [by Numbers 26:9]: "...who led a revolt against God."
Whoever engages in controversy with his teacher is considered as if he engaged in controversy with the Divine Presence, as implied [by Numbers 20:13]: "...where the Jews contested with God and where He was sanctified."
Whoever complains against his teacher is considered as if he complains against the Divine Presence, as implied [by Exodus 16:8]: "Your complaints are not against us, but against God."
Whoever thinks disparagingly of his teacher is considered as if he thought disparagingly of the Divine Presence, as implied [by Numbers 21:5]: "And the people spoke out against God and Moses."
א
כשם שאדם מצווה בכבוד אביו ויראתו כך הוא חייב בכבוד רבו ויראתו יתר מאביו שאביו מביאו לחיי העולם הזה ורבו שלמדו חכמה מביאו לחיי העולם הבא ראה אבידת אביו ואבידת רבו של רבו קודמת לשל אביו אביו ורבו נושאים במשא מניח את של רבו ואחר כך של אביו אביו ורבו שבויים בשביה פודה את רבו ואח"כ פודה את אביו ואם היה אביו תלמיד חכם פודה את אביו תחלה וכן אם היה אביו תלמיד חכם אף על פי שאינו שקול כנגד רבו משיב אבידתו ואחר כך משיב אבידת רבו ואין לך כבוד גדול מכבוד הרב ולא מורא ממורא הרב אמרו חכמים מורא רבך כמורא שמים לפיכך אמרו כל החולק על רבו כחולק על השכינה שנאמר בהצותם על ה' וכל העושה מריבה עם רבו כעושה מריבה עם השכינה שנאמר אשר רבו בני ישראל את ה' ויקדש בם וכל המתרעם על רבו כמתרעם על ה' שנאמר לא עלינו תלונותיכם כי על ה' וכל המהרהר אחר רבו כאילו מהרהר אחר שכינה שנאמר וידבר העם באלהים ובמשה:
2
What is meant by disputing the authority of one's teacher? A person who establishes a house of study [where] he sits, explains, and teaches without his teacher's permission in his teacher's lifetime. [This applies] even when one's teacher is in another country.
It is forbidden to ever render a halachic judgment in one's teacher's presence. Whoever renders a halachic judgment in his teacher's presence is worthy of death.
ב
איזהו חולק על רבו זה שקובע לו מדרש ויושב ודורש ומלמד שלא ברשות רבו ורבו קיים ואע"פ שרבו במדינה אחרת ואסור לאדם להורות בפני רבו לעולם וכל המורה הלכה בפני רבו חייב מיתה:
3
If a person asked [a student] regarding a halachic question and there were twelve mil between him and his teacher, he is permitted to answer. [Furthermore,] to prevent a transgression, it is permitted to give a halachic judgment even in the presence of one's teacher.
What does the above imply? For example, one saw a person perform a forbidden act because he was unaware of the prohibition or because of his perversity, he should [try to] prevent him [by] telling him: "This is forbidden." [This] applies even in his teacher's presence and even though one's teacher had not given him permission. Wherever the desecration of God's name is involved, no deference is paid to a teacher's honor.
When does the above apply? With regard to a matter that came up incidentally. However, establishing oneself as a halachic authority to sit and reply to all who ask concerning halachic matters is forbidden, even if [the student] is at one end of the world and the teacher at the other, until either:
a) the teacher dies; or
b) the student receives permission from his teacher.
a) the teacher dies; or
b) the student receives permission from his teacher.
Not everyone whose teacher dies is permitted to sit and render judgment concerning Torah law; only one who is a student worthy of rendering judgment.
ג
היה בינו ובין רבו י"ב מיל ושאל לו אדם דבר הלכה מותר להשיב ולהפריש מן האיסור אפילו בפני רבו מותר להורות כיצד כגון שראה אדם עושה דבר האסור מפני שלא ידע באיסורו או מפני רשעו יש לו להפרישו ולומר לו דבר זה אסור ואפילו בפני רבו ואף על פי שלא נתן לו רבו רשות שכל מקום שיש חילול השם אין חולקין כבוד לרב בד"א בדבר שנקרה מקרה אבל לקבוע עצמו להוראה ולישב ולהורות לכל שואל אפילו הוא בסוף העולם ורבו בסוף העולם אסור לו להורות עד שימות רבו אא"כ נטל רשות מרבו ולא כל מי שמת רבו מותר לו לישב ולהורות בתורה אלא אם כן היה תלמיד שהגיע להוראה:
4
Any student who is not worthy of rendering halachic judgments and does so is foolish, wicked, and arrogant. [Proverbs 7:26:] "She has cast down many corpses" applies to him.
[Conversely,] a sage who is worthy of rendering halachic judgments and refrains from doing so holds back [the spread of] Torah and places stumbling blocks before the blind. "How prodigious are those she slew" [ibid.] applies to him.
These underdeveloped students who have not gathered much Torah knowledge, seek to gain prestige in the eyes of the common people and the inhabitants of their city [by] jumping to sit at the head of all questions of law and halachic judgments in Israel. They spread division, destroy the world, extinguish the light of Torah, and wreak havoc in the vineyard of the God of Hosts. In his wisdom, Solomon alluded to them [as follows, (Song of Songs 2:15)]: "Take for us foxes, little foxes that spoil the vineyards, [our vineyards are blooming.]"
