Torah Reading
Vayishlach: Genesis 32:4 (3) Ya‘akov sent messengers ahead of him to ‘Esav his brother toward the land of Se‘ir, the country of Edom, 5 (4) with these instructions: “Here is what you are to say to my lord ‘Esav: ‘Your servant Ya‘akov says, “I have been living with Lavan and have stayed until now. 6 (5) I have cattle, donkeys and flocks, and male and female servants. I am sending to tell this news to my lord, in order to win your favor.” ’” 7 (6) The messengers returned to Ya‘akov saying, “We went to your brother ‘Esav, and he is coming to meet you; with him are four hundred men.”
8 (7) Ya‘akov became greatly afraid and distressed. He divided the people, flocks, cattle and camels with him into two camps, 9 (8) saying, “If ‘Esav comes to the one camp and attacks it, at least the camp that is left will escape.” 10 (9) Then Ya‘akov said, “God of my father Avraham and God of my father Yitz’chak, Adonai, who told me, ‘Return to your country and your kinsmen, and I will do you good’: 11 (10) I’m not worthy of all the love and faithfulness you have shown your servant, since I crossed the Yarden with only my staff. But now I have become two camps. 12 (11) Please! Rescue me from my brother ‘Esav! I’m afraid of him, afraid he’ll come and attack me, without regard for mothers or children. 13 (12) You said, ‘I will certainly do you good and make your descendants as numerous as the grains of sand by the sea, which are so many they can’t be counted.’”
Today in Jewish History:• Rabbi "YY" Kazen (1998)Kislev 12 is the yahrtzeit (date of the passing) of Chabad.org's founding director Rabbi Yosef Yitzchak Kazen ("YYK," 1954-1998), widely acclaimed as the "father of the Jewish internet."
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"I will make your progeny like the dust of the earth" (G-d's blessing to Abraham, Genesis 13:17). Just as the dust of the earth is from one end of the world to the other, so, too, will your children be scattered from one end of the world to the other. Just as dust is treaded upon by all, so, too, your children are destined to be treaded upon by the nations. Just as the dust of the earth is made fertile only with water, so, too, the people of Israel are blessed only in the merit of the Torah which is analogous to water. Just as dust erodes all metal utensils while it itself lasts forever, so is it with Israel: all idolatrous nations disintegrate, while they persist.[Midrash Rabbah]
Today's Study:
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Chumash: Parshat Vayishlach, 2nd Portion (Genesis 32:14-32:30) with Rashi
• Genesis Chapter 32
14So he lodged there on that night, and he took from what came into his hand a gift for his brother Esau: ידוַיָּ֥לֶן שָׁ֖ם בַּלַּ֣יְלָה הַה֑וּא וַיִּקַּ֞ח מִן־הַבָּ֧א בְיָד֛וֹ מִנְחָ֖ה לְעֵשָׂ֥ו אָחִֽיו:
what came into his hand: Into his possession. And similarly, (Num. 21:26):“and he took all his land from his possession (מִיָדוֹ) .” [According to the] Midrash Aggadah, “what came into his hand” means precious stones and pearls, which a person binds in a packet and carries in his hand. Another explanation: “what came into his hand” signifies ordinary animals [which have no sanctity], for he had already tithed them, as it is stated (28:22):“I will surely tithe to You.” And then he took [animals for] a gift. הבא בידו: ברשותו, וכן (במדבר כא כו) ויקח את כל ארצו מידו. ומדרש אגדה מן הבא בידו אבנים טובות ומרגליות, שאדם צר בצרור ונושאם בידו. דבר אחר מן הבא בידו מן החולין, שנטל מעשר, כמה דאת אמר (כח כב) עשר אעשרנו לך, והדר לקח מנחה:
15Two hundred she goats and twenty he goats, two hundred ewes and twenty rams, טועִזִּ֣ים מָאתַ֔יִם וּתְיָשִׁ֖ים עֶשְׂרִ֑ים רְחֵלִ֥ים מָאתַ֖יִם וְאֵילִ֥ים עֶשְׂרִֽים:
Two hundred she-goats and twenty he-goats: Two hundred she-goats require twenty he-goats, and so all of them, the males according to what are required by the females. In Genesis Rabbah (76:7) the Rabbis derive from here the conjugal duties stated in the Torah: Men of leisure, every day; laborers, twice a week; donkey-drivers, once a week; camel-drivers, once in thirty days; sailors, once in six months. I do not know, however, how this midrash arrives at exactly these requirements. Nevertheless, it appears to me that we learn from here that conjugal duties are not uniform with every person, but according to the burden he must bear, for we find here that he (Jacob) gave each he-goat ten she-goats, and so for each ram. Since they are free from work, they generally mate frequently and [each male] can impregnate ten females, for as soon as an animal conceives, she does not accept a male [and he is compelled to seek another mate]. With the bulls, however, since they are occupied with work, he gave each male only four females, and for a donkey, which goes long distances, two females for a male, and for camels, which go longer distances, one female for a male. עזים מאתים ותישים עשרים: מאתים עזים צריכות עשרים תישים, וכן כולם, הזכרים כדי צורך הנקבות. ובבראשית רבה (עו ז) דורש מכאן לעונה האמורה בתורה, הטיילים בכל יום, הפועלים שתים בשבת, החמרים אחת בשבת, הגמלים אחת לשלשים יום, הספנים אחת לששה חדשים. ואיני יודע לכוין המדרש הזה בכוון. אך נראה בעיני שלמדנו מכאן שאין העונה שוה בכל אדם אלא לפי טורח המוטל עליו, שמצינו כאן שמסר לכל תיש עשרה עזים, וכן לכל איל, לפי שהם פנוים ממלאכה, דרכן להרבות בתשמיש לעבר עשר נקבות, ובהמה משנתעברה אינה מקבלת זכר, ופרים שעוסקין במלאכה לא מסר לזכר אלא ארבע נקבות, ולחמור שהולך בדרך רחוקה שתי נקבות לזכר, ולגמלים שהולכים דרך יותר רחוקה נקבה אחת לזכר:
16Thirty nursing camels with their young, forty cows and ten bulls, twenty she donkeys and ten he donkeys. טזגְּמַלִּ֧ים מֵֽינִיק֛וֹת וּבְנֵיהֶ֖ם שְׁלשִׁ֑ים פָּר֤וֹת אַרְבָּעִים֙ וּפָרִ֣ים עֲשָׂרָ֔ה אֲתֹנֹ֣ת עֶשְׂרִ֔ים וַעְיָרִ֖ם עֲשָׂרָֽה:
Thirty nursing camels with their young: Heb. וּבְנֵיהֶם. And their young with them. According to the Midrash Aggadah, the word וּבְנֵיהֶם means בַּנָאֵיהֶם, their builders [those who impregnate them], a male corresponding to a female, but since it (the camel) is discreet in mating, Scripture did not publicize it (Gen. Rabbah 76:7). גמלים מיניקות שלשים: ובניהם עמהם. ומדרש אגדה ובניהם בנאיהם, זכר כנגד נקבה, ולפי שצנוע בתשמיש לא פרסמו הכתוב:
and…he-donkeys: Heb. וַעְיָרִם, male donkeys. ועירים: חמורים זכרים:
17And he gave into the hands of his servants each herd individually, and he said to his servants, "Pass on ahead of me and make a space between one herd and another herd." יזוַיִּתֵּן֙ בְּיַד־עֲבָדָ֔יו עֵ֥דֶר עֵ֖דֶר לְבַדּ֑וֹ וַיֹּ֤אמֶר אֶל־עֲבָדָיו֙ עִבְר֣וּ לְפָנַ֔י וְרֶ֣וַח תָּשִׂ֔ימוּ בֵּ֥ין עֵ֖דֶר וּבֵ֥ין עֵֽדֶר:
each herd individually: Each species by itself. עדר עדר לבדו: כל מין ומין לעצמו:
Pass on ahead of me: a day’s journey or less, and I will come after you. עברו לפני: דרך יום או פחות, ואני אבא אחריכם:
and make a space: One herd before the next [within] the distance the eye can see, in order to satisfy the eye of the wicked man and bewilder him with the enormity of the gift. — [from Gen. Rabbah 76:8] ורוח תשימו: עדר לפני חבירו מלא עין, כדי להשביע עינו של רשע ולתווהו על רבוי הדורון:
18And he commanded the first one, saying, "When my brother Esau meets you, and asks you, saying, 'To whom do you belong, and where are you going, and for whom are these before you?' יחוַיְצַ֥ו אֶת־הָֽרִאשׁ֖וֹן לֵאמֹ֑ר כִּ֣י יִפְגָֽשְׁךָ֞ עֵשָׂ֣ו אָחִ֗י וּשְׁאֵֽלְךָ֙ לֵאמֹ֔ר לְמִי־אַ֨תָּה֙ וְאָ֣נָה תֵלֵ֔ךְ וּלְמִ֖י אֵ֥לֶּה לְפָנֶֽיךָ:
To whom do you belong: Heb. לְמִי. To whom do you belong? Who is sending you? The Targum, therefore, renders: דְמַאן אַתְּ, whose are you? למי אתה: של מי אתה, מי שולחך, ותרגומו דמאן את:
and for whom are these before you: To whom is this gift being sent? The “lammed” serves at the beginning of the word in lieu of “shel,” “of,” like (above 31:43), “and all that you see is mine” ; it is mine. [Similarly, we find,] (Ps. 24:1): “The land and the fullness thereof are the Lord’s” ; of the Lord. ולמי אלה לפניך: ואלה שלפניך של מי הם, למי המנחה הזאת שלוחה. למ"ד משמשת בראש התיבה במקום של, כמו (לעיל לא מג) וכל אשר אתה רואה לי הוא, שלי הוא, (תהלים כד א) לה' הארץ ומלואה, של ה':
19You shall say, '[I belong] to your servant Jacob; it is a gift sent to my master, to Esau, and behold, he himself is behind us.'" יטוְאָֽמַרְתָּ֙ לְעַבְדְּךָ֣ לְיַֽעֲקֹ֔ב מִנְחָ֥ה הִוא֙ שְׁלוּחָ֔ה לַֽאדֹנִ֖י לְעֵשָׂ֑ו וְהִנֵּ֥ה גַם־ה֖וּא אַֽחֲרֵֽינוּ:
You shall say, ‘[I belong] to your servant Jacob…’: He replied first to the first question and last to the last question. [In reference to] what you asked,“To whom do you belong?” [the answer is:] I belong to your servant Jacob, and the Targum renders: דְּעַבְדּ ָדְּיַעִקֹב, of your servant, of Jacob, and [in reference to] what you asked,“and for whom are these before you?” it is a gift sent, etc. — [from Avoth d’Rabbi Nathan, ch. 37] ואמרת לעבדך ליעקב: על ראשון ראשון ועל אחרון אחרון, ששאלת (פסוק יז - יח) למי אתה, לעבדך ליעקב אני, ותרגומו דעבדך דיעקב, וששאלת (פסוק יז - יח) ולמי אלה לפניך, מנחה היא שלוחה וגו':
and behold, he himself: Jacob. והנה גם הוא: יעקב:
20And he commanded also the second one, also the third one, also all those who followed the herds, saying, "In this manner shall you speak to Esau when you meet him. כוַיְצַ֞ו גַּ֣ם אֶת־הַשֵּׁנִ֗י גַּ֚ם אֶת־הַשְּׁלִישִׁ֔י גַּ֚ם אֶת־כָּל־הַהֹ֣לְכִ֔ים אַֽחֲרֵ֥י הָֽעֲדָרִ֖ים לֵאמֹ֑ר כַּדָּבָ֤ר הַזֶּה֙ תְּדַבְּר֣וּן אֶל־עֵשָׂ֔ו בְּמֹצַֽאֲכֶ֖ם אֹתֽוֹ:
21And you shall say, 'Also, behold, your servant Jacob is behind us.' " For he said, "I will appease his anger with the gift that is going before me, and afterwards I will see his face, perhaps he will favor me." כאוַֽאֲמַרְתֶּ֕ם גַּ֗ם הִנֵּ֛ה עַבְדְּךָ֥ יַֽעֲקֹ֖ב אַֽחֲרֵ֑ינוּ כִּֽי־אָמַ֞ר אֲכַפְּרָ֣ה פָנָ֗יו בַּמִּנְחָה֙ הַֽהֹלֶ֣כֶת לְפָנָ֔י וְאַֽחֲרֵי־כֵן֙ אֶרְאֶ֣ה פָנָ֔יו אוּלַ֖י יִשָּׂ֥א פָנָֽי:
I will appease his anger: Heb. אֲכַפְּרָה פָנָיו, I will do away with his anger (Targum Onkelos). Similarly (Isa. 28:18):“And your treaty with death shall be nullified (וְכֻפַּר)” ; (ibid., 47:11)“you shall not be able to rid yourself of it (כַּפְּרָה) .” This is Aramaic, and there are many instances of it in the Talmud, e.g. (B.M. 24a):“and he wiped (וְכָפַר) his hands” ; (Gittin 56a):“He wishes to wipe (לִכְפוּרֵי) His hands on this person.” In biblical Hebrew also, the sacred sprinkling basins are called כְּפוֹרֵי זָהָב (Ezra 1:10) because the priest wipes his hands on them at the edge of the sprinkling basin. אכפרה פניו: אבטל רוגזו וכן (ישעיה כח יח) וכפר בריתכם את מות, (שם מז יא) לא תוכלו כפרה. ונראה בעיני שכל כפרה שאצל עון וחטא ואצל פנים כולן לשון קנוח והעברה הן, ולשון ארמי הוא הרבה בתלמוד (ב"מ כד א) וכפר ידיה, (גיטין נו א) בעי לכפורי ידיה בההוא גברא, וגם בלשון המקרא נקראים המזרקים של קדש (עזרא א י) כפורי זהב, על שם שהכהן מקנח ידיו בהן בשפת המזרק:
22So the gift passed on before him, and he lodged that night in the camp. כבוַתַּֽעֲבֹ֥ר הַמִּנְחָ֖ה עַל־פָּנָ֑יו וְה֛וּא לָ֥ן בַּלַּֽיְלָה־הַה֖וּא בַּמַּֽחֲנֶֽה:
before him: Heb. עַל-פָּנָיו, lit., on his face, like לְפָנָיו, before him, and similarly (Jer. 6:7):“violence and spoil is heard therein before Me (עַל-פָּנַי) continually,” and so (Isa. 65:3):“who vex Me to My face עַל-פָּנַי.” He (Jacob) too was in an angry mood that he required all this. — [from Gen. Rabbah 75:8] על פניו: כמו לפניו, וכן (ירמיה ו ז) חמס ושוד ישמע בה על פני תמיד, וכן (ישעיה סה ג) המכעיסים אותי על פני. ומדרש אגדה על פניו אף הוא שרוי בכעס, שהיה צריך לכל זה:
23And he arose during that night, and he took his two wives and his two maidservants and his eleven children, and he crossed the ford of [the] Jabbok. כגוַיָּ֣קָם | בַּלַּ֣יְלָה ה֗וּא וַיִּקַּ֞ח אֶת־שְׁתֵּ֤י נָשָׁיו֙ וְאֶת־שְׁתֵּ֣י שִׁפְחֹתָ֔יו וְאֶת־אַחַ֥ד עָשָׂ֖ר יְלָדָ֑יו וַיַּֽעֲבֹ֕ר אֵ֖ת מַֽעֲבַ֥ר יַבֹּֽק:
and his eleven children: But where was Dinah? [Benjamin was not yet born, but Dinah should have been counted.] He put her into a chest and locked her in, so that Esau should not set eyes on her. Therefore, Jacob was punished for withholding her from his brother- [because had he married her,] perhaps she would cause him to improve his ways-and she fell into the hands of Shechem. — [from Gen. Rabbah 75:9] ואת אחד עשר ילדיו: ודינה היכן היתה, נתנה בתיבה ונעל בפניה שלא יתן בה עשו עיניו, ולכך נענש יעקב שמנעה מאחיו שמא תחזירנו למוטב, ונפלה ביד שכם:
Jabbok: The name of the river. יבק: שם הנהר:
24And he took them and brought them across the stream, and he took across what was his. כדוַיִּ֨קָּחֵ֔ם וַיַּֽעֲבִרֵ֖ם אֶת־הַנָּ֑חַל וַיַּֽעֲבֵ֖ר אֶת־אֲשֶׁר־לֽוֹ:
what was his: The animals and the movables. He made himself like a ferry-man, כְּגַשָׁר, taking from here and depositing there. — [from Gen. Rabbah 75:9] את אשר לו: הבהמות והמטלטלין, עשה עצמו כגשר, נוטל מכאן ומניח כאן:
25And Jacob was left alone, and a man wrestled with him until the break of dawn. כהוַיִּוָּתֵ֥ר יַֽעֲקֹ֖ב לְבַדּ֑וֹ וַיֵּֽאָבֵ֥ק אִישׁ֙ עִמּ֔וֹ עַ֖ד עֲל֥וֹת הַשָּֽׁחַר:
And Jacob was left: He had forgotten small bottles and returned for them. — [from Gen. Rabbah 77:2, Chullin 91a] ויותר יעקב: שכח פכים קטנים וחזר עליהם:
and a man wrestled: Heb. וַיֵאָבֵק. Menachem (p. 14) explains: And a man became covered with dust, derived from אָבָק, dust, for they were raising dust with their feet through their movements. I believe, however, that it is a term meaning that he attached himself, and it is an Aramaic expression [found in the Talmud] (Sanh. 63b):“After they became attached (דָּאִבִיקוּ) to it,”“and he would tie it (וְאָבִיק לֵיהּ מֵיבַק),” for so is the habit of two people who make strong efforts to throw each other down, that one embraces the other and attaches himself to him with his arms. Our Rabbis explained (Gen. Rabbah 77:3, 78:3) that this was the prince (guardian angel) of Esau. ויאבק איש: מנחם פירש ויתעפר איש, לשון אבק, שהיו מעלים עפר ברגליהם על ידי נענועם. ולי נראה שהוא לשון ויתקשר, ולשון ארמי הוא, בתר דאביקו ביה, ואבק ליה מיבק, לשון עניבה, שכן דרך שנים שמתעצמים להפיל איש את רעהו שחובקו ואובקו בזרועותיו. ופירשו רבותינו ז"ל שהוא שרו של עשו:
26When he saw that he could not prevail against him, he touched the socket of his hip, and the socket of Jacob's hip became dislocated as he wrestled with him. כווַיַּ֗רְא כִּ֣י לֹ֤א יָכֹל֙ ל֔וֹ וַיִּגַּ֖ע בְּכַף־יְרֵכ֑וֹ וַתֵּ֨קַע֙ כַּף־יֶ֣רֶךְ יַֽעֲקֹ֔ב בְּהֵאָֽבְק֖וֹ עִמּֽוֹ:
he touched the socket of his hip: The upper thigh bone that is thrust into the hip bone is called the כַּף, lit., ladle, because the flesh on it is like a sort of pot ladle. ויגע בכף יריכו: קולית הירך התקוע בקלבוסית קרוי כף, על שם שהבשר שעליה כמין כף של קדירה:
became dislocated: Heb. וַתִּקַע. It became dislocated from its joint, and similar to this (Jer. 6:8):“lest My soul be alienated (תֵּקַע) from you,” and in the Mishnah: לְקַעִקֵע ַבִּיצָתָן, to tear out their roots. — [from Gen. Rabbah 77:3] ותקע: נתקעקעה ממקום מחברתה, ודומה לו (ירמיה ו ח) פן תקע נפשי ממך, לשון הסרה. ובמשנה לקעקע ביצתן, לשרש שרשיהן:
27And he (the angel) said, "Let me go, for dawn is breaking," but he (Jacob) said, "I will not let you go unless you have blessed me." כזוַיֹּ֣אמֶר שַׁלְּחֵ֔נִי כִּ֥י עָלָ֖ה הַשָּׁ֑חַר וַיֹּ֨אמֶר֙ לֹ֣א אֲשַׁלֵּֽחֲךָ֔ כִּ֖י אִם־בֵּֽרַכְתָּֽנִי:
for dawn is breaking: And I must recite a song [of praise] (Gen. Rabbah 78:1, Chullin 91a). כי עלה השחר: וצריך אני לומר שירה ביום:
unless you have blessed me: Acknowledge for me the blessings [with] which my father blessed me, which Esau is contesting. ברכתני: הודה לי על הברכות שברכני אבי, שעשו מערער עליהם:
28So he said to him, "What is your name?" and he said, "Jacob." כחוַיֹּ֥אמֶר אֵלָ֖יו מַה־שְּׁמֶ֑ךָ וַיֹּ֖אמֶר יַֽעֲקֹֽב:
29And he said, "Your name shall no longer be called Jacob, but Israel, because you have commanding power with [an angel of] God and with men, and you have prevailed." כטוַיֹּ֗אמֶר לֹ֤א יַֽעֲקֹב֙ יֵֽאָמֵ֥ר עוֹד֙ שִׁמְךָ֔ כִּ֖י אִם־יִשְׂרָאֵ֑ל כִּֽי־שָׂרִ֧יתָ עִם־אֱלֹהִ֛ים וְעִם־אֲנָשִׁ֖ים וַתּוּכָֽל:
no… Jacob: It shall no longer be said that the blessings came to you through trickery (עָקְבָה) and deceit, but with nobility and openness, and ultimately, the Holy One, blessed be He, will reveal Himself to you in Beth-el and change your name, and there He will bless you, and I will be there.“ He then acknowledged them (the blessings) as being his (Jacob’s). This is [the meaning of] what is written (Hos. 12:5): ”He strove with an angel and prevailed over him; he wept and supplicated him,“ [meaning that] the angel wept and supplicated him. With what did he supplicate him? ”In Beth-el he will find Him, and there He will speak with us“ (ibid). Wait for me until He speaks with us there. Jacob, however, did not consent, [to release the angel] and, against his (the angel’s) will, he (the angel) acknowledged them (the blessings) as being his (Jacob’s). This is [the meaning of] ”And he blessed him there," that he entreated him to wait, but he did not wish [to do so]. — [from Zohar, vol. 3, 45a] לא יעקב: לא יאמר עוד שהברכות באו לך בעקבה וברמיה כי אם בשררה ובגלוי פנים, וסופך שהקב"ה נגלה עליך בבית אל ומחליף את שמך, ושם הוא מברכך, ואני שם אהיה ואודה לך עליהן, וזהו שכתוב (הושע יב ה) וישר אל מלאך ויוכל בכה ויתחנן לו, בכה המלאך ויתחנן לו, ומה נתחנן לו (שם) בית אל ימצאנו ושם ידבר עמנו, המתן לי עד שידבר עמנו שם, ולא רצה יעקב, ועל כרחו הודה לו עליהן, וזהו (פסוק ל) ויברך אותו שם, שהיה מתחנן להמתין לו ולא רצה:
and with men: Esau and Laban. ועם אנשים: עשו ולבן:
and you have prevailed: over them. — [from Targum Jonathan] ותוכל: להם:
30And Jacob asked and said, "Now tell me your name," and he said, "Why is it that you ask for my name?" And he blessed him there. לוַיִּשְׁאַ֣ל יַֽעֲקֹ֗ב וַיֹּ֨אמֶר֙ הַגִּֽידָה־נָּ֣א שְׁמֶ֔ךָ וַיֹּ֕אמֶר לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וַיְבָ֥רֶךְ אֹת֖וֹ שָֽׁם:
Why is it that you ask: (Gen. Rabbah 78:4) We have no permanent name. Our names change, (all) according to the service we are commanded [to do] in the mission upon which we are sent. למה זה תשאל: אין לנו שם קבוע, משתנין שמותינו, הכל לפי מצות עבודת השליחות שאנו משתלחים:
• Daily Tehillim: Psalms Chapters 66-68
• Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
FOOTNOTES
1.And dirty yourself in exile (Metzudot).
