Torah Reading
Rosh Chodesh: Numbers 28:1 (v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering.
Numbers 28:3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
Today's Laws & Customs:• Rosh Chodesh Observances
Today is the first of the two Rosh Chodesh ("Head of the Month") days for the month of Cheshvan (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
Daily Quote:
No sooner was [Abraham] weaned -- and he was but a small child -- that his mind began to seek and wonder: How do the heavenly bodies orbit without a moving force? Who moves them? They cannot move themselves! Immersed amongst the foolish idol-worshippers of Ur Casdim, he had no one to teach him anything; his father, mother and countrymen, and he amongst them, all worshipped idols. But his heart sought, and came to know that there is one G-d... who created all and that in all existence there is none other than Him. He came to know that the entire world erred...[Maimonides]Today's Study:
Chitas and Rambam for today:
Chumash: Parshat Noach, 3rd Portion (Genesis 7:17-8:14) with Rashi
• Genesis Chapter 7
17Now the Flood was forty days upon the earth, and the waters increased, and they lifted the ark, and it rose off the earth. יזוַיְהִ֧י הַמַּבּ֛וּל אַרְבָּעִ֥ים י֖וֹם עַל־הָאָ֑רֶץ וַיִּרְבּ֣וּ הַמַּ֗יִם וַיִּשְׂאוּ֙ אֶת־הַתֵּבָ֔ה וַתָּ֖רָם מֵעַ֥ל הָאָֽרֶץ:
and it rose off the earth: It was submerged in the water eleven cubits like a loaded ship, which is partially submerged in the water, and the following verses prove this. — [from Gen. Rabbah 32:9] See Rashi below 8:3f. ותרם מעל הארץ: משוקעת היתה במים אחת עשרה אמה כספינה טעונה המשוקעת מקצתה במים ומקראות שלפנינו יוכיחו:
18And the waters became powerful, and they increased very much upon the earth, and the ark moved upon the waters. יחוַיִּגְבְּר֥וּ הַמַּ֛יִם וַיִּרְבּ֥וּ מְאֹ֖ד עַל־הָאָ֑רֶץ וַתֵּ֥לֶךְ הַתֵּבָ֖ה עַל־פְּנֵ֥י הַמָּֽיִם:
became powerful: By themselves. ויגברו: מאליהן:
19And the waters became exceedingly powerful upon the earth, and all the lofty mountains that were under the heavens were covered up. יטוְהַמַּ֗יִם גָּֽבְר֛וּ מְאֹ֥ד מְאֹ֖ד עַל־הָאָ֑רֶץ וַיְכֻסּ֗וּ כָּל־הֶֽהָרִים֙ הַגְּבֹהִ֔ים אֲשֶׁר־תַּ֖חַת כָּל־הַשָּׁמָֽיִם:
20Fifteen cubits above did the waters prevail, and the mountains were covered up. כחֲמֵ֨שׁ עֶשְׂרֵ֤ה אַמָּה֙ מִלְמַ֔עְלָה גָּֽבְר֖וּ הַמָּ֑יִם וַיְכֻסּ֖וּ הֶֽהָרִֽים:
Fifteen cubits above: Above the peaks of all the mountains, after the waters were equal to [at the same level as] the mountain peaks. — [from Gen. Rabbah 32:11] חמש עשרה אמה מלמעלה: למעלה של כל גובה כל ההרים לאחר שהושוו המים לראשי ההרים:
21And all flesh perished that moved upon the earth, among the fowl, and among the cattle, and among the beasts, and among all creeping creatures that creep upon the earth and all mankind. כאוַיִּגְוַ֞ע כָּל־בָּשָׂ֣ר | הָֽרֹמֵ֣שׂ עַל־הָאָ֗רֶץ בָּע֤וֹף וּבַבְּהֵמָה֙ וּבַ֣חַיָּ֔ה וּבְכָל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֣ץ עַל־הָאָ֑רֶץ וְכֹ֖ל הָֽאָדָֽם:
22Everything that had the breath of the spirit of life in its nostrils, of all that were on the dry land, died. כבכֹּ֡ל אֲשֶׁר֩ נִשְׁמַת־ר֨וּחַ חַיִּ֜ים בְּאַפָּ֗יו מִכֹּ֛ל אֲשֶׁ֥ר בֶּחָֽרָבָ֖ה מֵֽתוּ:
the breath of the spirit of life: Heb. נִשְמַת, the breath (נְשָמָה) of the spirit of life [and not “soul”]. נשמת רוח חיים: נשימה של רוח חיים:
that were on the dry land: But not the fish, which were in the sea. — [Sanh. 108a] אשר בחרבה: ולא דגים שבים:
23And it [the Flood] blotted out all beings that were upon the face of the earth, from man to animal to creeping thing and to the fowl of the heavens, and they were blotted out from the earth, and only Noah and those with him in the ark survived. כגוַיִּ֜מַח אֶת־כָּל־הַיְק֣וּם | אֲשֶׁ֣ר | עַל־פְּנֵ֣י הָֽאֲדָמָ֗ה מֵֽאָדָ֤ם עַד־בְּהֵמָה֙ עַד־רֶ֨מֶשׂ֙ וְעַד־ע֣וֹף הַשָּׁמַ֔יִם וַיִּמָּח֖וּ מִן־הָאָ֑רֶץ וַיִּשָּׁ֧אֶר אַךְ־נֹ֛חַ וַֽאֲשֶׁ֥ר אִתּ֖וֹ בַּתֵּבָֽה:
And it blotted out: Heb. וַיִּמַח is in the וַיִּפְעַל form, the active voice, and not in the וַיִּפָּעֶל form, the passive voice. And this is of the form of וַיִּפֶן, he turned, וַיִּבֶן, he built. Every word [i.e., verb] whose root ends with a “hey,” e.g., בנה, to build, מחה, to erase, קנה, to acquire—when you prefix it with a “vav” and a “yud,” it is vowelized with a “chirik” under the “yud.” [Rashi teaches us that the meaning of the verse is not “and all beings were blotted out,” but “and it”—meaning the Flood—“blotted out all beings.”] וימח: לשון ויפעל הוא ואינו לשון ויפעל והוא מגזרת ויפן ויבן. כל תיבה שסופה ה"א כגון בנה, מחה, קנה, כשהוא נותן וי"ו יו"ד בראשה נקוד בחירק תחת היו"ד:
and only Noah…survived: אַךְ means “only” Noah. This is its simple meaning, but the Midrash Aggadah (Tan. Noach 9) [states]: He was groaning and spitting blood because of the burden [of caring for] the cattle and the beasts, and some say that he delayed feeding the lion, and it struck him, and concerning him it is said (Prov. 11:31): “Behold a righteous man is requited [for his sins] in this world.” - [Tan. Noach 9] אך נח: לבד נח, זהו פשוטו. ומדרש אגדה היה גונח וכוהה דם מטורח הבהמות והחיות. ויש אומרים שאיחר מזונות לארי והכישו, ועליו נאמר (משלי יא לא) הן צדיק בארץ ישולם:
24And the water prevailed upon the earth a hundred and fifty days. כדוַיִּגְבְּר֥וּ הַמַּ֖יִם עַל־הָאָ֑רֶץ חֲמִשִּׁ֥ים וּמְאַ֖ת יֽוֹם:
Genesis Chapter 8
1And God remembered Noah and all the beasts and all the cattle that were with him in the ark, and God caused a spirit to pass over the earth, and the waters subsided. אוַיִּזְכֹּ֤ר אֱלֹהִים֙ אֶת־נֹ֔חַ וְאֵ֤ת כָּל־הַֽחַיָּה֙ וְאֶת־כָּל־הַבְּהֵמָ֔ה אֲשֶׁ֥ר אִתּ֖וֹ בַּתֵּבָ֑ה וַיַּֽעֲבֵ֨ר אֱלֹהִ֥ים ר֨וּחַ֙ עַל־הָאָ֔רֶץ וַיָּשֹׁ֖כּוּ הַמָּֽיִם:
And God remembered: Heb. אֱלֹהִים. This name represents the Divine Standard of Justice, which was converted to the Divine Standard of Mercy through the prayer of the righteous. But the wickedness of the wicked converts the Divine Standard of Mercy to the Divine Standard of Justice, as it is said: (above 6:5ff.): “And the Lord (י-ה-ו-ה) saw that the evil of man was great, etc. And the Lord (י-ה-ו-ה) said, ‘I will blot out, etc.’” although that name is the name of the Divine Standard of Mercy. — [Gen. Rabbah 33:3, Succah 14a. That Noah prayed in the ark appears in Tan. Noach 11, Aggadath Bereishith 7:3, Sefer Hayashar]. ויזכור א-להים: זה השם מדת הדין הוא, ונהפכה למדת רחמים על ידי תפלת הצדיקים, ורשעתן של רשעים הופכת מדת רחמים למדת הדין, שנאמר (בראשית ו ה) וירא ה' כי רבה רעת האדם וגו' ויאמר ה' אמחה, והוא שם מדת רחמים:
And God remembered Noah, etc.: What did He remember regarding the animals? The merit that they did not corrupt their way before this [the Flood], and that they did not copulate in the ark. — [Tan. Buber Noach 11, Yer. Ta’an. 1:6] ויזכור א-להים את נח וגו': מה זכר להם לבהמות, זכות שלא השחיתו דרכם קודם לכן ושלא שמשו בתיבה:
and God caused a spirit to pass: A spirit of consolation and calm passed before Him. — [Targum Jonathan and Yerushalmi] ויעבר א-להים רוח: רוח תנחומין והנחה עברה לפניו:
over the earth: Concerning [events on] the earth. על הארץ: על עסקי הארץ:
and the waters subsided: Heb. וַיָּשֹׁכּוּ, like (Esther 2:1): “when the king’s fury subsided (כְּשֹׁךְ),” an expression of the calming of anger. — [from Tan. Buber Noach 12] וישכו: כמו (אסתר ב א) כשוך חמת המלך לשון הנחת חמה:
2And the springs of the deep were closed, and the windows of the heavens, and the rain from the heavens was withheld. בוַיִּסָּֽכְרוּ֙ מַעְיְנֹ֣ת תְּה֔וֹם וַֽאֲרֻבֹּ֖ת הַשָּׁמָ֑יִם וַיִּכָּלֵ֥א הַגֶּ֖שֶׁם מִן־הַשָּׁמָֽיִם:
And the springs…were closed: When they were opened, it was written (7: 11): “all the springs,” but here,“all” is not written, because some of them remained [open], those that were necessary for the world, such as the hot springs of Tiberias and the like. — [Gen. Rabbah 33:4] ויסכרו מעינות: כשנפתחו כתיב (ז יא) כל מעינות, וכאן אין כתיב כל, לפי שנשתיירו מהם אותן שיש בהם צורך לעולם, כגון חמי טבריא וכיוצא בהם:
was withheld: Heb. וַיִכָּלֵא, and it was withheld, like (Ps. 40:12):“You will not withhold (תִכְלָא) Your mercies” ; (Gen. 23:6):“[None of us] will withhold (יִכְלֶה) from you.” ויכלא: וימנע, כמו (תהלים מ יב) לא תכלא רחמיך, (בראשית כג ו) לא יכלה ממך:
3And the waters receded off the earth more and more, and the water diminished at the end of a hundred and fifty days. גוַיָּשֻׁ֧בוּ הַמַּ֛יִם מֵעַ֥ל הָאָ֖רֶץ הָל֣וֹךְ וָשׁ֑וֹב וַיַּחְסְר֣וּ הַמַּ֔יִם מִקְצֵ֕ה חֲמִשִּׁ֥ים וּמְאַ֖ת יֽוֹם:
at the end of a hundred and fifty days: they commenced to diminish, and that was on the first of Sivan. How so? On the twenty-seventh of Kislev, the rains stopped, leaving three days in Kislev and twenty-nine in Teveth, making a total of thirty-two days, and Shevat, Adar, Nissan, and Iyar total one hundred and eighteen [days], making a grand total of one hundred fifty [days]. — [Seder Olam ch. 4] מקצה חמשים ומאת יום: התחילו לחסור, והוא אחד בסיון. כיצד בעשרים ושבעה בכסליו פסקו הגשמים הרי שלשה מכסליו ועשרים ותשעה מטבת הרי שלושים ושתים, ושבט ואדר וניסן ואייר מאה ושמונה עשר הרי מאה וחמשים:
4And the ark came to rest in the seventh month, on the seventeenth day of the month, on the mountains of Ararat. דוַתָּ֤נַח הַתֵּבָה֙ בַּחֹ֣דֶשׁ הַשְּׁבִיעִ֔י בְּשִׁבְעָֽה־עָשָׂ֥ר י֖וֹם לַחֹ֑דֶשׁ עַ֖ל הָרֵ֥י אֲרָרָֽט:
in the seventh month: Sivan, which is the seventh counting from Kislev, in which the rains stopped. — [from aforementioned source] בחדש השביעי: סיון והוא שביעי לכסליו שבו פסקו הגשמים:
on the seventeenth day: From here you learn that the ark was submerged in the water eleven cubits, for it is written: (verse 5) “ In the tenth [month], on the first of the month, the mountain peaks appeared.” That is [the month of] Av, which is the tenth month counting from Marcheshvan, when the rains fell, and they were fifteen cubits higher than the mountains. They diminished from the first of Sivan until the first of Av fifteen cubits in sixty days, at the rate of a cubit in four days. The result is that on the sixteenth of Sivan they had diminished only four cubits, and the ark came to rest on the next day. You learn [from here] that it was submerged eleven cubits in the waters [which were] above the mountain peaks. — [from aforementioned source] בשבעה עשר יום: מכאן אתה למד שהיתה התיבה משוקעת במים אחת עשרה אמה, שהרי כתיב (פסוק ה) בעשירי באחד לחדש נראו ראשי ההרים, זה אב שהוא עשירי (למרחשון) לירידת גשמים והם היו גבוהים על ההרים חמש עשרה אמה וחסרו מיום אחד בסיון עד אחד באב חמש עשרה אמה לששים יום, הרי אמה לארבעה ימים, נמצא שבששה עשר בסיון לא חסרו אלא ארבע אמות, ונחה התיבה ליום המחרת, למדת שהיתה משוקעת אחת עשרה אמה במים שעל ראשי ההרים:
5And the waters constantly diminished until the tenth month; in the tenth [month], on the first of the month, the mountain peaks appeared. הוְהַמַּ֗יִם הָיוּ֙ הָל֣וֹךְ וְחָס֔וֹר עַ֖ד הַחֹ֣דֶשׁ הָֽעֲשִׂירִ֑י בָּֽעֲשִׂירִי֙ בְּאֶחָ֣ד לַחֹ֔דֶשׁ נִרְא֖וּ רָאשֵׁ֥י הֶֽהָרִֽים:
in the tenth [month], etc., the mountain peaks appeared: This refers to Av, which is the tenth [month] from Marcheshvan, when the rain commenced. Now if you say that it refers to Elul, which is the tenth [month] from Kislev, when the rain stopped, just as you say: “in the seventh month,” refers to Sivan, which is the seventh [month] after the cessation [of the rain]; [I will tell you that] it is impossible to say this. You must admit [that] the seventh month can be counted only from the time that the rain stopped, because there did not end the forty days of the rains and the one hundred fifty days when the water gained strength, until the first of Sivan. And if you say that it refers to the seventh [month] from the [beginning of the] rain, it would not come out to be Sivan. The tenth [month] can be counted only from the time the rain commenced to fall, for if you say [that it is counted] from the time when the rain stopped, which is Elul, you would not understand (verse 13): “In the first [month], on the first [day] of the month, the waters dried up from upon the earth,” for at the end of the forty days, when the mountain peaks appeared, he sent forth the raven, and he waited twenty-one days with sending the dove, totalling sixty days from the time the mountain peaks appeared until the surface of the earth dried. and if you say that they appeared in Elul, it would mean that they dried up in Marcheshvan. Scripture, however, calls it the first [month] and that can refer only to Tishri, which is the first [month] from the creation of the world, and according to Rabbi Joshua, it is Nissan. בעשירי נראו ראשי ההרים: זה אב, שהוא עשירי למרחשון שהתחיל הגשם. ואם תאמר הוא אלול ועשירי לכסליו שפסק הגשם, כשם שאתה אומר בחדש השביעי סיון והוא שביעי להפסקה. אי אפשר לומר כן, על כרחך שביעי אי אתה מונה אלא להפסקה, שהרי לא כלו ארבעים יום של ירידת גשמים ומאה וחמשים של תגבורת המים עד אחד בסיון, ואם אתה אומר שביעי לירידה אין זה סיון והעשירי אי אפשר למנות אלא לירידה, שאם אתה אומר להפסקה והוא אלול, אי אתה מוצא בראשון באחד לחדש חרבו המים מעל הארץ, שהרי מקץ ארבעים משנראו ראשי ההרים שלח את העורב, ועשרים ואחד יום הוחיל בשליחות היונה, הרי ששים יום משנראו ראשי ההרים עד שחרבו פני האדמה, ואם תאמר באלול נראו, נמצא שחרבו במרחשון, והוא קורא אותו ראשון ואין זה אלא תשרי, שהוא ראשון לבריאת עולם, ולרבי יהושע הוא ניסן:
6And it came to pass at the end of forty days, that Noah opened the window of the ark that he had made. ווַיְהִ֕י מִקֵּ֖ץ אַרְבָּעִ֣ים י֑וֹם וַיִּפְתַּ֣ח נֹ֔חַ אֶת־חַלּ֥וֹן הַתֵּבָ֖ה אֲשֶׁ֥ר עָשָֽׂה:
at the end of forty days: since the mountain peaks appeared. מקץ ארבעים יום: משנראו ראשי ההרים:
the window of the ark that he had made: for light, and this is not the opening of the ark, which was made for going in and out. את חלון התיבה אשר עשה: לצהר, ולא זה פתח התיבה העשוי לביאה ויציאה:
7And he sent forth the raven, and it went out, back and forth until the waters dried up off the earth. זוַיְשַׁלַּ֖ח אֶת־הָֽעֹרֵ֑ב וַיֵּצֵ֤א יָצוֹא֙ וָשׁ֔וֹב עַד־יְב֥שֶׁת הַמַּ֖יִם מֵעַ֥ל הָאָֽרֶץ:
and it went out, back and forth: Going and encircling around the ark, but it did not go to fulfill its errand because it [the raven] suspected him [Noah] concerning its mate, as we find in the Aggadah of [chapter] “Chelek.” - [from Sanh. 108b] יצוא ושוב: הולך ומקיף סביבות התיבה ולא הלך בשליחותו שהיה חושדו על בת זוגו, כמו ששנינו באגדת חלק (סנהדרין קח ב):
until the waters dried up: The simple explanation is its apparent meaning, but the Midrash Aggadah (Gen. Rabbah 33:5) [explains that] the raven was destined for another errand during the lack of rain in the time of Elijah, as it is said (I Kings 17:6): “and the ravens brought him bread and meat.” עד יבשת המים: פשוטו כמשמעו. אבל מדרש אגדה מוכן היה העורב לשליחות אחרת בעצירת גשמים בימי אליהו, שנאמר (מלכים א' יז ו) והעורבים מביאים לו לחם ובשר:
8And he sent forth the dove from with him, to see whether the waters had abated from upon the surface of the earth. חוַיְשַׁלַּ֥ח אֶת־הַיּוֹנָ֖ה מֵֽאִתּ֑וֹ לִרְאוֹת֙ הֲקַ֣לּוּ הַמַּ֔יִם מֵעַ֖ל פְּנֵ֥י הָֽאֲדָמָֽה:
And he sent forth the dove: seven days later, for it is written: “And he waited again another seven days.” From this general statement you learn that the first time too he waited seven days. — [Gen. Rabbah 33:6] וישלח את היונה: לסוף שבעה ימים שהרי כתיב ויחל עוד שבעה ימים אחרים, מכלל זה אתה למד שאף בראשונה הוחיל שבעה ימים:
And he sent forth: Heb. וַיְשַׁלַּח. This is not an expression of sending on a mission, but an expression of sending away. He sent it forth to go on its way, and thereby he would see whether the waters had abated, for if it would find a resting place, it would not return to him. וישלח: אין זה לשון שליחות אלא לשון שלוח, שלחה ללכת לדרכה, ובזו יראה אם קלו המים שאם תמצא מנוח לא תשוב אליו:
9But the dove found no resting place for the sole of its foot; so it returned to him to the ark because there was water upon the entire surface of the earth; so he stretched forth his hand and took it, and he brought it to him to the ark. טוְלֹא־מָֽצְאָה֩ הַיּוֹנָ֨ה מָנ֜וֹחַ לְכַף־רַגְלָ֗הּ וַתָּ֤שָׁב אֵלָיו֙ אֶל־הַתֵּבָ֔ה כִּי־מַ֖יִם עַל־פְּנֵ֣י כָל־הָאָ֑רֶץ וַיִּשְׁלַ֤ח יָדוֹ֙ וַיִּקָּחֶ֔הָ וַיָּבֵ֥א אֹתָ֛הּ אֵלָ֖יו אֶל־הַתֵּבָֽה:
10And he waited again another seven days, and he again sent forth the dove from the ark. יוַיָּ֣חֶל ע֔וֹד שִׁבְעַ֥ת יָמִ֖ים אֲחֵרִ֑ים וַיֹּ֛סֶף שַׁלַּ֥ח אֶת־הַיּוֹנָ֖ה מִן־הַתֵּבָֽה:
And he waited: Heb. וַיָּחֶל, an expression of waiting, and so (Job 29:21): “They listened to me and waited (וְיִחֵלּוּ),” and there are many such instances in Scripture. ויחל: לשון המתנה, וכן (איוב כט כא) לי שמעו ויחלו, והרבה יש במקרא:
11And the dove returned to him at eventide, and behold it had plucked an olive leaf in its mouth; so Noah knew that the water had abated from upon the earth. יאוַתָּבֹ֨א אֵלָ֤יו הַיּוֹנָה֙ לְעֵ֣ת עֶ֔רֶב וְהִנֵּ֥ה עֲלֵה־זַ֖יִת טָרָ֣ף בְּפִ֑יהָ וַיֵּ֣דַע נֹ֔חַ כִּי־קַ֥לּוּ הַמַּ֖יִם מֵעַ֥ל הָאָֽרֶץ:
it had plucked…in its mouth: Heb. טָרָף, lit. he had plucked. [Rashi interprets טָרָף as a verb in the masculine form. According to his reading, there would be an inconsistency in the verse: “He had plucked an olive leaf in her mouth,” because the subject (which is masculine) would not agree with the final prepositional phrase (which is feminine).] I say that it was a male. Therefore, Scripture sometimes refers to it in the masculine gender and sometimes in the feminine, because every יוֹנָה in Scripture is in the feminine gender, like (Song 5:12): “like doves beside rivulets of water, bathing (רֹחֲצוֹת)” ; (Ezek. 7:16): “like doves of the valleys, they all moan (הֹמוֹת)” ; and like (Hos. 7:11): “like a silly (פוֹתָה) dove.” טרף בפיה: אומר אני שזכר היה לכן קוראו פעמים לשון זכר ופעמים לשון נקבה, לפי שכל יונה שבמקרא לשון נקבה, כמו (שה"ש ה יב) כיונים על אפיקי מים רוחצות, (יחזקאל ז טז) כיוני הגאיות כולם הומות, וכמו (הושע ז יא) כיונה פותה:
it had plucked: Heb. טָרָף,“he plucked.” The Midrash Aggadah explains it טָרָף as an expression of food, and interprets בְּפִיהָ as an expression of speech. It [the dove] said: Let my food be as bitter as an olive in the hands of the Holy One, blessed be He, and not as sweet as honey in the hands of flesh and blood. — [Sanh. 108b] טרף: חטף, ומדרש אגדה לשון מזון, ודרשו בפיה, לשון מאמר, אמרה יהיו מזונותי מרורין כזית בידו של הקב"ה ולא מתוקין כדבש בידי בשר ודם:
12And he again waited another seven days, and he sent forth the dove, and it no longer continued to return to him. יבוַיִּיָּ֣חֶל ע֔וֹד שִׁבְעַ֥ת יָמִ֖ים אֲחֵרִ֑ים וַיְשַׁלַּח֙ אֶת־הַיּוֹנָ֔ה וְלֹא־יָֽסְפָ֥ה שֽׁוּב־אֵלָ֖יו עֽוֹד:
And he…waited: Heb. וַיִּיָּחֶל. This has the same meaning as וַיָּחֶל, except that the latter is the וַיַּפְעֶל form (the קַל conjugation), and the former is in the וַיִּתְפָּעֵל form (the reflexive conjugation). וַיָּחֶל is equivalent to וַיַּמְתֵּן (and he waited); וַיִּיָּחֶל is equivalent to וַיִּתְמַתֵּן (and he was patient). וייחל: הוא לשון ויחל, אלא שזה לשון ויפעל וזה לשון ויתפעל. ויחל וימתין, וייחל ויתמתן:
13And it came to pass in the six hundredth and first year, in the first [month], on the first of the month, that the waters dried up from upon the earth, and Noah removed the covering of the ark, and he saw, and behold, the surface of the ground had dried up. יגוַיְהִ֠י בְּאַחַ֨ת וְשֵֽׁשׁ־מֵא֜וֹת שָׁנָ֗ה בָּֽרִאשׁוֹן֙ בְּאֶחָ֣ד לַחֹ֔דֶשׁ חָֽרְב֥וּ הַמַּ֖יִם מֵעַ֣ל הָאָ֑רֶץ וַיָּ֤סַר נֹ֨חַ֙ אֶת־מִכְסֵ֣ה הַתֵּבָ֔ה וַיַּ֕רְא וְהִנֵּ֥ה חָֽרְב֖וּ פְּנֵ֥י הָֽאֲדָמָֽה:
in the first [month]: According to Rabbi Eliezer, it is Tishri, and according to Rabbi Joshua, it is Nissan. — [from Rashi R.H. 12b] See above 7:11, 8:5. בראשון: לרבי אליעזר הוא תשרי, ולרבי יהושע הוא ניסן:
dried up: It [the earth] became a sort of clay, for its upper surface had formed a crust. — [Seder Olam ch. 4, Gen. Rabbah 33:7, according to Yalkut Shim’oni] חרבו: נעשה כמין טיט, שקרמו פניה של מעלה:
14And in the second month, on the twenty seventh day of the month, the earth was dry. ידוּבַחֹ֨דֶשׁ֙ הַשֵּׁנִ֔י בְּשִׁבְעָ֧ה וְעֶשְׂרִ֛ים י֖וֹם לַחֹ֑דֶשׁ יָֽבְשָׁ֖ה הָאָֽרֶץ:
on the twenty-seventh: And they [the rains] started to fall in the second month, on the seventeenth day of the month. These are the eleven days by which the solar year exceeds the lunar year, for the judgment of the Generation of the Flood was for a whole year. — [from Eduyoth 2:10] בשבעה ועשרים: וירידתן בחדש השני בי"ז, אלו אחד עשר ימים שהחמה יתירה על הלבנה, שמשפט דור המבול שנה תמימה היה:
the earth was dry: It became dry earth, as it should be. יבשה: נעשה גריד כהלכתה:Daily Tehillim: Psalms Chapters 145-150
• Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
Tanya: Iggeret HaKodesh, middle of Epistle 25
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 30 Tishrei, 5777 · 1 November 2016
• Iggeret HaKodesh, middle of Epistle 25
• Genesis Chapter 7
17Now the Flood was forty days upon the earth, and the waters increased, and they lifted the ark, and it rose off the earth. יזוַיְהִ֧י הַמַּבּ֛וּל אַרְבָּעִ֥ים י֖וֹם עַל־הָאָ֑רֶץ וַיִּרְבּ֣וּ הַמַּ֗יִם וַיִּשְׂאוּ֙ אֶת־הַתֵּבָ֔ה וַתָּ֖רָם מֵעַ֥ל הָאָֽרֶץ:
and it rose off the earth: It was submerged in the water eleven cubits like a loaded ship, which is partially submerged in the water, and the following verses prove this. — [from Gen. Rabbah 32:9] See Rashi below 8:3f. ותרם מעל הארץ: משוקעת היתה במים אחת עשרה אמה כספינה טעונה המשוקעת מקצתה במים ומקראות שלפנינו יוכיחו:
18And the waters became powerful, and they increased very much upon the earth, and the ark moved upon the waters. יחוַיִּגְבְּר֥וּ הַמַּ֛יִם וַיִּרְבּ֥וּ מְאֹ֖ד עַל־הָאָ֑רֶץ וַתֵּ֥לֶךְ הַתֵּבָ֖ה עַל־פְּנֵ֥י הַמָּֽיִם:
became powerful: By themselves. ויגברו: מאליהן:
19And the waters became exceedingly powerful upon the earth, and all the lofty mountains that were under the heavens were covered up. יטוְהַמַּ֗יִם גָּֽבְר֛וּ מְאֹ֥ד מְאֹ֖ד עַל־הָאָ֑רֶץ וַיְכֻסּ֗וּ כָּל־הֶֽהָרִים֙ הַגְּבֹהִ֔ים אֲשֶׁר־תַּ֖חַת כָּל־הַשָּׁמָֽיִם:
20Fifteen cubits above did the waters prevail, and the mountains were covered up. כחֲמֵ֨שׁ עֶשְׂרֵ֤ה אַמָּה֙ מִלְמַ֔עְלָה גָּֽבְר֖וּ הַמָּ֑יִם וַיְכֻסּ֖וּ הֶֽהָרִֽים:
Fifteen cubits above: Above the peaks of all the mountains, after the waters were equal to [at the same level as] the mountain peaks. — [from Gen. Rabbah 32:11] חמש עשרה אמה מלמעלה: למעלה של כל גובה כל ההרים לאחר שהושוו המים לראשי ההרים:
21And all flesh perished that moved upon the earth, among the fowl, and among the cattle, and among the beasts, and among all creeping creatures that creep upon the earth and all mankind. כאוַיִּגְוַ֞ע כָּל־בָּשָׂ֣ר | הָֽרֹמֵ֣שׂ עַל־הָאָ֗רֶץ בָּע֤וֹף וּבַבְּהֵמָה֙ וּבַ֣חַיָּ֔ה וּבְכָל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֣ץ עַל־הָאָ֑רֶץ וְכֹ֖ל הָֽאָדָֽם:
22Everything that had the breath of the spirit of life in its nostrils, of all that were on the dry land, died. כבכֹּ֡ל אֲשֶׁר֩ נִשְׁמַת־ר֨וּחַ חַיִּ֜ים בְּאַפָּ֗יו מִכֹּ֛ל אֲשֶׁ֥ר בֶּחָֽרָבָ֖ה מֵֽתוּ:
the breath of the spirit of life: Heb. נִשְמַת, the breath (נְשָמָה) of the spirit of life [and not “soul”]. נשמת רוח חיים: נשימה של רוח חיים:
that were on the dry land: But not the fish, which were in the sea. — [Sanh. 108a] אשר בחרבה: ולא דגים שבים:
23And it [the Flood] blotted out all beings that were upon the face of the earth, from man to animal to creeping thing and to the fowl of the heavens, and they were blotted out from the earth, and only Noah and those with him in the ark survived. כגוַיִּ֜מַח אֶת־כָּל־הַיְק֣וּם | אֲשֶׁ֣ר | עַל־פְּנֵ֣י הָֽאֲדָמָ֗ה מֵֽאָדָ֤ם עַד־בְּהֵמָה֙ עַד־רֶ֨מֶשׂ֙ וְעַד־ע֣וֹף הַשָּׁמַ֔יִם וַיִּמָּח֖וּ מִן־הָאָ֑רֶץ וַיִּשָּׁ֧אֶר אַךְ־נֹ֛חַ וַֽאֲשֶׁ֥ר אִתּ֖וֹ בַּתֵּבָֽה:
And it blotted out: Heb. וַיִּמַח is in the וַיִּפְעַל form, the active voice, and not in the וַיִּפָּעֶל form, the passive voice. And this is of the form of וַיִּפֶן, he turned, וַיִּבֶן, he built. Every word [i.e., verb] whose root ends with a “hey,” e.g., בנה, to build, מחה, to erase, קנה, to acquire—when you prefix it with a “vav” and a “yud,” it is vowelized with a “chirik” under the “yud.” [Rashi teaches us that the meaning of the verse is not “and all beings were blotted out,” but “and it”—meaning the Flood—“blotted out all beings.”] וימח: לשון ויפעל הוא ואינו לשון ויפעל והוא מגזרת ויפן ויבן. כל תיבה שסופה ה"א כגון בנה, מחה, קנה, כשהוא נותן וי"ו יו"ד בראשה נקוד בחירק תחת היו"ד:
and only Noah…survived: אַךְ means “only” Noah. This is its simple meaning, but the Midrash Aggadah (Tan. Noach 9) [states]: He was groaning and spitting blood because of the burden [of caring for] the cattle and the beasts, and some say that he delayed feeding the lion, and it struck him, and concerning him it is said (Prov. 11:31): “Behold a righteous man is requited [for his sins] in this world.” - [Tan. Noach 9] אך נח: לבד נח, זהו פשוטו. ומדרש אגדה היה גונח וכוהה דם מטורח הבהמות והחיות. ויש אומרים שאיחר מזונות לארי והכישו, ועליו נאמר (משלי יא לא) הן צדיק בארץ ישולם:
24And the water prevailed upon the earth a hundred and fifty days. כדוַיִּגְבְּר֥וּ הַמַּ֖יִם עַל־הָאָ֑רֶץ חֲמִשִּׁ֥ים וּמְאַ֖ת יֽוֹם:
Genesis Chapter 8
1And God remembered Noah and all the beasts and all the cattle that were with him in the ark, and God caused a spirit to pass over the earth, and the waters subsided. אוַיִּזְכֹּ֤ר אֱלֹהִים֙ אֶת־נֹ֔חַ וְאֵ֤ת כָּל־הַֽחַיָּה֙ וְאֶת־כָּל־הַבְּהֵמָ֔ה אֲשֶׁ֥ר אִתּ֖וֹ בַּתֵּבָ֑ה וַיַּֽעֲבֵ֨ר אֱלֹהִ֥ים ר֨וּחַ֙ עַל־הָאָ֔רֶץ וַיָּשֹׁ֖כּוּ הַמָּֽיִם:
And God remembered: Heb. אֱלֹהִים. This name represents the Divine Standard of Justice, which was converted to the Divine Standard of Mercy through the prayer of the righteous. But the wickedness of the wicked converts the Divine Standard of Mercy to the Divine Standard of Justice, as it is said: (above 6:5ff.): “And the Lord (י-ה-ו-ה) saw that the evil of man was great, etc. And the Lord (י-ה-ו-ה) said, ‘I will blot out, etc.’” although that name is the name of the Divine Standard of Mercy. — [Gen. Rabbah 33:3, Succah 14a. That Noah prayed in the ark appears in Tan. Noach 11, Aggadath Bereishith 7:3, Sefer Hayashar]. ויזכור א-להים: זה השם מדת הדין הוא, ונהפכה למדת רחמים על ידי תפלת הצדיקים, ורשעתן של רשעים הופכת מדת רחמים למדת הדין, שנאמר (בראשית ו ה) וירא ה' כי רבה רעת האדם וגו' ויאמר ה' אמחה, והוא שם מדת רחמים:
And God remembered Noah, etc.: What did He remember regarding the animals? The merit that they did not corrupt their way before this [the Flood], and that they did not copulate in the ark. — [Tan. Buber Noach 11, Yer. Ta’an. 1:6] ויזכור א-להים את נח וגו': מה זכר להם לבהמות, זכות שלא השחיתו דרכם קודם לכן ושלא שמשו בתיבה:
and God caused a spirit to pass: A spirit of consolation and calm passed before Him. — [Targum Jonathan and Yerushalmi] ויעבר א-להים רוח: רוח תנחומין והנחה עברה לפניו:
over the earth: Concerning [events on] the earth. על הארץ: על עסקי הארץ:
and the waters subsided: Heb. וַיָּשֹׁכּוּ, like (Esther 2:1): “when the king’s fury subsided (כְּשֹׁךְ),” an expression of the calming of anger. — [from Tan. Buber Noach 12] וישכו: כמו (אסתר ב א) כשוך חמת המלך לשון הנחת חמה:
2And the springs of the deep were closed, and the windows of the heavens, and the rain from the heavens was withheld. בוַיִּסָּֽכְרוּ֙ מַעְיְנֹ֣ת תְּה֔וֹם וַֽאֲרֻבֹּ֖ת הַשָּׁמָ֑יִם וַיִּכָּלֵ֥א הַגֶּ֖שֶׁם מִן־הַשָּׁמָֽיִם:
And the springs…were closed: When they were opened, it was written (7: 11): “all the springs,” but here,“all” is not written, because some of them remained [open], those that were necessary for the world, such as the hot springs of Tiberias and the like. — [Gen. Rabbah 33:4] ויסכרו מעינות: כשנפתחו כתיב (ז יא) כל מעינות, וכאן אין כתיב כל, לפי שנשתיירו מהם אותן שיש בהם צורך לעולם, כגון חמי טבריא וכיוצא בהם:
was withheld: Heb. וַיִכָּלֵא, and it was withheld, like (Ps. 40:12):“You will not withhold (תִכְלָא) Your mercies” ; (Gen. 23:6):“[None of us] will withhold (יִכְלֶה) from you.” ויכלא: וימנע, כמו (תהלים מ יב) לא תכלא רחמיך, (בראשית כג ו) לא יכלה ממך:
3And the waters receded off the earth more and more, and the water diminished at the end of a hundred and fifty days. גוַיָּשֻׁ֧בוּ הַמַּ֛יִם מֵעַ֥ל הָאָ֖רֶץ הָל֣וֹךְ וָשׁ֑וֹב וַיַּחְסְר֣וּ הַמַּ֔יִם מִקְצֵ֕ה חֲמִשִּׁ֥ים וּמְאַ֖ת יֽוֹם:
at the end of a hundred and fifty days: they commenced to diminish, and that was on the first of Sivan. How so? On the twenty-seventh of Kislev, the rains stopped, leaving three days in Kislev and twenty-nine in Teveth, making a total of thirty-two days, and Shevat, Adar, Nissan, and Iyar total one hundred and eighteen [days], making a grand total of one hundred fifty [days]. — [Seder Olam ch. 4] מקצה חמשים ומאת יום: התחילו לחסור, והוא אחד בסיון. כיצד בעשרים ושבעה בכסליו פסקו הגשמים הרי שלשה מכסליו ועשרים ותשעה מטבת הרי שלושים ושתים, ושבט ואדר וניסן ואייר מאה ושמונה עשר הרי מאה וחמשים:
4And the ark came to rest in the seventh month, on the seventeenth day of the month, on the mountains of Ararat. דוַתָּ֤נַח הַתֵּבָה֙ בַּחֹ֣דֶשׁ הַשְּׁבִיעִ֔י בְּשִׁבְעָֽה־עָשָׂ֥ר י֖וֹם לַחֹ֑דֶשׁ עַ֖ל הָרֵ֥י אֲרָרָֽט:
in the seventh month: Sivan, which is the seventh counting from Kislev, in which the rains stopped. — [from aforementioned source] בחדש השביעי: סיון והוא שביעי לכסליו שבו פסקו הגשמים:
on the seventeenth day: From here you learn that the ark was submerged in the water eleven cubits, for it is written: (verse 5) “ In the tenth [month], on the first of the month, the mountain peaks appeared.” That is [the month of] Av, which is the tenth month counting from Marcheshvan, when the rains fell, and they were fifteen cubits higher than the mountains. They diminished from the first of Sivan until the first of Av fifteen cubits in sixty days, at the rate of a cubit in four days. The result is that on the sixteenth of Sivan they had diminished only four cubits, and the ark came to rest on the next day. You learn [from here] that it was submerged eleven cubits in the waters [which were] above the mountain peaks. — [from aforementioned source] בשבעה עשר יום: מכאן אתה למד שהיתה התיבה משוקעת במים אחת עשרה אמה, שהרי כתיב (פסוק ה) בעשירי באחד לחדש נראו ראשי ההרים, זה אב שהוא עשירי (למרחשון) לירידת גשמים והם היו גבוהים על ההרים חמש עשרה אמה וחסרו מיום אחד בסיון עד אחד באב חמש עשרה אמה לששים יום, הרי אמה לארבעה ימים, נמצא שבששה עשר בסיון לא חסרו אלא ארבע אמות, ונחה התיבה ליום המחרת, למדת שהיתה משוקעת אחת עשרה אמה במים שעל ראשי ההרים:
5And the waters constantly diminished until the tenth month; in the tenth [month], on the first of the month, the mountain peaks appeared. הוְהַמַּ֗יִם הָיוּ֙ הָל֣וֹךְ וְחָס֔וֹר עַ֖ד הַחֹ֣דֶשׁ הָֽעֲשִׂירִ֑י בָּֽעֲשִׂירִי֙ בְּאֶחָ֣ד לַחֹ֔דֶשׁ נִרְא֖וּ רָאשֵׁ֥י הֶֽהָרִֽים:
in the tenth [month], etc., the mountain peaks appeared: This refers to Av, which is the tenth [month] from Marcheshvan, when the rain commenced. Now if you say that it refers to Elul, which is the tenth [month] from Kislev, when the rain stopped, just as you say: “in the seventh month,” refers to Sivan, which is the seventh [month] after the cessation [of the rain]; [I will tell you that] it is impossible to say this. You must admit [that] the seventh month can be counted only from the time that the rain stopped, because there did not end the forty days of the rains and the one hundred fifty days when the water gained strength, until the first of Sivan. And if you say that it refers to the seventh [month] from the [beginning of the] rain, it would not come out to be Sivan. The tenth [month] can be counted only from the time the rain commenced to fall, for if you say [that it is counted] from the time when the rain stopped, which is Elul, you would not understand (verse 13): “In the first [month], on the first [day] of the month, the waters dried up from upon the earth,” for at the end of the forty days, when the mountain peaks appeared, he sent forth the raven, and he waited twenty-one days with sending the dove, totalling sixty days from the time the mountain peaks appeared until the surface of the earth dried. and if you say that they appeared in Elul, it would mean that they dried up in Marcheshvan. Scripture, however, calls it the first [month] and that can refer only to Tishri, which is the first [month] from the creation of the world, and according to Rabbi Joshua, it is Nissan. בעשירי נראו ראשי ההרים: זה אב, שהוא עשירי למרחשון שהתחיל הגשם. ואם תאמר הוא אלול ועשירי לכסליו שפסק הגשם, כשם שאתה אומר בחדש השביעי סיון והוא שביעי להפסקה. אי אפשר לומר כן, על כרחך שביעי אי אתה מונה אלא להפסקה, שהרי לא כלו ארבעים יום של ירידת גשמים ומאה וחמשים של תגבורת המים עד אחד בסיון, ואם אתה אומר שביעי לירידה אין זה סיון והעשירי אי אפשר למנות אלא לירידה, שאם אתה אומר להפסקה והוא אלול, אי אתה מוצא בראשון באחד לחדש חרבו המים מעל הארץ, שהרי מקץ ארבעים משנראו ראשי ההרים שלח את העורב, ועשרים ואחד יום הוחיל בשליחות היונה, הרי ששים יום משנראו ראשי ההרים עד שחרבו פני האדמה, ואם תאמר באלול נראו, נמצא שחרבו במרחשון, והוא קורא אותו ראשון ואין זה אלא תשרי, שהוא ראשון לבריאת עולם, ולרבי יהושע הוא ניסן:
6And it came to pass at the end of forty days, that Noah opened the window of the ark that he had made. ווַיְהִ֕י מִקֵּ֖ץ אַרְבָּעִ֣ים י֑וֹם וַיִּפְתַּ֣ח נֹ֔חַ אֶת־חַלּ֥וֹן הַתֵּבָ֖ה אֲשֶׁ֥ר עָשָֽׂה:
at the end of forty days: since the mountain peaks appeared. מקץ ארבעים יום: משנראו ראשי ההרים:
the window of the ark that he had made: for light, and this is not the opening of the ark, which was made for going in and out. את חלון התיבה אשר עשה: לצהר, ולא זה פתח התיבה העשוי לביאה ויציאה:
7And he sent forth the raven, and it went out, back and forth until the waters dried up off the earth. זוַיְשַׁלַּ֖ח אֶת־הָֽעֹרֵ֑ב וַיֵּצֵ֤א יָצוֹא֙ וָשׁ֔וֹב עַד־יְב֥שֶׁת הַמַּ֖יִם מֵעַ֥ל הָאָֽרֶץ:
and it went out, back and forth: Going and encircling around the ark, but it did not go to fulfill its errand because it [the raven] suspected him [Noah] concerning its mate, as we find in the Aggadah of [chapter] “Chelek.” - [from Sanh. 108b] יצוא ושוב: הולך ומקיף סביבות התיבה ולא הלך בשליחותו שהיה חושדו על בת זוגו, כמו ששנינו באגדת חלק (סנהדרין קח ב):
until the waters dried up: The simple explanation is its apparent meaning, but the Midrash Aggadah (Gen. Rabbah 33:5) [explains that] the raven was destined for another errand during the lack of rain in the time of Elijah, as it is said (I Kings 17:6): “and the ravens brought him bread and meat.” עד יבשת המים: פשוטו כמשמעו. אבל מדרש אגדה מוכן היה העורב לשליחות אחרת בעצירת גשמים בימי אליהו, שנאמר (מלכים א' יז ו) והעורבים מביאים לו לחם ובשר:
8And he sent forth the dove from with him, to see whether the waters had abated from upon the surface of the earth. חוַיְשַׁלַּ֥ח אֶת־הַיּוֹנָ֖ה מֵֽאִתּ֑וֹ לִרְאוֹת֙ הֲקַ֣לּוּ הַמַּ֔יִם מֵעַ֖ל פְּנֵ֥י הָֽאֲדָמָֽה:
And he sent forth the dove: seven days later, for it is written: “And he waited again another seven days.” From this general statement you learn that the first time too he waited seven days. — [Gen. Rabbah 33:6] וישלח את היונה: לסוף שבעה ימים שהרי כתיב ויחל עוד שבעה ימים אחרים, מכלל זה אתה למד שאף בראשונה הוחיל שבעה ימים:
And he sent forth: Heb. וַיְשַׁלַּח. This is not an expression of sending on a mission, but an expression of sending away. He sent it forth to go on its way, and thereby he would see whether the waters had abated, for if it would find a resting place, it would not return to him. וישלח: אין זה לשון שליחות אלא לשון שלוח, שלחה ללכת לדרכה, ובזו יראה אם קלו המים שאם תמצא מנוח לא תשוב אליו:
9But the dove found no resting place for the sole of its foot; so it returned to him to the ark because there was water upon the entire surface of the earth; so he stretched forth his hand and took it, and he brought it to him to the ark. טוְלֹא־מָֽצְאָה֩ הַיּוֹנָ֨ה מָנ֜וֹחַ לְכַף־רַגְלָ֗הּ וַתָּ֤שָׁב אֵלָיו֙ אֶל־הַתֵּבָ֔ה כִּי־מַ֖יִם עַל־פְּנֵ֣י כָל־הָאָ֑רֶץ וַיִּשְׁלַ֤ח יָדוֹ֙ וַיִּקָּחֶ֔הָ וַיָּבֵ֥א אֹתָ֛הּ אֵלָ֖יו אֶל־הַתֵּבָֽה:
10And he waited again another seven days, and he again sent forth the dove from the ark. יוַיָּ֣חֶל ע֔וֹד שִׁבְעַ֥ת יָמִ֖ים אֲחֵרִ֑ים וַיֹּ֛סֶף שַׁלַּ֥ח אֶת־הַיּוֹנָ֖ה מִן־הַתֵּבָֽה:
And he waited: Heb. וַיָּחֶל, an expression of waiting, and so (Job 29:21): “They listened to me and waited (וְיִחֵלּוּ),” and there are many such instances in Scripture. ויחל: לשון המתנה, וכן (איוב כט כא) לי שמעו ויחלו, והרבה יש במקרא:
11And the dove returned to him at eventide, and behold it had plucked an olive leaf in its mouth; so Noah knew that the water had abated from upon the earth. יאוַתָּבֹ֨א אֵלָ֤יו הַיּוֹנָה֙ לְעֵ֣ת עֶ֔רֶב וְהִנֵּ֥ה עֲלֵה־זַ֖יִת טָרָ֣ף בְּפִ֑יהָ וַיֵּ֣דַע נֹ֔חַ כִּי־קַ֥לּוּ הַמַּ֖יִם מֵעַ֥ל הָאָֽרֶץ:
it had plucked…in its mouth: Heb. טָרָף, lit. he had plucked. [Rashi interprets טָרָף as a verb in the masculine form. According to his reading, there would be an inconsistency in the verse: “He had plucked an olive leaf in her mouth,” because the subject (which is masculine) would not agree with the final prepositional phrase (which is feminine).] I say that it was a male. Therefore, Scripture sometimes refers to it in the masculine gender and sometimes in the feminine, because every יוֹנָה in Scripture is in the feminine gender, like (Song 5:12): “like doves beside rivulets of water, bathing (רֹחֲצוֹת)” ; (Ezek. 7:16): “like doves of the valleys, they all moan (הֹמוֹת)” ; and like (Hos. 7:11): “like a silly (פוֹתָה) dove.” טרף בפיה: אומר אני שזכר היה לכן קוראו פעמים לשון זכר ופעמים לשון נקבה, לפי שכל יונה שבמקרא לשון נקבה, כמו (שה"ש ה יב) כיונים על אפיקי מים רוחצות, (יחזקאל ז טז) כיוני הגאיות כולם הומות, וכמו (הושע ז יא) כיונה פותה:
it had plucked: Heb. טָרָף,“he plucked.” The Midrash Aggadah explains it טָרָף as an expression of food, and interprets בְּפִיהָ as an expression of speech. It [the dove] said: Let my food be as bitter as an olive in the hands of the Holy One, blessed be He, and not as sweet as honey in the hands of flesh and blood. — [Sanh. 108b] טרף: חטף, ומדרש אגדה לשון מזון, ודרשו בפיה, לשון מאמר, אמרה יהיו מזונותי מרורין כזית בידו של הקב"ה ולא מתוקין כדבש בידי בשר ודם:
12And he again waited another seven days, and he sent forth the dove, and it no longer continued to return to him. יבוַיִּיָּ֣חֶל ע֔וֹד שִׁבְעַ֥ת יָמִ֖ים אֲחֵרִ֑ים וַיְשַׁלַּח֙ אֶת־הַיּוֹנָ֔ה וְלֹא־יָֽסְפָ֥ה שֽׁוּב־אֵלָ֖יו עֽוֹד:
And he…waited: Heb. וַיִּיָּחֶל. This has the same meaning as וַיָּחֶל, except that the latter is the וַיַּפְעֶל form (the קַל conjugation), and the former is in the וַיִּתְפָּעֵל form (the reflexive conjugation). וַיָּחֶל is equivalent to וַיַּמְתֵּן (and he waited); וַיִּיָּחֶל is equivalent to וַיִּתְמַתֵּן (and he was patient). וייחל: הוא לשון ויחל, אלא שזה לשון ויפעל וזה לשון ויתפעל. ויחל וימתין, וייחל ויתמתן:
13And it came to pass in the six hundredth and first year, in the first [month], on the first of the month, that the waters dried up from upon the earth, and Noah removed the covering of the ark, and he saw, and behold, the surface of the ground had dried up. יגוַיְהִ֠י בְּאַחַ֨ת וְשֵֽׁשׁ־מֵא֜וֹת שָׁנָ֗ה בָּֽרִאשׁוֹן֙ בְּאֶחָ֣ד לַחֹ֔דֶשׁ חָֽרְב֥וּ הַמַּ֖יִם מֵעַ֣ל הָאָ֑רֶץ וַיָּ֤סַר נֹ֨חַ֙ אֶת־מִכְסֵ֣ה הַתֵּבָ֔ה וַיַּ֕רְא וְהִנֵּ֥ה חָֽרְב֖וּ פְּנֵ֥י הָֽאֲדָמָֽה:
in the first [month]: According to Rabbi Eliezer, it is Tishri, and according to Rabbi Joshua, it is Nissan. — [from Rashi R.H. 12b] See above 7:11, 8:5. בראשון: לרבי אליעזר הוא תשרי, ולרבי יהושע הוא ניסן:
dried up: It [the earth] became a sort of clay, for its upper surface had formed a crust. — [Seder Olam ch. 4, Gen. Rabbah 33:7, according to Yalkut Shim’oni] חרבו: נעשה כמין טיט, שקרמו פניה של מעלה:
14And in the second month, on the twenty seventh day of the month, the earth was dry. ידוּבַחֹ֨דֶשׁ֙ הַשֵּׁנִ֔י בְּשִׁבְעָ֧ה וְעֶשְׂרִ֛ים י֖וֹם לַחֹ֑דֶשׁ יָֽבְשָׁ֖ה הָאָֽרֶץ:
on the twenty-seventh: And they [the rains] started to fall in the second month, on the seventeenth day of the month. These are the eleven days by which the solar year exceeds the lunar year, for the judgment of the Generation of the Flood was for a whole year. — [from Eduyoth 2:10] בשבעה ועשרים: וירידתן בחדש השני בי"ז, אלו אחד עשר ימים שהחמה יתירה על הלבנה, שמשפט דור המבול שנה תמימה היה:
the earth was dry: It became dry earth, as it should be. יבשה: נעשה גריד כהלכתה:Daily Tehillim: Psalms Chapters 145-150
• Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
Tanya: Iggeret HaKodesh, middle of Epistle 25
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 30 Tishrei, 5777 · 1 November 2016
• Iggeret HaKodesh, middle of Epistle 25
• והנה נפש האדם, ידוע לכל שהיא כלולה מיו״ד ספירות: חכמה, בינה, דעת וכו׳
• Rambam: Sefer Hamitzvos:
Now, it is known to all that the soul of man — the soul of the Jew — is compounded of the Ten Sefirot: Chochmah, Binah, Daat, and so on, as explained in Tanya, ch. 3.
ואף שכולן מרוח פיו יתברך, כדכתיב: ויפח באפיו כו׳
Though these [corresponding faculties of the soul] all derive from the breath of [G‑d’s] mouth, as it is written,1 “And He blew into his nostrils [the soul of life],”
The term “He blew” indicates that the divine soul derives from the innermost spirit and vitality of its Creator, as explained in Tanya, ch. 2, and Shaar HaYichud VehaEmunah, ch. 5.
מכל מקום
nevertheless, each of these ten faculties of the soul is particularly connected with one of the ten Supernal Sefirot, as follows:
דרך פרט, חב״ד שבנפשו הן דוגמא לחב״ד שביו״ד ספירות
more specifically, the ChaBaD in one’s soul, one’s intellective faculties of Chochmah, Binah and Daat, are analogous to the [Divine intellective emanations of] ChaBaD in the Ten Sefirot.
המכונות בשם אבא ואמא
These are referred to as Abba and Imma.
In the Zohar, [the Sefirah of] Chochmah of [the World of] Atzilut is termed Abba (“father”), and [the Sefirah of] Binah of [the World of] Atzilut is termed Imma (“mother”), while [the Sefirah of] Daat is a combination of the two, as explained in the teachings of Chassidut.
ומדות אהבה ויראה וכו׳ שבנפשו, הן דוגמא למדות שביו״ד ספירות, הנקראות בשם זעיר אנפין
The [emotive] attributes in one’s soul of [the] love and fear [of G‑d], and so on, are analogous to the [first six] middot (or Divine emotive attributes) in the Ten Sefirot, which are [collectively] known as Z’eir Anpin (lit., “the Minor Visage”).
וכח הדבור שבנפשו, דוגמא לדבור העליון, הנקרא בשם מלכות ושכינה
And the faculty of speech in one’s soul is analogous to the Supernal Speech, which is known as [the Sefirah of] Malchut, or the Shechinah.
ולכן, כשמדבר דברי תורה, מעורר דבור העליון, ליחד השכינה
Hence, since a Jew’s speech is analogous to Supernal Speech, the Shechinah, when speaking words of Torah one arouses the Supernal Speech, the Sefirah of Malchut, thereby unifying the Shechinah, i.e., linking it to the preceding stages of emanation.