ד
וכל תלמיד שלא הגיע להוראה ומורה הרי זה רשע שוטה וגס הרוח ועליו נאמר כי רבים חללים הפילה וגו' וכן חכם שהגיע להוראה ואינו מורה הרי זה מונע תורה ונותן מכשולות לפני העורים ועליו נאמר ועצומים כל הרוגיה אלו התלמידים הקטנים שלא הרבו תורה כראוי והם מבקשים להתגדל בפני עמי הארץ ובין אנשי עירם וקופצין ויושבין בראש לדין ולהורות בישראל הם המרבים המחלוקת והם המחריבים את העולם והמכבין נרה של תורה והמחבלים כרם ה' צבאות עליהם אמר שלמה בחכמתו אחזו לנו שועלים שועלים קטנים מחבלים כרמים:
5
It is forbidden for a student to refer to his teacher by name, even outside his presence. He should not mention his name in his presence, even when referring to others with the same name as his teacher - as he does with the name of his father. Rather, he should refer to them with different names, even after their death.
The above applies when the name is unusual, and all will thus know to whom it refers.
[A student] should not greet his teacher or respond to the latter's greeting, as is customary when two friends exchange greetings. Rather, he should bow before him and say with awe and reverence: "Peace be upon you, my master." If his teacher greeted him, he should respond: "Peace be upon you, my teacher and master."
ה
ואסור לו לתלמיד לקרות לרבו בשמו ואפילו שלא בפניו והוא שיהיה השם פלאי שכל השומע ידע שהוא פלוני ולא יזכיר שמו בפניו ואפילו לקרות לאחרים ששמם כשם רבו כדרך שעושה בשם אביו אלא ישנה את שמם אפילו לאחר מותם ולא יתן שלום לרבו או יחזיר לו שלום כדרך שנותנים לריעים ומחזירים זה לזה אלא שוחה לפניו ואומר לו ביראה וכבוד שלום עליך רבי ואם נתן לו רבו שלום יחזיר לו שלום עליך רבי ומורי:
6
Similarly, he should not remove his tefillin in the presence of his teacher, nor should he recline in his presence. Rather, he should sit before him as one sits before a king.
A person should not pray either in front of his teacher, behind his teacher, or at his teacher's side. Needless to say, one should not walk by his side. Rather, he should distance himself behind his teacher without standing directly behind him and then pray.
One should not enter a bathhouse together with his teacher or sit in his teacher's place. One should not side against his teacher's opinion in his presence or contradict his statements.
One should not sit in his presence until he tells him to sit. One should not stand before him until he tells him to stand or until he receives permission to stand.
When one departs from his teacher, one should not turn his back to him. Rather, one should walk backwards while facing him.
ו
וכן לא יחלוץ תפיליו לפני רבו ולא יסב אלא יושב כיושב לפני המלך ולא יתפלל לא לפני רבו ולא לאחר רבו ולא בצד רבו ואין צריך לומר שאסור לו להלך בצידו אלא יתרחק לאחר רבו ולא יהא מכוון כנגד אחריו ואחר כך יתפלל ולא יכנס עם רבו במרחץ ולא ישב במקום רבו ולא יכריע דבריו בפניו ולא יסתור את דבריו ולא ישב לפניו עד שיאמר לו שב ולא יעמוד מלפניו עד שיאמר לו עמוד או עד שיטול רשות לעמוד וכשיפטר מרבו לא יחזור לו לאחריו אלא נרתע לאחוריו ופניו כנגד פניו:
7
A person is obligated to stand before his teacher from the time he sees him - as far away as he can see - until [he passes beyond his field of vision] and is hidden: his figure no longer visible. Then, [the student] may sit.
A person is obligated to visit his teacher during the festivals.
ז
וחייב לעמוד מפני רבו מישראנו מרחוק מלא עיניו עד שיתכסה ממנו ולא יראה קומתו ואח"כ ישב וחייב אדם להקביל פני רבו ברגל:
8
Deference should not be shown to a student while in the presence of his teacher, unless it is customary for his teacher also to show him deference.
All the services which a servant performs for his master should be performed by a student for his teacher. [However,] if [the student] was in a place where he was not recognized and was not wearing tefillin - should he suspect that people will say he is a servant - he need not put on [his teacher's] shoe or remove it.
Whoever prevents his student from serving him withholds kindness from him and takes away his fear of heaven. Any student who deals lightly with a matter related to the honor of his teacher causes the Divine Presence to depart from Israel.
ח
אין חולקין כבוד לתלמיד בפני רבו אא"כ דרך רבו לחלוק לו כבוד וכל המלאכות שהעבד עושה לרבו תלמיד עושה לרבו ואם היה במקום שאין מכירין אותו ולא היו לו תפילין וחש שמא יאמרו עבד הוא אינו נועל לו מנעלו ואינו חולצו וכל המונע תלמידו מלשמשו מונע ממנו חסד ופורק ממנו יראת שמים וכל תלמיד שמזלזל דבר מכל כבוד רבו גורם לשכינה שתסתלק מישראל:
9
[A student who] saw his teacher transgress the words of the Torah should tell him: you have taught us such and such.
Whenever he mentions a teaching in his presence, he should tell him: "You have taught us the following, master." He should not mention a concept which he did not hear from his teacher unless he mentions the name of the person who authored it.
When his teacher dies, he should rend all his garments until he reveals his heart. He should never mend them.
When does the above apply? To one's outstanding teacher from whom one has gained the majority of his wisdom.
However, a person who has not gained the majority of his wisdom under a teacher's instruction is considered to be both a student and colleague. He is not obligated to honor him in all the above matters. Nevertheless, he should stand before him, rend his garments at his [death], as he does for all the deceased for whom he is obligated to mourn. Even if he learned only one thing from him, whether it be a small or great matter, he should stand before him and rend his garments at his [death].