2.Israel ascended on high and seized the Torah from the Angels (Metzudot).
3.From amongst the nations who are compared to “bulls of Bashan” (Metzudot).
Tanya: Kuntres Acharon, end of Essay 4
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 12 Kislev, 5777 · 12 December 2016
• Kuntres Acharon, end of Essay 4
Chumash: Parshat Vayishlach, 2nd Portion (Genesis 32:14-32:30) with Rashi
• Genesis Chapter 32
14So he lodged there on that night, and he took from what came into his hand a gift for his brother Esau: ידוַיָּ֥לֶן שָׁ֖ם בַּלַּ֣יְלָה הַה֑וּא וַיִּקַּ֞ח מִן־הַבָּ֧א בְיָד֛וֹ מִנְחָ֖ה לְעֵשָׂ֥ו אָחִֽיו:
what came into his hand: Into his possession. And similarly, (Num. 21:26):“and he took all his land from his possession (מִיָדוֹ) .” [According to the] Midrash Aggadah, “what came into his hand” means precious stones and pearls, which a person binds in a packet and carries in his hand. Another explanation: “what came into his hand” signifies ordinary animals [which have no sanctity], for he had already tithed them, as it is stated (28:22):“I will surely tithe to You.” And then he took [animals for] a gift. הבא בידו: ברשותו, וכן (במדבר כא כו) ויקח את כל ארצו מידו. ומדרש אגדה מן הבא בידו אבנים טובות ומרגליות, שאדם צר בצרור ונושאם בידו. דבר אחר מן הבא בידו מן החולין, שנטל מעשר, כמה דאת אמר (כח כב) עשר אעשרנו לך, והדר לקח מנחה:
15Two hundred she goats and twenty he goats, two hundred ewes and twenty rams, טועִזִּ֣ים מָאתַ֔יִם וּתְיָשִׁ֖ים עֶשְׂרִ֑ים רְחֵלִ֥ים מָאתַ֖יִם וְאֵילִ֥ים עֶשְׂרִֽים:
Two hundred she-goats and twenty he-goats: Two hundred she-goats require twenty he-goats, and so all of them, the males according to what are required by the females. In Genesis Rabbah (76:7) the Rabbis derive from here the conjugal duties stated in the Torah: Men of leisure, every day; laborers, twice a week; donkey-drivers, once a week; camel-drivers, once in thirty days; sailors, once in six months. I do not know, however, how this midrash arrives at exactly these requirements. Nevertheless, it appears to me that we learn from here that conjugal duties are not uniform with every person, but according to the burden he must bear, for we find here that he (Jacob) gave each he-goat ten she-goats, and so for each ram. Since they are free from work, they generally mate frequently and [each male] can impregnate ten females, for as soon as an animal conceives, she does not accept a male [and he is compelled to seek another mate]. With the bulls, however, since they are occupied with work, he gave each male only four females, and for a donkey, which goes long distances, two females for a male, and for camels, which go longer distances, one female for a male. עזים מאתים ותישים עשרים: מאתים עזים צריכות עשרים תישים, וכן כולם, הזכרים כדי צורך הנקבות. ובבראשית רבה (עו ז) דורש מכאן לעונה האמורה בתורה, הטיילים בכל יום, הפועלים שתים בשבת, החמרים אחת בשבת, הגמלים אחת לשלשים יום, הספנים אחת לששה חדשים. ואיני יודע לכוין המדרש הזה בכוון. אך נראה בעיני שלמדנו מכאן שאין העונה שוה בכל אדם אלא לפי טורח המוטל עליו, שמצינו כאן שמסר לכל תיש עשרה עזים, וכן לכל איל, לפי שהם פנוים ממלאכה, דרכן להרבות בתשמיש לעבר עשר נקבות, ובהמה משנתעברה אינה מקבלת זכר, ופרים שעוסקין במלאכה לא מסר לזכר אלא ארבע נקבות, ולחמור שהולך בדרך רחוקה שתי נקבות לזכר, ולגמלים שהולכים דרך יותר רחוקה נקבה אחת לזכר:
16Thirty nursing camels with their young, forty cows and ten bulls, twenty she donkeys and ten he donkeys. טזגְּמַלִּ֧ים מֵֽינִיק֛וֹת וּבְנֵיהֶ֖ם שְׁלשִׁ֑ים פָּר֤וֹת אַרְבָּעִים֙ וּפָרִ֣ים עֲשָׂרָ֔ה אֲתֹנֹ֣ת עֶשְׂרִ֔ים וַעְיָרִ֖ם עֲשָׂרָֽה:
Thirty nursing camels with their young: Heb. וּבְנֵיהֶם. And their young with them. According to the Midrash Aggadah, the word וּבְנֵיהֶם means בַּנָאֵיהֶם, their builders [those who impregnate them], a male corresponding to a female, but since it (the camel) is discreet in mating, Scripture did not publicize it (Gen. Rabbah 76:7). גמלים מיניקות שלשים: ובניהם עמהם. ומדרש אגדה ובניהם בנאיהם, זכר כנגד נקבה, ולפי שצנוע בתשמיש לא פרסמו הכתוב:
and…he-donkeys: Heb. וַעְיָרִם, male donkeys. ועירים: חמורים זכרים:
17And he gave into the hands of his servants each herd individually, and he said to his servants, "Pass on ahead of me and make a space between one herd and another herd." יזוַיִּתֵּן֙ בְּיַד־עֲבָדָ֔יו עֵ֥דֶר עֵ֖דֶר לְבַדּ֑וֹ וַיֹּ֤אמֶר אֶל־עֲבָדָיו֙ עִבְר֣וּ לְפָנַ֔י וְרֶ֣וַח תָּשִׂ֔ימוּ בֵּ֥ין עֵ֖דֶר וּבֵ֥ין עֵֽדֶר:
each herd individually: Each species by itself. עדר עדר לבדו: כל מין ומין לעצמו:
Pass on ahead of me: a day’s journey or less, and I will come after you. עברו לפני: דרך יום או פחות, ואני אבא אחריכם:
and make a space: One herd before the next [within] the distance the eye can see, in order to satisfy the eye of the wicked man and bewilder him with the enormity of the gift. — [from Gen. Rabbah 76:8] ורוח תשימו: עדר לפני חבירו מלא עין, כדי להשביע עינו של רשע ולתווהו על רבוי הדורון:
18And he commanded the first one, saying, "When my brother Esau meets you, and asks you, saying, 'To whom do you belong, and where are you going, and for whom are these before you?' יחוַיְצַ֥ו אֶת־הָֽרִאשׁ֖וֹן לֵאמֹ֑ר כִּ֣י יִפְגָֽשְׁךָ֞ עֵשָׂ֣ו אָחִ֗י וּשְׁאֵֽלְךָ֙ לֵאמֹ֔ר לְמִי־אַ֨תָּה֙ וְאָ֣נָה תֵלֵ֔ךְ וּלְמִ֖י אֵ֥לֶּה לְפָנֶֽיךָ:
To whom do you belong: Heb. לְמִי. To whom do you belong? Who is sending you? The Targum, therefore, renders: דְמַאן אַתְּ, whose are you? למי אתה: של מי אתה, מי שולחך, ותרגומו דמאן את:
and for whom are these before you: To whom is this gift being sent? The “lammed” serves at the beginning of the word in lieu of “shel,” “of,” like (above 31:43), “and all that you see is mine” ; it is mine. [Similarly, we find,] (Ps. 24:1): “The land and the fullness thereof are the Lord’s” ; of the Lord. ולמי אלה לפניך: ואלה שלפניך של מי הם, למי המנחה הזאת שלוחה. למ"ד משמשת בראש התיבה במקום של, כמו (לעיל לא מג) וכל אשר אתה רואה לי הוא, שלי הוא, (תהלים כד א) לה' הארץ ומלואה, של ה':
19You shall say, '[I belong] to your servant Jacob; it is a gift sent to my master, to Esau, and behold, he himself is behind us.'" יטוְאָֽמַרְתָּ֙ לְעַבְדְּךָ֣ לְיַֽעֲקֹ֔ב מִנְחָ֥ה הִוא֙ שְׁלוּחָ֔ה לַֽאדֹנִ֖י לְעֵשָׂ֑ו וְהִנֵּ֥ה גַם־ה֖וּא אַֽחֲרֵֽינוּ:
You shall say, ‘[I belong] to your servant Jacob…’: He replied first to the first question and last to the last question. [In reference to] what you asked,“To whom do you belong?” [the answer is:] I belong to your servant Jacob, and the Targum renders: דְּעַבְדּ ָדְּיַעִקֹב, of your servant, of Jacob, and [in reference to] what you asked,“and for whom are these before you?” it is a gift sent, etc. — [from Avoth d’Rabbi Nathan, ch. 37] ואמרת לעבדך ליעקב: על ראשון ראשון ועל אחרון אחרון, ששאלת (פסוק יז - יח) למי אתה, לעבדך ליעקב אני, ותרגומו דעבדך דיעקב, וששאלת (פסוק יז - יח) ולמי אלה לפניך, מנחה היא שלוחה וגו':
and behold, he himself: Jacob. והנה גם הוא: יעקב:
20And he commanded also the second one, also the third one, also all those who followed the herds, saying, "In this manner shall you speak to Esau when you meet him. כוַיְצַ֞ו גַּ֣ם אֶת־הַשֵּׁנִ֗י גַּ֚ם אֶת־הַשְּׁלִישִׁ֔י גַּ֚ם אֶת־כָּל־הַהֹ֣לְכִ֔ים אַֽחֲרֵ֥י הָֽעֲדָרִ֖ים לֵאמֹ֑ר כַּדָּבָ֤ר הַזֶּה֙ תְּדַבְּר֣וּן אֶל־עֵשָׂ֔ו בְּמֹצַֽאֲכֶ֖ם אֹתֽוֹ:
21And you shall say, 'Also, behold, your servant Jacob is behind us.' " For he said, "I will appease his anger with the gift that is going before me, and afterwards I will see his face, perhaps he will favor me." כאוַֽאֲמַרְתֶּ֕ם גַּ֗ם הִנֵּ֛ה עַבְדְּךָ֥ יַֽעֲקֹ֖ב אַֽחֲרֵ֑ינוּ כִּֽי־אָמַ֞ר אֲכַפְּרָ֣ה פָנָ֗יו בַּמִּנְחָה֙ הַֽהֹלֶ֣כֶת לְפָנָ֔י וְאַֽחֲרֵי־כֵן֙ אֶרְאֶ֣ה פָנָ֔יו אוּלַ֖י יִשָּׂ֥א פָנָֽי:
I will appease his anger: Heb. אֲכַפְּרָה פָנָיו, I will do away with his anger (Targum Onkelos). Similarly (Isa. 28:18):“And your treaty with death shall be nullified (וְכֻפַּר)” ; (ibid., 47:11)“you shall not be able to rid yourself of it (כַּפְּרָה) .” This is Aramaic, and there are many instances of it in the Talmud, e.g. (B.M. 24a):“and he wiped (וְכָפַר) his hands” ; (Gittin 56a):“He wishes to wipe (לִכְפוּרֵי) His hands on this person.” In biblical Hebrew also, the sacred sprinkling basins are called כְּפוֹרֵי זָהָב (Ezra 1:10) because the priest wipes his hands on them at the edge of the sprinkling basin. אכפרה פניו: אבטל רוגזו וכן (ישעיה כח יח) וכפר בריתכם את מות, (שם מז יא) לא תוכלו כפרה. ונראה בעיני שכל כפרה שאצל עון וחטא ואצל פנים כולן לשון קנוח והעברה הן, ולשון ארמי הוא הרבה בתלמוד (ב"מ כד א) וכפר ידיה, (גיטין נו א) בעי לכפורי ידיה בההוא גברא, וגם בלשון המקרא נקראים המזרקים של קדש (עזרא א י) כפורי זהב, על שם שהכהן מקנח ידיו בהן בשפת המזרק:
22So the gift passed on before him, and he lodged that night in the camp. כבוַתַּֽעֲבֹ֥ר הַמִּנְחָ֖ה עַל־פָּנָ֑יו וְה֛וּא לָ֥ן בַּלַּֽיְלָה־הַה֖וּא בַּמַּֽחֲנֶֽה:
before him: Heb. עַל-פָּנָיו, lit., on his face, like לְפָנָיו, before him, and similarly (Jer. 6:7):“violence and spoil is heard therein before Me (עַל-פָּנַי) continually,” and so (Isa. 65:3):“who vex Me to My face עַל-פָּנַי.” He (Jacob) too was in an angry mood that he required all this. — [from Gen. Rabbah 75:8] על פניו: כמו לפניו, וכן (ירמיה ו ז) חמס ושוד ישמע בה על פני תמיד, וכן (ישעיה סה ג) המכעיסים אותי על פני. ומדרש אגדה על פניו אף הוא שרוי בכעס, שהיה צריך לכל זה:
23And he arose during that night, and he took his two wives and his two maidservants and his eleven children, and he crossed the ford of [the] Jabbok. כגוַיָּ֣קָם | בַּלַּ֣יְלָה ה֗וּא וַיִּקַּ֞ח אֶת־שְׁתֵּ֤י נָשָׁיו֙ וְאֶת־שְׁתֵּ֣י שִׁפְחֹתָ֔יו וְאֶת־אַחַ֥ד עָשָׂ֖ר יְלָדָ֑יו וַיַּֽעֲבֹ֕ר אֵ֖ת מַֽעֲבַ֥ר יַבֹּֽק:
and his eleven children: But where was Dinah? [Benjamin was not yet born, but Dinah should have been counted.] He put her into a chest and locked her in, so that Esau should not set eyes on her. Therefore, Jacob was punished for withholding her from his brother- [because had he married her,] perhaps she would cause him to improve his ways-and she fell into the hands of Shechem. — [from Gen. Rabbah 75:9] ואת אחד עשר ילדיו: ודינה היכן היתה, נתנה בתיבה ונעל בפניה שלא יתן בה עשו עיניו, ולכך נענש יעקב שמנעה מאחיו שמא תחזירנו למוטב, ונפלה ביד שכם:
Jabbok: The name of the river. יבק: שם הנהר:
24And he took them and brought them across the stream, and he took across what was his. כדוַיִּ֨קָּחֵ֔ם וַיַּֽעֲבִרֵ֖ם אֶת־הַנָּ֑חַל וַיַּֽעֲבֵ֖ר אֶת־אֲשֶׁר־לֽוֹ:
what was his: The animals and the movables. He made himself like a ferry-man, כְּגַשָׁר, taking from here and depositing there. — [from Gen. Rabbah 75:9] את אשר לו: הבהמות והמטלטלין, עשה עצמו כגשר, נוטל מכאן ומניח כאן:
25And Jacob was left alone, and a man wrestled with him until the break of dawn. כהוַיִּוָּתֵ֥ר יַֽעֲקֹ֖ב לְבַדּ֑וֹ וַיֵּֽאָבֵ֥ק אִישׁ֙ עִמּ֔וֹ עַ֖ד עֲל֥וֹת הַשָּֽׁחַר:
And Jacob was left: He had forgotten small bottles and returned for them. — [from Gen. Rabbah 77:2, Chullin 91a] ויותר יעקב: שכח פכים קטנים וחזר עליהם:
and a man wrestled: Heb. וַיֵאָבֵק. Menachem (p. 14) explains: And a man became covered with dust, derived from אָבָק, dust, for they were raising dust with their feet through their movements. I believe, however, that it is a term meaning that he attached himself, and it is an Aramaic expression [found in the Talmud] (Sanh. 63b):“After they became attached (דָּאִבִיקוּ) to it,”“and he would tie it (וְאָבִיק לֵיהּ מֵיבַק),” for so is the habit of two people who make strong efforts to throw each other down, that one embraces the other and attaches himself to him with his arms. Our Rabbis explained (Gen. Rabbah 77:3, 78:3) that this was the prince (guardian angel) of Esau. ויאבק איש: מנחם פירש ויתעפר איש, לשון אבק, שהיו מעלים עפר ברגליהם על ידי נענועם. ולי נראה שהוא לשון ויתקשר, ולשון ארמי הוא, בתר דאביקו ביה, ואבק ליה מיבק, לשון עניבה, שכן דרך שנים שמתעצמים להפיל איש את רעהו שחובקו ואובקו בזרועותיו. ופירשו רבותינו ז"ל שהוא שרו של עשו:
26When he saw that he could not prevail against him, he touched the socket of his hip, and the socket of Jacob's hip became dislocated as he wrestled with him. כווַיַּ֗רְא כִּ֣י לֹ֤א יָכֹל֙ ל֔וֹ וַיִּגַּ֖ע בְּכַף־יְרֵכ֑וֹ וַתֵּ֨קַע֙ כַּף־יֶ֣רֶךְ יַֽעֲקֹ֔ב בְּהֵאָֽבְק֖וֹ עִמּֽוֹ:
he touched the socket of his hip: The upper thigh bone that is thrust into the hip bone is called the כַּף, lit., ladle, because the flesh on it is like a sort of pot ladle. ויגע בכף יריכו: קולית הירך התקוע בקלבוסית קרוי כף, על שם שהבשר שעליה כמין כף של קדירה:
became dislocated: Heb. וַתִּקַע. It became dislocated from its joint, and similar to this (Jer. 6:8):“lest My soul be alienated (תֵּקַע) from you,” and in the Mishnah: לְקַעִקֵע ַבִּיצָתָן, to tear out their roots. — [from Gen. Rabbah 77:3] ותקע: נתקעקעה ממקום מחברתה, ודומה לו (ירמיה ו ח) פן תקע נפשי ממך, לשון הסרה. ובמשנה לקעקע ביצתן, לשרש שרשיהן:
27And he (the angel) said, "Let me go, for dawn is breaking," but he (Jacob) said, "I will not let you go unless you have blessed me." כזוַיֹּ֣אמֶר שַׁלְּחֵ֔נִי כִּ֥י עָלָ֖ה הַשָּׁ֑חַר וַיֹּ֨אמֶר֙ לֹ֣א אֲשַׁלֵּֽחֲךָ֔ כִּ֖י אִם־בֵּֽרַכְתָּֽנִי:
for dawn is breaking: And I must recite a song [of praise] (Gen. Rabbah 78:1, Chullin 91a). כי עלה השחר: וצריך אני לומר שירה ביום:
unless you have blessed me: Acknowledge for me the blessings [with] which my father blessed me, which Esau is contesting. ברכתני: הודה לי על הברכות שברכני אבי, שעשו מערער עליהם:
28So he said to him, "What is your name?" and he said, "Jacob." כחוַיֹּ֥אמֶר אֵלָ֖יו מַה־שְּׁמֶ֑ךָ וַיֹּ֖אמֶר יַֽעֲקֹֽב:
29And he said, "Your name shall no longer be called Jacob, but Israel, because you have commanding power with [an angel of] God and with men, and you have prevailed." כטוַיֹּ֗אמֶר לֹ֤א יַֽעֲקֹב֙ יֵֽאָמֵ֥ר עוֹד֙ שִׁמְךָ֔ כִּ֖י אִם־יִשְׂרָאֵ֑ל כִּֽי־שָׂרִ֧יתָ עִם־אֱלֹהִ֛ים וְעִם־אֲנָשִׁ֖ים וַתּוּכָֽל:
no… Jacob: It shall no longer be said that the blessings came to you through trickery (עָקְבָה) and deceit, but with nobility and openness, and ultimately, the Holy One, blessed be He, will reveal Himself to you in Beth-el and change your name, and there He will bless you, and I will be there.“ He then acknowledged them (the blessings) as being his (Jacob’s). This is [the meaning of] what is written (Hos. 12:5): ”He strove with an angel and prevailed over him; he wept and supplicated him,“ [meaning that] the angel wept and supplicated him. With what did he supplicate him? ”In Beth-el he will find Him, and there He will speak with us“ (ibid). Wait for me until He speaks with us there. Jacob, however, did not consent, [to release the angel] and, against his (the angel’s) will, he (the angel) acknowledged them (the blessings) as being his (Jacob’s). This is [the meaning of] ”And he blessed him there," that he entreated him to wait, but he did not wish [to do so]. — [from Zohar, vol. 3, 45a] לא יעקב: לא יאמר עוד שהברכות באו לך בעקבה וברמיה כי אם בשררה ובגלוי פנים, וסופך שהקב"ה נגלה עליך בבית אל ומחליף את שמך, ושם הוא מברכך, ואני שם אהיה ואודה לך עליהן, וזהו שכתוב (הושע יב ה) וישר אל מלאך ויוכל בכה ויתחנן לו, בכה המלאך ויתחנן לו, ומה נתחנן לו (שם) בית אל ימצאנו ושם ידבר עמנו, המתן לי עד שידבר עמנו שם, ולא רצה יעקב, ועל כרחו הודה לו עליהן, וזהו (פסוק ל) ויברך אותו שם, שהיה מתחנן להמתין לו ולא רצה:
and with men: Esau and Laban. ועם אנשים: עשו ולבן:
and you have prevailed: over them. — [from Targum Jonathan] ותוכל: להם:
30And Jacob asked and said, "Now tell me your name," and he said, "Why is it that you ask for my name?" And he blessed him there. לוַיִּשְׁאַ֣ל יַֽעֲקֹ֗ב וַיֹּ֨אמֶר֙ הַגִּֽידָה־נָּ֣א שְׁמֶ֔ךָ וַיֹּ֕אמֶר לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וַיְבָ֥רֶךְ אֹת֖וֹ שָֽׁם:
Why is it that you ask: (Gen. Rabbah 78:4) We have no permanent name. Our names change, (all) according to the service we are commanded [to do] in the mission upon which we are sent. למה זה תשאל: אין לנו שם קבוע, משתנין שמותינו, הכל לפי מצות עבודת השליחות שאנו משתלחים:
• Daily Tehillim: Psalms Chapters 66-68
• Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
FOOTNOTES
1.And dirty yourself in exile (Metzudot).