ומשום הכי קיימא לן, בקריאת שמע וברכת המזון ודברי תורה, דלא יצא בהרהור, בלא דבור
That is why it is established2 that for the Reading of Shema, for the Grace after Meals, and for [the study of] words of Torah, one has not discharged his duty by meditation without speech.
* * *
| FOOTNOTES | |
| 1. | Bereishit 2:7. |
| 2. | See the Alter Rebbe’s Shulchan Aruch 62:3 and 185:3; and his Hilchot Talmud Torah 2:12 |
• Tuesday, 30 Tishrei, 5777 · 1 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 256
Mistreating Widows and Orphans
"You shall not afflict any widow or orphan"—Exodus 22:21.
We are forbidden to distress a widow or young orphan. We may not upset these downtrodden individuals through harsh words or actions. Instead we are to interact with them gently and with empathy for their plight. Indeed, the Torah assures us that G‑d listens to the cry of the widow and orphan, and metes out severe punishments to those who torment them.
Full text of this Mitzvah »• Mistreating Widows and Orphans
Negative Commandment 256
Translated by Berel Bell
The 256th prohibition is that we are forbidden from mistreating1 orphans2 and widows.
The source of this commandment is G‑d's statement (exalted be He),3 "Do not mistreat a widow or an orphan."
This prohibition includes treating them harshly by one's words or actions. Rather, one should speak with them with very soft and pleasant words; do business with them in the best possible manner; treat them in the nicest way — and to do so to the extreme. One who is not careful to act in this manner has transgressed this prohibition.
The Al‑mighty (exalted be He) already explained and guaranteed4 the punishment for one who transgresses this prohibition, in His statement (exalted be He),5 "I will display My anger and kill you."
FOOTNOTES
1.Kapach writes that the Arabic word, "galta" indicates behavior which is coarse, cruel and harsh.
2.One who has lost either parent, until being self-sufficient without having to rely on adult assistance (Hilchos De'os 6:10)
3.Exodus 22:21.
4.See Kapach, note 98, that this word was removed from his previous translation.
5.Exodus 22:23.
• Negative Commandment 301
Gossiping
"You shall not go around as a tale-bearer among your people"—Leviticus 19:16.
It is forbidden to relay information about one individual to another—even if the information is one hundred percent true, and even if there is nothing objectionable about the actions that you are reporting.
The prohibition is understandably exacerbated if one libels another.
Full text of this Mitzvah »• Gossiping
Negative Commandment 301
Translated by Berel Bell
The 301st prohibition is that we are forbidden from gossiping.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not go around as a gossiper among your people."
Our Sages2 explained, "Do not speak softly to one and harshly to another. Another explanation: Do not act like a traveling salesman by traveling around carrying words."3
This prohibition includes4 not to publicize a shem ra.5
FOOTNOTES
1.Lev.19:16.
2.Sifra.
3.The Hebrew word for gossiper is "rachil." The first explanation of the Sifra finds an allusion to the word "rach", meaning "soft." In the context of the previous verse, which speaks of how a judge should treat his litigants, this means not to speak softly to one and harshly to another. The second explanation is based on the word, "rocheil," which means a traveling salesman.
4.Ketuvot 46a..
5.Literally, "bad name." "Motzi shem ra" refers to false gossip. "Lashon ha'ra" (literally, "evil tongue") refers to gossip which is true, but negative. "R'chilus" (translated here as "gossiping") refers to any gossip. See Hilchos De'os 7:2.
• Negative Commandment 304
Revenge
"You shall not take revenge"—Leviticus 19:18.
We are forbidden to avenge one bad deed with another. A typical example of the revenge that the Torah prohibits: David asks Isaac to lend him his scythe, and Isaac refuses. Next day, Isaac needs an axe, and asks David whether he can borrow his. "I will not lend you my axe," David responds, "just as you didn't lend me your scythe..."
Full text of this Mitzvah »• Revenge
Negative Commandment 304
Translated by Berel Bell
The 304th prohibition is that we are forbidden from taking revenge upon each other.
This would be, for example if one person did something [against another]; and the other person doesn't stop pursuing him until he pays him back in the same way, or causes him the same pain which he caused. G‑d has prohibited this, in His statement,1 "Do not take revenge."
In the words of the Sifra, "How far does the prohibition against taking revenge go? If a person requests, 'Lend me your sickle,' and the other won't lend it; and tomorrow [the latter] requests, 'Lend me your ax,' and he answers, 'I won't lend to you just as you didn't lend me your sickle.' In this case the Torah says,2 'Do not take revenge.'"
From this example one can derive all other cases.
FOOTNOTES
1.Lev.19:18.
2.Ibid.
• Negative Commandment 305
Bearing a Grudge
"You shall not bear any grudge"—Leviticus 19:18.
We are not allowed to bear a grudge against another – even if we never act upon the grudge.
For example: David asks Isaac to lend him his scythe, and Isaac refuses. Next day, Isaac needs an axe, and asks David whether he can borrow his. "I will lend you my axe," David responds, "I am not like you who refused to lend me your scythe..."
Full text of this Mitzvah »
• Bearing a Grudge
Negative Commandment 305
Translated by Berel Bell
The 305th prohibition is that we are forbidden from bearing a grudge, even if we don't take revenge. This means we remember the wrongdoing that the person did to us, and mention it to him.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not take revenge nor bear a grudge."
In the words of the Sifra, "How far does the prohibition against bearing a grudge go? If a person requests, 'Lend me your sickle,' and the other won't lend it; and tomorrow [the latter] requests, 'Lend me your ax,' and he answers, 'Here it is — I'm not like you, who wouldn't lend me your sickle.' In this case the Torah says,2 'Do not bear a grudge.'"
FOOTNOTES
1.Ibid.
2.Ibid.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 256
Mistreating Widows and Orphans
"You shall not afflict any widow or orphan"—Exodus 22:21.
We are forbidden to distress a widow or young orphan. We may not upset these downtrodden individuals through harsh words or actions. Instead we are to interact with them gently and with empathy for their plight. Indeed, the Torah assures us that G‑d listens to the cry of the widow and orphan, and metes out severe punishments to those who torment them.
Full text of this Mitzvah »• Mistreating Widows and Orphans
Negative Commandment 256
Translated by Berel Bell
The 256th prohibition is that we are forbidden from mistreating1 orphans2 and widows.
The source of this commandment is G‑d's statement (exalted be He),3 "Do not mistreat a widow or an orphan."
This prohibition includes treating them harshly by one's words or actions. Rather, one should speak with them with very soft and pleasant words; do business with them in the best possible manner; treat them in the nicest way — and to do so to the extreme. One who is not careful to act in this manner has transgressed this prohibition.
The Al‑mighty (exalted be He) already explained and guaranteed4 the punishment for one who transgresses this prohibition, in His statement (exalted be He),5 "I will display My anger and kill you."
FOOTNOTES
1.Kapach writes that the Arabic word, "galta" indicates behavior which is coarse, cruel and harsh.
2.One who has lost either parent, until being self-sufficient without having to rely on adult assistance (Hilchos De'os 6:10)
3.Exodus 22:21.
4.See Kapach, note 98, that this word was removed from his previous translation.
5.Exodus 22:23.
• Negative Commandment 301
Gossiping
"You shall not go around as a tale-bearer among your people"—Leviticus 19:16.
It is forbidden to relay information about one individual to another—even if the information is one hundred percent true, and even if there is nothing objectionable about the actions that you are reporting.
The prohibition is understandably exacerbated if one libels another.
Full text of this Mitzvah »• Gossiping
Negative Commandment 301
Translated by Berel Bell
The 301st prohibition is that we are forbidden from gossiping.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not go around as a gossiper among your people."
Our Sages2 explained, "Do not speak softly to one and harshly to another. Another explanation: Do not act like a traveling salesman by traveling around carrying words."3
This prohibition includes4 not to publicize a shem ra.5
FOOTNOTES
1.Lev.19:16.
2.Sifra.
3.The Hebrew word for gossiper is "rachil." The first explanation of the Sifra finds an allusion to the word "rach", meaning "soft." In the context of the previous verse, which speaks of how a judge should treat his litigants, this means not to speak softly to one and harshly to another. The second explanation is based on the word, "rocheil," which means a traveling salesman.
4.Ketuvot 46a..
5.Literally, "bad name." "Motzi shem ra" refers to false gossip. "Lashon ha'ra" (literally, "evil tongue") refers to gossip which is true, but negative. "R'chilus" (translated here as "gossiping") refers to any gossip. See Hilchos De'os 7:2.
• Negative Commandment 304
Revenge
"You shall not take revenge"—Leviticus 19:18.
We are forbidden to avenge one bad deed with another. A typical example of the revenge that the Torah prohibits: David asks Isaac to lend him his scythe, and Isaac refuses. Next day, Isaac needs an axe, and asks David whether he can borrow his. "I will not lend you my axe," David responds, "just as you didn't lend me your scythe..."
Full text of this Mitzvah »• Revenge
Negative Commandment 304
Translated by Berel Bell
The 304th prohibition is that we are forbidden from taking revenge upon each other.
This would be, for example if one person did something [against another]; and the other person doesn't stop pursuing him until he pays him back in the same way, or causes him the same pain which he caused. G‑d has prohibited this, in His statement,1 "Do not take revenge."
In the words of the Sifra, "How far does the prohibition against taking revenge go? If a person requests, 'Lend me your sickle,' and the other won't lend it; and tomorrow [the latter] requests, 'Lend me your ax,' and he answers, 'I won't lend to you just as you didn't lend me your sickle.' In this case the Torah says,2 'Do not take revenge.'"
From this example one can derive all other cases.
FOOTNOTES
1.Lev.19:18.
2.Ibid.
• Negative Commandment 305
Bearing a Grudge
"You shall not bear any grudge"—Leviticus 19:18.
We are not allowed to bear a grudge against another – even if we never act upon the grudge.
For example: David asks Isaac to lend him his scythe, and Isaac refuses. Next day, Isaac needs an axe, and asks David whether he can borrow his. "I will lend you my axe," David responds, "I am not like you who refused to lend me your scythe..."
Full text of this Mitzvah »
• Bearing a Grudge
Negative Commandment 305
Translated by Berel Bell
The 305th prohibition is that we are forbidden from bearing a grudge, even if we don't take revenge. This means we remember the wrongdoing that the person did to us, and mention it to him.
The source of this commandment is G‑d's statement (exalted be He),1 "Do not take revenge nor bear a grudge."
In the words of the Sifra, "How far does the prohibition against bearing a grudge go? If a person requests, 'Lend me your sickle,' and the other won't lend it; and tomorrow [the latter] requests, 'Lend me your ax,' and he answers, 'Here it is — I'm not like you, who wouldn't lend me your sickle.' In this case the Torah says,2 'Do not bear a grudge.'"
FOOTNOTES
1.Ibid.
2.Ibid.
• Rambam - 1 Chapter: Kelim Kelim - Chapter 3
• Kelim - Chapter 3
1
Any wooden k'li that is made with the intent that it remain in one place, even though it is made to contain only a small amount, is not susceptible to ritual impurity, neither according to Scriptural Law, nor according to Rabbinic Law. Conversely, any wooden k'li that is intended to be carried whether full or empty like a sack - even if it holds 100 se'ah and it has a base, since it is not intended to remain in one place - it is susceptible to ritual impurity according to Scriptural Law like other receptacles.
Whenever a k'li's use is undefined, if it has a base to rest upon on the ground so that it is not easily rolled and it could hold 40 se'ah of liquid measure which equals two kor in dry measure, it is not susceptible to impurity at all, neither according to Scriptural Law nor Rabbinic Law, because it can be assumed that it is not intended to be moved.
These principles are part of our received tradition. According to the Oral Tradition, it was taught that just as a sack is carried whether full or empty, so too, a wooden implement is not susceptible to impurity unless it would be carried full or empty. This excludes a wooden implement that is intended to remain in one place.
א
כל כלי עץ העשוי לנחת אפילו אינו מקבל אלא דבר מועט אינו מקבל טומאה לא מן התורה ולא מדברי סופרים וכל כלי עץ העשוי להתטלטל מלא וריקן כשק אפילו היה מחזיק מאה סאה ואף על פי שיש לו שוליים הואיל ואינו עשוי לנחת הרי זה מקבל טומאה דין תורה כשאר כלי קיבול וכל כלי עץ שהוא סתם אם היו לו שוליים לישב עליהם על הקרקע כדי שלא יהא נוח להתגלגל והיה מחזיק ארבעים סאה בלח שהן כוריים ביבש אינו מקבל טומאה כלל לא מן התורה ולא מדברי סופרים מפני שחזקתו שעשוי לנחת ודברים אלו דברי קבלה הן מפי השמועה למדו מה שק שהוא מתטלטל מלא וריקן אף כלי עץ לא יטמא אלא אם כן היה מיטלטל מלא וריקן להוציא כלי עץ העשוי לנחת:
2
Keilim that are made to remain in one place, e.g., a chest, a counter, a closet, a bee-hive like container made of reeds, a reservoir of drinking water for a large ship, and the like, if they contain 40 se'ah, they are not susceptible to ritual impurity.
The following are wooden keilim that are intended to be moved even when they are full: a large barrel of water that is placed on a wagon, a food trolley of kings, a leather maker's trough, the water reservoir of a small ship that cannot sail on a large sea, and a coffin. Even though all of these five types of wooden keilim contain more than 40 se'ah, they are susceptible to impurity, because initially they were made to be carried while full.
It can be assumed that all other wooden containers that are made to hold 40 se'ah and that have a base are not meant to be carried when full. Therefore they are not susceptible to ritual impurity. Similarly, containers made of bone or leather that hold 40 se'ah of liquid measure are not susceptible to impurity unless they were initially made to be carried when they were full.