ט
ראה רבו עובר על דברי תורה אומר לו לימדתנו רבינו כך וכך וכל זמן שמזכיר שמועה בפניו אומר לו כך לימדתנו רבינו ואל יאמר דבר שלא שמע מרבו עד שיזכיר שם אומרו וכשימות רבו קורע כל בגדיו עד שהוא מגלה את לבו ואינו מאחה לעולם במה דברים אמורים ברבו מובהק שלמד ממנו רוב חכמתו אבל אם לא למד ממנו רוב חכמתו הרי זה תלמיד חבר ואינו חייב בכבודו בכל אלו הדברים אבל עומד מלפניו וקורע עליו כשם שהוא קורע על כל המתים שהוא מתאבל עליהם אפילו לא למד ממנו אלא דבר אחד בין קטן בין גדול עומד מלפניו וקורע עליו:
10
Every student with a proper character will not speak in front of anyone who is wiser than he is, even though he has not learned anything from him.
י
וכל תלמיד חכם שדעותיו מכוונות אינו מדבר בפני מי שהוא גדול ממנו בחכמה אע"פ שלא למד ממנו כלום:
11
An outstanding teacher may, if he desires, forgo his honor with regard to any or all of the above matters to any or all his students.
Even though he forgoes [these honors], the student is obligated to respect him at the time he forgoes [respect].
יא
הרב המובהק שרצה למחול על כבודו בכל הדברים האלו או באחד מהן לכל תלמידיו או לאחד מהן הרשות בידו ואף על פי שמחל חייב התלמיד להדרו ואפילו בשעה שמחל:
12
Just as students are obligated to honor their teacher, a teacher is obligated to honor his students and encourage them. Our Sages declared: "The honor of your students should be as dear to you as your own."
A teacher should take care of his students and love them, because they are like sons who bring him pleasure in this world and in the world to come.
יב
כשם שהתלמידים חייבין בכבוד הרב כך הרב צריך לכבד את תלמידיו ולקרבן כך אמרו חכמים יהי כבוד תלמידך חביב עליך כשלך וצריך אדם להזהר בתלמידיו ולאוהבם שהם הבנים המהנים לעולם הזה ולעולם הבא:
13
Students increase their teacher's wisdom and broaden his horizons. Our Sages declared: "I learned much wisdom from my teachers and even more from my colleagues. However, from my students [I learned] most of all."
Just as a small branch is used to light a large bough, so a small student sharpens his teacher's [thinking processes], until, through his questions, he brings forth brilliant wisdom.
יג
התלמידים מוסיפין חכמת הרב ומרחיבין לבו אמרו חכמים הרבה חכמה למדתי מרבותי ויותר מחבירי ומתלמידי יותר מכולם וכשם שעץ קטן מדליק את הגדול כך תלמיד קטן מחדד הרב עד שיוציא ממנו בשאלותיו חכמה מפוארה:
Talmud Torah - Chapter Six
1
It is a mitzvah to respect every Torah sage, even if he is not one's teacher, as [Leviticus 19:32] states: "Stand up before a white-haired [man] and respect an elder." [The word] zakein, [translated as "elder," alludes to the Hebrew words meaning] "one who has acquired wisdom."
When is one obligated to stand before him? When he approaches within four cubits of him until he passes him.
א
כל תלמיד חכם מצוה להדרו ואע"פ שאינו רבו שנאמר מפני שיבה תקום והדרת פני זקן זקן זה שקנה חכמה ומאימתי חייבין לעמוד מפניו משיקרב ממנו בארבע אמות עד שיעבור מכנגד פניו:
2
One should not stand before [a sage] in a bathhouse or toilet, for it is stated [ibid.]: "Stand up...and respect...," [implying] standing up that conveys respect.
Craftsmen are not obligated to stand before the Torah sages while they are involved in their work, for it is stated: "Stand up...and respect...." [It can be inferred that] just as showing respect does not involve a financial loss, standing need not involve a financial loss.
What is the source [which teaches that] a person should not divert his eyes from the sage so that he will not see him, lest he be required to stand before him? It is written [ibid.], "and you shall fear your God." With regard to all matters dependent on one's conscience, the Torah states: "and you shall fear your God."
ב
אין עומדין מפניו לא בבית המרחץ ולא בבית הכסא שנאמר תקום והדרת קימה שיש בה הידור ואין בעלי אומניות חייבין לעמוד מפני תלמידי חכמים בשעה שעוסקין במלאכתן שנאמר תקום והדרת מה הידור שאין בה חסרון כיס אף קימה שאין בה חסרון כיס ומנין שלא יעצים עיניו מן החכם כדי שלא יראהו עד שלא יעמוד מפניו שנאמר ויראת מאלהיך הא כל דבר שהוא מסור ללב נאמר בו ויראת מאלהיך:
3
It is not proper for a sage to trouble the people and position himself before them so that they will have to stand for him. Rather, he should take shortcuts and have the intent that they should not see him, so that he will not trouble them to stand. The Sages would take circular routes through the outskirts [of their cities], where people who recognize them would not be found, in order not to trouble them.
ג
אין ראוי לחכם שיטריח את העם ויכוין עצמו להן כדי שיעמדו מפניו אלא ילך בדרך קצרה ומתכוין שלא יראו אותו כדי שלא יטריחן לעמוד והחכמים היו מקיפין והולכין בדרך החיצונה שאין מכיריהן מצויין שם כדי שלא יטריחום:
4
Riding is considered to be walking. Just as one stands before [a sage who is] walking, so one should stand before one who is riding.
ד
רוכב הרי הוא כמהלך וכשם שעומדים מפני המהלך כך עומדין מפני הרוכב:
5
When three people are journeying [together], the master should walk in the center, the [student of] greater [stature] on his right, and the one of lesser [stature] on his left.
ה
שלשה שהיו הולכין בדרך הרב באמצע גדול מימינו וקטן משמאלו:
6
One who sees a sage need not stand in deference to him until he reaches within four cubits of him; once he has passed, he may sit.
