Menorah Lighting
Please set your location to view Menorah lighting times ––:––
Torah Reading
Chanukah 5: Numbers 7:36 On the fifth day was Shlumi’el the son of Tzurishaddai, leader of the descendants of Shim‘on. 37 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 38 one gold pan of ten shekels [one-quarter pound], full of incense; 39 one young bull, one ram, one male lamb in its first year as a burnt offering, 40 one male goat as a sin offering, 41 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Shlumi’el the son of Tzurishaddai.
(vi) 42 On the sixth day was Elyasaf the son of De‘u’el, leader of the descendants of Gad. 43 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 44 one gold pan of ten shekels [one-quarter pound], full of incense; 45 one young bull, one ram, one male lamb in its first year as a burnt offering, 46 one male goat as a sin offering, 47 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elyasaf the son of De‘u’el.
Today's Laws & Customs:
• Kindle Six Chanukah Lights tonight
In commemoration of the miracle of Chanukah (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening of the eight-day festival, increasing the number of lights each evening. Tonight we kindle six lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 6th day of Chanukah).
The lights—which ideally should be kindled soon after sunset—must burn for at least half an hour after nightfall. Learn more about the proper lighting time here.
For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.
Additional Chanukah observances and customs are listed below:
• Hallel & Al HaNissim
Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.
• Latkes, Sufganiot & Dairy Foods
On Chanukah we eat foods fried in oil -- such as latkes (potato cakes) and sufganiot (doughnuts) -- in commemoration of the miracle of the oil.
It is also customary to eat dairy foods in commemoration of Judith's heroic deed.
• Dreidel
It is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)
Links: About the dreidel
• Chanukah Gelt
It is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)
Today in Jewish History:
• 5th Day of Chanukah Miracle (139 BCE) On the 25th of Kislev in the year 3622 from creation, the Maccabees liberated the Holy Temple in Jerusalem, after defeating the vastly more numerous and powerful armies of the Syrian-Greek king Antiochus IV, who had tried to forcefully uproot the beliefs and practices of Judaism from the people of Israel. The victorious Jews repaired, cleansed and rededicated the Temple to the service of G-d. But all the Temple's oil had been defiled by the pagan invaders; when the Jews sought to light the Temple's menorah (candelabra), they found only one small cruse of ritually pure olive oil. Miraculously, the one-day supply burned for eight days, until new, pure oil could be obtained. In commemoration, the Sages instituted the 8-day festival of Chanukah, on which lights are kindled nightly to recall and publicize the miracle.
Link: The Story of Chanukah
Daily Quote:
G‑d created the universe and all physical objects ex nihilo, "something from nothing." Our task is to transform the "something" into "nothing"--transform the material into spiritual...[R. Sholom DovBer of Lubavitch (Hayom Yom, 29 Adar II)]
• Kindle Six Chanukah Lights tonight
In commemoration of the miracle of Chanukah (see "Today in Jewish History" for Kislev 25) we kindle the Chanukah lights -- oil lamps or candles -- each evening of the eight-day festival, increasing the number of lights each evening. Tonight we kindle six lights. (In the Jewish calendar, the day begins at nightfall; this evening, then, commences the 6th day of Chanukah).
The lights—which ideally should be kindled soon after sunset—must burn for at least half an hour after nightfall. Learn more about the proper lighting time here.
For a more detailed guide to Chanukah lighting click here. For text and audio of the blessings recited before lighting, click here.
Additional Chanukah observances and customs are listed below:
• Hallel & Al HaNissim
Special prayers of thanksgiving -- Hallel (in its full version) and Al HaNissim -- are added to the daily prayers and Grace After Meals on all eight days of Chanukah. Tachnun (confession of sins) and similar prayers are omitted for the duration of trhe festival.
• Latkes, Sufganiot & Dairy Foods
On Chanukah we eat foods fried in oil -- such as latkes (potato cakes) and sufganiot (doughnuts) -- in commemoration of the miracle of the oil.
It is also customary to eat dairy foods in commemoration of Judith's heroic deed.
• Dreidel
It is customary to play dreidel -- a game played with a spinning top inscribed with the Hebrew letters Nun, Gimmel, Hei and Shin, which spell the phrase Nes Gadol Hayah Sham, "a great miracle happened there." (It is said that when the Greeks forbade the study of Torah, Jewish children continued the study with their teachers in caves and cellars; when the agents of the king were seen approaching, the children would hide their scrolls and start to play with spinning tops...)
Links: About the dreidel
• Chanukah Gelt
It is an age-old custom to distribute gifts of Chanukah gelt ("Chanukah money") to children on Chanukah. (It was the custom of the rebbes of Chabad-Lubavitch to give Chanukah gelt to their children and other family members on the fourth or fifth night of Chanukah; more recently, however, the Lubavitcher Rebbe encouraged the giving of Chanukah gelt every day of the festival -- except for Shabbat, when handling money is forbidden.)
Today in Jewish History:
• 5th Day of Chanukah Miracle (139 BCE) On the 25th of Kislev in the year 3622 from creation, the Maccabees liberated the Holy Temple in Jerusalem, after defeating the vastly more numerous and powerful armies of the Syrian-Greek king Antiochus IV, who had tried to forcefully uproot the beliefs and practices of Judaism from the people of Israel. The victorious Jews repaired, cleansed and rededicated the Temple to the service of G-d. But all the Temple's oil had been defiled by the pagan invaders; when the Jews sought to light the Temple's menorah (candelabra), they found only one small cruse of ritually pure olive oil. Miraculously, the one-day supply burned for eight days, until new, pure oil could be obtained. In commemoration, the Sages instituted the 8-day festival of Chanukah, on which lights are kindled nightly to recall and publicize the miracle.