2.Israel ascended on high and seized the Torah from the Angels (Metzudot).
3.From amongst the nations who are compared to “bulls of Bashan” (Metzudot).
Tanya: Kuntres Acharon, end of Essay 4
• Lessons in Tanya
• Today's Tanya Lesson
• Monday, 12 Kislev, 5777 · 12 December 2016
• Kuntres Acharon, end of Essay 4
• ומה שכתוב בעץ חיים ושער היחודים שעל ידי הכוונה נעשה לבוש נשמה
• Rambam - Monday, 12 Kislev, 5777 · 12 December 2016
As to the statement in Etz Chayim1 (and in Shaar HaYichudim2) that through intention a Neshamah-garment is formed,
ועל ידי התורה: לבוש רוח דרוח דיצירה על ידי משנה, ורוח דנשמה דבריאה על ידי הגמרא
and through Torah study, a Ruach-of-Ruach garment of Yetzirah is formed through [the study of] Mishnah, which derives from Yetzirah, and a Ruach-of-Neshamah [garment] of Beriah [is formed] through Gemara, which derives from Beriah:
It would thus seem that Torah precipitates a garment of Ruach, which is a created being.
יש לומר דהיינו דוקא על ידי תורת האדם בעולם הזה, העולה למעלה
This can be understood as referring only to Torah studied by man in This World as it ascends above; it then becomes a garment of Ruach, since it derives from created man.
אבל התלמוד עצמו, שניתן בסיני, הוא בנשמה
But the Talmud itself that was given at Sinai, i.e., the Torah as it was given from above, is at the level of Neshamah, which is a degree of Divinity.
ולכן הוא מברר הרוח
Therefore it (the study of the Talmud) refines Ruach.
וכן במשנה דיצירה
So too with Mishnah of Yetzirah: as it was given from above at Sinai, it too is of the degree of Neshamah.
ואף אם תמצי לומר שגם הניתן מסיני הוא ברוח דבריאה יצירה
Even if it be suggested that even what was given from above at Sinai is at the level of Ruach of Beriah-Yetzirah,
Even so, it is not like an independent created entity, but rather like an emissary, who merely expresses the power of his principal.
הרי נודע שכל מלאך שהוא שליח מלמעלה, אזי נקרא בשם ה׳ ממש, השוכן בקרבו
it is known that every angel that is an emissary from above, is literally called at that time by the Name of G‑d, which then dwells within him.
מה שאין כן כשאינו שליח, יש לו שם אחר כפי עבודתו
However, when he is not a messenger, he has some other name according to his manner of service.
ואזי קורא: קדוש קדוש קדוש ה׳ כו׳
Then he proclaims,3 “Holy, holy, holy is G‑d...,”
כלומר ששם ה׳ מובדל ממנו
meaning that the Name of G‑d is separate from him, for the word kadosh (“holy”) implies separateness.
We thus see that it is entirely possible for a created being to be called by the name of actual Divinity.
וכן הוא ממש בבחינת התלבשות התלמוד בבחינת רוח דבריאה, והמשנה ברוח דיצירה
Exactly this is the case with the investment of the Talmud in the Ruach state of Beriah, and the Mishnah in the Ruach of Yetzirah, Ruach being a created being:
הם שלוחי ה׳, דהיינו כלים דנוקבא דאצילות
they are messengers of G‑d, meaning vessels of nukva (Malchut) of Atzilut;
החיצונים בתלמוד, והאמצעים במשנה
the external vessels in Talmud, and the intermediate vessels in Mishnah.
אשר המשנה והתלמוד שבהם נמשכים מיסוד אבא, המקבל מחכמה סתימאה דאריך אנפין, שבו מלובש אור אין סוף ברוך הוא
For the Mishnah and Talmud that are within them (i.e., within the Ruach of Beriah and Yetzirah) issue from Yesodof Abba (i.e., of Chochmah), which receives influence from Chochmah Stimaah of Arich Anpin (i.e., from Chochmah of Keter), in which is clothed the [infinite] Ein Sof-light.
ונמצא שאור אין סוף, הוא שם ה׳, שוכן ברוח דבריאה יצירה עשיה, במקרא ומשנה ותלמוד
The result is that the infinite light, namely the Name of G‑d, abides in the Ruach of Beriah, Yetzirah and Asiyah, in Scripture, Mishnah and Talmud.
וכשהאדם לומד, ממשיך אור אין סוף ברוך הוא בעולם הזה
And when a man studies [them], he draws forth the [infinite] Ein Sof-light into This World,
להיות נכלל ובטל באורו יתברך
so that it will be incorporated and nullified in the Divine light.
כי זה כל האדם
For this is all of man.4
The entire purpose of man’s creation is to make the world become nullified in G‑d’s light. And this is accomplished through Torah study.
וזאת היתה עבודת רבי שמעון בר יוחאי וכל התנאים ואמוראים בנגלה
This was the spiritual service of Rabbi Shimon bar Yochai and of all the tannaim and amoraim who studied the revealed aspect of the Torah —
להמשיך אורו יתברך, ולברר בירורי נוגה
to call forth the Divine light within this world, and to effect the purifications of kelipat nogah,
כל משך זמן הגלות, דשלטא אילנא דטוב ורע
throughout the entire period of the exile, the time of dominion of the Tree of Good and Evil, for the life-force of this world derives from kelipat nogah, which is composed of both good and evil;
כמו שכתוב: עת אשר שלט האדם באדם כו׳
as the verse states,5 “The time that [the evil] man dominates the man [of holiness].”
כי זהו תכלית ההשתלשלות
For this is the ultimate purpose of the chain of descent which brings the worlds into being —
שירד העלון למטה, ויהיה לו דירה בתחתונים
that the One Above descend, and that there be a dwelling for Him among the nethermost creatures,
כדי להעלותן, למהוי אחד באחד
in order to elevate them, so that there be “one in one” — that the “one” of the lower level of Unity (yichuda tata’ah) of the Worlds of Beriah, Yetzirah and Asiyah be similar to the “one” of the higher level of Unity (yichuda ila’ah).
מה שאין כן עבודת המלאכים, דחילו ורחימו שכליים, אינה בבחינת המשכה כלל וכלל, רק הסתלקות כו׳
In contrast, the spiritual service of the angels with intellectual fear and love does not call forth G‑dliness [within the world] at all; rather it is a mode of departure alone..., for they are in a state of longing and self-nullification to G‑dliness.
The true intention of creation is that G‑dliness be drawn down below, not a state of departure.
ובזה יובן מה שנבראים מלאכים מאין ליש על ידי עסק התורה, אפילו שלא בכוונה
Thus we may understand how angels are created ex nihilo through the study of the Torah, even without proper intent,
שהוא בחינת רוח בלבד, שאינה אלקות כלל
when [such study] is only in a state of Ruach, which is not Divinity at all.
The intended state is Neshamah, which is Divinity. However, when the kavanah is lacking, and one’s study is merely at the level of Ruach, how are angels created ex nihilo, when such creation derives only from Divinity?
אלא לפי שאף על פי כן, שם ה׳ שוכן וכו׳
Still, nevertheless, i.e., even though these words of Torah are studied without proper intent, the Name of G‑d does dwell [within them].
As explained earlier, even a created angel is called by the Divine Name at the time that he is carrying out his mission, because at that time G‑d abides within him. So, too, since G‑d abides within the words of the Torah, angels can be created ex nihilo.
ודי למבין
This will suffice for the understanding.
| FOOTNOTES | |
| 1. | Shaar 49, ch. 5. |
| 2. | Ch. 2. |
| 3. | Yeshayahu 6:3. |
| 4. | Kohelet 12:13. |
| 5. | Ibid. 8:9; see above, Iggeret HaKodesh, Epistle XXV. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 159
Resting on the First Day of Passover
"And on the first day, there shall be a holy convocation"—Exodus 12:16.
We sanctify the fifteenth of Nissan, the first day of Passover, by resting on that day—defined as abstaining from any creative work, with the exception of work needed for food purposes.
Full text of this Mitzvah »• Resting on the First Day of Passover
Positive Commandment 159
Translated by Berel Bell
The 159th mitzvah is that we are commanded to refrain from doing melachah on the first day1 of Pesach.
The source of this commandment is G‑d's statement (exalted be He),2 "The first day [of Pesach] shall be a sacred holiday."
Keep in mind the following introduction: in every case where the Torah says, "sacred holiday" [mikra kodesh], our Sages explain that the intention is, "one must sanctify it" [kadsheihu]. This means that one may not do any melachah unless it involves preparation of food, as explained in Scripture.3
We have already explained4 the statement of our Sages, "The term Shabbason indicates a positive commandment," i.e. for every day which is called Shabbason, it is as if it is written, "rest," or "you shall rest," all being commands to cease melachah. [A similar phrase,] Shabbsos Hashem,5 is used to refer to all the "special times," i.e. the Yomim-Tovim.
In many places in the Talmud6 it is said, "Yom-Tov is both a positive and a negative commandment." This means that refraining from melachah on every Yom-Tov is a positive commandment, and doing a prohibited melachah on Yom-Tov is a prohibition. Therefore, anyone who performs a melachah on Yom-Tov transgresses both a positive and a negative commandment.
The details of refraining from these types of melachah are explained in Tractate Yom-Tov [i.e. Beitzah].
FOOTNOTES
1.Outside of Israel, this mitzvah is for two days. This applies for all other Yomim Tovim as well.
2.Lev. 16:29.
3.Ex. 12:16. "The only [work] that you may do is that which is needed so that everyone will be able to eat." Nevertheless, there are many laws regarding the conditions necessary in order to be able to perform such a melachah. See the Shulchan Aruch for the relevant details.
4.See P165, notes and footnotes there.
5.Lev. 23:38.
6.Shabbos 25a. Beitzah 8b.
• Negative Commandment 323
Working on the First Day of Passover
"No manner of work shall be done"—Exodus 12:16.
It is forbidden to engage in creative work -- with the exception of work needed for food purposes -- on the fifteenth of Nissan, the First Day of Passover.
Full text of this Mitzvah »• Working on the First Day of Passover
Negative Commandment 323
Translated by Berel Bell
The 323rd prohibition is that we are forbidden to perform melachah on the first day1 of Pesach.
The source of this commandment is G‑d's statement,2 "No melachah may be done on these days" [i.e. the first and the seventh days of Pesach].
FOOTNOTES
1.Ex. 12:16.
2.Outside of Israel, this mitzvah is for two days.
• Positive Commandment 160
Resting on the Seventh Day of Passover
"And on the seventh day [of Passover] there shall be a holy convocation"—Exodus 12:16.
We are commanded to rest on the 21st of Nissan, the Seventh Day of Passover, by abstaining from any creative work, with the exception of work needed for food purposes.
Full text of this Mitzvah »• Resting on the Seventh Day of Passover
Positive Commandment 160
Translated by Berel Bell
The 160th mitzvah is that we are commanded to refrain from doing melachah on the seventh1 day of Pesach.
The source of this commandment is G‑d's statement,2 "The seventh day [of Pesach] shall be a sacred holiday."
FOOTNOTES
1.Outside of Israel, this mitzvah is for the seventh and eighth day.
• Negative Commandment 324
Working on the Seventh Day of Passover
"No manner of work shall be done"—Exodus 12:16.
It is forbidden to engage in creative work -- with the exception of work needed for food purposes -- on the 21st of Nissan, the Seventh Day of Passover.
Full text of this Mitzvah »
• Working on the Seventh Day of Passover
Negative Commandment 324
Translated by Berel Bell
The 324th prohibition is that we are forbidden to perform melachah on the seventh day of Pesach.
The source of this commandment is G‑d's statement,1 "No melachah may be done on these days," i.e. the first and the seventh days [of Pesach].
FOOTNOTES
1.Ibid.
• Rambam - 1 Chapter: Hilchot Nizkei Mamon - Chapter FiveNegative Commandment 324
Translated by Berel Bell
The 324th prohibition is that we are forbidden to perform melachah on the seventh day of Pesach.
The source of this commandment is G‑d's statement,1 "No melachah may be done on these days," i.e. the first and the seventh days [of Pesach].
FOOTNOTES
1.Ibid.
• Hilchot Nizkei Mamon - Chapter Five
• Rambam - 3 Chapters: Shevitat Yom Tov - Chapter One, Shevitat Yom Tov - Chapter Two, Shevitat Yom Tov - Chapter Three
• Shevitat Yom Tov - Chapter One
• Hayom Yom: Today's Hayom Yom
• Monday, 12 Kislev, 5777 · 12 December 2016
• "Today's Day"
• Thursday, Kislev 12, 5704
Torah lessons: Chumash: Vayishlach, Chamishi with Rashi.
Tehillim: 66-68.
Tanya: As to the (p. 615)...suffice for the knowing. (p. 617).
Baruch shepetarani1 (Sidur p. 70) is said without mentioning G-d's Name or Kinghood. It is said on Mondays, Thursdays or Rosh Chodesh, not only on Shabbat.
We have a tradition attributed to the Baal Shem Tov: When one hears an uncomplimentary report about another Jew, even if he does not know the individual referred to, he should be very deeply pained. For one of these two is certainly in the wrong: If what they are saying about the individual is true, then he is defective; and if it is not true, then the talebearer is in an unhealthy situation.
FOOTNOTES
1.B'racha recited by the father of a 13-year-old boy, at the first Torah-reading following his son's attaining the age of Bar-Mitzva.
• Daily Thought:
Close & Dark
When does the moon have no light for us? When it is closest to the sun.
The closer it comes to alignment between us and the sun, the more it diminishes in size. Until, at its closest point, it altogether disappears. Then, once again, it is renewed and begins to shine.
At those points in life when we peer into darkness, groping to understand why this is happening to us, where this is taking us, why this must happen to us . . .
—those are the points of closeness to the light,
those are the points of renewal.
-------
1
[The following laws apply when] an animal was pasturing and entered fields and vineyards [belonging to others]. Even though it did not cause any damage,1 a warning should be given to its owner on three occasions.2 [Afterwards,] if he does not watch his animal and prevent it from pasturing [in other people's fields], the owner of the field has the right to slaughter the animal in a ritually acceptable manner,3 and tell its owners: "Come and sell your meat." [The rationale is that] it is forbidden for a person to cause damages and then to pay for the damages he caused. Even being an [indirect] cause of damage is forbidden.
א
בהמה שהיתה רועה ג ופרשה ונכנסה בשדות ובכרמים אע"פ שעדיין לא הזיקה מתרין בבעליה שלש פעמים. אם לא שמר בהמתו ולא מנעה מלרעות יש רשות לבעל השדה לשחטה [ג] שחיטה כשרה ואומר לבעליה בואו ומכרו בשר שלכם. מפני שאסור לאדם להזיק ולשלם מה שהזיק
2
ב
לפיכך אסרו חכמים לגדל א בהמה דקה וחיה דקה בארץ ישראל במקום השדות והכרמים אלא ביערים ובמדברות שבארץ ישראל. ומגדלין בסוריא בכל מקום:
3
Joshua and his court established ten conditions at the time they divided the land [into ancestral plots]: a) One may pasture a small animal in forests that are thick with trees;9 one may not, however, pasture a large animal there.10 In a forest that is not thick with trees, one may not pasture either a large animal or a small animal without the permission of the owners. b) Any person is permitted to collect wood from a field belonging to a colleague. This refers to wood that is not valuable - comparable to thorns, brambles and prickly shrubs. Moreover, this refers to fresh twigs that are still connected to their source of nurture,11 and applies only when the person will not uproot them entirely.12 It is forbidden to take other types of wood. c) Any person may collect grass that is growing on its own accord anywhere,13 except for a field of fenugrec that was sown to be used as animal fodder.14 d) A person may cut off a branch from any tree in any place,15 except from the branches left in an old olive tree.16 One may not, however, cut off closer than the length of an egg from the place where the branches begin to spread from an olive tree. And one may cut only from the place where a shoot is joined to the trunk of a reed or a vine. With regard to other trees, one may cut from the center of the tree and not from its higher branches. [Although] permission was granted to cut off a branch, this applies only to [cutting] from a new branch17that does not yet produce fruit, but not from an old branch that produces fruit. One may cut off [a branch] only from a portion of the tree that is not exposed to the sun.18 e) When a new spring of water emerges, the inhabitants of the city in whose territory it emerges may make use of it,19 even though its source is elsewhere. No others may take water from it together with them. f) Any person may catch fish in Lake Kinneret, provided he fishes with a small net. Only the tribe20 to which the lake was awarded as part of their ancestral portion may spread out large nets that will prevent the passage of other boats.21 g) Any person who needs to relieve himself may turn off the path, go behind any fence he sees and defecate there. [This applies] even with regard to a field of saffron.22 One may pick up a stone from there and clean oneself with it. h) Any person who loses his way in a vineyard or the like may break through the vines and ascend, or break through the vines and descend until he is able to find his way. i) When the public thoroughfare is filled with mud, or the ravines are filled with water, passersby may take side paths, even though they are private property. j) A corpse that has no one to bury it23 acquires its place and should be buried there by the person who finds it. This applies provided the corpse is not lying lengthwise across the path,24 or within the Sabbath boundaries of a city. In those instances, the corpse should be transported to a cemetery.25
ג
עשרה תנאים ב התנה יהושע ובית דינו בשעה שחלק את הארץ, ואלו הן. א) התנה שמרעין בהמה דקה ביערים שאילניהן גסין. אבל אין מרעין שם בהמה גסה. וביער שאילניו דקים אין מרעין בו לא גסה ולא דקה אלא מדעת בעליו. ב) וכן התנה שיהיה כל אדם מותר ללקט עצים משדה חבירו. והוא שיהיו עצים פחותים וקרובים להיות קוצים כגון היזמי והיני. והוא שיהיו לחים ומחוברין ובלבד שלא ישרש. אבל שאר עצים אסור. ג) וכן התנה שיהיה כל אדם מותר ללקט עשבים העולין מאיליהן בכל מקום חוץ משדה תלתן שזרעה לבהמה. ד) וכן התנה שיהיה אדם קוטם נטיעה בכל מקום חוץ מגרופיות של זית ואינו קוטם מן האילנות אלא בזית כביצה ובקנים ובגפנים מן הפקק ולמעלה ובשאר האילן מתוכו* של אילן לא מחודו. וכשהתיר לקטום לא התיר אלא מחדש שאינו עושה פירות אבל לא מישן שעושה פירות. ואינו קוטם אלא ממקום שאינו רואה פני חמה. ה) וכן התנה שהמעיין היוצא בתחילה בני אותה העיר שיצא בגבולם מסתפקין ממנו אע"פ שאין עיקרו בחלקם ואין לאחרים להסתפק עמהם ממנו. ו) וכן התנה שיהיה כל אדם מותר לצוד דגים מים טבריה והוא שיצוד בחכה בלבד. אבל לא יפרוש קלע ויעמיד ספינה שם אלא בני השבט שהגיע אותו הים בחלקם. ז) וכן התנה שכל אדם שצריך לנקביו מסתלק מן הדרך ונכנס אחורי הגדר שפגע בו ונפנה שם ואפילו בשדה מליאה כרכום ונוטל משם צרור ומקנח. ח) וכן התנה שכל התועה בין הכרמים וכיוצא בהן מפסג ועולה מפסג ויורד עד שיצא לדרכו. ט) וכן התנה שבזמן שירבה הטיט בדרכי הרבים או נקיעי מים יש לעוברי דרכים להסתלק לצדדי הדרכים ומהלכין שם אע"פ שהן מהלכין בדרך שיש לה בעלים. י) וכן התנה שמת מצוה קונה מקומו ונקבר במקום שימצא בו. שלא יהא מוטל על המצר ולא בתוך תחום המדינה. אבל אם נמצא על המצר או שהיה בתוך התחום מביאו לבית הקברות:
4
King Solomon ordained that passersby are permitted to walk on private paths in the fields during the summer months until the second phase of fall rains descend.26
ד
שלמה תקן שיהיו עוברי דרכים מותרין בימות החמה להלך בשבילין שבשדות שיש להן בעלים עד שתרד רביעה שנייה:
5
These rules apply in all places, even in the diaspora.27
ה
ותקנות אלו כולן נוהגות בכל מקום אפילו בחוצה לארץ:
6
From the time dew descends in Babylonia, it is forbidden to walk through private pathways belonging to others.28
ו
ומשירד הטל בבבל אסור להלך בשבילין שיש להן בעלים:
7
Although it is forbidden to raise a small animal in Eretz Yisrael, one may maintain possession of one for 30 days prior to a pilgrimage festival,29 or prior to the wedding of one's son.30 A butcher may buy an animal for slaughter and may leave it for a certain time until he slaughters it, as long as it does not pasture with the flock. Instead, whoever maintains possession of a small animal must keep it within his house, so that it does not cause damage.