ב
הכלים שחזקתן שהן עשויין לנחת כגון שידה תיבה ומגדל וכוורת הקש וכוורת הקנים ובור ספינה גדולה וכיוצא באלו אם הן מחזיקין ארבעים סאה אין מקבלין טומאה ואלו הן הכלים של עץ שהן עשויין להתטלטל במלואן דרדור שמניחין אותו על העגלה וקוסטות המלכים ועריבת העבדן ובור ספינה קטנה שאינה יכולה להלך באמצע הים הגדול והארון כל אחד מחמשת כלי עץ אלו אע"פ שהן מקבלין יותר מארבעים סאה הרי אלו מקבלין טומאה שלא נעשו מתחלתן אלא להטלטל מלאין ושאר כל כלי עץ אם היו מקבלין ארבעים סאה ויש להם שוליים חזקתן שאינן עשויין להתטלטל במלואן ולפיכך אין מקבלין טומאה וכן כלי עצם וכלי העור המקבלין ארבעים סאה בלח אין מקבלין טומאה אא"כ נעשו מתחלתן כשהן מלאין:
3
Large chests, counters, and closets of glass are pure. Other glass containers, even if they hold more than 40 se'ah, are susceptible to ritual impurity. This is an added stringency that applies to glass keilim over wooden keilim.
ג
השידה והתיבה והמגדל של זכוכית הבאים במדה טהורין ושאר כלי זכוכית אף ע"פ שמקבלין ארבעים סאה הרי הן מקבלין טומאה וזה חומר בכלי זכוכית מבכלי עץ:
4
Whenever the volume of a container is one cubit by one cubit with a height of three cubits, it will contain 40 se'ah of liquid measure. When the container is measured, it is measured from the outside. If it is one cubit by one cubit with a height of three cubits, it is pure even though its inner space is less than that. For the thickness of the walls does not reduce its size. The breadth of its legs and the breadth of its border, if it has one, is not included in its measure.
ד
כל כלי שיש בשיבורו אמה על אמה ברום שלש הרי הוא מחזיק ארבעים סאה בלח וכשמודדין את הכלי מודדין אותו מבחוץ אם היה בו אמה על אמה ברום שלש אף ע"פ שאין תוכו אלא פחות מזה הרי הוא טהור שאין עובי הדפנות ממעט אבל עובי הרגלים ועובי הזר אם היה לו זר אין נמדדין עמו:
5
If there was a drawer in a small counter, e.g., a drawer in a chest, it is not included in the measure of its volume if it can be removed. It is not considered as attached to it, nor is it protected from impurity by it in a shelter that is impure due to the presence of a human corpse. If it cannot be removed, it is measured with it and they are considered as one utensil.
ה
היה בתוך הכלי תיבה קטנה כגון מוכני שבתוך השידה בזמן שהיא נשמטת אינה נמדדת עמה ואינה חיבור לה ואינה מצלת עמה באהל המת ואם אינה נשמטת נמדדת עמה והרי הן ככלי אחד:
6
When a large container has a domed cover, if it is permanently affixed to it, it is included in its measurement. If it is not permanently affixed, it is not. If it has drawers that open to the inside, they are measured with it. If they open to the outside, they are not measured with it.
ו
היה לכלי כסוי קמור בזמן שהוא קבוע נמדד עמו אינו קבוע אינו נמדד עמו היו בו מגורות מבפנים נמדדת עמו ואם היו מבחוץ אינן נמדדות עמו:
7
Even though a wooden container does not hold 40 se'ah when standing upright, if it could hold such an amount when leaned on its side or supported by another entity, since it is ultimately capable of holding more than 40 se'ah, it is pure.
ז
כלי עץ שאינו מקבל ארבעים סאה כדרכו אלא אם כן הטהו על צדו או סמכו בדבר אחר הואיל ומקבל ארבעים סאה מכל מקום טהור:
8
When one of the legs of a chest, a counter, or a closet was removed - even though it was not perforated and thus they can still serve as containers - they are pure. The rationale is that they still have a base and it can be assumed that the intent is still that they will not be moved like they were originally.
ח
השידה והתיבה שניטלה אחת מרגליהן אע"פ שלא ניקבו אלא הרי הן מקבלין הרי אלו טהורין ועדיין יש להם שוליים וחזקתן שהן לנחת כשהיו:
• Rambam - 3 Chapters: De'ot De'ot - Chapter Six, De'ot De'ot - Chapter Seven, Talmud Torah Talmud Torah - Chapter One
• De'ot - Chapter Six
1
It is natural for a man's character and actions to be influenced by his friends and associates and for him to follow the local norms of behavior. Therefore, he should associate with the righteous and be constantly in the company of the wise, so as to learn from their deeds. Conversely, he should keep away from the wicked who walk in darkness, so as not to learn from their deeds.
This is [implied by] Solomon's statement (Proverbs 13:20): "He who walks with the wise will become wise, while one who associates with fools will suffer." Similarly, [Psalms 1:1] states: "Happy is the man who has not followed the advice of the wicked."
A person who lives in a place where the norms of behavior are evil and the inhabitants do not follow the straight path should move to a place where the people are righteous and follow the ways of the good.
If all the places with which he is familiar and of which he hears reports follow improper paths, as in our times, or if he is unable to move to a place where the patterns of behavior are proper, because of [the presence of] bands of raiding troops, or for health reasons, he should remain alone in seclusion as [Eichah 3:28] states: "Let him sit alone and be silent."
If they are wicked and sinful and do not allow him to reside there unless he mingle with them and follow their evil behavior, he should go out to caves, thickets, and deserts [rather than] follow the paths of sinners as [Jeremiah 9:1] states: "Who will give me a lodging place for wayfarers, in the desert."
א
דרך ברייתו של אדם להיות נמשך בדעותיו ובמעשיו אחר ריעיו וחביריו ונוהג כמנהג אנשי מדינתו לפיכך צריך אדם להתחבר לצדיקים ולישב אצל החכמים תמיד כדי שילמוד ממעשיהם ויתרחק מן הרשעים ההולכים בחשך כדי שלא ילמוד ממעשיהם הוא ששלמה אומר הולך את חכמים יחכם ורועה כסילים ירוע ואומר אשרי האיש וגו' וכן אם היה במדינה שמנהגותיה רעים ואין אנשיה הולכים בדרך ישרה ילך למקום שאנשיה צדיקים ונוהגים בדרך טובים ואם היו כל המדינות שהוא יודעם ושומע שמועתן נוהגים בדרך לא טובה כמו זמנינו או שאינו יכול ללכת למדינה שמנהגותיה טובים מפני הגייסות או מפני החולי ישב לבדו יחידי כענין שנאמר ישב בדד וידום ואם היו רעים וחטאים שאין מניחים אותו לישב במדינה אא"כ נתערב עמהן ונוהג במנהגם הרע יצא למערות ולחוחים ולמדברות ואל ינהיג עצמו בדרך חטאים כענין שנאמר מי יתנני במדבר מלון אורחים:
2
It is a positive commandment to cleave unto the wise and their disciples in order to learn from their deeds as [Deuteronomy 10:20] states: "and you will cling to Him."
Our Sages [questioned the nature of this command for] is it possible for man to cling to the Divine Presence? They [resolved the difficulty,] explaining this commandment to mean: Cleave unto the wise and their disciples.
Therefore, one should try to marry the daughter of a Torah Sage and marry his daughter to a Torah Sage, eat and drink with Sages, do business on behalf of Sages, and associate with them in all possible ways as [Deuteronomy 11:22] states: "to cling to Him."
Similarly, our Sages have directed [us], saying: "Sit in the dust of their feet and drink in their words thirstily."
ב
מצות עשה להדבק בחכמים ותלמידיהם כדי ללמוד ממעשיהם כענין שנאמר ובו תדבק וכי אפשר לאדם להדבק בשכינה אלא כך אמרו חכמים בפירוש מצוה זו הדבק בחכמים ותלמידיהם לפיכך צריך אדם להשתדל שישא בת תלמיד חכם וישיא בתו לתלמיד חכם ולאכול ולשתות עם תלמידי חכמים ולעשות פרקמטיא לתלמיד חכם ולהתחבר להן בכל מיני חבור שנאמר ולדבקה בו וכן צוו חכמים ואמרו והוי מתאבק בעפר רגליהם ושותה בצמא את דבריהם:
3
Each man is commanded to love each and every one of Israel as himself as [Leviticus 19:18] states: "Love your neighbor as yourself."
Therefore, one should speak the praises of [others] and show concern for their money just as he is concerned with his own money and seeks his own honor.
Whoever gains honor through the degradation of a colleague does not have a share in the world to come.
ג
מצוה על כל אדם לאהוב את כל אחד ואחד מישראל כגופו שנאמר ואהבת לרעך כמוך לפיכך צריך לספר בשבחו ולחוס על ממונו כאשר הוא חס על ממון עצמו ורוצה בכבוד עצמו והמתכבד בקלון חבירו אין לו חלק לעולם הבא:
4
Loving a convert who has come to nestle under the wings of the Shechinah [fulfills] two positive commandments: one for he is [also] included among the "neighbors" [whom we are commanded to love] and one because he is a convert and the Torah (Deuteronomy 10:19) states: "and you shall love the converts."
[Thus, God] has commanded us concerning the love of a convert just as He has commanded us concerning loving Himself as [Deuteronomy 11:1] states: "and you shall love God, your Lord." The Holy One, blessed be He, Himself, loves converts as [Deuteronomy 10:18] states: "and He loves converts."
ד
אהבת הגר שבא ונכנס תחת כנפי השכינה שתי מצות עשה אחת מפני שהוא בכלל ריעים ואחת מפני שהוא גר והתורה אמרה ואהבתם את הגר צוה על אהבת הגר כמו שצוה על אהבת עצמו שנאמר ואהבת את ה' אלהיך הקב"ה עצמו אוהב גרים שנאמר ואוהב גר:
5
Whoever hates a [fellow] Jew in his heart transgresses a Torah prohibition as [Leviticus 19:17] states: "Do not hate your brother in your heart." One is not [liable for] lashes for violating this prohibition because no deed is involved.
The Torah only warns [us] against hating in [our] hearts. However, a person who beats a colleague or insults him, although he is not permitted to do so, does not violate [the prohibition,] "you shall not hate."
ה
כל השונא אחד מישראל בלבו עובר בלא תעשה שנאמר לא תשנא את אחיך בלבבך ואין לוקין על לאו זה לפי שאין בו מעשה ולא הזהירה תורה אלא על שנאה שבלב אבל המכה את חבירו והמחרפו אע"פ שאינו רשאי אינו עובר משום לא תשנא:
6
When one person wrongs another, the latter should not remain silent and despise him as [II Samuel 13:22] states concerning the wicked: "And Avshalom did not speak to Amnon neither good, nor bad for Avshalom hated Amnon."
Rather, he is commanded to make the matter known and ask him: "Why did you do this to me?", "Why did you wrong me regarding that matter?" as [Leviticus 19:17] states: "You shall surely admonish your colleague."
If, afterwards, [the person who committed the wrong] asks [his colleague] to forgive him, he must do so. A person should not be cruel when forgiving [as implied by Genesis 20:17]: "And Abraham prayed to God..."
ו
כשיחטא איש לאיש לא ישטמנו וישתוק כמו שנאמר ברשעים ולא דבר אבשלום את אמנון מאומה למרע ועד טוב כי שנא אבשלום את אמנון אלא מצוה עליו להודיעו ולומר לו למה עשית לי כך וכך ולמה חטאת לי בדבר פלוני שנאמר הוכח תוכיח את עמיתך ואם חזר ובקש ממנו למחול לו צריך למחול ולא יהא המוחל אכזרי שנאמר ויתפלל אברהם אל האלהים:
7
It is a mitzvah for a person who sees that his fellow Jew has sinned or is following an improper path [to attempt] to correct his behavior and to inform him that he is causing himself a loss by his evil deeds as [Leviticus 19:17] states: "You shall surely admonish your colleague."
A person who rebukes a colleague - whether because of a [wrong committed] against him or because of a matter between his colleague and God - should rebuke him privately. He should speak to him patiently and gently, informing him that he is only making these statements for his colleague's own welfare, to allow him to merit the life of the world to come.
If he accepts [the rebuke], it is good; if not, he should rebuke him a second and third time. Indeed, one is obligated to rebuke a colleague who does wrong until the latter strikes him and tells him: "I will not listen."
Whoever has the possibility of rebuking [sinners] and fails to do so is considered responsible for that sin, for he had the opportunity to rebuke the [sinners].
ז
הרואה חבירו שחטא או שהלך בדרך לא טובה מצוה להחזירו למוטב ולהודיעו שהוא חוטא על עצמו במעשיו הרעים שנאמר הוכח תוכיח את עמיתך המוכיח את חבירו בין בדברים שבינו לבינו בין בדברים שבינו לבין המקום צריך להוכיחו בינו לבין עצמו וידבר לו בנחת ובלשון רכה ויודיעו שאינו אומר לו אלא לטובתו להביאו לחיי העולם הבא אם קיבל ממנו מוטב ואם לאו יוכיחנו פעם שניה ושלישית וכן תמיד חייב אדם להוכיחו עד שיכהו החוטא ויאמר לו איני שומע וכל שאפשר בידו למחות ואינו מוחה הוא נתפש בעון אלו כיון שאפשר לו למחות בהם:
8
At first, a person who admonishes a colleague should not speak to him harshly until he becomes embarrassed as [Leviticus 19:17] states: "[You should]... not bear a sin because of him." This is what our Sages said: Should you rebuke him to the point that his face changes [color]? The Torah states: "[You should]... not bear a sin because of him."
From this, [we learn that] it is forbidden for a person to embarrass a [fellow] Jew. How much more so [is it forbidden to embarrass him] in public. Even though a person who embarrasses a colleague is not [liable for] lashes on account of him, it is a great sin. Our Sages said: "A person who embarrasses a colleague in public does not have a share in the world to come."
Therefore, a person should be careful not to embarrass a colleague - whether of great or lesser stature - in public, and not to call him a name which embarrasses him or to relate a matter that brings him shame in his presence.
When does the above apply? In regard to matters between one man and another. However, in regard to spiritual matters, if [a transgressor] does not repent [after being admonished] in private, he may be put to shame in public and his sin may be publicized. He may be subjected to abuse, scorn, and curses until he repents, as was the practice of all the prophets of Israel.