Link: The Story of Chanukah
Daily Quote:
G‑d created the universe and all physical objects ex nihilo, "something from nothing." Our task is to transform the "something" into "nothing"--transform the material into spiritual...[R. Sholom DovBer of Lubavitch (Hayom Yom, 29 Adar II)]
Today's Study:
Chitas and Rambam for today:
Chumash: Mikeitz, 5th Portion Genesis 42:19-43:15 with Rashi
• Genesis Chapter 42
19If you are honest, your one brother will be confined in your prison, and you, go bring the grain for the hunger of your households. יטאִם־כֵּנִ֣ים אַתֶּ֔ם אֲחִיכֶ֣ם אֶחָ֔ד יֵֽאָסֵ֖ר בְּבֵ֣ית מִשְׁמַרְכֶ֑ם וְאַתֶּם֙ לְכ֣וּ הָבִ֔יאוּ שֶׁ֖בֶר רַֽעֲב֥וֹן בָּֽתֵּיכֶֽם:
in your prison: In which you are now imprisoned. בבית משמרכם: שאתם אסורים בו עכשיו:
and you, go bring: to your father’s house. ואתם לכו הביאו: לבית אביכם:
the grain for the hunger of your households: What you have purchased for the hunger of the members of your households. — [from Targum Jonathan ben Uzziel]. שבר רעבון בתיכם: מה שקניתם לרעבון אנשי בתיכם:
20And bring your youngest brother to me, so that your words may be verified, and you will not die." And they did so. כוְאֶת־אֲחִיכֶ֤ם הַקָּטֹן֙ תָּבִ֣יאוּ אֵלַ֔י וְיֵאָֽמְנ֥וּ דִבְרֵיכֶ֖ם וְלֹ֣א תָמ֑וּתוּ וַיַּֽעֲשׂוּ־כֵֽן:
so that your words may be verified: Heb. וְיֵאָמְנוּ, let them be confirmed and fulfilled, like“Amen, amen (אָמֵן)” (Num. 5:22), and like“may Your word now be verified (יֵאָמֵן)” (I Kings 8:26). ויאמנו דבריכם: יתאמתו ויתקיימו, כמו (במדבר ה כב) אמן אמן, וכמו (מ"א ח כו) יאמן נא דבריך:
21And they said to one another, "Indeed, we are guilty for our brother, that we witnessed the distress of his soul when he begged us, and we did not listen. That is why this trouble has come upon us." כאוַיֹּֽאמְר֞וּ אִ֣ישׁ אֶל־אָחִ֗יו אֲבָל֘ אֲשֵׁמִ֣ים | אֲנַ֘חְנוּ֘ עַל־אָחִ֒ינוּ֒ אֲשֶׁ֨ר רָאִ֜ינוּ צָרַ֥ת נַפְשׁ֛וֹ בְּהִתְחַֽנְנ֥וֹ אֵלֵ֖ינוּ וְלֹ֣א שָׁמָ֑עְנוּ עַל־כֵּן֙ בָּ֣אָה אֵלֵ֔ינוּ הַצָּרָ֖ה הַזֹּֽאת:
Indeed: Heb. אִבָל, as the Targum renders: בָּקוּשְׁטָא, in truth. I [also] saw in Genesis Rabbah (91:8): It is the language of the Southerners; אִבָל means בְּרַם, in truth. אבל: כתרגומו בקושטא. וראיתי בבראשית רבה (צא ח) לישנא דרומאה הוא אבל, ברם:
has come upon us: Heb. בָּאָה. Its accent is on the“beth,” because it is in the past tense, [meaning] that it has already come, and the Targum is אָתַת לָנָא [which is the past tense in Aramaic]. באה אלינו: טעמו בבי"ת, לפי שהוא בלשון עבר שכבר באה, ותרגומו אתת לנא:
22And Reuben answered them, saying, "Didn't I tell you, saying, 'Do not sin against the lad,' but you did not listen? Behold, his blood, too, is being demanded!" כבוַיַּ֩עַן֩ רְאוּבֵ֨ן אֹתָ֜ם לֵאמֹ֗ר הֲלוֹא֩ אָמַ֨רְתִּי אֲלֵיכֶ֧ם | לֵאמֹ֛ר אַל־תֶּֽחֶטְא֥וּ בַיֶּ֖לֶד וְלֹ֣א שְׁמַעְתֶּ֑ם וְגַם־דָּמ֖וֹ הִנֵּ֥ה נִדְרָֽשׁ:
his blood, too, is being demanded: The use of the word אֶת or the word גַם denotes inclusion. In this case it means“his blood and also the blood of his aged father.” - [from Gen. Rabbah 91:8] וגם דמו: אתין וגמין רבויין, דמו וגם דם הזקן:
23They did not know that Joseph understood, for the interpreter was between them. כגוְהֵם֙ לֹ֣א יָֽדְע֔וּ כִּ֥י שֹׁמֵ֖עַ יוֹסֵ֑ף כִּ֥י הַמֵּלִ֖יץ בֵּֽינֹתָֽם:
They did not know that Joseph understood: Heb. שֹׁמֵעַ, understood their language, and they were speaking in this manner in his presence. — [from Tanchuma Buber Vayigash 7] והם לא ידעו כי שומע יוסף: מבין לשונם ובפניו היו מדברים כן:
for the interpreter was between them: For whenever they spoke with him, the interpreter, who knew both Hebrew and Egyptian, was between them, and he would interpret their words for Joseph and Joseph’s words for them. Therefore, they thought that Joseph did not understand Hebrew. — [from Targum Onkelos] כי המליץ בינותם: כי כשהיו מדברים עמו היה המליץ ביניהם, היודע לשון עברי ולשון מצרי, והיה מליץ דבריהם ליוסף ודברי יוסף להם, לכך היו סבורים שאין יוסף מכיר בלשון עברי:
the interpreter: This was his son Manasseh. — [from Gen. Rabbah 91:8, Targum Jonathan, Targum Yerushalmi] המליץ: זה מנשה:
24And he turned away from them and wept, then returned to them and spoke to them; and he took Simeon from among them and imprisoned him before their eyes. כדוַיִּסֹּ֥ב מֵֽעֲלֵיהֶ֖ם וַיֵּ֑בְךְּ וַיָּ֤שָׁב אֲלֵהֶם֙ וַיְדַבֵּ֣ר אֲלֵהֶ֔ם וַיִּקַּ֤ח מֵֽאִתָּם֙ אֶת־שִׁמְע֔וֹן וַיֶּֽאֱסֹ֥ר אֹת֖וֹ לְעֵֽינֵיהֶֽם:
And he turned away from them: Heb. וַיִסֹב. He distanced himself from them so that they would not see him weeping. ויסב מעליהם: נתרחק מעליהם שלא יראוהו בוכה:
and wept: Because he heard that they were remorseful. — [from Bereishith Rabbathi , p. 204] ויבך: לפי ששמע שהיו מתחרטין:
Simeon: He [was the one who] had cast him into the pit. It was he who said to Levi,“Behold, that dreamer is coming” (Gen. 37:19). Another explanation: Joseph intended to separate him from Levi, lest the two of them take counsel to assassinate him. את שמעון: הוא השליכו לבור, הוא שאמר ללוי (לעיל לז יט) הנה בעל החלומות הלזה בא. דבר אחר נתכוין יוסף להפרידו מלוי שמא יתיעצו שניהם להרוג אותו:
and imprisoned him before their eyes: He imprisoned him only before their eyes, but as soon as they left, he released him and gave him food and drink. — [from Gen. Rabbah 91:8] ויאסור אותו לעיניהם: לא אסרו אלא לעיניהם, וכיון שיצאו הוציאו והאכילו והשקהו:
25And Joseph commanded, and they filled their vessels with grain, and [he commanded] to return their money into each one's sack, and to give them provisions for the journey, and he did so for them. כהוַיְצַ֣ו יוֹסֵ֗ף וַיְמַלְא֣וּ אֶת־כְּלֵיהֶם֘ בָּר֒ וּלְהָשִׁ֤יב כַּסְפֵּיהֶם֙ אִ֣ישׁ אֶל־שַׂקּ֔וֹ וְלָתֵ֥ת לָהֶ֛ם צֵדָ֖ה לַדָּ֑רֶךְ וַיַּ֥עַשׂ לָהֶ֖ם כֵּֽן:
26And they loaded their grain upon their donkeys, and they went away from there. כווַיִּשְׂא֥וּ אֶת־שִׁבְרָ֖ם עַל־חֲמֹֽרֵיהֶ֑ם וַיֵּֽלְכ֖וּ מִשָּֽׁם:
27The one opened his sack to give fodder to his donkey at the lodging place, and he saw his money there it was, in the mouth of his sack. כזוַיִּפְתַּ֨ח הָֽאֶחָ֜ד אֶת־שַׂקּ֗וֹ לָתֵ֥ת מִסְפּ֛וֹא לַֽחֲמֹר֖וֹ בַּמָּל֑וֹן וַיַּרְא֙ אֶת־כַּסְפּ֔וֹ וְהִנֵּה־ה֖וּא בְּפִ֥י אַמְתַּחְתּֽוֹ:
The one opened: That was Levi, who was left alone, without Simeon, his companion. — [from Gen. Rabbah] ויפתח האחד: הוא לוי שנשאר יחיד משמעון בן זוגו:
at the lodging place: Heb.בַּמָלוֹן. In the place where they lodged at night. במלון: במקום שלנו בלילה:
his sack: Heb. אַמְתַּחְתּוֹ. That is a sack. אמתחתו: הוא שק:
28And he said to his brothers, "My money has been returned, and indeed, here it is in my sack! " Their hearts sank, and trembling, they turned to one another, saying, "What is this that God has done to us?" כחוַיֹּ֤אמֶר אֶל־אֶחָיו֙ הוּשַׁ֣ב כַּסְפִּ֔י וְגַ֖ם הִנֵּ֣ה בְאַמְתַּחְתִּ֑י וַיֵּצֵ֣א לִבָּ֗ם וַיֶּֽחֶרְד֞וּ אִ֤ישׁ אֶל־אָחִיו֙ לֵאמֹ֔ר מַה־זֹּ֛את עָשָׂ֥ה אֱלֹהִ֖ים לָֽנוּ:
and indeed, here it is in my sack: The money is in it with the grain. וגם הנה באמתחתי: גם הכסף בו עם התבואה:
What is this that God has done to us: to bring us to this accusation, for it (the money) was not returned except to accuse us falsely. מה זאת עשה א-להים לנו: להביאנו לידי עלילה זו שלא הושב אלא להתעולל עלינו:
29And they came to Jacob their father, to the land of Canaan, and they told him all that had befallen them, saying, כטוַיָּבֹ֛אוּ אֶל־יַֽעֲקֹ֥ב אֲבִיהֶ֖ם אַ֣רְצָה כְּנָ֑עַן וַיַּגִּ֣ידוּ ל֔וֹ אֵ֛ת כָּל־הַקֹּרֹ֥ת אֹתָ֖ם לֵאמֹֽר:
30"The man, the lord of the land, spoke to us harshly, and he accused us of spying on the land. לדִּ֠בֶּ֠ר הָאִ֨ישׁ אֲדֹנֵ֥י הָאָ֛רֶץ אִתָּ֖נוּ קָשׁ֑וֹת וַיִּתֵּ֣ן אֹתָ֔נוּ כִּמְרַגְּלִ֖ים אֶת־הָאָֽרֶץ:
31And we said to him, 'We are honest; we were never spies. לאוַנֹּ֥אמֶר אֵלָ֖יו כֵּנִ֣ים אֲנָ֑חְנוּ לֹ֥א הָיִ֖ינוּ מְרַגְּלִֽים:
32We are twelve brothers, the sons of our father; one is gone, and today the youngest is with our father in the land of Canaan.' לבשְׁנֵֽים־עָשָׂ֥ר אֲנַ֛חְנוּ אַחִ֖ים בְּנֵ֣י אָבִ֑ינוּ הָֽאֶחָ֣ד אֵינֶ֔נּוּ וְהַקָּטֹ֥ן הַיּ֛וֹם אֶת־אָבִ֖ינוּ בְּאֶ֥רֶץ כְּנָֽעַן:
33And the man, the lord of the land, said to us, 'With this I will know that you are honest; leave one of your brothers with me, and [what is needed for] the hunger of your households, take and go. לגוַיֹּ֣אמֶר אֵלֵ֗ינוּ הָאִישׁ֙ אֲדֹנֵ֣י הָאָ֔רֶץ בְּזֹ֣את אֵדַ֔ע כִּ֥י כֵנִ֖ים אַתֶּ֑ם אֲחִיכֶ֤ם הָֽאֶחָד֙ הַנִּ֣יחוּ אִתִּ֔י וְאֶת־רַֽעֲב֥וֹן בָּֽתֵּיכֶ֖ם קְח֥וּ וָלֵֽכוּ:
34And bring your youngest brother to me, so that I will know that you are not spies, that you are honest; [then] I will give you your brother, and you may travel around in the land.' " לדוְ֠הָבִ֠יאוּ אֶת־אֲחִיכֶ֣ם הַקָּטֹן֘ אֵלַי֒ וְאֵֽדְעָ֗ה כִּ֣י לֹ֤א מְרַגְּלִים֙ אַתֶּ֔ם כִּ֥י כֵנִ֖ים אַתֶּ֑ם אֶת־אֲחִיכֶם֙ אֶתֵּ֣ן לָכֶ֔ם וְאֶת־הָאָ֖רֶץ תִּסְחָֽרוּ:
and you may travel around in the land: Heb. תִּסְחָרוּ, you may go around. Likewise, every expression of merchants (סוֹחִרִים) and commerce (סְחוֹרָה) is based on the fact that they (the merchants) travel around and look for merchandise. ואת הארץ תסחרו: תסובבו. וכל לשון סוחרים וסחורה על שם שמחזרים וסובבים אחר פרקמטיא:
35And it came to pass that they were emptying their sacks and behold! Each one's bundle of money was in his sack; they saw the bundles of their money, they and their father, and they became frightened. להוַיְהִ֗י הֵ֚ם מְרִיקִ֣ים שַׂקֵּיהֶ֔ם וְהִנֵּה־אִ֥ישׁ צְרֽוֹר־כַּסְפּ֖וֹ בְּשַׂקּ֑וֹ וַיִּרְא֞וּ אֶת־צְרֹר֧וֹת כַּסְפֵּיהֶ֛ם הֵ֥מָּה וַֽאֲבִיהֶ֖ם וַיִּירָֽאוּ:
bundle of money: Heb. צְרוֹר כַּסְפּוֹ, his bundle of money. — [from Targum Jonathan ben Uzziel] צרור כספו: קשר כספו:
36And their father Jacob said to them, "You have bereaved me-Joseph is gone, and Simeon is gone, and you want to take Benjamin! All these troubles have come upon me." לווַיֹּ֤אמֶר אֲלֵהֶם֙ יַֽעֲקֹ֣ב אֲבִיהֶ֔ם אֹתִ֖י שִׁכַּלְתֶּ֑ם יוֹסֵ֤ף אֵינֶ֨נּוּ֙ וְשִׁמְע֣וֹן אֵינֶ֔נּוּ וְאֶת־בִּנְיָמִ֣ן תִּקָּ֔חוּ עָלַ֖י הָי֥וּ כֻלָּֽנָה:
You have bereaved me: [This] teaches [us] that he suspected them-perhaps they had killed him (Simeon) or sold him like Joseph. [Gen. Rabbah 91:9] אתי שכלתם: מלמד שחשדן שמא הרגוהו או מכרוהו כיוסף:
You have bereaved: Heb. שִׁכַּלְתֶּם Anyone who has lost his children is called שַׁכּוּל. שכלתם: כל מי שבניו אבודים קרוי שכול:
37And Reuben spoke to his father, saying, "You may put my two sons to death if I don't bring him (Benjamin) to you. Put him into my hand[s] and I will return him to you." לזוַיֹּ֤אמֶר רְאוּבֵן֙ אֶל־אָבִ֣יו לֵאמֹ֔ר אֶת־שְׁנֵ֤י בָנַי֙ תָּמִ֔ית אִם־לֹ֥א אֲבִיאֶ֖נּוּ אֵלֶ֑יךָ תְּנָ֤ה אֹתוֹ֙ עַל־יָדִ֔י וַֽאֲנִ֖י אֲשִׁיבֶ֥נּוּ אֵלֶֽיךָ:
38But he (Jacob) said, "My son shall not go down with you, because his brother is dead, and he alone is left, and if misfortune befalls him on the way you are going, you will bring down my gray head in sorrow to the grave." לחוַיֹּ֕אמֶר לֹֽא־יֵרֵ֥ד בְּנִ֖י עִמָּכֶ֑ם כִּֽי־אָחִ֨יו מֵ֜ת וְה֧וּא לְבַדּ֣וֹ נִשְׁאָ֗ר וּקְרָאָ֤הוּ אָסוֹן֙ בַּדֶּ֨רֶךְ֙ אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔הּ וְהֽוֹרַדְתֶּ֧ם אֶת־שֵֽׂיבָתִ֛י בְּיָג֖וֹן שְׁאֽוֹלָה:
My son shall not go down with you: He did not accept Reuben’s offer. He said,“This firstborn is a fool. He offers to kill his sons. Are they his sons and not my sons?” - [from Gen. Rabbah 91:9] לא ירד בני עמכם: לא קבל דבריו של ראובן. אמר בכור שוטה הוא זה, הוא אומר להמית בניו, וכי בניו הם ולא בני:
Genesis Chapter 43
1But the hunger was severe in the land. אוְהָֽרָעָ֖ב כָּבֵ֥ד בָּאָֽרֶץ:
2And it came to pass, when they finished eating the grain that they had brought from Egypt, that their father said to them, "Go back [and] buy us a little food." בוַיְהִ֗י כַּֽאֲשֶׁ֤ר כִּלּוּ֙ לֶֽאֱכֹ֣ל אֶת־הַשֶּׁ֔בֶר אֲשֶׁ֥ר הֵבִ֖יאוּ מִמִּצְרָ֑יִם וַיֹּ֤אמֶר אֲלֵיהֶם֙ אֲבִיהֶ֔ם שֻׁ֖בוּ שִׁבְרוּ־לָ֥נוּ מְעַט־אֹֽכֶל:
when they finished eating: Judah had said to them, “Wait for the old man until there is no more bread left in the house.” - [from Tanchuma Mikeitz 8, Gen. Rabbah 91:6] כאשר כלו לאכול: יהודה אמר להם המתינו לזקן עד שתכלה פת מן הבית:
when they finished.: [Onkelos renders:] כַּד שֵׁצִיאוּ, when they stopped. The one who renders: כַּד סַפִּיקוּ is in error.“When the camels had finished drinking” (Gen. 24:22) is rendered: כַּד סַפִּיקוּ, which means “when they had drunk their fill,” [for] that was the end of their drinking. This instance of “when they had finished eating,” however, means“when the food was depleted,” and we render: כַּד שֵׁצִיאוּ כאשר כלו: כד שציאו. והמתרגם כד ספיקו, טועה כאשר כלו הגמלים לשתות מתורגם כד ספיקו כששתו די ספוקם הוא גמר שתייתם. אבל זה כאשר כלו לאכול, כאשר תם האוכל הוא, ומתרגמינן כד שציאו:
3But Judah spoke to him, saying, "The man warned us repeatedly, saying, 'You shall not see my face if your brother is not with you.' גוַיֹּ֧אמֶר אֵלָ֛יו יְהוּדָ֖ה לֵאמֹ֑ר הָעֵ֣ד הֵעִד֩ בָּ֨נוּ הָאִ֤ישׁ לֵאמֹר֙ לֹֽא־תִרְא֣וּ פָנַ֔י בִּלְתִּ֖י אֲחִיכֶ֥ם אִתְּכֶֽם:
warned us repeatedly: Heb. הָעֵד הֵעִד, an expression of warning, since a warning is usually given in the presence of witnesses (עֵדִים) . Similarly,“I warned (הַעִדֹתִי) your forefathers” (Jer. 11:7);“Go down, warn (הָעֵד) the people” (Exod. 19:21). העד העד: לשון התראה, שסתם התראה מתרה בו בפני עדים, וכן (דברים ל יט) העידותי בכם, (שמות יט כא) רד העד בעם:
‘You shall not see my face if your brother is not with you.’: Heb. בִּלְתִּי, lit., without. You shall not see me without your brother [being] with you. Onkelos, however, renders: except when your brother is with you. He explained the verse according to its context, but he was not precise in translating it in accordance with the language of the verse. לא תראו פני בלתי אחיכם אתכם: לא תראוני בלא אחיכם אתכם. ואנקלוס תרגם אלהין כד אחוכון עמכון, יישב ביאור הדבר על אופנו ולא דקדק לתרגם אחר לשון המקרא:
4If you send our brother with us, we will go down and buy food for you. דאִם־יֶשְׁךָ֛ מְשַׁלֵּ֥חַ אֶת־אָחִ֖ינוּ אִתָּ֑נוּ נֵֽרְדָ֕ה וְנִשְׁבְּרָ֥ה לְךָ֖ אֹֽכֶל:
5But if you do not send [him], we will not go down, because the man said to us, 'You shall not see my face if your brother is not with you.' " הוְאִם־אֵֽינְךָ֥ מְשַׁלֵּ֖חַ לֹ֣א נֵרֵ֑ד כִּֽי־הָאִ֞ישׁ אָמַ֤ר אֵלֵ֨ינוּ֙ לֹֽא־תִרְא֣וּ פָנַ֔י בִּלְתִּ֖י אֲחִיכֶ֥ם אִתְּכֶֽם:
6And Israel said, "Why have you harmed me, by telling the man that you have another brother?" ווַיֹּ֨אמֶר֙ יִשְׂרָאֵ֔ל לָמָ֥ה הֲרֵֽעֹתֶ֖ם לִ֑י לְהַגִּ֣יד לָאִ֔ישׁ הַע֥וֹד לָכֶ֖ם אָֽח:
7They said, "The man asked about us and about our family, saying, 'Is your father still alive? Do you have a brother?' And we told him according to these words. Could we have known that he would say, 'Bring your brother down'?" זוַיֹּֽאמְר֡וּ שָׁא֣וֹל שָֽׁאַל־הָ֠אִ֠ישׁ לָ֣נוּ וּלְמֽוֹלַדְתֵּ֜נוּ לֵאמֹ֗ר הַע֨וֹד אֲבִיכֶ֥ם חַי֙ הֲיֵ֣שׁ לָכֶ֣ם אָ֔ח וַנַּ֨גֶּד־ל֔וֹ עַל־פִּ֖י הַדְּבָרִ֣ים הָאֵ֑לֶּה הֲיָד֣וֹעַ נֵדַ֔ע כִּ֣י יֹאמַ֔ר הוֹרִ֖ידוּ אֶת־אֲחִיכֶֽם:
about us and about our family: Heb. וּלְמוֹלַדְתֵּנוּ, about our lineage (Targum Jonathan). Midrashically, [it is explained:] Even the matters (עִנְיָנֵי) of our cradles he revealed to us. — [from Gen. Rabbah 91:10] לנו ולמולדתנו: למשפחותינו, ומדרשו אפילו עצי עריסותינו גלה לנו:
And we told him: that we have a father and a brother. ונגד לו: שיש לנו אב ואח:
according to these words: According to his questions that he asked, we were compelled to answer. על פי הדברים האלה: על פי שאלותיו אשר שאל הוזקקנו להגיד:
that he would say: Heb. כִּי יֹאמַר. [This is equivalent to] אִשֶׁר יֹאמַר, that he would say. כִּי is used as an expression for אִם, and אִם is used as an expression for אִשֶׁר, that. Hence, this is one of its four usages, for this [כִּי] is like אִם, as“until (עַד אִם) I have spoken my words” (24:33). - [after targumim] כי יאמר: אשר יאמר, כי משמש בלשון אם, ואם משמש בלשון אשר. הרי זה שימוש אחד מארבע לשונותיו שמשמש כי, והוא אם, שהרי כי זה כמו אם, כמו עד אם דברתי דברי (כד לג):
8And Judah said to Israel, his father, "Send the lad with me, and we will get up and go, and we will live and not die, both we and you and also our young children. חוַיֹּ֨אמֶר יְהוּדָ֜ה אֶל־יִשְׂרָאֵ֣ל אָבִ֗יו שִׁלְחָ֥ה הַנַּ֛עַר אִתִּ֖י וְנָק֣וּמָה וְנֵלֵ֑כָה וְנִֽחְיֶה֙ וְלֹ֣א נָמ֔וּת גַּם־אֲנַ֥חְנוּ גַם־אַתָּ֖ה גַּם־טַפֵּֽנוּ:
and we will live: The Holy Spirit flickered within him. Through this trip, your spirit will be revived, as it is said:“and the spirit of their father Jacob was revived” (Gen. 45:27). ונחיה: נצנצה בו רוח הקודש, על ידי הליכה זו תחי רוחך שנאמר (מה כז) ותחי רוח יעקב אביהם:
and not die: of hunger. As for Benjamin, we are not sure whether he will be seized or he will not be seized, but all of us will [certainly] die of hunger if we do not go. It would be better to leave the doubtful situation and seize the [situation that is] certain. — [from Tanchuma Mikeitz 8] ולא נמות: ברעב. בנימין ספק יתפש ספק לא יתפש, ואנו כלנו מתים ברעב אם לא נלך, מוטב שתניח את הספק ותתפוש את הודאי:
9I will guarantee him; from my hand you can demand him. If I do not bring him to you and stand him up before you, I will have sinned against you forever. טאָֽנֹכִי֙ אֶֽעֶרְבֶ֔נּוּ מִיָּדִ֖י תְּבַקְשֶׁ֑נּוּ אִם־לֹ֨א הֲבִֽיאֹתִ֤יו אֵלֶ֨יךָ֙ וְהִצַּגְתִּ֣יו לְפָנֶ֔יךָ וְחָטָ֥אתִי לְךָ֖ כָּל־הַיָּמִֽים:
and stand him up before you: That I will not bring him to you dead, but alive. והצגתיו לפניך: שלא אביאנו אליך מת כי אם חי:
I will have sinned against you forever: For the world to come. - [from Gen. Rabbah 91:10] וחטאתי לך כל הימים: לעולם הבא:
10For had we not tarried, by now we would have already returned twice." יכִּ֖י לוּלֵ֣א הִתְמַהְמָ֑הְנוּ כִּֽי־עַתָּ֥ה שַׁ֖בְנוּ זֶ֥ה פַֽעֲמָֽיִם:
had we not tarried: because of you, we would have [already] returned with Simeon, and you would not have suffered all these days. לולא התמהמהנו: על ידך, כבר היינו שבים עם שמעון ולא נצטערת כל הימים הללו:
11So Israel, their father, said to them, "If so, then do this: take some of the choice products of the land in your vessels, and take down to the man as a gift, a little balm and a little honey, wax and lotus, pistachios and almonds. יאוַיֹּ֨אמֶר אֲלֵהֶ֜ם יִשְׂרָאֵ֣ל אֲבִיהֶ֗ם אִם־כֵּ֣ן | אֵפוֹא֘ זֹ֣את עֲשׂוּ֒ קְח֞וּ מִזִּמְרַ֤ת הָאָ֨רֶץ֙ בִּכְלֵיכֶ֔ם וְהוֹרִ֥ידוּ לָאִ֖ישׁ מִנְחָ֑ה מְעַ֤ט צֳרִי֙ וּמְעַ֣ט דְּבַ֔שׁ נְכֹ֣את וָלֹ֔ט בָּטְנִ֖ים וּשְׁקֵדִֽים:
then: Heb. אֵפוֹא. This is a redundant word, used for stylistic purposes in the Hebrew. If [it is] so, [that] I will be compelled to do [this]-that I will [have to] send him with you-I will have to search and seek where [is the place that we can say,]“Here is (אַיֵּה פֹה) a solution as well as advice to give you, and [therefore] I say, ‘Do this.’” אפוא: כל לשון אפוא לשון יתר הוא לתקן מלה בלשון עברי, אם כן אזדקק לעשות שאשלחנו עמכם, צריך אני לחזור ולבקש איה פה תקנה ועצה להשיאכם, ואומר אני זאת עשו:
some of the choice products of the land: Heb. מִזִמְּרַת הָאָרֶץ lit., from the song of the land. Targumim render: מִדִּמְשַׁבָּח בְּאַרְעָא,“from what is praised in the land,” about which everyone sings, [rejoicing] that it came into the world. מזמרת הארץ: מתורגם מדמשבח בארעא שהכל מזמרים עליו כשהוא בא לעולם:
wax: Heb. נְכֹאת, wax. — [from Gen. Rabbah 91:11, Targum Onkelos] Cf. Rashi above on 37:25. נכאת: שעוה:
pistachios: Heb. בָּטְנִים I do not know what they are. In the alphabetized dictionary of Rabbi Machir, I saw [that they are] pistachios, but I believe that they are אִפַרְסְקִים (mentioned in the Mishnah, Kilayim 1:4, and the Talmud, Shabbath 45a). בטנים: לא ידעתי מה הם ובפרושי א' ב' של רבי מכיר ראיתי פישיטצי"ש [פיסטוקים] ודומה לי שהם אפרסקין:
12And take double the money in your hand[s], and the money that was returned in the mouth of your sacks you shall return in your hand[s], perhaps it was an error. יבוְכֶ֥סֶף מִשְׁנֶ֖ה קְח֣וּ בְיֶדְכֶ֑ם וְאֶת־הַכֶּ֜סֶף הַמּוּשַׁ֨ב בְּפִ֤י אַמְתְּחֹֽתֵיכֶם֙ תָּשִׁ֣יבוּ בְיֶדְכֶ֔ם אוּלַ֥י מִשְׁגֶּ֖ה הֽוּא:
And…double the money: Twice as much as the first. וכסף משנה: פי שנים כראשון:
take…in your hand[s]: to purchase food, perhaps the price has risen. קחו בידכם: לשבור אוכל, שמא הוקר השער:
perhaps it was an error: Perhaps the one appointed over the house inadvertently forgot it. אולי משגה הוא: שמא הממונה על הבית שכחו שוגג:
13And take your brother, and get up, go back to the man. יגוְאֶת־אֲחִיכֶ֖ם קָ֑חוּ וְק֖וּמוּ שׁ֥וּבוּ אֶל־הָאִֽישׁ:
14And may the Almighty God grant you compassion before the man, and he will release to you your other brother and Benjamin, and as for me as I am bereaved, I am bereaved." ידוְאֵ֣ל שַׁדַּ֗י יִתֵּ֨ן לָכֶ֤ם רַֽחֲמִים֙ לִפְנֵ֣י הָאִ֔ישׁ וְשִׁלַּ֥ח לָכֶ֛ם אֶת־אֲחִיכֶ֥ם אַחֵ֖ר וְאֶת־בִּנְיָמִ֑ין וַֽאֲנִ֕י כַּֽאֲשֶׁ֥ר שָׁכֹ֖לְתִּי שָׁכָֽלְתִּי:
And may the Almighty God: From now on, you lack nothing but prayer. Behold I am praying for you. — [from Gen. Rabbah 91:11] ואל שדי: מעתה אינכם חסרים כלום אלא תפלה, הריני מתפלל עליכם:
the Almighty God: Heb. א-ֵל שַׁדָּי, Whose grant of mercy is sufficient (שֶׁדַי) , and Who has sufficient power to grant, May He grant you compassion. This is its simple meaning (Zohar , vol. 2, p. 257a). Its midrashic interpretation, however, is: May He Who said to His world,“Enough!” (שֶׁאָמַר דָּי) say to my troubles,“Enough!” for I have not enjoyed tranquility since my youth. [I endured] the trouble of Laban (who tricked me and pursued me with the desire of killing me), the trouble of Esau (who wanted to kill me), the trouble of Rachel (who died in childbirth), the trouble of Dinah (who was violated and kidnapped by Shechem), the trouble of Joseph (who disappeared), the trouble of Simeon (who is being detained by the ruler of Egypt), and the trouble of Benjamin (whom he demands that I send to him) (Tanchuma Mikeitz 10). ואל שדי: שדי בנתינת רחמיו, וכדי היכולת בידו ליתן, יתן לכם רחמים, זהו פשוטו. ומדרשו מי שאמר לעולם די יאמר די לצרותי, שלא שקטתי מנעורי, צרת לבן, צרת עשו, צרת רחל, צרת דינה, צרת יוסף, צרת שמעון, צרת בנימין:
and he will release to you: Heb. וְשִׁלַח. He will release to you, as the Targum renders, [meaning that] he will release him from his bonds, an expression similar to“he shall let him out to freedom (לַחָפְשִׁי יְשַׁלְחֶנוּ)” (Exod. 21:26). It is, however, inappropriate to translate it as an expression of sending away because they were going there to him. ושלח לכם: ויפטר לכון, תרגומו, יפטרנו מאסיריו, לשון (שמות כא כו) לחפשי ישלחנו, ואינו נופל בתרגום [לתרגמו] לשון וישלח, שהרי לשם הם הולכים אצלו:
your…brother: This is Simeon. את אחיכם: זה שמעון:
other: The Holy Spirit [of prophecy] was cast into him to include Joseph. - [from Avoth d’Rabbi Nathan,] אחר: רוח הקודש נזרקה בו, לרבות יוסף:
and as for me: Until you return, I will be bereaved out of doubt. ואני: עד שובכם אהיה שכול מספק:
as I am bereaved: of Joseph and Simeon. כאשר שכלתי: מיוסף ומשמעון:
I am bereaved: of Benjamin. שכלתי: מבנימין:
15So the men took this gift, and they took double the money in their hand[s] and Benjamin, and they got up and went down to Egypt and stood before Joseph. טווַיִּקְח֤וּ הָֽאֲנָשִׁים֙ אֶת־הַמִּנְחָ֣ה הַזֹּ֔את וּמִשְׁנֶה־כֶּ֛סֶף לָֽקְח֥וּ בְיָדָ֖ם וְאֶת־בִּנְיָמִ֑ן וַיָּקֻ֨מוּ֙ וַיֵּֽרְד֣וּ מִצְרַ֔יִם וַיַּֽעַמְד֖וּ לִפְנֵ֥י יוֹסֵֽף:
and Benjamin: The Targum renders: וּדְבָרוּ יַת בִּנְיָמִן, and they led Benjamin away. [I.e., Onkelos was not satisfied with the verb נְסִיבוּ, they took, but added another verb, וּדְבָרוּ, and they led away. [That is] because [the expressions for] taking money and taking a person are not the same in Aramaic. Regarding a thing“taken in the hand,” we translate וּנְסִיב, but something taken by persuasion, we translate וּדְבָר. ואת בנימין: מתרגמינן ודברו ית בנימין, לפי שאין לקיחת הכסף ולקיחת האדם שוה בלשון ארמי, בדבר הנקח ביד מתורגם ונסיב, ודבר הנקח בהנהגת דברים מתרגמינן ודבר:
• Daily Tehillim: Psalms Chapters 140 - 150
• Chapter 140
David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.
1. For the Conductor, a psalm by David.
2. Rescue me from the evil man, protect me from the man of violence,
3. who devise evil schemes in their heart; every day they gather for wars.
4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.
5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.
6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.
7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.
8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.
9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.
10. As for the head of my besiegers, let the deceit of their own lips bury them.
11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.
12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.
13. I know that the Lord will execute judgement for the poor, justice for the needy.
14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.
Chapter 141
This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.
1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.
2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.
3. O Lord, place a guard for my mouth, keep watch over the door of my lips.
4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.
5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.
6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.
7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.
8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.
9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.
10. Let the wicked fall into their own nets together, until I pass over.
Chapter 142
David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"
1. A maskil1 by David, when he was in the cave, a prayer.
2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.
3. I will pour out my plea before Him; I will declare my distress in His presence.
4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.
5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.
6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”
7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.
8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 143
1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.
2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.
3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.
4. Then my spirit became faint within me; my heart was dismayed within me.
5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.
6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.
7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.
8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.
9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.
10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.
11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.
12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.
Chapter 144
After triumphing in all his wars, David composed this psalm in praise of God.
1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.
2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.
3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?
4. Man is like a breath; his days are like a passing shadow.
5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.
6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.
7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,
8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.