ז
אע"פ שאין מגדלין בהמה דקה בארץ ישראל מותר לשהותה קודם לרגל שלשים יום וקודם למשתה בנו שלשים יום. והטבח לוקח ושוחט לוקח ומשהה עד שישחוט מעט מעט. ובלבד שלא תצא ותרעה בעדר אלא כל המשהה משהה בתוך ביתו כדי שלא תזיק:
8
[Our Sages] established an equation between Babylonia and Israel, prohibiting the raising of small animals and beasts there as well. For [in Talmudic times,] the majority of the fields and vineyards there belonged to Jews.31
ח
וכבר עשו בבל כארץ ישראל לאסור בה גידול בהמה דקה וחיה דקה מפני שהיו רוב השדות והכרמים שם באותם הימים של ישראל:
9
Similarly, our Sages forbade raising pigs in all places.32 Also, [our Sages forbade raising] dogs unless they are tied by a chain. One may, however, raise dogs in a city near the border.33During the day [the dogs] should be chained, and at night let loose. Our Sages said:34 "Cursed be one who raises dogs and pigs, because they frequently cause a great degree of damage."
ט
וכן אסרו חכמים לגדל חזירים בכל מקום. ולא את הכלב אלא אם כן היה קשור בשלשלת. אבל מגדל הוא כלבים בעיר הסמוכה לספר. ביום קושרו ובלילה מתירו. ואמרו חכמים ארור מגדל כלבים וחזירים מפני שהיזקן מרובה ומצוי:
10
When a shepherd repents, he should not be obligated to sell [his entire herd] immediately. Instead, he should sell a bit at a time.35 Similarly, if a person has inherited dogs and pigs, he is not required to sell all of them immediately, but instead may sell them bit by bit.
י
רועה שעשה תשובה אין מחייבין אותו למכור מיד אלא מוכר על יד על יד. וכן מי שנפלו לו כלבים וחזירים בירושה אין מחייבין אותו למכור מיד אלא מוכר מעט מעט:
FOOTNOTES
1.
The Ra'avad and Rabbenu Asher take issue with the Rambam on this point, explaining that the owner of the field generally does not have the right to slaughter an animal belonging to another person. Bava Kama 23b does speak of the owner of a field slaughtering goats belonging to someone else, but this was a special instance. He knew that the goats were being taken to the market to be slaughtered.The Maggid Mishneh explains that the Rambam had a different interpretation of that passage. The Shulchan Aruch (Choshen Mishpat 397:1-2) follows the Ra'avad's interpretation.
2.
The Tur and the Shulchan Aruch (op. cit.) interpret this to be implying that if the owner of the animal says, Why come to me with a complaint? Let the owner of the field build a strong fence around his field to prevent animals from entering, his claim is not accepted. He is required to take responsibility for his animal.
3.
This minimizes to the greatest degree possible the loss that the owner of the animal would suffer.
4.
E.g., sheep and goats.
5.
E.g., deer.
6.
For they will harm the produce. The Maggid Mishneh explains that this law (and those that follow) were instituted as part of the provisions of yishuv Eretz Yisrael, the settlement of our Holy Land. (See also Hilchot Edut 10:4, which states that a shepherd of sheep or goats is not acceptable as a witness, because it is likely that he will pasture his flocks in fields belonging to others. See also Hilchot Bechorot 3:6.)It is, however, permissible to raise large animals like cows in Eretz Yisrael.
7.
Where the damage is not significant.
8.
See Hilchot Terumot 1:4,9, which defines the status of Syria as less than that of Eretz Yisrael, but greater than that of the diaspora as a whole.
9.
I.e., the owner of the forest has no right to protest.
10.
For it could damage the forest.
11.
If they are dry and severed from the ground, they are fit to serve as firewood for the owners of the field.
12.
Significantly, the Tur (Choshen Mishpat 274) does not mention this dimension.
13.
This is beneficial for the owner of the field, because the grass detracts from the field's growth potential.
14.
For grass and fenugrec make excellent fodder. For that reason, if the fenugrec is being grown for human consumption, one may pick the grass. Bava Kama 81a states that if the fenugrec is growing in rows, one may assume that it has been planted for human consumption.
15.
This is allowed to enhance the settlement of Eretz Yisrael, for it will enable more trees to be grown there.
16.
When an olive tree has become old, and it no longer produces a significant amount of fruit, all of its branches are cut off except two, so that its growth potential will become concentrated. Cutting off one of these remaining branches would damage the future of the tree.
17.
One that is less than a year old.
18.
For it is the branches that are exposed to the sun that provide a tree with its nurture.
19.
Without payment.
20.
I.e., the tribe of Naftali.
21.
The Tur (loc. cit.) and others differ with the Rambam and maintain that even the owner of a lake may not fish with nets large enough to prevent the passage of a boat.Others interpret large nets as referring to nets that will catch large quantities of fish. Fishing privileges of that nature are not granted to another tribe.
22.
A type of spice that will be damaged by the unpleasant odor of feces.
23.
We have used a loose translation. The Hebrew term meit mitzvah, literally a corpse that we are commanded to bury, refers to a Jewish corpse lying on the road, that has no one to bury it (Hilchot Eivel 3:8).
24.
Our translation is taken from Rashi's commentary on Bava Kama 81b. In these instances, the presence of a grave will be likely to impart impurity to a large number of people.
25.
The commentaries question why the Rambam requires a corpse found in the road to be taken to the cemetery. In Hilchot Tum'at Meit 8:7, he states that in such an instance, a corpse may be buried in a nearby field. This indeed is the ruling of the Shulchan Aruch (Yoreh De'ah 364:3).
26.
I.e., from the seventeenth of Cheshvan on. Until then, passersby will not do any damage to the fields. Once the rains descend, however, the seeds begin to take root, and treading on them would damage them.
27.
The Tur (Choshen Mishpat 274) quotes this ruling. The Shulchan Aruch, however, does not mention these laws. The Ramah (Choshen Mishpat 274:1) quotes the Tur's view and questions why the Shulchan Aruch ignored these laws. He explains that it is possible that the Shulchan Aruch also maintains that these laws are applicable in the diaspora, but failed to mention them because it was uncommon for Jews to own land at that time.The concept that these laws apply in the diaspora is somewhat difficult according to the Maggid Mishneh (and Rashi), who explain that the motivating rationale for these laws is the concern for yishuv Eretz Yisrael, the settlement of our Holy Land. Others explain that these provisions are intended to avoid strife and friction.
28.
For this will cause damage to the land there.
29.
In the time of the Temple, these animals were offered as sacrifices. Even after the Temple's destruction, it is still a mitzvah to celebrate on the festivals by eating meat (Hilchot Sh'vitat Yom Tov 6:18).
30.
For these feasts are also considered to be se'udot mitzvah (feasts associated with the performance of a mitzvah).
31.
From this, we can assume that these laws would apply in any community where most of the lands are owned by Jews.
32.
In his Commentary on the Mishnah (Bava Kama 7:7), the Rambam states that this law applies to all animals that are forbidden to be eaten. (See also The Guide for the Perplexed, Volume III, Chapter 48, which speaks of the unfavorable tendencies brought about by eating pork.)From the conclusion of this halachah, however, it appears that the Rambam is focusing on a different rationale: the material and not the spiritual damage that pigs can cause.
33.
For they will serve as watchdogs and raise a clamor in the event of attack.
34.
Bava Kama 82b, 83a.
35.
If he were required to sell his entire herd immediately, it is possible that he would have to reduce the price of the animals. Our Sages feared that the possibility of this loss would intimidate the shepherd and prevent him from repenting.
• Shevitat Yom Tov - Chapter One
Introduction to Hilchos Shevitat Yom Tov
They contain twelve mitzvot: six positive commandments and six negative commandments. They are:
1) To rest on the first day of Pesach;
2) Not to perform work on it;
3) To rest on the seventh day of Pesach;
4) Not to perform work on it;
5) To rest on the festival of Shavuot;
6) Not to perform work on it;
7) To rest on Rosh HaShanah;
8) Not to perform work on it;
9) To rest on the first day of the festival of Sukkot;
10) Not to perform work on it;
11) To rest on the eighth day of that festival;
12) Not to perform work on it;
2) Not to perform work on it;
3) To rest on the seventh day of Pesach;
4) Not to perform work on it;
5) To rest on the festival of Shavuot;
6) Not to perform work on it;
7) To rest on Rosh HaShanah;
8) Not to perform work on it;
9) To rest on the first day of the festival of Sukkot;
10) Not to perform work on it;
11) To rest on the eighth day of that festival;
12) Not to perform work on it;
These mitzvot are explained in the chapters [that follow].
הלכות שביתת יום טוב - הקדמה
יש בכללן שתים עשרה מצות. שש מצות עשה. ושש מצות לא תעשה. וזהו פרטן:
א) לשבות בראשון של פסח.
ב) שלא לעשות בו מלאכה.
ג) לשבות בשביעי של פסח.
ד) שלא לעשות בו מלאכה.
ה) לשבות ביום חג השבועות.
ו) שלא לעשות בו מלאכה.
ז) לשבות בראש השנה.
ח) שלא לעשות בו מלאכה.
ט) לשבות בראשון של חג הסכות.
י) שלא לעשות בו מלאכה.
יא) לשבות בשמיני של חג.
יב) שלא לעשות בו מלאכה:
ב) שלא לעשות בו מלאכה.
ג) לשבות בשביעי של פסח.
ד) שלא לעשות בו מלאכה.
ה) לשבות ביום חג השבועות.
ו) שלא לעשות בו מלאכה.
ז) לשבות בראש השנה.
ח) שלא לעשות בו מלאכה.
ט) לשבות בראשון של חג הסכות.
י) שלא לעשות בו מלאכה.
יא) לשבות בשמיני של חג.
יב) שלא לעשות בו מלאכה:
וביאור מצות אלו בפרקים אלו:
1
The six days on which the Torah forbade work are the first and seventh days of Pesach, the first and eighth days of the festival of Sukkot, the festival of Shavuot, and the first day of the seventh month.1 They are referred to as holidays.
The [obligation to] rest is the same on all these days; it is forbidden to perform all types of servile labor,2 with the exception of those labors necessary for [the preparation of] food, as [implied by Exodus 12:16]: "Only that [labor] from which all souls will eat [may you perform]."
א
ששת ימים האלו שאסרן הכתוב בעשיית מלאכה שהן ראשון ושביעי של פסח וראשון ושמיני של חג הסוכות וביום חג השבועות ובאחד לחדש השביעי הן הנקראין ימים טובים. ושביתת כולן שוה שהן אסורין בכל מלאכת עבודה חוץ ממלאכה שהיא לצורך אכילה שנאמר אך אשר יאכל לכל נפש וגו':
2
Anyone who rests from "servile labor" on one of these days fulfills a positive commandment,3 for [the Torah] describes them as Sabbaths - i.e., days of rest.4
Whoever performs a labor that is not for the sake of [the preparation of] food on one of these days - e.g., he builds, destroys, weaves, or the like5 - negates [the performance of] a positive commandment and violates a negative commandment6, as [Leviticus 23:7] states: "You shall not perform any servile labor," and [Exodus 12:6] states: "You shall not perform any work on them."
If a person performs [a forbidden labor when observed] by witnesses and [after] receiving a warning, the Torah prescribes that he receive lashes [as punishment].7
ב
כל השובת ממלאכת עבודה באחד מהן הרי קיים מצות עשה שהרי נאמר בהן שבתון כלומר שבות. וכל העושה באחד מהן מלאכה שאינה לצורך אכילה כגון שבנה או הרס או ארג וכיוצא באלו הרי בטל מצות עשה ועבר על לא תעשה, שנאמר כל מלאכת עבודה לא תעשו, כל מלאכה לא יעשה בהן. ואם עשה בעדים והתראה לוקה מן התורה:
3
When a person performs several forbidden labors on a holiday after being warned once - e.g., he sows, builds, destroys, and weaves - after receiving a single warning,8 he receives only a single [set of] lashes. There is a distinction between the categories of forbidden labor on the Sabbath, but there is no such distinction on the holidays.9
ג
העושה אבות מלאכות הרבה ביום טוב בהתראה אחת כגון שזרע ובנה וסתר וארג בהתראה אחת אינו לוקה אלא אחת. חילוק מלאכות לשבת ואין חילוק מלאכות ליום טוב:
4
A person may be [punished by] lashes for performing on a holiday any labor for which he is liable on the Sabbath, if it is not necessary for the preparation of food, with the exception of the transfer of articles from one domain to another and the kindling of a fire.10
[With regard to these two forbidden labors, an exception is made.11] Since it is permitted to transfer articles for the sake of [the preparation of] food [on holidays], [this activity] was permitted even when it is not necessary for [the preparation of] food. Therefore, it is permitted to transfer an infant, a Torah scroll, a key, or the like from one domain to another. Similarly, it is permitted to kindle a fire, even though it is not for the purpose of [the preparation of] food.12
With regard to the other forbidden labors, [the following principles apply:] Whenever the activity is necessary for [the preparation of] food - e.g., slaughter, baking, kneading, or the like - it is permitted. If it is not necessary for [the preparation of] food - e.g., writing, weaving, building, and the like - it is forbidden.
ד
כל מלאכה שחייבין עליה בשבת אם עשה אותה ביום טוב שלא לצורך אכילה לוקה חוץ מן ההוצאה מרשות לרשות וההבערה שמתוך שהותרה הוצאה ביום טוב לצורך אכילה הותרה שלא לצורך אכילה. לפיכך מותר ביום טוב להוציא קטן או ספר תורה או מפתח וכיוצא באלו מרשות לרשות. וכן מותר להבעיר אע"פ שאינו לצורך אכילה.ושאר מלאכות כל שיש בו צורך אכילה מותר כגון שחיטה ואפייה ולישה וכיוצא בהן. וכל שאין בהן צורך אכילה אסור כגון כתיבה ואריגה ובנין וכיוצא בהן:
5
Whenever it is possible to perform a labor on the day prior to the holiday without causing any loss or inadequacy, our Sages forbade13 performing such a labor on the holiday itself, even if it is performed for the sake of [the preparation of] food.
Why was this forbidden? This was a decree [instituted], lest a person leave for the holiday all the labors that he could have performed before the holiday, and thus spend the entire holiday performing those labors. Thus, he will be prevented from rejoicing on the holidays and will not have the opportunity to [take pleasure in] eating and drinking.14
ה
כל מלאכה שאפשר להעשות מערב יום טוב ולא יהיה בה הפסד ולא חסרון אם נעשית מבערב אסרו חכמים לעשות אותה ביום טוב אף על פי שהיא לצורך אכילה.ולמה אסרו דבר זה גזירה שמא יניח אדם מלאכות שאפשר לעשותן מערב יום טוב ליום טוב ונמצא יום טוב כולו הולך בעשיית אותן מלאכות וימנע משמחת יום טוב ולא יהיה לו פנאי לאכול:
6
For this very reason, [our Sages] did not forbid transferring articles on a holiday, although the transfer of all [articles] is a task that could be performed before the holiday.
Why was this not forbidden? To increase our festive joy, so that a person can send and bring anything he desires, and thus fulfill his wants, and not feel like someone whose hands are tied.15 With regard to other labors that are possible to be performed on the day before the holiday, since they involve [prolonged] activity, they should not be performed on a holiday.
ו
ומזה הטעם עצמו לא אסרו ההוצאה ביום טוב ואע"פ שכל ההוצאה היא מלאכה שאפשר לעשותה מערב יום טוב ולמה לא אסרוה כדי להרבות בשמחת יום טוב ויוליך ויביא כל מה שירצה וישלים חפציו ולא יהיה כמי שידיו אסורות. אבל שאר מלאכות שאפשר לעשותן מערב יום טוב הואיל ויש בהן עסק אין עושין אותן ביום טוב:
7
What is implied? On a holiday, we do not harvest, thresh, winnow, separate, or grind grain, nor do we sift [flour].16 For all these and any similar activities can be performed on the day prior to the holiday without causing any loss or inadequacy.
ז
כיצד אין קוצרין ולא דשין ולא זורין ולא בוררין ולא טוחנין את החטים ולא מרקדין ביום טוב שכל אלו וכיוצא בהם אפשר לעשותן מערב יום טוב ואין בכך הפסד ולא חסרון:
8
We may, however, knead, bake, slaughter, and cook on a holiday, since if these activities had been performed on the previous day, the taste would be adversely affected. For warm bread or food that is cooked today does not [taste] the same as bread or food that was cooked the day before. Similarly, meat that is slaughtered today does not [taste] the same as meat slaughtered on the previous day. The same rules apply in all analogous situations.17
Similarly, when it would be detrimental for subsidiary activities [involved in the preparation] of food to be performed on the day [before the holiday] - e.g., grinding spices and the like - they may be performed on the holiday.
ח
אבל לשין ואופין ושוחטין ומבשלין ביום טוב. שאם עשה אלו מבערב יש בכך הפסד או חסרון טעם. שאין לחם חם או תבשיל שבשל היום כלחם שנאפה מאמש וכתבשיל שנתבשל מאמש. ולא בשר שנשחט היום כבשר שנשחט מאמש. וכן כל כיוצא באלו. וכן מכשירי אוכל נפש שיש בהן חסרון אם נעשו מבערב עושין אותן ביום טוב. כגון שחיקת תבלין וכיוצא בהן:
9
It is forbidden to bake or cook food on a holiday [that one intends] to eat during the week,18 because work necessary for [the preparation of] food was permitted solely so that pleasure could be derived from it on a holiday. If, however, one [cooks food] to be eaten on the holiday, and there is food left over, the remainder may be eaten during the week.19
ט
אין אופין ומבשלין ביום טוב מה שיאכל בחול. ולא הותרה מלאכה שהיא לצורך אכילה אלא כדי ליהנות בה ביום טוב. עשה כדי לאכול ביום טוב והותיר מותר לאכול המותר בחול:
10
A woman may fill a pot with meat although she needs only one piece.20 A baker may fill an entire drum with water [to boil] although he needs only one jug.21 And a woman may bake an entire oven full of bread although she needs only a single loaf, for when there is a large quantity of bread in an an oven, it bakes better.22
י
ממלאה אשה קדרה בשר אף על פי שאינה צריכה אלא לחתיכה אחת. ממלא נחתום חבית של מים אע"פ שאינו צריך אלא לקיתון אחד. וממלאה אשה תנור פת אף על פי שאינה צריכה אלא לככר אחד. שבזמן שהפת מרובה בתנור היא נאפת יפה. ומולח אדם כמה חתיכות בשר בבת אחת אף על פי שאינו צריך אלא לחתיכה אחת. וכן כל כיוצא בזה:
11
When a person cooks or bakes on a holiday with the intent of eating the food on that day, or he has invited guests and they did not come, and cooked food or bread remains, [the food] is permitted to be eaten on the following day, whether it is a weekday or the Sabbath,25 provided one does not act with guile.26
If, however, one acts with guile, he27 is forbidden [to partake of the food], even on a Sabbath that follows the holiday. For greater stringency is shown with one who acts with guile than with one who violates the prohibition [against preparing food for the following day on a holiday] intentionally.28
יא
המבשל או האופה ביום טוב כדי לאכול בו ביום או שזימן אורחים ולא באו ונשאר התבשיל והפת הרי זה מותר לאכול למחר בין בחול בין בשבת. ובלבד שלא יערים. ואם הערים אסור ואפילו בשבת שאחר יום טוב מפני שהחמירו במערים יותר מן המזיד:
12
A person who has an animal that is dangerously ill29 should not slaughter it on a holiday unless he knows that he will be able to eat30 [at least] an olive-sized [portion] of roasted meat before the holiday is completed. [In this way,] he will not be slaughtering [an animal] on a holiday to partake of its meat on an ordinary day. The same principles apply in other similar situations.
יב
מי שהיתה לו בהמה מסוכנת לא ישחוט אותה ביום טוב אלא א"כ יודע שיכול לאכול ממנה כזית צלי מבעוד יום. כדי שלא ישחוט ביום טוב מה שיאכל בחול וכן כל כיוצא בזה:
13
We may not bake and cook on a holiday in order to feed gentiles31 or dogs, as [indicated by Exodus 12:16]:32 "This alone is permitted for you" - i.e., [the leniency is] "for you" and not for gentiles, "for you" and not for dogs.
For this reason, it is permitted to invite a gentile [to share one's meal] on the Sabbath, but not on a holiday, lest one add [more food] for him.33 If, however, a gentile comes [to a Jewish household on a holiday] on his own initiative, he may eat [the food] they eat together with them, for it has already been prepared.
יג
אין אופין ומבשלין ביום טוב כדי להאכיל כותים או כלבים שנאמר הוא לבדו יעשה לכם ולא לכותים לכם ולא לכלבים. לפיכך מזמנין את הכותי בשבת ואין מזמנין אותו ביום טוב גזירה שמא ירבה בשבילו. אבל אם בא הכותי מאליו אוכל עמהן מה שהן אוכלין שכבר הכינוה:
14
On a holiday, it is permissible to slaughter an animal that is owned partially by a Jew and partially by a gentile. [This is permitted although the gentile benefits,] because it is impossible [for the Jew] to partake of an olive-sized portion [of the meat belonging to him] without slaughtering the animal.
When, by contrast, dough is owned partially by a Jew and partially by a gentile, it is forbidden to bake it [on a holiday], because the dough can be divided.
[The following rule applies when] the soldiers [of a gentile army] give flour to a Jew and request that he bake them bread on a holiday: If they do not object to giving some of the bread to a baby, it is permitted for him to bake on the holiday. For every loaf of bread is fit to be given to the baby.34
When the shepherds also eat from the loaves they give to the dogs, these loaves may be baked on a holiday.35
יד
בהמה שחציה של כותי וחציה של ישראל מותר לשוחטה ביום טוב שאי אפשר לאכול ממנה כזית בשר בלא שחיטה. אבל עיסה שחציה לכותים וחציה לישראל אסור לאפות אותה מפני שיכול לחלק הבצק. בני החיל שנתנו קמח לישראל לעשות להם פת ביום טוב. אם כשנותנין פת ממנה לתינוק אין מקפידין מותר לאפותו להן ביום טוב שכל פת ופת ראוי לתינוק. עיסת הכלבים בזמן שהרועים אוכלין ממנה נאפית ביום טוב:
15
A person who cooks on a holiday for gentiles, for an animal or to keep for a weekday should not be given lashes, because if guests came, the cooked food would be fit to serve them.36 If a person prepares [food] for himself and [food] remains, he is permitted to give it to a gentile or to an animal.