ח
המוכיח את חבירו תחלה לא ידבר לו קשות עד שיכלימנו שנאמר ולא תשא עליו חטא כך אמרו חכמים יכול אתה מוכיחו ופניו משתנות ת"ל ולא תשא עליו חטא מכאן שאסור לאדם להכלים את ישראל וכל שכן ברבים אף על פי שהמכלים את חבירו אינו לוקה עליו עון גדול הוא כך אמרו חכמים המלבין פני חבירו ברבים אין לו חלק לעולם הבא לפיכך צריך אדם להזהר שלא לבייש חבירו ברבים בין קטן בין גדול ולא יקרא לו בשם שהוא בוש ממנו ולא יספר לפניו דבר שהוא בוש ממנו במה דברים אמורים בדברים שבין אדם לחבירו אבל בדברי שמים אם לא חזר בו בסתר מכלימין אותו ברבים ומפרסמים חטאו ומחרפים אותו בפניו ומבזין ומקללין אותו עד שיחזור למוטב כמו שעשו כל הנביאים בישראל:
9
It is pious behavior if a person who was wronged by a colleague would rather not admonish him or mention the matter at all because the person who wronged him was very boorish or because he was mentally disturbed, [provided] he forgives him totally without bearing any feelings of hate or admonishing him. The Torah is concerned only with those who carry feelings of hate.
ט
מי שחטא עליו חבירו ולא רצה להוכיחו ולא לדבר לו כלום מפני שהיה החוטא הדיוט ביותר או שהיתה דעתו משובשת ומחל לו בלבו ולא שטמו ולא הוכיחו הרי זו מדת חסידות לא הקפידה תורה אלא על המשטמה:
10
A person is obligated to show great care for orphans and widows because their spirits are very low and their feelings are depressed. This applies even if they are wealthy. We are commanded to [show this attention] even to a king's widow and his orphans as [implied by Exodus 22:21]: "Do not mistreat any widow or orphan."
How should one deal with them? One should only speak to them gently and treat them only with honor. One should not cause pain to their persons with [overbearing] work or aggravate their feelings with harsh words and [one should] show more consideration for their financial interests than for one's own. Anyone who vexes or angers them, hurts their feelings, oppresses them, or causes them financial loss transgresses this prohibition. Surely this applies if one beats them or curses them.
Even though [a person who violates] this prohibition is not [liable for] lashes, the retribution one suffers for its [violation] is explicitly stated in the Torah (ibid. 22:23): "I will display My anger and slay you with the sword." There is a covenant between them and He who spoke and created the world that whenever they cry out because they have been wronged, they will be answered as [ibid.:22] states: "When they cry out to Me, I will surely hear their cry."
When does the above apply? When one causes them suffering for one's own purposes. However, it is permitted for a teacher to cause them suffering while teaching them Torah, or a craft, or in order to train them in proper behavior. Nevertheless, he should not treat them in the same manner as he treats others, but rather make a distinction with regard to them and treat them with gentility, great mercy, and honor for [Proverbs 22:22] states: "For God will take up their cause."
This applies to both those orphaned from their father and those orphaned from their mother. Until when are they considered orphans in the context [of this mitzvah]? Until they no longer need a mature individual to support, instruct, and care for them and are able to see to all their own needs by themselves, like other adults.
י
חייב אדם להזהר ביתומים ואלמנות מפני שנפשן שפלה למאד ורוחם נמוכה אע"פ שהן בעלי ממון אפילו אלמנתו של מלך ויתומיו מוזהרים אנו עליהן שנאמר כל אלמנה ויתום לא תענון והיאך נוהגין עמהן לא ידבר אליהם אלא רכות ולא ינהוג בהן אלא מנהג כבוד ולא יכאיב גופם בעבודה ולבם בדברים קשים ויחוס על ממונם יותר מממון עצמו כל המקניטן או מכעיסן או הכאיב להן או רדה בהן או אבד ממונן הרי זה עובר בלא תעשה וכל שכן המכה אותם או המקללן ולאו זה אף על פי שאין לוקין עליו הרי עונשו מפורש בתורה וחרה אפי והרגתי אתכם בחרב ברית כרת להן מי שאמר והיה העולם שכל זמן שהם צועקים מחמס הם נענים שנאמר כי אם צעק יצעק אלי שמוע אשמע צעקתו בד"א בזמן שעינה אותן לצורך עצמו אבל עינה אותם הרב כדי ללמדן תורה או אומנות או להוליכן בדרך ישרה הרי זה מותר ואע"פ כן לא ינהוג בהן מנהג כל אדם אלא יעשה להם הפרש וינהלם בנחת וברחמים גדולים וכבוד שנאמר כי ה' יריב ריבם אחד יתום מאב אחד יתום מאם ועד אימתי נקראים יתומים לענין זה עד שלא יהיו צריכין לאדם גדול להסמך עליו ולאמנן ולהטפל בהן אלא יהיה עושה כל צרכי עצמו לעצמו כשאר כל הגדולים:
De'ot - Chapter Seven
1
A person who collects gossip about a colleague violates a prohibition as [Leviticus 19:16] states: "Do not go around gossiping among your people."
Even though this transgression is not punished by lashes, it is a severe sin and can cause the death of many Jews. Therefore, [the warning]: "Do not stand still over your neighbor's blood" is placed next to it in the Torah [ibid.]. See what happened [because of] Doeg, the Edomite.
א
המרגל בחבירו עובר בלא תעשה שנאמר לא תלך רכיל בעמיך ואף על פי שאין לוקין על דבר זה עון גדול הוא וגורם להרוג נפשות רבות מישראל לכך נסמך לו ולא תעמוד על דם רעך צא ולמד מה אירע לדואג האדומי:
2
Who is a gossiper? One who collects information and [then] goes from person to person, saying: "This is what so and so said;" "This is what I heard about so and so." Even if the statements are true, they bring about the destruction of the world.
There is a much more serious sin than [gossip], which is also included in this prohibition: lashon horah, i.e., relating deprecating facts about a colleague, even if they are true.
[Lashon horah does not refer to the invention of lies;] that is referred to as defamation of character. Rather, one who speaks lashon horah is someone who sits and relates: "This is what so and so has done;" "His parents were such and such;" "This is what I have heard about him," telling uncomplimentary things. Concerning this [transgression], the verse [Psalms 12:4] states: "May God cut off all guileful lips, the tongues which speak proud things..."
ב
אי זהו רכיל זה שטוען דברים והולך מזה לזה ואומר כך אמר פלוני כך וכך שמעתי על פלוני אע"פ שהוא אמת הרי זה מחריב את העולם יש עון גדול מזה עד מאד והוא בכלל לאו זה והוא לשון הרע והוא המספר בגנות חבירו אף על פי שאומר אמת אבל האומר שקר נקרא מוציא שם רע על חבירו אבל בעל לשון הרע זה שיושב ואומר כך וכך עשה פלוני וכך וכך היו אבותיו וכך וכך שמעתי עליו ואמר דברים של גנאי על זה אמר הכתוב יכרת ה' כל שפתי חלקות לשון מדברת גדולות:
3
Our Sages said: "There are three sins for which retribution is exacted from a person in this world and, [for which] he is [nonetheless,] denied a portion in the world to come: idol worship, forbidden sexual relations, and murder. Lashon horah is equivalent to all of them."
Our Sages also said: "Anyone who speaks lashon horah is like one who denies God as [implied by Psalms 12:5]: 'Those who said: With our tongues we will prevail; our lips are our own. Who is Lord over us?’”
In addition, they said: "Lashon horah kills three [people], the one who speaks it, the one who listens to it, and the one about whom it is spoken. The one who listens to it [suffers] more than the one who speaks it.”
ג
אמרו חכמים שלש עבירות נפרעין מן האדם בעולם הזה ואין לו חלק לעולם הבא עבודת כוכבים וגילוי עריות ושפיכות דמים ולשון הרע כנגד כולם ועוד אמרו חכמים כל המספר בלשון הרע כאילו כופר בעיקר שנאמר אשר אמרו ללשוננו נגביר שפתינו אתנו מי אדון לנו ועוד אמרו חכמים שלשה לשון הרע הורגת: האומרו והמקבלו וזה שאומר עליו והמקבלו יותר מן האומרו:
4
There are certain matters which are considered "the dust of lashon horah." What is implied? [For example, a person says:] "Who will tell so and so to continue acting as he does now," or "Do not talk about so and so; I do not want to say what happened," or the like.
Similarly, it is also considered the "dust of lashon horah" when someone speaks favorably about a colleague in the presence of his enemies, for this will surely prompt them to speak disparagingly about him. In this regard, King Solomon said [Proverbs 27:14]: "One who greets his colleague early in the morning, in a loud voice, curses him," for his positive [act] will bring him negative [repercussions].
Similarly, [to be condemned is] a person who relates lashon horahin frivolity and jest, as if he were not speaking with hatred. This was also mentioned by Solomon in his wisdom [Proverbs 26:18-19]: "As a madman who throws firebrands, arrows, and death and says: 'I am only joking.’”
[Also, to be condemned is] someone who speaks lashon horahabout a colleague slyly, pretending to be innocently telling a story without knowing that it is harmful. When he is reproved, he excuses himself by saying: "I did not know that the story was harmful or that so and so was involved."
ד
ויש דברים שהן אבק לשון הרע כיצד מי יאמר לפלוני שיהיה כמות שהוא עתה או שיאמר שתקו מפלוני איני רוצה להודיע מה אירע ומה היה וכיוצא בדברים האלו וכל המספר בטובת חבירו בפני שונאיו הרי זה אבק לשון הרע שזה גורם להם שיספרו בגנותו ועל זה הענין אמר שלמה מברך רעהו בקול גדול בבקר השכם קללה תחשב לו שמתוך טובתו בא לידי רעתו וכן המספר בלשון הרע דרך שחוק ודרך קלות ראש כלומר שאינו מדבר בשנאה הוא ששלמה אמר בחכמתו כמתלהלה היורה זקים חצים ומות ואמר הלא משחק אני וכן המספר לשון הרע דרך רמאות והוא שיספר לתומו כאילו אינו יודע שדבר זה שדבר לשון הרע הוא אלא כשממחין בו אומר איני יודע שדבר זה לשון הרע או שאלו מעשיו של פלוני:
5
[There is no difference] whether one speaks lashon horahabout a person in his presence or behind his back. [The statements] of people who relate matters which, when passed from one person to another, will cause harm to a man's person or to his property or will even [merely] annoy him or frighten him are considered as lashon horah.
If such statements were made in the presence of three people, [one may assume that the matter] has already become public knowledge. Thus, if one of the three relates the matter a second time, it is not considered lashon horah, provided his intention was not to spread the matter further and publicize it.
ה
אחד המספר בלשון הרע בפני חבירו או שלא בפניו והמספר דברים שגורמים אם נשמעו איש מפי איש להזיק חבירו בגופו או בממונו ואפילו להצר לו או להפחידו הרי זה לשון הרע ואם נאמרו דברים אלו בפני שלשה כבר נשמע הדבר ונודע ואם סיפר הדבר אחד מן השלשה פעם אחרת אין בו משום לשון הרע והוא שלא יתכוין להעביר הקול ולגלותו יותר:
6
All the above are people who speak lashon horah in whose neighborhood, one is forbidden to dwell. How much more so [is it forbidden] to sit [together] with them and hear their conversation.
The judgement against our ancestors in the desert was only sealed because of lashon horah.
ו
כל אלו הם בעלי לשון הרע שאסור לדור בשכונתם וכל שכן לישב עמהם ולשמוע דבריהם ולא נחתם גזר דין על אבותינו במדבר אלא על לשון הרע לבד:
7
A person who takes revenge against a colleague transgresses a Torah prohibition, as [Leviticus 19:18] states: "Do not take revenge."
Even though [revenge] is not punished by lashes, it is a very bad trait. Instead, a person should [train himself] to rise above his feelings about all worldly things, for men of understanding consider all these things as vanity and emptiness which are not worth seeking revenge for.
What is meant by taking revenge? A person's colleague asks him, "Lend me your hatchet. He responds, "I refuse to lend it to you." On the following day, the person [who refused] needs to borrow a hatchet from his colleague. He asks him: "Lend me your hatchet." The latter responds, "Just as you did not lend it to me, I will not lend it to you." This is considered as taking revenge. Instead, when he comes to ask him for it, he should give it to him with a full heart, without repaying him for what he did.
The same applies in other similar instances. Thus, King David proclaimed regarding his exemplary qualities [Psalms 7:5]: "Have I repaid those who have done evil to me? Behold, I have rescued those who hated me without cause."
ז
הנוקם מחבירו עובר בלא תעשה שנאמר לא תקום ואע"פ שאינו לוקה עליו דעה רעה היא עד מאד אלא ראוי לו לאדם להיות מעביר על מדותיו על כל דברי העולם שהכל אצל המבינים דברי הבל והבאי ואינן כדי לנקום עליהם כיצד היא הנקימה אמר לו חבירו השאילני קרדומך אמר לו איני משאילך למחר צריך לשאול ממנו אמר לו חבירו השאילני קרדומך אמר לו איני משאילך כדרך שלא השאלתני כששאלתי ממך הרי זה נוקם אלא כשיבוא לו לשאול יתן בלב שלם ולא יגמול לו כאשר גמלו וכן כל כיוצא באלו וכן אמר דוד בדעותיו הטובות אם גמלתי שולמי רע ואחלצה וגו':
8
Similarly, anyone who holds a grudge against another Jew violates a Torah prohibition, as [Leviticus 19:18] states: "Do not bear a grudge against the children of your people."
What is meant by bearing a grudge? Reuven asked Shimon, "Rent this house to me," or "lend this ox to me," and Shimon was not willing [to do so]. A few days later, Shimon came to borrow or rent something from from him. Reuven told him, "Here, it is. I am lending it to you. I am not like you, nor am I paying you back for what you did."
A person who acts in this manner violates the prohibition against bearing a grudge. Instead [of doing so], he should wipe the matter from his heart and never bring it to mind. As long as he brings the matter to mind and remembers it, there is the possibility that he will seek revenge. Therefore, the Torah condemned holding a grudge, [requiring] one to wipe the wrong from his heart entirely, without remembering it at all.
This is a proper quality which permits a stable environment, trade, and commerce to be established among people.