Should one see the av beit din, one should stand in deference to him from the time he sees him - as far away as he can see. He may not sit until he has passed four cubits beyond him.
Should one see the nasi, one should stand in deference to him from the time he sees him - as far away as he can see. He may not sit until he has reached his place or passed [beyond his field of vision] and is hidden.
Should a nasi [desire to] waive the honor due him, he may forgo it.
When the nasi enters, all the people should stand. They may not sit until he tells them to. When the av beit din enters, two rows are opened for him, and the people stand on either side until he enters and sits in his place. The other people remain seated in their places.
ו
הרואה חכם אינו עומד מפניו עד שיגיע לו לארבע אמות וכיון שעבר יושב ראה אב בית דין עומד מלפניו משיראנו מרחוק מלא עיניו ואינו יושב עד שיעבור מאחריו ארבע אמות ראה את הנשיא עומד מלפניו מלא עיניו ואינו יושב עד שישב במקומו או עד שיתכסה מעיניו והנשיא שמחל על כבודו כבודו מחול כשהנשיא נכנס כל העם עומדים ואינן יושבין עד שיאמר להם שבו כשאב בית דין נכנס עושין לו שתי שורות ועומדין מכאן ומכאן עד שנכנס ויושב במקומו ושאר העם יושבין במקומן:
7
When a sage enters - when he approaches within four cubits of anyone - the latter should stand for him. Thus, one stands and one sits until he enters and sits in his place.
The sons and the students of the sages may jump over the heads of the people to reach their place when their presence is required by the people at large.
It is not praiseworthy for a sage to enter [the house of study] last. If one leaves to tend to his needs, he may return to his place.
The children of the sages who have enough knowledge to listen turn their faces toward their father. If they lack the knowledge to listen, they turn their faces to the people.
ז
חכם שנכנס כל שיגיע לו בארבע אמות עומד מלפניו אחד עומד ואחד יושב עד שנכנס ויושב במקומו בני חכמים ותלמידי חכמים בזמן שהרבים צריכין להם מקפצין על ראשי העם ונכנסים למקומם ואין שבח לתלמידי חכמים שיכנסו לאחרונה יצא לצורך חוזר למקומו בני חכמים בזמן שיש בהן דעת לשמוע הופכין פניהן כלפי אביהן אין בהן דעת לשמוע הופכין פניהן כלפי העם:
8
A student who is constantly sitting before his teacher is permitted to rise in his honor only [twice daily,] in the morning and in the evening, so that the honor paid to him does not exceed the honor paid to God.
ח
תלמיד שהוא יושב לפני רבו תמיד אינו רשאי לעמוד מפניו אלא שחרית וערבית בלבד שלא יהא כבודו מרובה מכבוד שמים:
9
We should stand before an old man of exceedingly advanced age, even if he is not a sage. Even a sage who is young is obligated to stand before an old man of exceedingly advanced age. Nevertheless, he need not rise to his full height, and need only show some token of respect.
Even an old gentile should be addressed with words of respect, and a hand should be extended to support him, as [Leviticus 19:32] states: "Stand up before a white-haired [man]." Every white-haired man is included therein.
ט
מי שהוא זקן מופלג בזקנה אף על פי שאינו חכם עומדין לפניו ואפילו החכם שהוא ילד עומד בפני הזקן המופלג בזקנה ואינו חייב לעמוד מלא קומתו אלא כדי להדרו ואפילו זקן כותי מהדרין אותו בדברים ונותנין לו יד לסומכו שנאמר מפני שיבה תקום כל שיבה במשמע:
10
Torah sages should not personally take part in any communal work projects - e.g., building, digging, or the like - [to improve] the city, lest they become disgraced in the eyes of the common people.
Money should not be collected from them to pay for building the [city] wall, fixing its gates, its watchmen's wages, and the like. [The same applies regarding] a present to be offered to the king.
Similarly, they are not obligated to pay taxes - neither [their share in] a tax levied on the city as a whole nor a head tax levied on each individual - as [Hoshea 8:10] states: "Although they will give among the nations, now I will gather them; in a little while, they will be released from the burden of the king and his officers."
Similarly, if a Torah sage has merchandise to sell, he is allowed to sell it first, and no other person at the marketplace is allowed to sell until he does. Similarly, if he has a legal matter and stands among many other litigants, he is given priority. [Also,] he is allowed to sit.
י
תלמידי חכמים אינם יוצאין בעצמן לעשות עם כל הקהל בבנין וחפירה של מדינה וכיוצא בהן כדי שלא יתבזו בפני עמי הארץ ואין גובין מהן לבנין החומה ותיקון השערים ושכר השומרים וכיוצא בהן ולא לתשורת המלך ואין מחייבים אותן ליתן המס בין מס שהוא קצוב על בני העיר בין מס שהוא קצוב על כל איש ואיש שנאמר גם כי יתנו בגוים עתה אקבצם ויחלו מעט ממשא מלך ושרים וכן אם היתה סחורה לתלמיד חכם מניחים אותו למכור תחלה ואין מניחים אחד מבני השוק למכור עד שימכור הוא וכן אם היה לו דין והיה עומד בכלל בעלי דינים הרבה מקדימין אותו ומושיבין אותו:
11
It is a great sin to disgrace Torah sages or to hate them. Jerusalem was not destroyed until [its inhabitants] disgraced its sages, as implied by [II Chronicles 36:16]: "And they would mock the messengers of God, despise His words, and scoff at His prophets" - i.e., they would scorn those who taught His words.
Similarly, the Torah's prophecy [Leviticus 26:16]: "If you despise My statutes" [should be interpreted]: "If you despise the teachers of My statutes." Whoever disgraces the sages has no portion in the world to come and is included in the category: "Those who scorn the word of God" [Numbers 15:31].