טו
המבשל ביום טוב לכותים או לבהמה או להניח לחול אינו לוקה שאילו באו לו אורחים היה אותו תבשיל ראוי להן. עשה לנפשו והותיר מותר להאכיל ממנו לכותים ולבהמה:
16
Bathing and anointing37 oneself are considered in the general category of eating and drinking. They are permitted on a holiday [as indicated by Exodus 12:16]: "Only that [labor] from which all souls will eat [may you perform]" - i.e., all the needs of the body [are permitted].38
טז
רחיצה וסיכה הרי הן בכלל אכילה ושתיה ועושין אותן ביום טוב שנאמר אך אשר יאכל לכל נפש לכל שצריך הגוף. לפיכך מחמין חמין ביום טוב ורוחץ בהן פניו ידיו ורגליו. אבל כל גופו אסור משום גזירת מרחץ. וחמין שהוחמו מערב יום טוב רוחץ בהן כל גופו ביום טוב שלא גזרו על דבר זה אלא בשבת בלבד:
17
All [activities] that are forbidden on the Sabbath, whether because they resemble a [forbidden] labor, might lead to a forbidden labor, or are placed in the category of sh'vut,43 are forbidden on a holiday unless they are necessary for the preparation of food and the like, or for other purposes that are permitted on a holiday, as will be explained in these laws.
Everything that is forbidden to be carried on the Sabbath,44 is forbidden to be carried on a holiday, except for the purpose [of the preparation] of food and the like. Whatever [activities] may be carried out on the Sabbath may be carried on the holidays. There is, however, [a category of prohibitions] that apply on the holidays, but do not apply on the Sabbath: the prohibitions against muktzeh.45
Muktzeh is forbidden on a holiday, but permitted on the Sabbath. [The rationale is] since the [restrictions pertaining to] the holidays are more lenient than those of the Sabbath, [our Sages] forbade muktzeh, lest one come to treat the holidays with disrespect.46
יז
כל שאסור בשבת בין משום שהוא דומה למלאכה או מביא לידי מלאכה בין שהוא משום שבות הרי הוא אסור ביום טוב אלא אם כן היה בו צורך אכילה וכיוצא בה. או דברים שהם מותרים ביום טוב כמו שיתבאר בהלכות אלו. וכל שאסור לטלטלו בשבת אסור לטלטלו ביום טוב אלא לצורך אכילה וכיוצא בה. וכל שמותר בשבת מותר ביום טוב. ויש ביום טוב מה שאין בשבת איסור מוקצה שהמוקצה אסור ביום טוב ומותר בשבת מפני שיום טוב קל משבת אסרו בו המוקצה שמא יבוא לזלזל בו:
18
What is implied? When a chicken is set aside to lay eggs, an ox is set aside to plow, and doves in a dovecote47 or produce are set aside for sale, these and any similar articles are considered to be muktzeh and may not be eaten on a holiday.
[For them to be permitted,] it is necessary to prepare them on the previous day and have the intent that one will partake of them.48On the Sabbath, by contrast, everything is considered to be prepared and there is no need for preparation.
Just as muktzeh is forbidden on a holiday, so too, an object that first came into existence on the holiday is forbidden.
יח
כיצד תרנגולת העומדת לגדל ביצים ושור העומד לחרישה ויוני שובך ופירות העומדין לסחורה כל אלו וכיוצא בהן מוקצה הן ואסור לאכול מהן ביום טוב עד שיכין אותם מבערב ויחשוב עליהם לאכילה. אבל בשבת הכל מוכן אצל שבת ואינו צריך הכנה. וכשם שהמוקצה אסור ביום טוב כך הנולד אסור:
19
[Food] may be prepared49 on a weekday for the Sabbath and [food] may be prepared on a weekday for a holiday, but [food] may not be prepared on a holiday for the Sabbath, nor may [food] be prepared on the Sabbath for a holiday.
Therefore, an egg that was laid on a holiday that follows the Sabbath is forbidden50 - even though the chicken is set aside to be eaten51 - since the egg was finished on the previous day and thus the Sabbath would be preparing for a holiday.
[Our Sages] forbade [eating] an egg that was laid on any holiday. [This is] a decree, [lest one eat an egg laid] on a holiday that follows the Sabbath. Similarly, [our Sages] forbade [eating] an egg that was laid on any Sabbath. [This is] a decree, lest one eat an egg laid] on a Sabbath that follows a holiday.52
יט
חול מכין לשבת וחול מכין ליום טוב אבל אין יום טוב מכין לשבת ולא שבת מכינה ליום טוב. לפיכך ביצה שנולדה ביום טוב אחר השבת אסורה. ואע"פ שהתרנגולת עומדת לאכילה. הואיל ומאמש נגמרה הביצה נמצא שבת מכין אותה ליום טוב. ואסרוה בכל יום טוב גזירה משום יום טוב שאחר שבת. וכן ביצה שנולדה בכל שבת אסורה גזרה משום שבת שאחר יום טוב:
20
Just as it is forbidden to partake of this [egg], so too, is it forbidden to carry it.53 Even if it becomes mixed with a thousand [other eggs], they are all forbidden. For on the morrow, they will all be permitted, and [the existence of] any forbidden article that will ultimately become permitted is never considered inconsequential, even when mixed with thousands of thousands.54
When a person slaughters a chicken on a holiday and within the chicken finds eggs that already have a shell, it is permitted [to partake of] them, for this is not a frequent circumstance. And [our Sages] did not institute decrees regarding infrequent circumstances that occur only incidentally.55
כ
וכשם שאסור לאכלה כך אסור לטלטלה ואפילו נתערבה באלף כולן אסורות שהרי למחר יותרו הכל וכל דבר שיש לו מתירין אפילו באלף אלפים אינו בטל. השוחט תרנגולת ביום טוב ומצא בה ביצים גמורות הרי אלו מותרות. שאין זה דבר מצוי תמיד ודבר שאינו מצוי אלא אקראי בעלמא לא גזרו בו:
21
Our celebration of every holiday for two days in the diaspora is merely a custom.56 For the second day of the holiday is a Rabbinic institution, innovated during the exile. The inhabitants of Eretz Yisrael observe a holiday for two days only on Rosh HaShanah.57
In Hilchot Kiddush HaChodesh in this volume the fundamental principles pertaining to this custom and the rationale why Rosh HaShanah is universally observed for two days will be explained.
כא
זה שאנו עושין בחוצה לארץ כל יום טוב מאלו שני ימים מנהג הוא. ויום טוב שני מדברי סופרים הוא ומדברים שנתחדשו בגלות. ואין עושין בני ארץ ישראל שני ימים טובים אלא בראש השנה בלבד. ובהלכות קידוש החדש מספר זה נבאר עיקר מנהג זה ומאי זה טעם עושין ראש השנה שני ימים בכל מקום:
22
Although the second day of a holiday is merely a Rabbinic institution, everything that is forbidden on the first day is forbidden on the second. Whoever desecrates the second day of a holiday, even the second day of Rosh HaShanah,58 whether with regard to a prohibition in the category of sh'vut, the performance of a forbidden labor, or by proceeding beyond the [2000-cubit city] limits should be punished by stripes for rebelliousness or should be placed under a ban of ostracism,59 unless [the violator] was a student [of the Torah].60
Just as it is forbidden to deliver eulogies or to fast on the first day of a holiday and we are obligated to rejoice on that day,61 so too, [these same prohibitions and obligations apply] on the second day. There is no difference between them except with regard to [the care of] a corpse.
כב
יום טוב שני אע"פ שהוא מדברי סופרים כל דבר שאסור בראשון אסור בשני. וכל המחלל יום טוב שני ואפילו של ראש השנה בין בדבר שהוא משום שבות בין במלאכה בין שיצא חוץ לתחום מכין אותו מכת מרדות או מנדין אותו אם לא יהיה מן התלמידים. וכשם שהראשון אסור בהספד ותענית וחייב בשמחה כך השני ואין ביניהן הפרש אלא לענין מת בלבד:
23
What is implied? On the first day of a holiday gentiles should be involved62 with the burial of a corpse,63 and on the second day these activities should be performed by a Jew.64
Everything necessary [for the burial] may be performed - e.g., making a bier, sewing shrouds, picking herbs, and the like. With regard to a corpse, the second day of a holiday is considered to be an ordinary weekday. This applies even to the second day of Rosh HaShanah.
כג
כיצד המת ביום טוב ראשון יתעסקו בקבורתו הכותים וביום טוב שני יתעסקו בו ישראל. ועושין לו כל צרכיו כגון עשיית המטה ותפירת התכריכין וקציצת הבשמים וכל כיוצא בזה. שיום טוב שני לגבי המת כחול הוא חשוב ואפילו בשני ימים טובים של ראש השנה:
24
The two days observed in the diaspora are considered two separate expressions of holiness and are not considered to be a single [extended] day.65 Therefore, an entity that was considered muktzeh on the first day, or first came into existence on the first day, is permitted on the second day if it was designated [for use on that day].
What is implied? An egg that was laid on the first day of a holiday may be eaten on the second. [Similarly,] beast or fowl that were trapped on the first day may be eaten on the second day. [Produce] that was attached to the ground on the first day and separated from it [on that day] may be eaten on the second day. Similarly, one may paint one's eyes on the second day,66 even though one does not feel infirmity.
When does the above apply? To the second days of holidays observed [only] in the diaspora. The two days of Rosh HaShanah are considered to be a single expression of holiness; they are considered to be one [long] day67 with regard to all matters, with the exception of [burying] the dead. An egg that is laid on the first day of Rosh HaShanah is forbidden on the second day. The same applies in all similar instances.
When either the Sabbath or a holiday follows directly after the other, an egg laid on one is forbidden on the other. The same applies with regard to all similar situations.68 Even if an egg was laid on the second day [of a holiday, and that second day] is followed by the Sabbath, the egg should not be eaten on the Sabbath.
כד
שני ימים טובים אלו של גליות שתי קדושות הן ואינן כיום אחד לפיכך דבר שהיה מוקצה ביום טוב ראשון או שנולד בראשון אם הכין אותו לשני הרי זה מותר. כיצד ביצה שנולדה בראשון תאכל בשני. חיה ועוף שניצודו בראשון יאכלו בשני. דבר המחובר לקרקע שנעקר בראשון יאכל בשני. וכן מותר לכחול את העין ביום טוב שני ואע"פ שאין שם חולי. במה דברים אמורים בשני ימים טובים של גליות אבל שני ימים של ראש השנה קדושה אחת הן וכיום אחד הן חשובים לכל אלו הדברים אלא לענין המת בלבד. אבל ביצה שנולדה בראשון של ראש השנה אסורה בשני וכן כל כיוצא בזה. שבת הסמוכה ליום טוב ונולדה ביצה באחד מהן אסורה בשני וכן כל כיוצא בזה. ואפילו נולדה ביום שני לא תאכל בשבת הסמוכה לו
FOOTNOTES
1.
I.e., Rosh HaShanah, the first of Tishrei, which is the seventh month when counting from Nisan. Significantly, the name Rosh HaShanah is not mentioned in the Torah at all.
2.
Our interpretation of the words מלאכת עבודה as "servile labor" is based on the gloss of the Maggid Mishneh on Halachah 5. There he interprets it as referring to tasks that a person would hire a servant to do rather than perform himself.
In his commentary on the Torah (Leviticus 23:7), the Ramban explains that with the expression "servile labor," the Torah intends to distinguish between work performed to prepare food (which he terms "gratifying labor") and the other forms of labor. According to the Ramban, the Torah never forbade the performance of the activities included in the labors necessary for the preparation of food. Any restrictions placed on them are Rabbinic in nature.
The Ramban's conception is also reflected in the statements of Rashi (Beitzah 12a), who interprets the Talmud's ruling (see Halachah 4), "Since [these labors] were permitted for the sake [of preparing food], they are permitted even when [they are performed] without such an intent," as meaning that, according to the Torah, there is no prohibition against performing these labors at all.
Tosafot (Beitzah, loc. cit.) differs and explains that for the performance of a labor to be allowed by the Torah, it must in some way contribute to the pleasure of the holiday. Otherwise, it is forbidden. According to this conception, all the thirty-nine labors forbidden on the Sabbath are prohibited on the holidays as well. There is, however, special dispensation to perform these labors when doing so will increase our holiday pleasure.
The Maggid Mishneh interprets the Rambam's citation of the expression "servile labor" as an indication that he follows the perspective shared by Rashi and the Ramban. Other authorities (e.g., the Lechem Mishneh and the Pri Chadash) do not agree with the Maggid Mishneh'sinterpretation and explain that the Rambam favors the other position. [See also the Chemdat Yisrael, who explains that the Rambam's statements in Sefer HaMitzvot(Negative Commandment 328) do not concur with the Maggid Mishneh'sconception of the Rambam's position.] Note the treatment of this subject in the Or Sameach and in Likkutei Sichot, Vol. XI. (See also the notes on Halachah 4.)
3.
Sefer HaMitzvot (Positive Commandments 159-160, 162-163, 166-167) and Sefer HaChinuch (Mitzvot 297, 300, 308, 310, 318, 321) include these six in the reckoning of the Torah's 613 mitzvot.
4.
Note Sefer HaMitzvot (Positive Commandment 159), which in addition to the term shabbaton, "day of rest," also mentions the phrase mikra kodesh, "holy convocation," as indicating that one is commanded to sanctify the day by ceasing to perform labor.
5.
I.e., any of the 28 of the 39 labors forbidden on the Sabbath that do not involve the preparation of food. (See Hilchot Shabbat7:1.)
6.
Sefer HaMitzvot (Negative Commandments 323-326, 328-329) and Sefer HaChinuch(Mitzvot 298, 301, 309, 311, 319 and 323) include these six in the reckoning of the Torah's 613 mitzvot.
7.
This is the minimum punishment given for the violation of a negative commandment that involves a deed.
8.
Pesachim 48a, moreover, states that even if a person is given separate warnings for each forbidden labor, each activity is not considered to be a separate violation.
9.
The Rambam is referring to the ruling (Hilchot Shabbat 7:7-8) that requires a person who performs activities that fall into two different categories of forbidden labor on the Sabbath to bring two different sin offerings. The performance of an activity from each category of forbidden labor is considered to be a separate violation. Such a distinction does not apply with regard to the performance of forbidden labors on the holidays.
10.
The Maggid Mishneh explains the Rambam's position as follows: All the labors forbidden on the Sabbath that involve preparation of food are not prohibited on the holidays. In addition, there are two forbidden labors, kindling a flame and transferring articles, which do not necessarily involve the preparation of food. Nevertheless, since they are sometimes necessary for the preparation of food, they are permitted without any restriction.
Other authorities (e.g., Pri Chadash, Pri Megadim) interpret the Rambam's statements as meaning that even the forbidden labors involved with the preparation of food are permitted only for that purpose. If, however, one performs one of these labors for other reasons - e.g., one cooks food solely to give to animals - one is liable. Moreover, if one performs a forbidden labor that is not usually involved in the preparation of food for the purpose of preparing food, one is liable.
There is a third interpretation, that of the Mabit. (In his Responsum 124, however, he follows the second view.) According to the view he expresses in Kiryat Sefer, even if one performs a forbidden labor (that is not usually involved in the preparation of food) for the purpose of preparing food, one is not liable. As proof, he cites the example of making cheese, an act that the Rambam (Hilchot Shabbat 10:13) considers a derivative of the forbidden labor of building. Nevertheless, making cheese on a holiday is not considered a violation of a forbidden labor and is forbidden only as a sh'vut.
11.
The reason for these two exceptions is as follows: Both are often involved in the preparation of food. Alternatively, the transfer of articles is considered "an inferior labor" (Tosafot, Beitzah 12a), and Exodus 35:3: "Do not kindle fire... on the Sabbath day," is interpreted also as an exclusion, indicating that kindling fire is forbidden on the Sabbath, but not on holidays.
12.
As mentioned in the notes on Halachah 1, Tosafot requires that the activity bring a person some pleasure. This view is also reflected in the Ra'avad's gloss.
13.
The Maggid Mishneh quotes the Ra'avad as stating that this prohibition has its source in the Torah itself. Indeed, the Jerusalem Talmud (Beitzah 1:10) and certain passages in the Babylonian Talmud (Shabbat 95a; Chaggigah 18a) support this view. Nevertheless, most later authorities accept the Rambam's view that the prohibition is Rabbinic in origin.
14.
The Ra'avad gives a different rationale: that the extra effort involved in the performance of these activities is out of place on a holiday.
15.
The Ra'avad differs with the extent of the leniency granted by the Rambam, restricting it to sending containers and food. He also differs regarding the rationale, explaining that sending the articles on the holiday is a greater expression of honor and respect. The Rambam's ruling is quoted by the later authorities.
16.
All these labors, although necessary for the preparation of food, are not intended for the preparation of a particular cooked dish or loaf of bread. Rather, one performs these activities for several days in advance. Therefore, our Sages desired that these activities should not be performed on the festival itself.
It must be noted that these forbidden labors are specifically mentioned in the passage from the Jerusalem Talmud cited above, which states that the prohibition against performing such activities stems from the Torah itself.
17.
The Rambam's rationale depends on the concept of freshness. Food that is not fresh loses a certain amount of its flavor. The Ra'avad questions this principle, noting that produce harvested today is also fresher and tastier than produce harvested on the day before. Several authorities offer different observations to counter the Ra'avad's thesis.
18.
See Tz'ror HaChayim, which mentions various opinions concerning whether this prohibition has its origin in the Torah itself or in Rabbinic decree. In conclusion, he favors the opinion that the prohibition is Scriptural in origin. (See also Halachah 15.) The doubt exists only with regard to the Rambam's position. Tosafot and others maintain that the prohibition is Scriptural in origin (Shulchan Aruch HaRav 503:1).
19.
If, however, one cooked food on a holiday with the intent of eating it on the following day, many authorities (Shulchan Aruch HaRav 503:13) allow the food to be eaten after the holiday. (See also Halachah 11 and notes.)
20.
The reason is that the meat is tastier when cooked with many pieces together (Maggid Mishneh).
21.
This gives us a second rationale for the leniency of preparing a larger quantity of food than one needs immediately: when, as in the instance mentioned, there is no extra work involved in preparing a large quantity as compared to a small quantity. If either of these two rationales applies, leniency may be taken and the extra amount prepared.
Once, however, the water is left to boil, an additional amount may not be added (Ramah, Orach Chayim 103:2).
22.
Rabbenu Yonah explains that this applied in Talmudic times, when the ovens were small. In such an instance, a large number of loaves were placed in the oven at the same time, and it took longer for them to bake, producing a better flavor. If, as was the case with regard to the larger ovens used in the medieval period, adding to the number of loaves does not increase the flavor, it is forbidden to do so. (See Shulchan Aruch, Orach Chayim 507:6.)
23.
The salting is intended to drain off the blood so that it is permitted to cook the meat, as stated in Hilchot Ma'achalot Asurot, Chapter 6.
24.
Here, also, the leniency is granted because there is no additional difficulty in salting the other pieces. Alternatively, the leniency is allowed so that the remainder of the meat will not spoil. Compare to Chapter 3, Halachah 4.
25.
As explained in Chapter 6, just as it is forbidden to prepare food on a holiday for a weekday that follows, our Sages forbade preparing food on a holiday for a Sabbath that follows directly after the holiday, or for the second day of the holiday itself. Nevertheless, as explained in that chapter, our Sages did provide the leniency of establishing an eruv tavshilin.
26.
I.e., invite guests although he knows that they will not come, or prepare a large quantity of food when one knows that one will be unable to eat it all, and then use the remainder for the following day.
Shulchan Aruch HaRav 503:7 notes that it has become common practice to cook a meal for the night of the second day of a holiday on the afternoon of the first day, relying on the leniency that one will taste some of the food. He criticizes this practice and explains that women should be taught to discontinue it and prepare the food before the commencement of the holiday.
27.
He and the members of his family may not partake of it; other Jews, however, are not restricted (Mishnah Berurah 527:79).
28.
The rationale for this stringency is that the example shown by a person with guile might be copied by others, while few will emulate brazen transgression. Moreover, even with regard to the person himself, if he were not punished, a person who acts with guile would never really appreciate the seriousness of his transgression, and would repeat it. When, however, a person willfully violates the Sages' decree, he will not be able to rationalize his conduct. Hence, there is the possibility he will recognize his error (Rashi, Beitzah 17b; Mishnah Berurah527:78).
29.
We are speaking about an instance where the person has already eaten, and hence would not ordinarily consider slaughtering the animal. Nevertheless, because it is dangerously ill, he fears that it will die before the conclusion of the holiday. Our Sages were fearful that he would slaughter the animal regardless, rather than suffer the loss of having it die without ritual slaughter. They therefore established directives that would allow slaughter in most instances (Maggid Mishneh; Rashi, Beitzah 25a). (See also Chapter 6, Halachah 10.)
30.
Although the Rambam's wording might be interpreted as indicating that it is necessary to eat at least this amount of meat, the Maggid Mishneh and the later halachic authorities (Shulchan Aruch Harav 498:11; Mishnah Berurah 498:34) explain that it is not necessary to partake of the meat on the holiday.
31.
See the Mishnah Berurah 512:2, which states that a Jew who worships false gods or desecrates the Sabbath is considered like a gentile in this regard.
32.
The Rambam's citation of a verse from the Torah as a proof-text for this prohibition is interpreted as an indication that he follows the position (see the notes on Halachot 1 and 4) that the labors necessary to prepare food are forbidden by the Torah on the holiday unless one is preparing food for a Jew. As mentioned, others consider the prohibitions to be Rabbinic in origin.