9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.
10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.
11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.
12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.
13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.
14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.
15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.
Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
Tanya: Likutei Amarim, middle of Chapter 4
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 29 Kislev, 5777 · 29 December 2016
• Likutei Amarim, middle of Chapter 4
• ומאחר שהתורה ומצותיה מלבישים כל עשר בחינות הנפש וכל תרי״ג אבריה מראשה ועד רגלה
• Rambam - Thursday, 29 Kislev, 5777 · 29 December 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 59
Blowing Trumpets
"On the day of your joy, on your holidays and on the heads of your months you shall blow with trumpets"—Numbers 10:10.
We are commanded to blow trumpets while the sacrifices offered on special dates were being offered in the Holy Temple.
We are also commanded to blow trumpets during times of distress, to accompany our prayer to G‑d.
Full text of this Mitzvah »• Blowing Trumpets
Positive Commandment 59
Translated by Berel Bell
The 59th mitzvah is that we are commanded to sound the trumpets in the Holy Temple when offering any of the periodic1 sacrifices.
The source of this commandment is G‑d's statement,2 "And on the day of your rejoicing, on your festivals and on your Rosh Chodesh days, you shall sound the trumpets over your burnt-offerings."
Our Sages have explicitly stated3 that [on a fast day, the sounds of the trumpet last longer than the sounds of the shofar4 because] "the main mitzvah of this day is that of the trumpets."5
The details of this mitzvah are explained in the Sifri,6 in Rosh Hashanah,7 and in Taanis.8
Since we are [also] commanded to sound the trumpets when we cry out to G‑d (exalted be He) during a time of trouble and distress, the verse9 says, "When you go to war against an enemy who attacks you in your land, [you shall sound the trumpets]."
FOOTNOTES
1.I.e. those brought on holidays and Rosh Chodesh. See Hilchos Klei Hamikdosh 3:5.
2.Num. 10:10.
3.Rosh Hashanah, Ch.3, Mishneh 4 (26b).
4.Unlike Rosh Hashanah, when the shofar lasts longer.
5.Perhaps the Rambam's goal in quoting this passage is to point out the expression, "main mitzvah" (mitzvas hayom), which shows that blowing the trumpet counts as one of the 613 mitzvos.
Although this statement refers to blowing the trumpets on a fast day, nevertheless it can be applied here, since the Rambam counts them as one and the same mitzvah.
6.Parshas B'haaloscha.
7.See note above.
8.15a.
9.Num. 10:9.
• Laws of Megillah and Chanukah Chapters 1 & 2
We now continue with Maimonides' Laws of Megillah and Chanukah, chapters one and two.
(The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code, which today studies these laws. Because these two mitzvot are rabbinic, not biblical, they have no counterpart in Sefer Hamitzvot.)
Full text of this Mitzvah »
• Mikeitz
Editor's Note: Chanukah Is NOT Just for Kids!
Dear Friend,
Great emphasis is placed on including kids in the Chanukah festivities. They receive Chanukah gelt and are encouraged to light their own menorahs, and community Chanukah events are often geared to families with children. What is often overlooked is that Chanukah is for everyone, including people without young children at home.
You don’t need to be a kid to observe Chanukah and all it entails: lighting the menorah and sharing the holiday with others. If you know someone who is homebound or hospitalized, why not make the best of the remaining days of Chanukah, and visit them and bring some light into their lives?
Every Jew deserves to celebrate Chanukah, even those with no one to celebrate with. You can be the one to make a difference in someone’s life today.
Happy Chanukah!
Eliezer Zalmanov,
on behalf of the Chabad.org Editorial Team
• Positive Mitzvah 59: Blowing the trumpets in the Sanctuary
Numbers 10:10 "Also on the day of your gladness... you shall blow with your trumpets"
It was Lag Ba'Omer and Benny was at the grand "Torah and Mitzvot" parade. The band was playing and the floats were passing by. It was exciting and fun watching the parade march by.
Suddenly, a bugle horn sounded and the blast caused a stir in the crowd.
The tone was loud and clear and many bystanders leaned forward trying to catch a glimpse of the horn player.
The sound of a horn blowing calls for attention!
In the Beit HaMikdash while certain sacrifices are offered, we are commanded to sound trumpets.
The sound arouses a stir in the hearts of all the people who were present in the Beit HaMikdash.
Each one will concentrate and resolve to strengthen his bond of closeness with HaShem.
Similarly, we are commanded to blow the shofar in times of need and despair, calling for HaShem's attention and requesting His help.
Learn the Laws of Megillah and Chanukah Chapters 1 & 2 (from the Rambam)
Every business is the business of a tailor: to make clothes for the blessings that come your way. You can't alter the size of your blessings by putting them in bigger clothes -- on the contrary, they might just be chased away. But neither must the clothes be too short. Because that is the whole purpose: that miracles and blessings should not come into the world stark naked, but be enclothed in the natural world. And we are the tailors.
From: Bringing Heaven Down to Earth by Tzvi Freeman - tzvif@aol.com
• Rambam - 1 Chapter: Genevah Genevah - Chapter Eight
• Genevah - Chapter Eight
• Ta'aniyot - Chapter Five
• Thursday, 29 Kislev, 5777 · 29 December 2016
• "Today's Day"
• Tuesday, Kislev 29, Fifth Day of Chanuka, 5703
Torah lessons: Chumash: Mikeitz, Shlishi with Rashi.
Tehillim: 140-150.
Tanya: Ch. 4. In addition (p. 13)...(that he violates). (p. 13).
The sins of Israel in the time of the Greeks were: Fraternizing with the Greeks, studying their culture, profaning Shabbat and Holy Days, eating t'reifa and neglecting Jewish tahara.1 The punishment-tribulation was the spiritual destruction2 of the Sanctuary, death, and slavery in exile. Through teshuva3 and mesirat nefesh,4 that great, miraculous Divine salvation - the miracle of Chanuka - came about.
FOOTNOTES
1.Purity. The term "family purity" (for taharat hamishpacha) describes Torah laws concerning marriage, particularly mikva, and all observances related to family sanctity. See Sh'vat 21; Nissan 10.
2.The defilement of the Sanctuary, its altar, and the famous cruses of oil. The physical destruction centuries later was by the Romans.
3."Return," or "repentance," a frequent theme in Torah and Chassidus. See for example Tishrei 3 to 8.
4.Total devotion, to the point of martyrdom.
• Daily Thought:
Walking Miracles
If you are seeking an open miracle in our times, you have not far to look: Any Jew alive on the face of this planet today is a walking miracle.
Our mere existence today is wondrous, plucked from the fire at the last moment again and again, with no natural explanation that will suffice.
Each of us alive today is a child of martyrs and of miracles.[Torat Menachem 5742, vol. 3, p. 1730; 5745, vol. 2, p. 952.]