יא
עון גדול הוא לבזות את החכמים או לשנאותן לא חרבה ירושלים עד שבזו בה תלמידי חכמים שנאמר ויהיו מלעיבים במלאכי האלהים ובוזים דבריו ומתעתעים בנביאיו כלומר בוזים מלמדי דבריו וכן זה שאמרה תורה אם בחקותי תמאסו מלמדי חקותי תמאסו וכל המבזה את החכמים אין לו חלק לעולם הבא והרי הוא בכלל כי דבר ה' בזה:
12
Even though a person who disgraces a Torah sage will not receive a portion in the world to come, if witnesses come [and testify that] he disgraced him, even if only verbally, he is obligated to be placed under a ban of ostracism. This ban is publicly announced by the court. Also, wherever he is located, he is fined a litra of gold, which is given to the sage.
Even one who disgraces a sage after his death is placed under a ban of ostracism by the court. They should release the ban when he repents. In contrast, if the sage is alive, they do not release the ban until he appeases the sage for whose [honor] he was ostracized.
[To protect] his honor, a sage may issue a ban of ostracism against a common person who acted outrageously against him. He does not need witnesses, nor must [the offender] have been warned. The ban is not lifted until he appeases the sage. If the sage dies, three people may come and lift [the ban]. If the sage desires to forgive him and not place him under ban, he is permitted to do so.
יב
אע"פ שהמבזה את החכמים אין לו חלק לעוה"ב אם באו עדים שבזהו אפילו בדברים חייב נידוי ומנדין אותו בית דין ברבים וקונסין אותו ליטרא זהב בכ"מ ונותנין אותה לחכם והמבזה את החכם בדברים אפילו לאחר מיתה מנדין אותו בית דין והם מתירים אותו כשיחזור בתשובה אבל אם היה החכם חי אין מתירין אותו עד שירצה זה שנדוהו בשבילו וכן החכם עצמו מנדה לכבודו לעם הארץ שהפקיר בו ואין צריך לא עדים ולא התראה ואין מתירין לו עד שירצה את החכם ואם מת החכם באין שלשה ומתירין לו ואם רצה החכם למחול לו ולא נדהו הרשות בידו:
13
If a teacher placed a person under a ban of ostracism because of his honor, all of his students are obligated to treat the person in the required fashion. However, if a student issued a ban of ostracism because of his honor, his teacher is not obligated to abide by the terms of the ban. Nevertheless, all other people are obligated to do so.
Similarly, when a person is placed under a ban of ostracism because of the nasi, all Jews are obligated to abide by the terms of the ban. However, if a person is placed under a ban of ostracism because of any Jew, the nasi is not obligated to abide by it.
When a person is placed under a ban of ostracism because of his city, other cities must also abide by this ban. However, if he is placed under ban by other cities, his own city need not abide by the ban.
יג
הרב שנידה לכבודו כל תלמידיו חייבין לנהוג נידוי במנודה אבל תלמיד שנדה לכבוד עצמו אין הרב חייב לנהוג בו נידוי אבל כל העם חייבין לנהוג בו נידוי וכן מנודה לנשיא מנודה לכל ישראל מנודה לכל ישראל אינו מנודה לנשיא מנודה לעירו מנודה לעיר אחרת מנורה לעיר אחרת אינו מנודה לעירו:
14
When does the above apply? When the ban was imposed because he acted disrespectfully to a Torah sage. However, a person who was placed under a ban of ostracism for another reason for which such a ban may be declared - even if the ban was declared by a person of the lowest stature in Israel - the nasi and all Jews are obligated to abide by the terms of the ban until he repents for the matter for which the ban was imposed, and the ban is lifted.
A ban of ostracism is imposed upon a person - either man or woman - for [the following] 24 reasons:
a) a person who disgraces a sage, even after his passing;
b) a person who embarrasses a messenger of a court;
c) a person who calls a colleague a slave;
d) a person who was ordered [to appear before] a court at a specific time and did not come;
e) a person who treats even one point of Rabbinic law with disrespect; needless to say, this applies regarding [matters of] Torah law;
f) a person who refuses to comply with the decisions [rendered by a court] is placed under ban until he complies;
g) a person who possesses an entity that can cause damage - e.g., a dangerous dog or a faulty ladder - is placed under ban until he removes that entity;
h) a person who sells land to a gentile is placed under ban until he accepts responsibility for any damages which the gentile may cause his Jewish neighbor;
i) a person who testifies against a Jewish colleague in a secular court and causes money which Torah law would not [require him to pay] to be expropriated from him is placed under ban until he repays [that amount];
j) a butcher who is a priest and does not separate the priestly gifts and give them to another priest is placed under ban until he gives them;
k) a person who violates the sanctity of the second day of the festivals in the Diaspora, even though [their observance] is only a custom;
l) a person who performs work on Pesach eve after noon;
m) a person who takes God's name in vain or takes an oath casually;
n) a person who causes the many to desecrate God's name;
o) a person who causes the many to eat sacrificial food outside [its proper place];
p) a person who calculates the years [and declares a leap year] or fixes the day of the new month in the Diaspora;
q) a person who causes the blind [ - i.e., the morally unaware - ] to stumble;
r) a person who prevents the many from performing a mitzvah;