ח
וכן כל הנוטר לאחד מישראל עובר בלא תעשה שנאמר ולא תטור את בני עמיך כיצד היא הנטירה ראובן שאמר לשמעון השכיר לי בית זה או השאילני שור זה ולא רצה שמעון לימים בא שמעון לראובן לשאול ממנו או לשכור ממנו ואמר לו ראובן הא לך הריני משאילך ואיני כמותך לא אשלם לך כמעשיך העושה כזה עובר בלא תטור אלא ימחה הדבר מלבו ולא יטרנו שכל זמן שהוא נוטר את הדבר וזוכרו שמא יבא לנקום לפיכך הקפידה תורה על הנטירה עד שימחה העון מלבו ולא יזכרנו כלל וזו היא הדעה הנכונה שאפשר שיתקיים בה יישוב הארץ ומשאם ומתנם של בני אדם זה עם זה:
Talmud Torah - Chapter One
Introduction to Hilchos Talmud Torah
They contain two positive commandments. They are:
1. To study Torah
2. To honor those who study it and know it
2. To honor those who study it and know it
These mitzvot are explained in the following chapters.
1
Women, slaves, and minors are free from the obligation of Torah study. Nevertheless, a father is obligated to teach his son Torah while he is a minor, as [Deuteronomy 11:19] states: "And you shall teach them to your sons to speak about them."
A woman is not obligated to teach her son, for only those who are obligated to learn are obligated to teach.
א
נשים ועבדים וקטנים פטורים מתלמוד תורה אבל קטן אביו חייב ללמדו תורה שנאמר ולמדתם אותם את בניכם לדבר בם ואין האשה חייבת ללמד את בנה שכל החייב ללמוד חייב ללמד:
2
Just as a person is obligated to teach his son, so, too, is he obligated to teach his grandson, as [Deuteronomy 4:9] commands: "And you shall teach them to your sons and your grandsons."
[Furthermore, this charge is not confined] to one's children and grandchildren alone. Rather, it is a mitzvah for each and every wise man to teach all students, even though they are not his children, as [Deuteronomy 6:7] states: "And you shall teach them to your sons..." The oral tradition explains: "Your sons," these are your students, for students are also called sons, as [II Kings 2:3] states: "And the sons of the prophets went forth."
If so, why do the commandments [explicitly mention] one's son and grandson? To grant precedence to one's son over one's grandson, and one's grandson over the son of a colleague.
ב
כשם שחייב אדם ללמד את בנו כך הוא חייב ללמד את בן בנו שנאמר והודעתם לבניך ולבני בניך ולא בנו ובן בנו בלבד אלא מצוה על כל חכם וחכם מישראל ללמד את כל התלמידים אף על פי שאינן בניו שנאמר ושננתם לבניך מפי השמועה למדו בניך אלו תלמידיך שהתלמידים קרויין בנים שנאמר ויצאו בני הנביאים אם כן למה נצטוה על בנו ועל בן בנו להקדים בנו לבן בנו ובן בנו לבן חבירו:
3
Also, one is obligated to hire a teacher for one's son, while one is not required to undertake any expense to teach a colleague's son.
A person who was not instructed by his father is obligated to arrange for his own instruction when he can understand, as [Deuteronomy 5:1] states: "And you shall study them and take heed to perform them."
Similarly, in every place, one finds that study takes precedence over deed, for study brings about deed. However, deed does not bring about study.
ג
וחייב לשכור מלמד לבנו ללמדו ואינו חייב ללמד בן חבירו אלא בחנם מי שלא למדו אביו חייב ללמד את עצמו כשיכיר שנאמר ולמדתם אותם ושמרתם לעשותם וכן אתה מוצא בכ"מ שהתלמוד קודם למעשה מפני שהתלמוד מביא לידי מעשה ואין המעשה מביא לידי תלמוד:
4
If a person wants to study Torah and he has a son whom he should teach Torah, his [study] takes priority over [that of] his son. If his son is wiser and a more creative thinker and thus capable of understanding what he studies more than he [himself] is, his son is given priority.
Even though his son is granted priority, he should not neglect [his own studies]. For just as he is commanded to teach his son, he is commanded to teach himself.
ד
היה הוא רוצה ללמוד תורה ויש לו בן ללמוד תורה הוא קודם לבנו ואם היה בנו נבון ומשכיל להבין מה שילמוד יותר ממנו בנו קודם ואע"פ שבנו קודם לא יבטל הוא שכשם שמצוה עליו ללמד את בנו כך הוא מצווה ללמד עצמו:
5
A person should always study Torah and, afterwards, marry. If he marries first, his mind will not be free for study. However, if his natural inclination overcomes him to the extent that his mind is not free, he should marry, and then study Torah.
ה
לעולם ילמוד אדם תורה ואח"כ ישא אשה שאם נשא אשה תחלה אין דעתו פנויה ללמוד ואם היה יצרו מתגבר עליו עד שנמצא שאין לבו פנוי ישא ואחר כך ילמוד תורה:
6
At what age is a father obligated to teach [his son] Torah?
When he begins to speak, he should teach him Torah tzivah lanu Moshe... (Deuteronomy 33:4) and Shema Yisrael... (ibid. 6:4).
Afterwards, he should teach him [selected verses], little by little, verse by verse, until he is six or seven - depending on his health - [at which time] he should take him to a teacher of young children.
ו
מאימתי אביו חייב ללמדו תורה משיתחיל לדבר מלמדו תורה צוה לנו משה ושמע ישראל ואח"כ מלמדו מעט מעט פסוקים פסוקים עד שיהיה בן שש או בן שבע הכל לפי בוריו ומוליכו אצל מלמד התינוקות:
7
If it is local custom for a teacher of young children to take payment, he should be paid. [The father] is obligated to pay for his instruction until he can read the entire written Torah.
In a place where it is customary to receive a wage for teaching the written Torah, one is permitted to do so. However, it is forbidden to take a wage for teaching the Oral Law, as [implied by Deuteronomy 4:5]: "Behold, I have taught you laws and statutes, as God commanded me." [Our Sages teach that Moses was implying:] Just as I learned at no cost, so, too, have you been taught from me at no cost. Teach the coming generations in a like manner. Teach them at no cost as you have learned from me."
[Nevertheless,] if a person cannot find someone to teach him at no cost, he must pay for his studies, as [implied by Proverbs 3:23]: "Buy truth." May he charge to teach others? We learn [ibid.]: "but do not sell." Thus, it can be derived that it is forbidden to charge to teach Torah even though one's teacher charged to instruct him.
ז
היה מנהג המדינה ליקח מלמד התינוקות שכר נותן לו שכרו וחייב ללמדו בשכר עד שיקרא תורה שבכתב כולה מקום שנהגו ללמד תורה שבכתב בשכר מותר ללמד בשכר אבל תורה שבעל פה אסור ללמדה בשכר שנאמר ראה למדתי אתכם חוקים ומשפטים כאשר צוני ה' וגו' מה אני בחנם למדתי אף אתם למדתם בחנם ממני וכן כשתלמדו לדורות למדו בחנם כמו שלמדתם ממני לא מצא מי שילמדו בחנם ילמדו בשכר שנאמר אמת קנה יכול ילמד לאחרים בשכר תלמוד לומר ואל תמכור הא למדת שאסור לו ללמד בשכר אף על פי שלמדו רבו בשכר:
8
Every Jewish man is obligated to study Torah, whether he is poor or rich, whether his body is healthy and whole or afflicted by difficulties, whether he is young or an old man whose strength has diminished.
Even if he is a poor man who derives his livelihood from charity and begs from door to door, even if he is a husband and [a father of] children, he must establish a fixed time for Torah study during the day and at night, as [Joshua 1:8] commands: "You shall think about it day and night."
ח
כל איש מישראל חייב בתלמוד תורה בין עני בין עשיר בין שלם בגופו בין בעל יסורין בין בחור בין שהיה זקן גדול שתשש כחו אפילו היה עני המתפרנס מן הצדקה ומחזר על הפתחים ואפילו בעל אשה ובנים חייב לקבוע לו זמן לתלמוד תורה ביום ובלילה שנאמר והגית בו יומם ולילה:
9
The greater Sages of Israel included wood choppers, water drawers, and blind men. Despite these [difficulties], they were occupied with Torah study day and night and were included among those who transmitted the Torah's teachings from [master] to [student in the chain stretching back to] Moses, our teacher.
ט
גדולי חכמי ישראל היו מהן חוטבי עצים ומהן שואבי מים ומהן סומים ואף על פי כן היו עוסקין בתלמוד תורה ביום ובלילה והם מכלל מעתיקי השמועה איש מפי איש מפי משה רבינו:
10
Until when is a person obligated to study Torah? Until the day he dies, as [Deuteronomy 4:9] states: "Lest you remove it from your heart, all the days of your life." Whenever a person is not involved with study, he forgets.
י
עד אימתי חייב ללמוד תורה עד יום מותו שנאמר ופן יסורו מלבבך כל ימי חייך וכל זמן שלא יעסוק בלימוד הוא שוכח:
11
A person is obligated to divide his study time in three: one third should be devoted to the Written Law; one third to the Oral Law; and one third to understanding and conceptualizing the ultimate derivation of a concept from its roots, inferring one concept from another and comparing concepts, understanding [the Torah] based on the principles of Biblical exegesis, until one appreciates the essence of those principles and how the prohibitions and the other decisions which one received according to the oral tradition can be derived using them. The latter topic is called Gemara.
יא
וחייב לשלש את זמן למידתו שליש בתורה שבכתב ושליש בתורה שבעל פה ושליש יבין וישכיל אחרית דבר מראשיתו ויוציא דבר מדבר וידמה דבר לדבר ויבין במדות שהתורה נדרשת בהן עד שידע היאך הוא עיקר המדות והיאך יוציא האסור והמותר וכיוצא בהן מדברים שלמד מפי השמועה וענין זה הוא הנקרא גמרא:
12
How is the above expressed? A person who is a craftsman may spend three hours each day involved in his work, and [devote] nine hours to Torah study: In those nine hours, he should spend three reading the Written Law; three, the Oral Law; and three, meditating with his intellect to derive one concept from another.
The "words of the prophetic tradition" are considered part of the Written Law; and their explanation, part of the Oral Law. The matters referred to as Pardes are considered part of the Gemara.
The above applies in the early stages of a person's study. However, when a person increases his knowledge and does not have the need to read the Written Law, or occupy himself with the Oral Law constantly, he should study the Written Law and the oral tradition at designated times. Thus, he will not forget any aspect of the laws of the Torah. [However,] he should focus his attention on the Gemara alone for his entire life, according to his ambition and his ability to concentrate.
יב
כיצד היה בעל אומנות והיה עוסק במלאכתו שלש שעות ביום ובתורה תשע אותן התשע קורא בשלש מהן בתורה שבכתב ובשלש בתורה שבעל פה ובשלש אחרות מתבונן בדעתו להבין דבר מדבר ודברי קבלה בכלל תורה שבכתב הן ופירושן בכלל תורה שבעל פה והענינים הנקראים פרדס בכלל הגמרא הן במה דברים אמורים בתחלת תלמודו של אדם אבל כשיגדיל בחכמה ולא יהא צריך לא ללמוד תורה שבכתב ולא לעסוק תמיד בתורה שבעל פה יקרא בעתים מזומנים תורה שבכתב ודברי השמועה כדי שלא ישכח דבר מדברי דיני תורה ויפנה כל ימיו לגמרא בלבד לפי רוחב שיש בלבו ויישוב דעתו:
13
A woman who studies Torah will receive reward. However, that reward will not be [as great] as a man's, since she was not commanded [in this mitzvah]. Whoever performs a deed which he is not commanded to do, does not receive as great a reward as one who performs a mitzvah that he is commanded to do.
Even though she will receive a reward, the Sages commanded that a person should not teach his daughter Torah, because most women cannot concentrate their attention on study, and thus transform the words of Torah into idle matters because of their lack of understanding.
[Thus,] our Sages declared: "Whoever teaches his daughter Torah is like one who teaches her tales and parables." This applies to the Oral Law. [With regard to] the Written Law: at the outset, one should not teach one's daughter. However, if one teaches her, it is not considered as if she was taught idle things.
יג
אשה שלמדה תורה יש לה שכר אבל אינו כשכר האיש מפני שלא נצטוית וכל העושה דבר שאינו מצווה עליו לעשותו אין שכרו כשכר המצווה שעשה אלא פחות ממנו ואע"פ שיש לה שכר צוו חכמים שלא ילמד אדם את בתו תורה מפני שרוב הנשים אין דעתם מכוונת להתלמד אלא הן מוציאות דברי תורה לדברי הבאי לפי עניות דעתן אמרו חכמים כל המלמד את בתו תורה כאילו למדה תפלות בד"א בתורה שבעל פה אבל תורה שבכתב לא ילמד אותה לכתחלה ואם למדה אינו כמלמדה תפלות:
• Tuesday, 30 Tishrei, 5777 · 1 November 2016
• "Today's Day"
• Friday, Tishrei 30, 1st Day of Rosh Chodesh, 5704
Torah lessons: Chumash: Noach, Shishi with Rashi.
Tehillim: 145-150.
Tanya: Now, it is known (p. 541) ...without speech. (p. 543).
In Hallel - repeat Hodu lashem (p. 243) after each of the next three verses, Yomar na, etc., even if davening alone. The verses V'Avraham zakein, etc. and Zevadya yish'mreini etc. are said three times.
• Daily Thought:• "Today's Day"
• Friday, Tishrei 30, 1st Day of Rosh Chodesh, 5704
Torah lessons: Chumash: Noach, Shishi with Rashi.
Tehillim: 145-150.
Tanya: Now, it is known (p. 541) ...without speech. (p. 543).
In Hallel - repeat Hodu lashem (p. 243) after each of the next three verses, Yomar na, etc., even if davening alone. The verses V'Avraham zakein, etc. and Zevadya yish'mreini etc. are said three times.
Unimaginable Journeys
Each journey the soul travels takes her higher.
Some journeys are painful, but with purpose. The purpose overwhelms the pain and transforms it into joy.
Some journeys are painful, but with no purpose in sight. There is no medicine to wash away the pain.
There is no medicine, other than the faith that every journey the soul travels takes her higher. Some so much higher, she cannot even imagine their meaning. Until she arrives.[Likutei Sichot, vol. 14, pg. 325. Vayishlach 5714:2-6. Shmot 5719:3-4.]
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