33.
This rationale is not applicable on the Sabbath, for then it is not permitted to cook at all.
34.
I.e., as long as a portion of the loaf can be given to a baby, one is not cooking solely for the gentiles.
The Maggid Mishneh notes that many (e.g., Tur, Orach Chayim 512) have objected to the Rambam's ruling, based on Beitzah21a, which appears to establish a correlation between the permission to bake bread for these soldiers and the laws mentioned in the previous halachah regarding inviting gentiles as guests. It appears from that passage that the Sages who forbid inviting guests also forbid baking bread for the soldiers, for the same principle is involved: one is cooking additional food for a gentile.
The Maggid Mishneh, however, explains that there is no contradiction and that the two views can be reconciled. The Jew can be considered to be baking for the sake of the child. For if he did not bake for the soldiers, they would not allow him to bake for the child.
The Rishon LeTzion amplifies the difference between the two situations, explaining that because the person is not baking solely for the gentiles, the prohibition against doing so is merely Rabbinic in origin and can be waived with regard to baking for a gentile army, since the person could suffer substantial financial loss if he refused. In contrast, when inviting guests, one does so on one's own volition, with no loss involved.
As emphasized by Shulchan Aruch HaRav512:6, this leniency was granted only in this situation, because of the risk of confrontation with the military authorities. One should not apply it to other circumstances. (See also Mishnah Berurah512:15.)
35.
Here also, since one is not baking solely for the dogs, one may bake the bread on a holiday. Although one is adding to the loaf one is baking for the dogs, since it would be possible to satisfy them by giving them meat, it appears that the shepherds are baking the loaf because they want to partake of it themselves (Maggid Mishneh).
As emphasized by the Mishnah Berurah512:22, this leniency applies even when one has no other food immediately available for the dogs.
36.
The Rambam's wording appears to indicate that although the activity is forbidden by the Torah, punishment is not given, because it is possible that his activity might ultimately serve a permitted purpose.
37.
The Maggid Mishneh states that anointing oneself is mentioned because it is often necessary to heat oil used to anoint oneself. Anointing oneself with cold oil for pleasure is permitted even on the Sabbath (Hilchot Shabbat 21:23).
38.
The Rambam's Commentary on the Mishnah (Beitzah 2:5) explains that the Hebrew יאכל has the connotation of all physical pleasure, not necessarily merely eating or drinking. Note the explanation in Sefer HaMitzvot, negative commandment 187.(See also the Yereim, section 113.)
39.
The Jerusalem Talmud (Shabbat 3:3) appears to indicate that the prohibition has its source in the Torah itself. Although Tosafot (Shabbat 39b) accept this view, Rabbenu Yitzchak Alfasi and the Rashba differ and maintain that this prohibition is a Rabbinical decree.
40.
As the Rambam explains in Hilchot Shabbat 22:2, our Sages instituted restrictions against bathing on the Sabbath because the attendants would heat up the water on the Sabbath and claim that they had done so on the preceding day. On holidays, although the rules are more lenient, certain restrictions remain. For a discussion concerning the laws of ritual immersion on a holiday, see the notes on Hilchot Shabbat 23:8.
41.
Based on the position of Tosafot mentioned previously, the Ramah (Orach Chayim511:2) forbids washing one's entire body on a holiday as a safeguard, even when the water was heated before the commencement of the holiday. The subsequent Ashkenazic authorities accepted the Ramah's ruling, but were slightly more lenient and allowed washing one's entire body, portion by portion. Greater leniency is, however, shown with regard to washing a baby.
42.
See Hilchot Shabbat, loc. cit.
43.
See Hilchot Shabbat, Chapters 21-23, which list activities forbidden by the Sages for every category of forbidden labor.
44.
See Hilchot Shabbat, Chapters 25 and 26.
45.
The term muktzeh as popularly used with regard to the Sabbath prohibitions is not a precise application of the term. Muktzehliterally means "set aside." As used in the context here, it applies to articles that a person did not intend to use on a holiday. Rather, he "set them aside" to be used in the future.
As the Rambam explains in the following halachah, on the Sabbath it is not necessary to have a specific intention to use an object on the Sabbath. As long as there is no reason that prevents one from using it on that day - e.g., the prohibitions mentioned in Hilchot Shabbat, Chapters 25 and 26 - one may carry it on the Sabbath.
46.
The Ra'avad differs and states that there are authorities who maintain that articles that are muktzeh are permitted to be carried on holidays. The Rambam's view is quoted by the Shulchan Aruch (Orach Chayim495:4), while the Tur and the Ramah cite the more lenient view. Shulchan Aruch HaRav 495:13 states that although it is customary to follow the more lenient view, it would be preferable to follow the more stringent ruling.
47.
See Chapter 2, Halachah 5.
48.
See Chapter 2, Halachah 9.
49.
The preparation we are speaking about here is preparation through natural means, and not preparation accomplished by man through performance of labor. As mentioned previously in the chapter, it is forbidden to perform any activities on a holiday that involve the preparation of food for the days that follow. (See the Rambam's Commentary on the Mishnah, Beitzah 1:1.)
50.
Based on Pesachim 47a, several Rabbis (Ramban; Shulchan Aruch HaRav 513:1; Mishnah Berurah 513:1) maintain that the prohibition against nolad is Scriptural in origin.
In his Commentary on the Mishnah (loc. cit.), by contrast, the Rambam explicitly states that it is a Rabbinic decree. Nevertheless, since the Commentary on the Mishnah was not widely studied, different perspectives about the Rambam's view have been offered, including that of the Minchat Chinuch (Mitzvah 295), who states that the Rambam would require a person to be punished by lashes for eating such an egg.
51.
If the chicken is not set aside to be eaten on the holiday, the egg is forbidden regardless, because of the prohibition against muktzeh (Rambam's Commentary on the Mishnah, loc. cit.).
52.
There is no prohibition against eating an egg laid on a weekday that follows a holiday or on a Sunday. Since weekday meals are not significant, we are not concerned that a holiday or a Sabbath prepares for them.
53.
The Tur and the Shulchan Aruch (Orach Chayim 513:1) state: "It is forbidden to touch it." Although the prohibition is ordinarily against moving muktzeh, and touching it is permitted, the prohibition is made more severe in the present instance because an egg is round, and even the slightest touch is likely to cause it to roll.
54.
Generally, when a forbidden substance becomes mixed with a permitted substance, the presence of the forbidden substance is considered inconsequential (and the mixture permitted) when the taste of the forbidden substance can no longer be recognized, or when it is mixed with more than sixty times its weight of permitted food.
More stringent rulings are made, however, with regard to a forbidden substance that will ultimately become permitted (davar sheyesh lo matirin). The rationale is that since the entire mixture will be permitted within a short time, there is no reason to seek leniencies and partake of it while a portion (although inconsequential) is forbidden (Hilchot Ma'achalot Asurot, chapter 15).
55.
The decrees our Sages instituted were meant to serve as safeguards, and a safeguard is necessary only when a situation occurs frequently.
56.
See Hilchot Kiddush HaChodesh 5:5, which explains that in the time when the calendar was established on the basis of the testimony of witnesses, the observance of the second day of a holiday in the distant diaspora was necessary because of a doubt regarding the days on which the holidays were to be celebrated. Nevertheless, in the present era, when we use a fixed calendar, the observance of the second day of a holiday in the diaspora is merely a custom. (See also Chapter 6, Halachah 14.)
57.
As explained in Hilchot Kiddush HaChodesh 5:7, even when the calendar was established on the basis of the testimony of witnesses, Rosh HaShanah was generally observed for two days throughout Eretz Yisrael. Since it is forbidden to travel beyond 2000 cubits on a holiday, only those living in the immediate vicinity of Jerusalem had the possibility of knowing whether or not the new month had been sanctified.
58.
The word "even" has attracted the attention of the commentaries for, as mentioned in Halachah 24, the observance of the second day of Rosh HaShanah is more severe than that of the second day of other holidays. The Lechem Mishneh explains that the intent is that even the observance of the second day of Rosh HaShanah does not warrant a more severe punishment.
59.
See Hilchot Talmud Torah, Chapters 6 and 7.
60.
The Shulchan Aruch (Orach Chayim 496:1) quotes the Tur, who states "If [the violator] is a Torah scholar, we do not punish him so severely as to place him under a ban of ostracism. He is to be beaten." (See Sha'ar HaTziyun 496:5, which focuses on the difference between these two rulings.)
61.
See Chapter 6, Halachah 17.
62.
There is a difference of opinion among the Rabbis whether only the actual burial and those activities that involve performance of a forbidden labor must be performed by gentiles, or whether this involves all activities associated with the burial, including the ritual purification of the body, dressing it in shrouds and the like.
The Maggid Mishneh explains that all activities associated with the burial must be performed by a gentile. The Hagahot Maimoniot, by contrast, maintain that any activity that does not actually involve a forbidden labor should be performed by a Jew. The Shulchan Aruch (Orach Chayim526:1) follows this view.
63.
Rashi (Shabbat 139b) and the Baal Halachot Gedolot explain that the leniency of allowing gentiles to bury a Jew on a holiday was instituted as a token of respect for the human body, the repository of the soul. If the body were left unburied, it would decompose and become an aspersion to the dignity of mankind. Therefore, they maintain that if the corpse is not likely to decompose, it should not be buried by gentiles.
Rabbenu Asher and others differ and maintain that the mitzvah of burying the corpse on the day the person dies is the source for this ruling (see Hilchot Sanhedrin15:8). Therefore, even when the body is not likely to decompose, it should be buried on the first day. The Shulchan Aruch (loc. cit.526:1) follows this view.
64.
The Tur and the Ramah (loc. cit.:4) mention a custom practiced by Rabbenu Tam, which equates the first and second days of a holiday in this regard. The Ramah agrees to this custom when it is possible to find a gentile to perform these labors, but maintains that if it is impossible to perform these labors, they should be performed by Jews.
In practice at present, in some observant communities burials are conducted on the holidays. Nevertheless, the prevailing custom at large - particularly when burying the dead might lead to the unnecessary violation of the laws of the holidays by some - is to postpone the burial until the following day.
65.
Originally, the observance of the holidays for two days came as a result of doubt: If the first day was actually the holiday, the second day was an ordinary day. Conversely, if the second day was actually the holiday, the first day was an ordinary day. Therefore, they were considered to be two different expressions of holiness. (See Chapter 6, Halachah 12.)
66.
The Ramah (Orach Chayim 496:2) interprets this as referring to an irritation that does not involve any danger. As such, tending to it by a Jew is forbidden on the first day of a holiday. On the second day, because it brings a person relief from pain, leniency is shown. The same law applies to all other remedies of this nature.
67.
Since they were universally observed, even within Eretz Yisrael.
68.
I.e., all instances of nolad.
Shevitat Yom Tov - Chapter Two
1
A chick that is hatched on a holiday is forbidden [to be handled], because it is muktzeh.1 [A different rule applies,] however, when a calf is born on a holiday: If its mother was designated to be eaten, the calf is also permitted,2 for it is considered to be designated, because of its mother. If its mother had been slaughtered [on a holiday], the calf in her womb would also have been permitted [to be eaten] on the holiday, even though it had not been born.3
א
אפרוח שנולד ביום טוב אסור מפני שהוא מוקצה. ועגל שנולד ביום טוב אם היתה אמו עומדת לאכילה מותר מפני שהוא מוכן על גבי אמו ואילו שחט אמו היה זה שבמעיה מותר ביום טוב אף על פי שלא נולד:
2
When animals graze beyond the [2000-cubit] limits granted to a city, but return and spend the night inside the city, they may be designated [for our use on the holiday]. We may take these [animals] and slaughter them on a holiday.
When, by contrast, they both graze and spend the night4 beyond the [2000-cubit] limits granted to a city, we may not slaughter them on a holiday if they come to the city on that day. They are muktzeh, and the attention of the inhabitants of the city is not focused on them.
ב
בהמות שיוצאות ורועות חוץ לתחום ובאות ולנות בתוך התחום הרי אלו מוכנין ולוקחין מהן ושוחטין אותן ביום טוב. אבל הרועות ולנות חוץ לתחום אם באו ביום טוב אין שוחטין אותן ביום טוב מפני שהן מוקצין ואין דעת אנשי העיר עליהם:
3
Similarly, when a consecrated animal5 became blemished on a holiday, since one did not intend to eat the animal on the previous day, it may not be slaughtered on a holiday.
For this reason, it is forbidden to inspect the blemishes of a consecrated animal on a holiday.6 [This is] a decree, [instituted] lest the sage consider the blemish [permanent] and hence permit [the animal to be used for mundane purposes], and its owner will slaughter it immediately. When, however, a sage has inspected a blemish on the day prior to the holiday, he may [render a decision] on the holiday, permitting or forbidding [its use].
ג
וכן בהמת קדשים שנולד בה מום ביום טוב הואיל ולא היתה דעתו עליה מערב יום טוב אסור לשוחטה ביום טוב. לפיכך אסור לראות מומי קדשים ביום טוב גזירה שמא יתירם החכם במומן ויבא זה לשחוט בו ביום. אבל רואה הוא המום מערב יום טוב ולמחר מתיר או אוסר:
4
When [on the day of a holiday] a firstborn animal is born with a blemish, it is considered as if it were prepared [to be slaughtered].7 Nevertheless, [the blemish] may not be inspected on the holiday.8 If, however, one transgressed and had the blemish checked, and [the sage ruled that] the animal is permitted to be slaughtered, one is permitted to slaughter it and partake of its meat.
When a firstborn animal falls into a cistern [on a holiday], one should give it the [necessary] nourishment while in the cistern. One is not allowed to pull it out, because it is not fit to be slaughtered on the holiday.9
[The following rules apply when] a cow and its calf both fall into a cistern [on a holiday]:10 We may take one out with the intent of slaughtering it, and then refrain from slaughtering it. One may then act with guile, and take the other out with the intent of slaughtering it, and then slaughter either of them that one desires.11 We are permitted to act with guile, because of the suffering the animal endures.12
ד
בכור שנולד ומומו עמו הרי זה מוכן ואין מבקרים אותו ביום טוב. ואם עבר וראה מומו ובקרו והתירו הרי זה שוחט ואוכל. בכור שנפל לבור עושה לו פרנסה במקומו שהרי אינו יכול להעלותו מפני שאינו ראוי לשחיטה ביום טוב. אותו ואת בנו שנפלו לבור מעלה את הראשון על מנת לשוחטו ואינו שוחטו. ומערים ומעלה את השני על מנת לשוחטו ושוחט את אי זה מהן שירצה. משום צער בעלי חיים התירו להערים. בהמת חולין שנפלה מן הגג ועמדה מעת לעת והרי היא צריכה בדיקה שוחטין אותה ביום טוב ותבדק אפשר שתמצא כשירה ותאכל:
5
[All] ducks, chickens, and doves [kept] in one's home are considered to be prepared [to be slaughtered], and need not be designated. Doves [kept in] a dovecote, [wild] doves that nest in one's loft, and [other] fowl that nest in basins,15 on buildings, or in orchards, are considered muktzeh.16
[To slaughter them on a holiday,] it is necessary on the previous day to designate them and say, "I will take these and these." There is no need actually to shake [the nest or the doves].
ה
אווזין ותרנגולין ויונים שבבית הרי אלו מוכנין ואין צריכין זימון. אבל יוני שובך ויוני עליה וצפרים שקיננו בטפיחין או בכירה ובפרדס הרי אלו מוקצה. וצריך לזמן מבערב ולומר אלו ואלו אני נוטל ואינו צריך לנענע:
6
[The following rules apply when] one designated both black and white doves, and on the following day found the white doves in the place of the black ones and the black ones in the place of the white ones. It is forbidden to take them, because it is possible that [the doves that were designated] flew away and these are others. [Therefore, we follow the principle:] Whenever there is a doubt whether [doves] have been designated or not, they are forbidden.17
If he designated two and found three, they are all forbidden.18If he designated three and found two, they are permitted. If he designated doves inside the nest, but found them in front of the nest, he is permitted to take them, provided that these were the only doves in the nest, and they are unable to fly. Although there is another nest within fifty cubits19 at a diagonal, these doves are permitted, for doves that waddle, waddle only in a straight line to their nests.
ו
זימן שחורים ולבנים ומצא שחורים במקום לבנים ולבנים במקום שחורים אסורים שאני אומר שמא אותן שזימן פרחו להן ואלו אחרים הן וכל ספק מוכן אסור. זימן שנים ומצא שלשה הכל אסור. שלשה ומצא שנים מותרין. זימן בתוך הקן ומצא לפני הקן אם אין שם בקן אלא הן ואינן יכולין לפרוח אע"פ שיש שם קן אחר בקרן זוית בתוך חמשים אמה הרי אלו מותרין שאין המדדה מדדה אלא כנגד קנו בשוה:
7
[The following rules apply to] fish in large ponds,20 beasts and fowl in large pens, and any other beast that has to be snared to the point where it is necessary to say, "Bring a net so that we can snare it": [Such a living creature] is considered muktzeh and may not be snared on a holiday.21 If it is snared, it may not be eaten.
[By contrast,] every [living creature that can be snared] without a net is considered to be designated. It may be snared on a holiday and we may partake of it.
Similarly, when a wild beast establishes its home in an orchard near a city,22 its small offspring that do not require [effort to] capture need not be designated, because one has in mind [to take] them [for food for the holiday].
ז
דגים שבביברין גדולים וכן חיה ועוף שבביברין גדולים כל שהוא מחוסר צידה עד שאומרים הבא מצודה ונצודנו הרי זה מוקצה ואין צדין אותן ביום טוב ואם צד לא יאכלו. וכל שאינו צריך מצודה הרי זה מוכן וצדין אותו ביום טוב ואוכלין אותו. וכן חיה שקיננה בפרדס הסמוך לעיר ילדיה כשהן קטנים שאינן צריכין צידה אינם צריכים זימון מפני שדעתו עליהן:
8
Although on the day before a holiday a [hunter] set snares for a beast, fowl, or for fish, on the holiday itself he should not take the living creatures that were captured unless he knows that they were captured before the holiday.23
When a person makes a dam in a water conduit24 on the day before the holiday, and gets up early the next morning and finds fish there, they are permitted. They were already trapped before the commencement of the holiday. [Hence,] they are considered to be designated [to be eaten].
ח
מצודות חיה ועופות ודגים שפרסן מערב יום טוב לא יטול מהן ביום טוב אלא אם כן יודע שניצודו מערב יום טוב. הסוכר אמת המים מערב יום טוב ולמחר השכים ומצא בה דגים הרי אלו מותרין שכבר ניצודו מערב יום טוב והרי הן מוכנין:
9
When a [closed] building was filled with produce that had been designated [for use] and was opened [by natural forces on a holiday], one is permitted to take [produce] from the opening.25
ט
בית שהיא מלא פירות מוכנין ונפחת נוטל ממקום הפחת. העומד על המוקצה מערב יום טוב בשנה השביעית שכל הפירות הפקר צריך שירשום ויאמר מכאן ועד כאן אני נוטל ואם לא רשם לא יטול:
10
[The following rules apply] when a gentile brings a present29 [of food] for a Jew on a holiday: If some of the type of produce that he brings is still attached to the ground30 [in the fields], or if he brought an animal, fowl, or fish that could possibly have been snared on the day [of the holiday], they are forbidden31 until the evening.32 [Moreover, one must wait] enough time for it to have been possible to perform [the forbidden activity after the conclusion of the holiday].33 Even [if the gentile brings] a myrtle or the like, one should not smell its fragrance until the evening, after waiting the time necessary [to pick it].
If none of the type of produce that he brings remains attached to the ground, or it is clear from the form [of the produce] that it was picked on the previous day, or it is clear from the form [of the fish or the animal] that they were caught on the previous day, they are permitted, provided they were brought from within [the city's 2000-cubit] limit. If they were brought from outside [the city's 2000-cubit] limit, they are forbidden.
Food that was brought from outside [the city's 2000-cubit] limit for one Jew is permitted to be eaten by another.34
י
כותי שהביא תשורה לישראל ביום טוב אם יש מאותו המין במחובר לקרקע או שהביא חיה או עופות או דגים שאפשר לצודן בו ביום הרי אלו אסורין עד לערב וימתין בכדי שיעשו. ואפילו הדס וכיוצא בו אינו מריח בו לערב עד שימתין בכדי שיעשו. ואם אין מאותו המין במחובר לקרקע או שהיתה צורתו מוכחת עליו שמאתמול נעקר או נצוד אם הביאו מתוך התחום מותר ואם הביאו מחוץ לתחום הרי זה אסור. והבא בשביל ישראל זה מחוץ לתחום מותר לישראל אחר:
11
When branches fall from a palm tree on a holiday, it is forbidden to use them as firewood, because of the prohibition of nolad. If, however, they fell [directly] into an oven, one may add a larger quantity of wood prepared [for kindling], and may kindle them.35
One may not begin taking from a pile of straw or a storage pile of wood36 [on a holiday] unless one prepared to do so on the previous day, for they are muktzeh. If the straw is mixed with thorns it is permitted, for its only [possible] use is for kindling.
יא
עצים שנשרו מן הדקל ביום טוב אסור להסיקן מפני שהן נולד. ואם נשרו לתוך התנור מרבה עליהן עצים מוכנין ומסיקן. ערימת התבן ואוצר של עצים אין מתחילין בהן ביום טוב אלא אם כן הכין מבערב מפני שהן מוקצה. ואם היה התבן מעורב בקוצים שהרי אינו ראוי אלא לאש הרי זה מוכן:
12
It is forbidden to chop wood that had been placed in a pile of beams, for it is muktzeh.37 Nor may one [chop wood] from a beam that broke on a holiday, because it is nolad.38Similarly, utensils that broke on a holiday may not be used for kindling,39because they are nolad.40
However, one may use utensils that are intact41 or utensils that were broken before the commencement of a holiday for kindling, for they were prepared to be used for purposes [other than that for which they were originally suitable] before the holiday.