s) a butcher who sold non-kosher meat;
t) a butcher who does not inspect his knife in the presence of a sage;
u) a person who intentionally causes himself to have an erection;
v) a person who divorced his wife, and then entered into a partnership or business dealing with her which requires them to come into contact. When they come to court, they are placed under ban;
w) a sage whose reputation is unsavory;
x) a person who places a person under ban when the latter does not deserve [such punishment];
ידa) a person who disgraces a sage, even after his passing;
b) a person who embarrasses a messenger of a court;
c) a person who calls a colleague a slave;
d) a person who was ordered [to appear before] a court at a specific time and did not come;
e) a person who treats even one point of Rabbinic law with disrespect; needless to say, this applies regarding [matters of] Torah law;
f) a person who refuses to comply with the decisions [rendered by a court] is placed under ban until he complies;
g) a person who possesses an entity that can cause damage - e.g., a dangerous dog or a faulty ladder - is placed under ban until he removes that entity;
h) a person who sells land to a gentile is placed under ban until he accepts responsibility for any damages which the gentile may cause his Jewish neighbor;
i) a person who testifies against a Jewish colleague in a secular court and causes money which Torah law would not [require him to pay] to be expropriated from him is placed under ban until he repays [that amount];
j) a butcher who is a priest and does not separate the priestly gifts and give them to another priest is placed under ban until he gives them;
k) a person who violates the sanctity of the second day of the festivals in the Diaspora, even though [their observance] is only a custom;
l) a person who performs work on Pesach eve after noon;
m) a person who takes God's name in vain or takes an oath casually;
n) a person who causes the many to desecrate God's name;
o) a person who causes the many to eat sacrificial food outside [its proper place];
p) a person who calculates the years [and declares a leap year] or fixes the day of the new month in the Diaspora;
q) a person who causes the blind [ - i.e., the morally unaware - ] to stumble;
r) a person who prevents the many from performing a mitzvah;
s) a butcher who sold non-kosher meat;
t) a butcher who does not inspect his knife in the presence of a sage;
u) a person who intentionally causes himself to have an erection;
v) a person who divorced his wife, and then entered into a partnership or business dealing with her which requires them to come into contact. When they come to court, they are placed under ban;
w) a sage whose reputation is unsavory;
x) a person who places a person under ban when the latter does not deserve [such punishment];
בד"א במי שנדוהו על שבזה תלמידי חכמים אבל מי שנידוהו על שאר דברים שחייבים עליהם נידוי אפילו נידהו קטן שבישראל חייב הנשיא וכל ישראל לנהוג בו נידוי עד שיחזור בתשובה מדבר שנידוהו בשבילו ויתירו לו:
על עשרים וארבעה דברים מנדין את האדם בין איש בין אשה ואלו הן:
(א) המבזה את החכם ואפילו לאחר מותו:
(ב) המבזה שליח בית דין:
(ג) הקורא לחבירו עבד:
(ד) מי ששלחו לו בית דין וקבעו לו זמן ולא בא:
(ה) המזלזל בדבר אחד מדברי סופרים ואין צריך לומר בדברי תורה:
(ו) מי שלא קיבל עליו את הדין מנדין אותו עד שיתן:
(ז) מי שיש ברשותו דבר המזיק כגון כלב רע או סולם רעוע מנדין אותו עד שיסיר היזקו:
(ח) המוכר קרקע שלו לעובד כוכבים מנדין אותו עד שיקבל עליו כל אונס שיבא מן העובד כוכבים לישראל חבירו בעל המצר:
(ט) המעיד על ישראל בערכאות של עובדי כוכבים והוציא ממנו בעדותו ממון שלא כדין ישראל מנדין אותו עד שישלם:
(י) טבח כהן שאינו מפריש המתנות ונותנן לכהן אחר מנדין אותו עד שיתן:
(יא) המחלל יום טוב שני של גליות אף על פי שהוא מנהג:
(יב) העושה מלאכה בערב הפסח אחר חצות:
(יג) המזכיר שם שמים לבטלה או לשבועה בדברי הבאי:
(יד) המביא את הרבים לידי חלול השם:
(טו) המביא את הרבים לידי אכילת קדשים בחוץ:
(טז) המחשב שנים וקובע חדשים בחוצה לארץ:
(יז) המכשיל את העור:
(יח) המעכב הרבים מלעשות מצוה:
(יט) טבח שיצאה טרפה מתחת ידו:
(כ) טבח שלא בדק סכינו לפני חכם:
(כא) המקשה עצמו לדעת:
(כב) מי שגירש את אשתו ועשה בינו ובינה שותפות או משא ומתן המביאין להן להזקק זה לזה כשיבואו לבית דין מנדין אותם:
(כג) חכם ששמועתו רעה:
(כד) המנדה מי שאינו חייב נידוי:
Talmud Torah - Chapter Seven
1
Even though a sage who is distinguished for his wisdom, the nasi, or the av beit din acts shamefully, they should never be publically placed under a ban of ostracism unless their deeds resemble those of Jeroboam ben Nevat and his colleagues. However, if one [of these individuals] performs other sins, he should be lashed privately, as [implied by Hoshea 4:5]: “You shall stumble during the day and the prophet will stumble with you at night” - i.e., even though he stumbles, cover him like night. He is told: “Preserve your honor and stay at home.”
Similarly, whenever a Torah sage is obligated to be ostracized, it is forbidden for a court to act rashly and pronounce a ban hastily. Instead, they should shun the matter and try to avoid it. The pious among the Sages would be proud of the fact that they never participated in the ostracism of a Torah sage. Nevertheless, they would participate in sentencing him to be lashed. They would even participate in sentencing him to receive “stripes for rebellion.”
א
חכם זקן בחכמה וכן נשיא או אב בית דין שסרח אין מנדין אותו בפרהסיא לעולם אא"כ עשה כירבעם בן נבט וחביריו אבל כשחטא שאר חטאות מלקין אותו בצנעה שנאמר וכשלת היום וכשל גם נביא עמך לילה אע"פ שכשל כסהו כלילה ואומרים לו הכבד ושב בביתך וכן כל תלמיד חכם שנתחייב נידוי אסור לבית דין לקפוץ ולנדותו במהרה אלא בורחין מדבר זה ונשמטין ממנו וחסידי החכמים היו משתבחים שלא נמנו מעולם לנדות תלמיד חכם אף על פי שנמנין להלקותו אם נתחייב מלקות ואפילו מכת מרדות נמנין עליו להכותו:
2
How is the ban [issued]? The [court] pronounces: “So and so shall be ostracized. If the ban is issued in his presence, [the court] pronounces: “This [person], so and so, shall be ostracized.”
A ban of excommunication [is issued as follows]: They tell him: “So and so is excommunicated.”
The expression “He is cursed” implies a curse, an oath, and a ban of ostracism.
ב
וכיצד הוא הנידוי אומר פלוני יהא בשמתא ואם נידוהו בפניו אומר לו פלוני זה בשמתא והחרם אומר לו פלוני מוחרם וארור בו אלה בו שבועה בו נידוי:
3
How is a ban of ostracism or excommunication lifted? They tell him: “You are released. You are forgiven.” If the ban is lifted outside his presence, they say: “So and so is released. So and so is forgiven.”
ג
וכיצד מתירין הנידוי או החרם אומר לו שרוי לך ומחול לך ואם התירוהו שלא בפניו אומר לו פלוני שרוי לו ומחול לו:
4
What are the practices that must be observed by the person who is ostracized and those who come into contact with him?
a) he is forbidden to cut his hair or launder his clothes, like a mourner throughout his entire period of ostracism;
b) he is not included in a zimmun, nor in a quorum of ten with regard to any matter that requires ten;
c) no one should sit within four cubits of him.
He may, however, teach others and others may teach him. He may be hired and may hire others. If he dies while under ban, the court sends [an emissary who] places a stone on his coffin, as if to say that they are stoning him because he was separated from the community. Needless to say, eulogies are not recited for him, nor is his bier accompanied.
ד
מהו המנהג שינהוג המנודה בעצמו ושנוהגין עמו מנודה אסור לספר ולכבס כאבל כל ימי נידויו ואין מזמנין עליו ולא כוללין אותו בעשרה לכל דבר שצריך עשרה ולא יושבין עמו בארבע אמות אבל שונה הוא לאחרים ושונין לו ונשכר ושוכר ואם מת בנידוי בית דין שולחין ומניחין אבן אל ארונו כלומר שהן רוגמין אותו לפי שהוא מובדל מן הציבור ואין צריך לומר שאין מספידין אותו ואין מלוין את מטתו:
5
A person who is excommunicated has even more [severe restrictions]. He may not teach others and others may not teach him. Nevertheless, he may study himself, so that he does not forget what he has learned.
He may not be hired, nor is he allowed to hire others. We should not engage in trade with him. [Indeed,] we should not have any business dealings with him except the bare minimum necessary for his livelihood.
ה
יותר עליו המוחרם שאינו שונה לאחרים ואין שונין לו אבל שונה הוא לעצמו שלא ישכח תלמודו ואינו נשכר ואין נשכרין לו ואין נושאין ונותנין עמו ואין מתעסקין עמו אלא מעט עסק כדי פרנסתו:
6
When a person was ostracized for thirty days and did not seek to be released from the ban, he is placed under a second ban. If he was ostracized for a second thirty days without seeking release, he is excommunicated.
ו
מי שישב בנידוי שלשים יום ולא בקש להתירו מנדין אותו שניה ישב שלשים יום אחרים ולא בקש להתירו מחרימין אותו:
7
How many [people] are necessary to release [a person from a] ban of ostracism or excommunication? Three. They may even be commoners. A single judge with unique expertise may release [a person from a] ban of ostracism or excommunication alone. A student may release [a person from a] ban of ostracism or excommunication even in the place of his teacher.
ז
בכמה מתירין הנידוי או החרם בשלשה אפילו הדיוטות ויחיד מומחה מתיר הנידוי או החרם לבדו ויש לתלמיד להתיר הנידוי או החרם ואפילו במקום הרב:
Editor's Note: Our text follows the practice of most printed copies of the Mishneh Torah, which skip the number 8 entirely1, and proceed from Halachah 7 to Halachah 9.
9
When three individuals issue a ban of ostracism, and then depart, if the person who was ostracized improves his behavior with regard to the matter for which he was ostracized, three others may come and release him [from that ban].
ט
שלשה שנידו והלכו להן וחזר זה מדבר שנידהו בגללו באין שלשה אחרים ומתירין לו:
10
A person who does not know who placed him under a ban of ostracism should approach the nasi who may release him from that ban.
י
מי שלא ידע מי שנידהו ילך לו אצל הנשיא ויתיר לו נידויו:
11
If a ban was issued conditionally, even if one imposed that [conditional ban] on himself, it must be nullified [before ordinary interaction with the person is permitted]. If a Torah sage issued a ban of ostracism against himself, even if he made that ban conditional on the consent of another person and even if he issued it because of a matter which requires ostracism, he may nullify the ban himself.
יא
נידוי על תנאי אפילו על פי עצמו צריך הפרה תלמיד חכם שנידה עצמו ואפילו נידה עצמו על דעת פלוני ואפילו על דבר שחייב עליו נידוי הרי זה מיפר לעצמו:
12
Whenever a person dreams that he was placed under a ban of ostracism, even if he knows who issued that ban, ten people who are proficient in Torah Law are required to release him from that ban. If he cannot find such people [in his immediate surroundings], he must journey a parsah in search of them.
If he cannot find [these people within that distance], the ban can be released even by ten people who study Mishnah. If he cannot find [such people], the ban can be released even by ten people who know how to read the Torah. If he cannot find ten people in his place, the ban can be released by three ordinary people.