Similarly, when nuts or almonds were eaten before the commencement of a holiday, their shells may be used for kindling on the holiday. If, however, they were eaten on the holiday, their shells may not be used for kindling.42
There are, however, versions [of the Talmud] that read: If they were eaten before nightfall, we may not use their shells for kindling, because they have become muktzeh.43 If, by contrast, they were eaten on the holiday, they may be used for kindling, because they are considered to be designated for use, because of the food [they contained].44
יב
אין מבקעין עצים מסוואר של קורות מפני שהן מוקצה. ולא מן הקורה שנשברה ביום טוב מפני שהיא נולד. וכן כלים שנשברו ביום טוב אין מסיקין בהן מפני שהן נולד. אבל מסיקין בכלים שלמים או בכלים שנשברו מערב יום טוב שהרי הוכנו למלאכה אחרת מבערב. כיוצא בו אגוזים ושקדים שאכלן מערב יו"ט מסיקין בקליפיהן ביום טוב. ואם אכלן ביום טוב אין מסיקין בקליפיהן. ויש נוסחאות שיש בהן שאם אכלן מבערב אין מסיקין בקליפיהן שהרי הוקצו ואם אכלן ביום טוב מסיקין מפני שהן מוכנין על גב האוכל:
13
A freshly-cut thorny [branch] is muktzeh, because it is not fit for kindling.45 Therefore, one may not use it as a spit for roasting meat. The same applies in all similar situations.
יג
קוץ רטוב הרי הוא מוקצה מפני שאינו ראוי להסקה. לפיכך אסור לו לעשות כמו שפוד לצלות בו בשר וכן כל כיוצא בזה:
14
We may take wood that is placed next to the walls46 of a hut47 to use for kindling, but we may not bring it from the field, even if it had been collected there on the day before [the holiday].48 One may, however, collect wood lying before him in the field and kindle it there.49
One may also bring [wood] that was stored in a private domain, even one that was not enclosed for the purpose of human habitation, provided it has a fence with a gate, and is located within the Sabbath limits. If even one of these conditions is not met,50 [the wood] is muktzeh.
יד
נוטלין עצים הסמוכים לדופני הסוכה ומסיקין בהן. אבל אין מביאים מן השדה אפילו היו מכונסין שם מבערב. אבל מגבב הוא בשדה מלפניו ומדליק שם. ומביאין מן המכונסין שברשות היחיד ואפילו היתה מוקפת שלא לשם דירה ובלבד שיהיה לה פותחת ותהיה בתוך תחום שבת. ואם חסר אחד מכל אלו הרי הן מוקצה:
15
Although the leaves of reeds or vines have been collected in an enclosure, since they can be dispersed by the wind it is considered as if they have already been dispersed, and [using them] is forbidden.51 If, however, one placed a heavy utensil over them before the holiday, they are permitted [to be used].52
טו
עלי קנים ועלי גפנים אע"פ שהן מכונסין בקרפף כיון שהרוח מפזרת אותן הרי הן כמפוזרין ואסורין. ואם הניח עליהן כלי כבד מערב יום טוב הרי אלו מוכנין:
16
[The following rules apply when] an animal dies on a holiday: If it was very ill on the day before the holiday, one may cut it up [and feed it] to the dogs.53 If not, since he had not had it in mind, it is muktzeh and should not be moved.
טז
בהמה שמתה ביום טוב אם היתה מסוכנת מערב יום טוב הרי זה מחתכה לכלבים. ואם לאו הואיל ולא היתה דעתו עליה הרי זה מוקצה ולא יזיזנה ממקומה. בהמת קדשים שמתה ותרומה שנטמאת לא יזיזנה ממקומה:
17
Fish, fowl, and beasts that are muktzeh may not be given water on a holiday, nor is it permitted to place food before them.56 [This is a safeguard instituted] lest one come and take them.57
Any [objects or living creatures] that are forbidden to be eaten or used on a holiday because they are muktzeh are also forbidden to be carried.
יז
דגים ועופות וחיה שהן מוקצה אין משקין אותן ביום טוב ואין נותנין לפניהם מזונות שמא יבא ליקח מהן וכל שאסור לאכלו או להשתמש בו ביום טוב מפני שהוא מוקצה אסור לטלטלו:
18
When a person brings earth into his domain on the day before a holiday, it is considered to be prepared for use, provided that he designates a corner of his courtyard as its place. It may then be carried and used for all his needs.58
Similarly, ash that [came from fuel] burned on the previous day is considered to be prepared for use. If it [came from fuel] burned on the holiday itself, it is permitted for use as long as it is warm enough to cook an egg, for it is still considered to be fire. If it is not [that warm], carrying it is forbidden, because it is nolad.59
[The following rules apply when] a person has an iron shaft implanted in the ground before the holiday, and he pulls it out60on the holiday, uprooting earth: If the earth is powdery,61 it may be used to cover [any spills], and it may be carried for that purpose. If, however, the person raised up a clod of earth, it may not be crumbled on the holiday.62
יח
המכניס עפר מערב יום טוב אם ייחד לו בחצירו קרן זוית הרי זה מוכן ומותר לטלטלו ולעשות בו כל צרכיו. וכן אפר שהוסק מערב יום טוב מוכן. ושהוסק ביום טוב כל זמן שהוא חם כדי לצלות בו ביצה מותר לטלטלו שעדיין אש הוא. ואם לאו אסור לטלטלו מפני שהוא נולד. מי שהיה לו דקר נעוץ מערב יום טוב ונתקו ביום טוב והעלה עפר אם היה אותו עפר תיחוח הרי זה מכסה בו ומטלטלו. אבל אם העלה גוש עפר הרי זה לא יכתוש אותו ביום טוב
FOOTNOTES
1.
Since one could not know whether the chick would be hatched on the holiday itself or not, there is no way one could designate it as food. Hence, it falls into the category of muktzeh. Indeed, even the more lenient opinions that allow muktzeh to be used on a holiday forbid slaughtering such a chick, since before it was hatched it was not useful for any purpose whatsoever (Shulchan Aruch HaRav 513:19; Mishnah Berurah 513:36).
2.
This applies only when we know that the calf has undergone a full period of gestation. If not, it is forbidden to be slaughtered on the day it was born (Hilchot Ma'achalot Asurot 4:4).
3.
For the slaughter of the mother also causes the calf to be permitted (Ibid. 5:13-14).
4.
The Rambam is employing the wording of the Mishnah, Beitzah 5:6. In his Commentary on the Mishnah (based on Beitzah 40a), the Rambam explains that this refers to animals that graze outside the city limits from the spring until the beginning of the rainy season. This interpretation also changes the definition of animals that "return and spend the night inside the city," to refer to those that return to the city occasionally. These definitions are reflected in the decisions of Shulchan Aruch HaRav498:5 and the Mishnah Berurah 498:12,14.
5.
This refers to a firstborn animal, which is consecrated by birth. Alternatively, the intent is the tenth animal after a herd has been tithed. These animals may not be offered as a sacrifice, because the Temple is destroyed. The law is that the firstborn must be given to a priest, who may not slaughter it until it acquires a permanent blemish. The tithed animal may be kept by its owner, who may slaughter it after it acquires a blemish. The designation of a blemish as permanent or not must be made by a sage trained in this field.
6.
The Rambam maintains that even if the animal had acquired the blemish before the holiday, it must be inspected before the holiday, and not on the holiday itself (Maggid Mishneh).
7.
For until birth, the animal could have been eaten by slaughtering its mother.
8.
The animal may not be checked by an experienced sage to see whether the blemish is permanent or not. This restriction is an extension of the Rabbinic safeguard mentioned in the previous halachah.
9.
As such, moving the animal is forbidden. Therefore, the only alternative is to wait until the conclusion of the holiday and in the interim, to feed the animal while it is in the cistern.
10.
As Leviticus 22:28 states, it is forbidden to slaughter both these animals on the same day. Thus, it would seem that we could take only one out of the cistern, and the other would be considered muktzeh.
11.
From the wording chosen by the Rambam, it appears that it is necessary to slaughter one of the animals. The Maggid Mishnehcites a passage from the Jerusalem Talmud (Beitzah 3:4), from which one might infer that this is not necessary, but he cites the opinion of the Rashba, who recommends slaughtering one of the animals.
12.
See Hilchot Shabbat 21:9-10 for other examples of leniencies granted by our Sages in consideration of the suffering endured by an animal. See also the Rambam's Commentary on the Mishnah (Beitzah 3:4), which states that consideration of the suffering endured by an animal is a Scriptural obligation.
13.
Although this phrase appears in the standard printed texts of the Mishneh Torah, we have placed it in brackets, because a) it is omitted from many authoritative manuscripts and early printings, and b) it does not fit the Rambam's statements regarding the subject in Hilchot Shechitah 9:19.
One might justify the inclusion of the bracketed phrase by explaining that according to the Rambam, the possibility that the animal may not be kosher does not disqualify its slaughter on the festival. Nevertheless, the prevailing opinion (Shulchan Aruch HaRav 498:8) is that we are allowed to slaughter an animal on a festival only when it is likely to be kosher.
14.
See Hilchot Shechitah 9:9,17, where the Rambam states that an animal that falls from a roof and is unable to walk afterwards must be inspected after it was slaughtered to see whether any of its vital inner organs were crushed.
15.
In the Talmudic era, basins were built into the facades of homes for doves to nest.
16.
The Maggid Mishneh states that there is a difference of opinion among the Rabbis regarding whether this law refers to large doves that are able to fly, or to small doves that are unable to do so.
The more stringent view maintains that since the doves are able to fly away, they must be snared, and this labor is forbidden. The more lenient view maintains that since the doves have nested in these places, great effort is not required to snare them, and this is permitted on a holiday. From the Rambam's wording, it appears that he subscribes to the more lenient view. The Shulchan Aruch (Orach Chayim 497:9) follows the more stringent opinion.
17.
As a rationale for this stringency, the Maggid Mishneh explains that the doves will be permitted for eating on the following day with no restrictions. Therefore, we are required to wait until then to partake of them, as explained in Chapter 1, Halachah 20.
18.
In his Commentary on the Mishnah (Beitzah1:3), the Rambam explains two reasons for this restriction:
a) It is possible that this entire group is made up of new doves that came from afar;
b) Even if two of the doves were the ones designated on the previous day, the entire group is forbidden because they were joined by a third dove who is not distinguished from them.
19.
It is an accepted principle that doves will not waddle further than 50 cubits. Even within these 50 cubits, they will not walk on a diagonal.
20.
The Ra'avad explains that this restriction also applies to fish in small ponds. Since fish cannot always be seen easily and are difficult to snare even in a small pond, greater stringency is applied with regard to them. His opinion is cited by the Shulchan Aruch (Orach Chayim 497:1).
21.
It would appear that the reason that snaring is forbidden is not the fact that it is one of the 39 forbidden labors, for it is necessary for the preparation of food. Rather, it is forbidden as a result of the Rabbinic prohibition against muktzeh (Meiri, P'nei Yehoshua, Beitzah 23b).
22.
This leniency does not apply when the animals make their home more than 70 cubits beyond the city limits (Shulchan Aruch, loc. cit.:8), for then a person would not be likely to have these animals in mind for his holiday meals.
23.
This ruling depends on the principle mentioned in Halachah 6, that whenever there is doubt whether or not an article had been designated for use on a holiday, it is forbidden.
24.
As explained by the Ramah (Orach Chayim497:5), Shulchan Aruch HaRav 497:1 and the Mishnah Berurah 497:14, this refers to a narrow waterway that has been dammed at both ends. Hence, there is no difficulty in catching the fish, and they can be considered to be designated before the commencement of the holiday.
25.
We do not say that since the building was closed before the commencement of the holiday, the produce is no longer considered designated for use. There are authorities (Rashba, Rabbenu Asher) who follow a more stringent view, and maintain that the produce is permitted only when it appeared that the building would open. Nevertheless, according to the Rambam (as well as Rabbenu Yitzchak Alfasi and the Ramban), the fact that it is located in a closed building does not alter the status of the produce. When, as in the instance described, it is possible to take it, doing so is permitted. The Shulchan Aruch (Orach Chayim 518:9) quotes the Rambam's ruling.
26.
The Mishnah (Beitzah 4:7) mentions this instance with regard to the Sabbath. Since the Rambam maintains that the prohibitions against muktzeh do not apply on the Sabbath, he cites these laws with regard to the holidays.
27.
The Sabbatical year is mentioned because there is no obligation to tithe in that year. In other years, the produce would not be considered to be designated for use until it had been tithed, and it is not customary to tithe fruit that has been set out to dry until it is fully dried. (See the Rambam's Commentary on the Mishnah, Beitzah, loc. cit.)
28.
I.e., the person must make a mark on the ground to designate the area from which he desires to take produce. In Halachah 5, the Rambam does not require a person to perform a deed while designating doves to be eaten (thus negating the opinion of the School of Shammai). In this instance, however, since people do not generally eat fruit left out to dry until it is completely dry, it is necessary for him to perform a deed to clarify his intent. The Ramah (495:4) differs and does not require that a deed be performed even in this instance.
29.
The same laws apply with regard to gentile merchants who desire to sell produce or other types of food on a holiday.
30.
When this type of produce is still growing in the ground, there is the possibility that the gentile harvested it on the holiday itself.
31.
There are two reasons why these foods are prohibited: a) because a Jew may not have a gentile perform forbidden labors on the Jew's behalf on a holiday,
b) because the food he brings is muktzeh.
32.
There is a difference of opinion among the Rabbis if, in the diaspora, an object that became forbidden for these reasons on the first day of a holiday is permitted to be used on the second day or not. The Shulchan Aruch (Orach Chayim 515:1) allows it to be used on the second day of the holiday after one waits enough time to perform the forbidden labor. The Ramah requires the person for whom the gentile brought the produce to wait until after the conclusion of the holiday. In times of need, however, he enables the produce to be used by the person's guests on the second day.
33.
This safeguard ensures that one will derive no benefit at all from the gentile's activity, nor ask him to perform such a labor again.
34.
Although such food is also forbidden to all the members of the household of the person for whom it was brought.
35.
Beitzah 4b explains that the restrictions applying to an entity that will become permitted at a later date do not apply with regard to this wood, since the benefit one receives from the wood comes after it has been consumed by the flames. It is permitted to add the larger quantity of permitted wood because we are allowed to nullify the existence of a prohibited entity if the prohibition is Rabbinic in origin. (See also Hilchot Ma'achalot Asurot 15:26.)
Rabbenu Nissim states that this leniency is granted only when there is also some permitted wood in the oven. If not, one may not nullify the prohibited wood. His opinion is quoted by the Shulchan Aruch HaRav507:3 and the Mishnah Berurah 507:7).
36.
This refers to straw or wood that has been set aside to be sold.
37.
This refers to wood that has been set aside to be used for construction (Rashi, Beitzah31b).
38.
Before the holiday the beam was part of a building, and only on the holiday itself did the possibility of its being used for other purposes arise. Therefore, it is considered to be nolad.
39.
If, however, it is still possible to use the pieces to perform the task originally performed with the utensil, the pieces are still permitted to be used for kindling or for any other purpose (Shulchan Aruch HaRav501:11; Mishnah Berurah 501:29).
40.
Although the utensil existed beforehand, no one considered using it for kindling while it was intact. Only when it became broken was it considered to be fit for kindling. Hence, it is considered to be nolad.
41.
If a person desires to use an intact utensil for kindling, there is no difficulty. Since the utensil is intact, carrying it is permitted.
42.
Because the possibility of using them for kindling arose only on the holiday, they are considered to be nolad.
43.
For it is uncommon to use nut shells for any material purpose. See Hilchot Shabbat25:6,12.
44.
The Shulchan Aruch (Orach Chayim 501:7) quotes the former version as halachah.
45.
Wood is not fit for kindling until it dries out. (See Chapter 4, Halachah 11.)
46.
We may not, however, take wood that is used for the walls themselves, for by doing so we would be destroying a building (Beitzah 30b).
47.
We have translated the term sukkah as hut, because this law applies throughout the year, not only to the sukkot constructed on the holiday of that name. (See Kessef Mishneh; Mishnah Berurah 518:38.)
48.
From the Rambam's mention of this law in the chapter dealing with the subject of muktzeh, it would appear that he considers muktzeh as the rationale for this restriction as well. Other authorities have offered other rationales; among them, that collecting wood in the field is forbidden because it is a mundane activity unfit for the sacred atmosphere of the holidays. Alternatively, it resembles the forbidden labor of me'amer, collecting sheaves (Mishnah Berurah501:11).
49.
Several later authorities (Rav Shlomo Luria; Shulchan Aruch HaRav 501:7) are more stringent, and rule that since it is usual to collect wood from a field, doing so on a holiday bears too close a resemblance to the forbidden labor of me'amer. Hence, this leniency is allowed only in an open courtyard.
50.
I.e., it is forbidden if the wood is scattered in a courtyard, or the courtyard is beyond the Sabbath limits or lacks a fence with a gate.
51.
In this instance as well, it appears that the Rambam considers this restriction as an outgrowth of the prohibition against muktzeh. Since it is possible that they will become dispersed, one does not rely on their remaining in their place.
Other authorities explain that the restriction is a safeguard against performing the forbidden labor of me'amer. (See Mishnah Berurah 501:18,20.)
52.
Even if they are dispersed. By placing the heavy utensil upon them, the person indicated his intent that the leaves be used for kindling. This leniency is not accepted by the authorities who explain that the restriction is a safeguard against performing the forbidden labor of me'amer.
53.
I.e., since it was ill, the person considered the likelihood that it would die. Even before the holiday began, he had it in mind to feed the carcass to his dogs.
54.
A consecrated animal that dies may not be used for any mundane purposes; its corpse must be buried. Therefore, even if it was sick on the day before the holiday, it may not be moved on the holiday (Rambam's Commentary on the Mishnah, Beitzah 3:5).
55.
Terumah that becomes impure must be given to a priest, who can use it for kindling or feed it to his animals. Nevertheless, it is forbidden to perform either of these activities on a holiday. Hence, the impure terumah may not be used that day, and thus becomes muktzeh (Rashi, Beitzah27b).
56.
This applies even to living creatures for which the person is required to provide food. The restriction involves placing the food directly before the animals. It is permitted to place it far from the usual place, for this departure from the norm will remind one not to pick up the animals (Shulchan Aruch HaRav 497:5; Mishnah Berurah 497:5).
57.
For this reason, this prohibition does not apply to feeding non-kosher animals (Maggid Mishneh).
58.
As mentioned in the first halachah of the following chapter, earth was necessary for covering the blood of fowl and wild beasts that were slaughtered. In Talmudic times, when the homes had earthen floors, earth was also used to cover spills, excrement, and other filth. Since the earth was not flattened, we do not say that the person brought it in to use as part on the floor. Instead, we allow him to use it for other purposes (Shulchan Aruch, Orach Chayim498:17).
59.
The Shulchan Aruch (loc. cit.:15) states that, after the fact (בדבעיד), if one has already slaughtered a fowl or beast, it is preferable to use even cold ash, rather than negate the mitzvah of covering the blood.
60.
The Rambam's statements should not be interpreted as license to, in fact, implant a shaft in the ground and pull it out on the holiday. The Rambam (as is his source, the Mishnah, Beitzah 1:2) is speaking after the fact (בדבעיד) - i.e., the person has already uprooted the earth and is questioning whether or not he may use it. This ruling is cited by the Shulchan Aruch (loc. cit.:14).
61.
If the earth is powdery, uprooting it from the ground is not considered to be digging a hole (Rambam's Commentary on the Mishnah, Beitzah 1:2). This powdery earth can - in contrast to clods of earth - be used to cover the blood.
62.
Crumbling the earth is a derivative of the forbidden labor of grinding.
Shevitat Yom Tov - Chapter Three
1
A person who has earth that has been prepared or ash that has been prepared and that may be carried1 may slaughter a fowl or a beast2 and cover their blood [on a holiday]. If he does not have earth that is prepared or ash that may be carried, he should not slaughter [a fowl or a beast on a holiday]. If he transgresses and does in fact slaughter [a fowl or a beast on a holiday], he should not cover its blood until the evening.3
Similarly, on a holiday one should not slaughter an animal concerning which there is a doubt whether it is a wild beast or a domestic animal.4 If a person does slaughter [such an animal on a holiday], he should not cover the blood until the evening.5 [This applies] even when one had earth that was prepared or ash [available],6 lest an observer conclude, "This animal is definitively categorized as a beast, and its blood was therefore covered on the holiday." The observer might then [err] and consider the fat of [this animal] to be permitted.7
א
מי שהיה לו עפר מוכן או אפר מוכן שמותר לטלטלו הרי זה שוחט חיה ועוף ומכסה דמם. ואם אין לו עפר מוכן או אפר הראוי לטלטלו הרי זה לא ישחוט ואם עבר ושחט לא יכסה דמם עד לערב. וכן בריה שהוא ספק אם חיה היא אם בהמה אין שוחטין אותה ביום טוב ואם שחט לא יכסה דמה עד לערב. אפילו היה לו עפר מוכן או אפר. שמא יאמר הרואה חיה ודאית היא ולפיכך כסה דמו ביום טוב ויבא הרואה להתיר חלבו:
2
Similarly, if a person slaughtered a beast or a fowl before a holiday [and did not cover the blood at that time], he may not cover it on the holiday.
If a person slaughtered both a domestic animal and a beast or a fowl on a holiday,8 and their blood became mixed, he should not cover it until the evening [following the holiday]. If he had earth that was prepared or ash, and it is possible for him to cover all [the blood] with one shovelful,9 he should do so.
ב
וכן השוחט חיה ועוף מערב יום טוב לא יכסה דמם ביום טוב. שחט בהמה חיה ועוף ביום טוב ונתערב דמם לא יכסה אותו עד לערב. ואם היה לו עפר מוכן או אפר ויכול לכסות הכל בדקירה אחת הרי זה יכסהו:
3
A person who slaughters an animal on a holiday is permitted to pull off the wool by hand10 from the place where he wishes to slaughter it, provided he does not remove it from its place, but rather leaves it there tangled with the remainder of the wool of the animal's neck.
[When slaughtering] a fowl, by contrast, one may not pull out the feathers, for [doing so by hand] is the usual procedure. Thus, one would be performing [the forbidden labor of] pulling out [feathers] on a holiday.