יב
מי שנידוהו בחלום אפילו ידע מי נידהו צריך עשרה בני אדם ששונין הלכות להתירו מנידויו ואם לא מצא טורח אחריהם עד פרסא לא מצא מתירים לו אפילו עשרה ששונים משנה לא מצא מתירין לו עשרה שיודעים לקרות בתורה לא מצא מתירין לו אפילו עשרה שאינן יודעין לקרות לא מצא במקומו עשרה מתירין לו אפילו שלשה:
13
Whenever a ban of ostracism is imposed in a person's presence, it should only be lifted in his presence. If it was issued outside his presence, it may be lifted in his presence or outside his presence. There is no [fixed amount of time] between the issuance of a ban and its release. Instead, one may issue a ban and lift it immediately if the person placed under ban improves his behavior.
However, [if the court sees fit for this individual to remain under ban for a number of years, they may extend [the ban] according to his wickedness. Similarly, if it sees fit, the court is entitled to excommunicate a person at the outset or to excommunicate anyone who eats, drinks, or stands within four cubits of a person who has been ostracized. [This power is granted] to cause [the banned person] hardship and [thus,] create a fence around the Torah, so that it will not be violated by the sinners. Even though a Torah sage may place a person under a ban of ostracism [to preserve] his honor, it is not praiseworthy for a sage to accustom himself to this practice Instead, he should turn his ears from the words of the common people and not pay attention to them, as Solomon said in his wisdom [Ecclesiastes 7:21]: “Also, do not pay heed to all the words that are spoken.”
This was the practice of the pious of the early generations. They would hear their shame and not answer. Furthermore, they would pardon and forgive the person who insulted them. The great sages would take pride in their pleasant deeds, relating that they never issued a ban of ostracism or excommunication [to protect] their honor. This is the path of the sages which is worthy of being followed.
When does the above apply? When [the person] spurned or embarrassed [the sage] in private. However, if one spurns or embarrasses a sage in public, it is forbidden for the sage to forgo his honor. Indeed, if he does so, he is punished, because the disrespect of the Torah is involved. Instead, he should seek vengeance and carry enmity over the matter like a snake until the offender requests to be pardoned. Then, he should forgive him.
יג
מי שנידוהו בפניו אין מתירין לו אלא בפניו נידוהו שלא בפניו מתירין לו בפניו ושלא בפניו ואין בין נידוי להפרה כלום אלא מנדין ומתירין ברגע אחד כשיחזור המנודה למוטב ואם ראו בית דין להניח זה בנידוי כמה שנים מניחין כפי רשעו וכן אם ראו בית דין להחרים לזה לכתחלה ולהחרים מי שיאכל עמו ושותה עמו או מי שיעמוד עמו בארבע אמות מחרימין כדי לייסרו וכדי לעשות סייג לתורה עד שלא יפרצו החוטאים אף על פי שיש רשות לחכם לנדות לכבודו אינו שבח לתלמיד חכם להנהיג עצמו בדבר זה אלא מעלים אזניו מדברי עם הארץ ולא ישית לבו להן כענין שאמר שלמה בחכמתו גם לכל הדברים אשר ידברו אל תתן לבך וכן היה דרך חסידים הראשונים שומעים חרפתם ואינן משיבין ולא עוד אלא שמוחלים למחרף וסולחים לו וחכמים גדולים היו משתבחים במעשיהם הנאים ואומרים שמעולם לא נידו אדם ולא החרימוהו לכבודן וזו היא דרכם של תלמידי חכמים שראוי לילך בה במה דברים אמורים כשבזהו או חרפהו בסתר אבל תלמיד חכם שבזהו או חרפו אדם בפרהסיא אסור לו למחול על כבודו ואם מחל נענש שזה בזיון תורה אלא נוקם ונוטר הדבר כנחש עד שיבקש ממנו מחילה ויסלח לו:
FOOTNOTES
1.
The Rambam La'am suggests that perhaps this omission is made because the letter ח is the first letter of the word חרם, which means "excommunication." It is not proper that the chapter that deals with such a severe punishment should contain any allusion to it.
• Thursday, 2 Cheshvan, 5777 · 3 November 2016
• "Today's Day"
• Sunday, Cheshvan 2, 5704
Torah lessons: Chumash: Lech L'cha, first parsha with Rashi.
Tehillim: 10-17.
Tanya: After these words (p. 543) ...like this. (p. 545).
From a sicha of my father, after the conclusion of Shabbat Lech L'cha 5651 (1890): In the early years of his leadership the Alter Rebbe declared publicly, "One must live with the time." From his brother, R. Yehuda Leib, the elder chassidim discovered that the Rebbe meant one must live with the sedra of the week and the particular parsha of the day. One should not only learn the weekly parsha every day, but live with it.
• Daily Thought:
Infinite & Intimate
"As water, face to face, so the heart of a man to his fellow."(Proverbs 27:19)
Does G‑d then laugh? Does the Infinite Light cry over failure and rejoice in success? Does He that brings time and space into existence truly love with the passion of a frail human being or feel remorse as a creature trapped within the tunnel of time?
But G‑d desired the human soul with all its struggles. And the proof: We are here.
And when G‑d conceived this being, He looked down from His lofty realm beyond love and laughter, passion and remorse, and He said, "Shall she then be alone in his place and I in mine? Is this oneness?"
So He arranged a meeting place. He determined that the boundless emotions that are the fabric of the human soul would glimmer as well within the purity of the Infinite Light.
So that in love and laughter and compassion and awe and beauty, This human creature and G‑d could find one another, and neither would be alone.[Maamar B’Sha’ah She’alah 5725.]
-------
No comments:
Post a Comment