ג
השוחט בהמה ביום טוב מותר לו לתלוש צמר למקום הסכין בידו. ובלבד שלא יזיזנו ממקומו אלא ישאר שם מסובך כשאר צמר הצואר. אבל בעוף לא ימרוט מפני שהוא דרכו ונמצא תולש ביום טוב:
4
When a person skins the hide of an animal on a holiday, he should not salt it. For [salting] is one of the leather-making processes,11 and thus one would be performing a forbidden labor that is not necessary for [the preparation of] food.
One may, however, deposit it12 in a place where people will tread on it,13 so that it will not spoil.14 This leniency was permitted only for the sake of the holiday celebrations, so that a person will not refrain from slaughtering [an animal].15
It is permitted to salt meat to be roasted on this hide. One may act with guile regarding this matter. What is implied? One may salt a small portion of meat on this place, another small portion in another place, until the entire hide has been salted.
ד
המפשיט עור בהמה ביום טוב לא ימלחנו שזה עיבוד הוא ונמצא עושה מלאכה שלא לצורך אכילה. אבל נותנו לפני בית הדריסה כדי שידרסו עליו ולא יפסד. ולא התירו דבר זה אלא מפני שמחת יום טוב כדי שלא ימנע מלשחוט. ומותר למלוח בשר לצלי על גבי העור. ומערימים בדבר זה. כיצד מולח מעט בשר מכאן ומעט מכאן עד שימלח העור כולו:
5
When does the above apply? When one is salting the meat for roasting, and much salt is not required. If, however, one [is salting it for] cooking, [and much salt is required],16 it is forbidden to salt [the meat] on a hide.
Similarly, it is forbidden to salt fats, nor may one flip them or spread them on staves in the wind, because they are not fit to be eaten.17
ה
במה דברים אמורים במולח לצלי שאינו צריך מלח הרבה אבל לקדירה אסור למלוח על העור. וכן אין מולחין את החלבים ואין מהפכין בהן ואין שוטחין אותן ברוח על גבי יתדות מפני שאינן ראויין לאכילה:
6
When a person skins an animal on a holiday, he should not employ the technique referred to as regol. What is meant by regol? The person removes all the meat from [a hole made] at one foot, leaving the entire hide intact, without being torn. [This is forbidden] because this means of skinning involves great effort, and it is not necessary for the holiday.
ו
המפשיט את הבהמה לא ירגיל ביום טוב. כיצד הוא המרגיל זה המוציא כל בשר מרגל אחת כדי שיוציא כל העור שלם ולא יקרע. מפני שטורח בהפשט זה טורח גדול ואין בו צורך למועד. וכן אסור לעשות בית יד בבשר והוא שיעשה בסכין שלא יעשה כדרך שהוא עושה בחול. ומותר לעשות סימן בבשר:
7
We may pour hot water over the head and the feet [of a slaughtered animal] and singe it with fire [to remove its hair]. We may not, however, apply lime, clay, or loam [for that purpose]. Nor may we trim it with scissors.
We may not pare a vegetable in a decorative fashion. We may, however, trim food that has thorns - e.g., artichokes or cardoon - in a decorative fashion.
ז
מולגין את הראש ואת הרגלים ומהבהבין אותן באור. אבל אין טופלין אותן בסיד ובחרסית ולא באדמה ואין גוזזין אותן במספרים. וכן אין גוזזין את הירק בתספורת שלו אבל מתקנין את האוכל שיש בו קוצים כגון קונדס ועכביות בתספורת:
8
It is permitted to knead a large dough on a holiday.20 If a person kneaded dough on the day before a holiday, he may not separate challah21 from it on the holiday.22 If he kneaded it on the holiday, he may separate challah and give it to a priest.23
If the dough is impure,24 or the challah became impure, the challahshould not be baked, for we are allowed to bake on a holiday only for the sake of eating, and this [challah] must be burned.
We may not burn it on a holiday, because we do not burn sacred food that became impure on a holiday.25 For the burning of sacred food that became impure is a positive commandment, as [Leviticus 7:19] states: "And you shall burn it with fire"; and performing a [forbidden] labor [on a holiday] that is not necessary for the sake of [the preparation of] food and the like [nullifies] both a positive commandment and a negative commandment.26 And the fulfillment of a positive commandment does not override the fulfillment of both a positive commandment and a negative commandment.
ח
מותר ללוש עיסה גדולה ביום טוב. והלש עיסה מערב יום טוב אינו מפריש ממנה חלה ביום טוב. ואם לשה ביום טוב מפריש ממנה חלה ונותנה לכהן. ואם היתה עיסה טמאה או שנטמאת החלה לא יבשל את החלה שאין מבשלין ביום טוב אלא לאכול וזו לשרפה עומדת. וכן אין שורפין אותה ביום טוב שאין שורפין קדשים שנטמאו ביום טוב. ששריפת קדשים שנטמאו מצות עשה שנאמר באש ישרף ועשית מלאכה שאינה לצורך אכילה וכיוצא בהן עשה ולא תעשה ואין עשה דוחה את לא תעשה ועשה:
9
What should one do with [this impure challah]? Leave it until the evening and burn it [then].27
On the holiday of Pesach, when leaving [the challah unburned until the day after the holiday] will cause it to become leavened, one should not separate the challah [from] the dough. Instead, one should bake the entire impure loaf, and then separate the challahafter it has already [been baked as matzah].
ט
כיצד יעשה בה יניחנה עד הערב וישרוף אותה. היה יום טוב של פסח שאם יניחנה תחמיץ לא יפריש את החלה בצק אלא יאפה את כל העיסה הטמאה ואחר כך יפריש החלה לחם:
10
We may not bake in a new earthenware oven on a holiday. [This is] a decree [instituted] lest [the oven] crack open, spoiling the bread, and tainting the person's festive joy.
We may not rake out [the coals and ash28] of an oven or a range; we may, however, press them down.29 If baking or roasting in it is impossible unless we rake out [the coals and ash], it is permitted to do so.30
We may seal the opening of an oven with mud or sediment from a river bank, provided it was made soft on the previous day. It is forbidden to mix mud on a holiday. We may, however, mix ashes with water [to form a clay-like mixture] to seal the opening of an oven.31
י
אין אופין בפורני חדשה גזירה שמא תפחת ותפסיד הלחם וימנע משמחת יום טוב. אין גורפין תנור וכירים אבל מכבשין את האפר שבהן. ואם אי אפשר לאפות בו או לצלות אלא אם כן גרף מותר. וסותמין פי התנור בטיט ורפש שבסביבות הנהר והוא שרככו מאמש אבל לגבל טיט ביום טוב אסור. ומותר לגבל את האפר לסתום בו פי התנור:
11
יא
תנור וכירים חדשים אין סכין אותן בשמן ביום טוב. ואין טשין אותן במטלת. ואין מפיגין אותן בצונן כדי לחסמן. ואם בשביל לאפות בהן מותר. אין מלבנין את האבנים לצלות או לאפות עליהן מפני שמחסמן. ומסיקין ואופין בפורני ומחמין חמין באנטיכי:
12
We may not make cheese on a holiday. For cheese will not lose its flavor if it is prepared on the day before the holiday.36 In contrast, one may crush spices in the ordinary manner [on a holiday], for if they were crushed before the holiday, they would lose flavor. Salt, however, may not be crushed on a holiday unless one tilts the pestle, crushes it in a bowl, or deviates from the norm in another way. [This restriction was instituted] because salt will not lose its flavor if crushed before the holiday.
We may not grind pepper in a pepper mill.37 Instead, we must crush it in a pestle like other spices.
יב
אין עושין גבינה ביום טוב שאם גבן מערב יום טוב אין בזה חסרון טעם אבל דכין את התבלין כדרכן שאם ידוך אותן מבערב יפוג טעמן. אבל מלח אינו נידוך ביום טוב אלא אם כן הטה המכתש או שידוך בקערה וכיוצא בה כדי שישנה. שאם שחק המלח מערב יום טוב לא יפוג טעמו. ואין שוחקין את הפלפלין בריחיים שלהן אלא דך אותן במדוכה ככל התבלין.
13
We may not crush groats in a large grinder. We may, however, crush them in a small grinder,38 this being the [required] deviation from the norm. In Eretz Yisrael, it is forbidden to do so using even a small grinder, for the grain [that grows there] is of a higher quality, and will not lose [its flavor] if crushed before the holiday.39
יג
אין כותשין את הריפות במכתשת גדולה. אבל כותשין במכתשת קטנה שזה הוא השינוי שלה. ובארץ ישראל אפילו בקטנה אסור שהתבואה שלהן טובה היא ואם כותשין אותם מערב יום טוב אין בכך הפסד:
14
Although flour was sifted on the day prior to the holiday, and its bran removed, it may not be sifted again on a holiday unless a pebble, a sliver of wood, or the like fell into it.40This is permitted, however, if one deviates from the norm by sifting with the back of the sifter,41 sifting over the table, or the like.
יד
הקמח אף על פי שרקדו מערב יום טוב והסיר ממנו הסובין אין מרקדין אותו פעם שנייה ביום טוב אלא אם כן נפל בתוכו צרור או קיסם וכיוצא בהם. ואם שינה מותר כגון שירקד מאחורי הנפה או שריקד על גבי השלחן וכיוצא בשינוי זה
15
One may remove grain from husks, remove legumes from their pods, and blow air over them [to cause the husks to fall], using both hands with all one's power, and then partake of them. One may use a tray, or a pot with compartments,42 but not a sifter or a strainer.43
Similarly, a person who separates [the pods of legumes from] the legumes [themselves] on a holiday may separate them in an ordinary way44 in his bosom, and in a pot. He may not, however, use a strainer, a tablet, or a sifter.
טו
מוללין מלילות ומפרכין קטנית ביום טוב ומנפח על יד על יד בכל כחו ואוכל ואפילו בקנון או בתמחוי אבל לא בנפה ולא בכברה. וכן הבורר קטניות ביום טוב בורר כדרכו בחיקו ובתמחוי אבל לא בנפה ולא בטבלא ולא בכברה:
16
When does the above apply? When there is more food than waste.45 When, however, there is more waste than food, one should separate the food and leave the waste. If, however, more difficulty is involved in separating the waste from the food than in separating the food from the waste,46 one should separate the food from the waste even when there is more food than waste.
טז
במה דברים אמורים כשהאוכל מרובה על הפסולת אבל אם היתה הפסולת מרובה על האוכל בורר את האוכל ומניח את הפסולת. ואם היה טורח בברירת הפסולת מן האוכל יתר מטורח בברירת האוכל מן הפסולת אע"פ שהאוכל מרובה בורר את האוכל ומניח את הפסולת:
17
We may not filter mustard using a filter designated for that purpose, since it appears that one is [performing the forbidden labor of] selecting.47 We may, however, [mix] a raw egg [with mustard] in a mustard strainer, and [the mustard] will undergo a process of refinement naturally.48
If a filter was already hanging [over a container before the commencement of the holiday], it is permitted to filter wine through it on the holiday. By contrast, a person may not hang a filter on a holiday, so that he will not be following his weekday practice. One may, however, act with guile, and hang the filter to hold pomegranates, use it for that purpose,49 and then hang the dregs of wine in it [so that the wine will filter through].
יז
אין מסננין את החרדל במסננת שלה מפני שנראה כבורר. אבל נותנין ביצה במסננת של חרדל והוא מסתנן מאליו. ואם היתה המשמרת תלויה מותר ליתן לה יין ביום טוב. אבל לא יתלה בתחלה שלא יעשה כדרך שהוא עושה בחול. ומערים ותולה את המשמרת לתלות בה רמונים ותולה בה רמונים ואחר כך נותן לתוכה שמרים
FOOTNOTES
1.
See the final halachah of the previous chapter.
2.
In contrast to a behemah, a domesticated animal (e.g. a cow, sheep, or goat), when a fowl or wild animal (e.g., a deer) is slaughtered, its blood must be covered with earth. (See Hilchot Shechitah, Chapter 14.)
3.
See the notes on the final halachah of the previous chapter, which touch on this issue.
4.
Most authorities consider this to be referring to an animal that is a crossbreed between a goat and a deer. The Rambam (Commentary on the Mishnah, Chulin 6:1), however, considers this an independent species that the Sages were unable to classify as either an animal or a beast. (See also Hilchot Shechitah 14:4.)
5.
The Ramah (Orach Chayim 498:18) states that this ruling applies only when the person slaughtered this animal in a corner. If, however, he slaughtered it in the middle of a courtyard and earth has been prepared and is available, it is permitted to cover its blood on the holiday, just as it is permitted to remove an unpleasant object from sight.
6.
In his Commentary on the Mishnah (Bikkurim 2:9), the Rambam w rites that it is forbidden to take this earth, because there is a doubt regarding the animal's classification. This can be interpreted as an indication that even if earth was prepared for use, it may be carried only for a valid reason.
7.
As the Rambam explains in Hilchot Ma'achalot Asurot 7:3, we are forbidden to eat only the fat of cows, sheep, and goats. The fat of all other kosher animals and beasts is permitted. Since the animal in question could be considered to be a goat, it is forbidden to eat its fat.
8.
Although it is necessary to cover the blood of the beast or fowl, it is not necessary to cover the blood of the domestic animal.
9.
Shulchan Aruch HaRav 498:36 and the Mishnah Berurah 498:103 explain that "one shovelful" need not be interpreted literally. The intent is that one would not have to engage in any additional effort to cover the extra blood coming from the animal.
10.
This is the key to the leniency. Since one would normally cut the wool away with shears, pulling it away by hand represents a departure from one's ordinary procedure and is therefore permitted. Shearing the wool with a utensil is indeed prohibited.
The Shulchan Aruch (Orach Chayim498:12) rules more stringently, and forbids intentionally tearing the wool away. According to this view, one may merely smooth it to the sides with one's hands. If, however, it is torn off in the process, that is of no consequence.
11.
See Hilchot Shabbat 11:5.
12.
A hide from an animal slaughtered on a holiday, in contrast to the hide of an animal slaughtered before the holiday began (Maggid Mishneh; Shulchan Aruch, Orach Chayim 499:3).
13.
By the people's treading on it, the tanning process will begin, and it will not spoil.
14.
Similarly, one is permitted to place it in the shade or in a cool place so that it will not spoil (Shulchan Aruch HaRav 499:3; Mishnah Berurah 499:4).
15.
Because of the fear that its hide will spoil. Our Sages feared that this financial loss would deter a person from slaughtering an animal on the holiday.
16.
The Rambam describes the difference between the manner in which meat is salted for cooking and for roasting in Hilchot Ma'achalot Asurot 6:12.
17.
Shulchan Aruch Harav 499:10 permits the fats to be carried to a cool shady place, lest their loss prevent the person from slaughtering.
18.
To cut the meat in such a way that it will be easier for a customer to carry it home (Rashi, Beitzah 28a).
19.
To distinguish meat purchased by one customer from that purchased by another (ibid.).
20.
Although the School of Shammai forbids this, the halachah follows the School of Hillel, which rules that baking such a loaf is permitted (Beitzah 22b). The rationale is that a loaf tastes better when cooked in an oven which is full.
21.
Numbers 15:20 requires us to separate a portion of dough and give it to the priest as challah. This offering is governed by the rules pertaining to terumah and hence may not be eaten when either the dough or the person partaking of it is impure. In such an instance, it must be burned.
22.
On a holiday, one may, however, bring a priest challah that had been separated before the holiday (Chapter 4, Halachah 26; Ramah, Orach Chayim 506:3).
The Ramah also mentions that in the present age, in the diaspora, dough that has been kneaded before the holiday is permitted to be baked on the holiday, and a small portion of bread is left over, from which challah will be separated on the following day.
23.
It is ordinarily forbidden to separate the consecrated articles that are due the priests on a holiday (Chapter 4, Halachah 26). Nevertheless, an exception was made in this instance, to allow people the option of eating fresh bread on a holiday.
24.
This is the ruling that must be followed in the present age, for we are all ritually impure, and convey ritual impurity to the dough.
25.
See Hilchot Pesulei HaMukdashim 19:5.
26.
See Chapter 1, Halachah 2.
27.
The Noda Biy'hudah (Vol. II, Orach Chayim, Responsum 96) notes that according to Hilchot Pesulei HaMukdashim, loc. cit., it is also forbidden to burn certain sacrificial meats that became disqualified - e.g., piggul and notar - at night. The Rambam does not mention such a restriction, however, with regard to consecrated articles that become impure.
There are, nevertheless, other authorities who differ and forbid the burning at night of consecrated articles that have become impure. (See Be'ur Halachah 506 and the sources mentioned there.)
28.
Our translation follows the Rambam's Commentary on the Mishnah (Beitzah 4:5). Beitzah 32b and the Shulchan Aruch(Orach Chayim 507:4) speak of an instance where a brick or part of the lime covering of the oven wall fell and disturbed the cooking process.
29.
By hand (Rambam's Commentary on the Mishnah, loc. cit.), seemingly implying that it is forbidden to use a utensil unless necessary.
30.
The Maggid Mishneh states that this is permitted even though in the process one will extinguish the coals. Although Chapter 4, Halachah 2, states that it is forbidden to extinguish a fire on a holiday, it is possible to explain that a distinction can be made in this instance, for by extinguishing the flame it becomes possible to cook.
31.
This follows the Rambam's position (Hilchot Shabbat 8:16) that one is not liable for mixing clay if one uses ashes. The Ra'avad differs with the Rambam both in Hilchot Shabbat and in this halachah. The Shulchan Aruch (loc. cit.:7) follows the Rambam's view.
32.
Contact with cold water after being heated will seal the walls of an earthenware oven.
33.
These prohibitions are instituted because these tasks are mundane matters that are not directly associated with the preparation of food on a holiday.
34.
All the commentaries see this as a reference to the Mishnah (Beitzah 4:7), which forbids heating "tiles." They question why the Rambam deviated from the wording used there.
35.
This refers to a cauldron used during the Talmudic period, made of heavy copper. It was made up of two receptacles, the upper one for water, and the lower one for the coals used to heat the water (Rambam's Commentary on the Mishnah, Shabbat 3:3).
Since the cauldron is large and remains hot for a very long time, one might think that its use would be forbidden on a holiday, lest one create the impression that one is preparing hot water for the day following the holiday (Maggid Mishneh).
36.
As mentioned in Chapter 1, Halachot 5-7, our Sages forbade the performance of any labors on a holiday even for the sake of the preparation of food, if it is possible to perform these labors before the holiday begins.
37.
The Shulchan Aruch (Orach Chayim 504:1) states that this is forbidden because it is a mundane activity that is inappropriate for a holiday. Others explain that, as stated in Chapter 1, Halachah 7, grinding is forbidden on a holiday.
38.
The Shulchan Aruch (Orach Chayim 504:3) states that at present, we are unaware which is considered a small grinder and which a large grinder. Therefore, it is forbidden to use all grinders.
39.
Although he accepts the law stated by the Rambam, the Ra'avad differs with the rationale, and explains that in Eretz Yisraelit was always customary to use a small grinder. Therefore, employing one on a holiday is not considered to be a deviation from the norm.
40.
Although there are opinions that permit removing the pebble or the sliver by hand, Shulchan Aruch HaRav 506:4 and the Mishnah Berurah 506:12 forbid removing it by hand (for this would be removing waste matter from food as in Halachah 17), and require that the flour be sifted again.
41.
If, however, the flour had not been sifted on the previous day, it may not be sifted on the holiday (Shulchan Aruch, Orach Chayim506:2). It is, however, permissible to have a gentile sift the flour, provided he deviates from the ordinary practice (Ramah).
42.
Our translation of these terms is taken from the Rambam's Commentary on the Mishnah (Keilim 16:3). Most other authorities follow different interpretations.
43.
The Maggid Mishneh explains that since it is customary to prepare a large quantity using these utensils, it appears as if the person were preparing on the holiday for the weekdays that follow. The Rashba offers another rationale: Since performing this function with these utensils on the Sabbath violates the prohibition against a forbidden labor, the Sages did not want to allow this leniency on the holidays. These reasons are also given for the prohibitions in the clause that follows.
44.
I.e., one is thus separating the waste matter from the food.
45.
And thus it is likely to be easier to separate the small amount of waste matter, than to separate all the food.
46.
When the waste matter is thin and difficult to separate.
47.
Which our Rabbis prohibited on a holiday, even when it is performed for the purpose of preparing food.
48.
In his Commentary on the Mishnah (Shabbat 20:2), the Rambam explains that when raw eggs are mixed with coarse foods, they cause the lighter matter to rise above the heavier, coarse matter. Thus, mixing the egg with the mustard will cause the dregs of the mustard to be separated.
49.
If, however, one does not use the filter for another purpose, one may not use it to filter wine afterwards.
• Monday, 12 Kislev, 5777 · 12 December 2016
• "Today's Day"
• Thursday, Kislev 12, 5704
Torah lessons: Chumash: Vayishlach, Chamishi with Rashi.
Tehillim: 66-68.
Tanya: As to the (p. 615)...suffice for the knowing. (p. 617).
Baruch shepetarani1 (Sidur p. 70) is said without mentioning G-d's Name or Kinghood. It is said on Mondays, Thursdays or Rosh Chodesh, not only on Shabbat.
We have a tradition attributed to the Baal Shem Tov: When one hears an uncomplimentary report about another Jew, even if he does not know the individual referred to, he should be very deeply pained. For one of these two is certainly in the wrong: If what they are saying about the individual is true, then he is defective; and if it is not true, then the talebearer is in an unhealthy situation.
FOOTNOTES
1.B'racha recited by the father of a 13-year-old boy, at the first Torah-reading following his son's attaining the age of Bar-Mitzva.
• Daily Thought:
Close & Dark
When does the moon have no light for us? When it is closest to the sun.
The closer it comes to alignment between us and the sun, the more it diminishes in size. Until, at its closest point, it altogether disappears. Then, once again, it is renewed and begins to shine.
At those points in life when we peer into darkness, groping to understand why this is happening to us, where this is taking us, why this must happen to us . . .
—those are the points of closeness to the light,
those are the points of renewal.
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