Chumash: Mikeitz, 5th Portion Genesis 42:19-43:15 with Rashi
• Genesis Chapter 42
19If you are honest, your one brother will be confined in your prison, and you, go bring the grain for the hunger of your households. יטאִם־כֵּנִ֣ים אַתֶּ֔ם אֲחִיכֶ֣ם אֶחָ֔ד יֵֽאָסֵ֖ר בְּבֵ֣ית מִשְׁמַרְכֶ֑ם וְאַתֶּם֙ לְכ֣וּ הָבִ֔יאוּ שֶׁ֖בֶר רַֽעֲב֥וֹן בָּֽתֵּיכֶֽם:
in your prison: In which you are now imprisoned. בבית משמרכם: שאתם אסורים בו עכשיו:
and you, go bring: to your father’s house. ואתם לכו הביאו: לבית אביכם:
the grain for the hunger of your households: What you have purchased for the hunger of the members of your households. — [from Targum Jonathan ben Uzziel]. שבר רעבון בתיכם: מה שקניתם לרעבון אנשי בתיכם:
20And bring your youngest brother to me, so that your words may be verified, and you will not die." And they did so. כוְאֶת־אֲחִיכֶ֤ם הַקָּטֹן֙ תָּבִ֣יאוּ אֵלַ֔י וְיֵאָֽמְנ֥וּ דִבְרֵיכֶ֖ם וְלֹ֣א תָמ֑וּתוּ וַיַּֽעֲשׂוּ־כֵֽן:
so that your words may be verified: Heb. וְיֵאָמְנוּ, let them be confirmed and fulfilled, like“Amen, amen (אָמֵן)” (Num. 5:22), and like“may Your word now be verified (יֵאָמֵן)” (I Kings 8:26). ויאמנו דבריכם: יתאמתו ויתקיימו, כמו (במדבר ה כב) אמן אמן, וכמו (מ"א ח כו) יאמן נא דבריך:
21And they said to one another, "Indeed, we are guilty for our brother, that we witnessed the distress of his soul when he begged us, and we did not listen. That is why this trouble has come upon us." כאוַיֹּֽאמְר֞וּ אִ֣ישׁ אֶל־אָחִ֗יו אֲבָל֘ אֲשֵׁמִ֣ים | אֲנַ֘חְנוּ֘ עַל־אָחִ֒ינוּ֒ אֲשֶׁ֨ר רָאִ֜ינוּ צָרַ֥ת נַפְשׁ֛וֹ בְּהִתְחַֽנְנ֥וֹ אֵלֵ֖ינוּ וְלֹ֣א שָׁמָ֑עְנוּ עַל־כֵּן֙ בָּ֣אָה אֵלֵ֔ינוּ הַצָּרָ֖ה הַזֹּֽאת:
Indeed: Heb. אִבָל, as the Targum renders: בָּקוּשְׁטָא, in truth. I [also] saw in Genesis Rabbah (91:8): It is the language of the Southerners; אִבָל means בְּרַם, in truth. אבל: כתרגומו בקושטא. וראיתי בבראשית רבה (צא ח) לישנא דרומאה הוא אבל, ברם:
has come upon us: Heb. בָּאָה. Its accent is on the“beth,” because it is in the past tense, [meaning] that it has already come, and the Targum is אָתַת לָנָא [which is the past tense in Aramaic]. באה אלינו: טעמו בבי"ת, לפי שהוא בלשון עבר שכבר באה, ותרגומו אתת לנא:
22And Reuben answered them, saying, "Didn't I tell you, saying, 'Do not sin against the lad,' but you did not listen? Behold, his blood, too, is being demanded!" כבוַיַּ֩עַן֩ רְאוּבֵ֨ן אֹתָ֜ם לֵאמֹ֗ר הֲלוֹא֩ אָמַ֨רְתִּי אֲלֵיכֶ֧ם | לֵאמֹ֛ר אַל־תֶּֽחֶטְא֥וּ בַיֶּ֖לֶד וְלֹ֣א שְׁמַעְתֶּ֑ם וְגַם־דָּמ֖וֹ הִנֵּ֥ה נִדְרָֽשׁ:
his blood, too, is being demanded: The use of the word אֶת or the word גַם denotes inclusion. In this case it means“his blood and also the blood of his aged father.” - [from Gen. Rabbah 91:8] וגם דמו: אתין וגמין רבויין, דמו וגם דם הזקן:
23They did not know that Joseph understood, for the interpreter was between them. כגוְהֵם֙ לֹ֣א יָֽדְע֔וּ כִּ֥י שֹׁמֵ֖עַ יוֹסֵ֑ף כִּ֥י הַמֵּלִ֖יץ בֵּֽינֹתָֽם:
They did not know that Joseph understood: Heb. שֹׁמֵעַ, understood their language, and they were speaking in this manner in his presence. — [from Tanchuma Buber Vayigash 7] והם לא ידעו כי שומע יוסף: מבין לשונם ובפניו היו מדברים כן:
for the interpreter was between them: For whenever they spoke with him, the interpreter, who knew both Hebrew and Egyptian, was between them, and he would interpret their words for Joseph and Joseph’s words for them. Therefore, they thought that Joseph did not understand Hebrew. — [from Targum Onkelos] כי המליץ בינותם: כי כשהיו מדברים עמו היה המליץ ביניהם, היודע לשון עברי ולשון מצרי, והיה מליץ דבריהם ליוסף ודברי יוסף להם, לכך היו סבורים שאין יוסף מכיר בלשון עברי:
the interpreter: This was his son Manasseh. — [from Gen. Rabbah 91:8, Targum Jonathan, Targum Yerushalmi] המליץ: זה מנשה:
24And he turned away from them and wept, then returned to them and spoke to them; and he took Simeon from among them and imprisoned him before their eyes. כדוַיִּסֹּ֥ב מֵֽעֲלֵיהֶ֖ם וַיֵּ֑בְךְּ וַיָּ֤שָׁב אֲלֵהֶם֙ וַיְדַבֵּ֣ר אֲלֵהֶ֔ם וַיִּקַּ֤ח מֵֽאִתָּם֙ אֶת־שִׁמְע֔וֹן וַיֶּֽאֱסֹ֥ר אֹת֖וֹ לְעֵֽינֵיהֶֽם:
And he turned away from them: Heb. וַיִסֹב. He distanced himself from them so that they would not see him weeping. ויסב מעליהם: נתרחק מעליהם שלא יראוהו בוכה:
and wept: Because he heard that they were remorseful. — [from Bereishith Rabbathi , p. 204] ויבך: לפי ששמע שהיו מתחרטין:
Simeon: He [was the one who] had cast him into the pit. It was he who said to Levi,“Behold, that dreamer is coming” (Gen. 37:19). Another explanation: Joseph intended to separate him from Levi, lest the two of them take counsel to assassinate him. את שמעון: הוא השליכו לבור, הוא שאמר ללוי (לעיל לז יט) הנה בעל החלומות הלזה בא. דבר אחר נתכוין יוסף להפרידו מלוי שמא יתיעצו שניהם להרוג אותו:
and imprisoned him before their eyes: He imprisoned him only before their eyes, but as soon as they left, he released him and gave him food and drink. — [from Gen. Rabbah 91:8] ויאסור אותו לעיניהם: לא אסרו אלא לעיניהם, וכיון שיצאו הוציאו והאכילו והשקהו:
25And Joseph commanded, and they filled their vessels with grain, and [he commanded] to return their money into each one's sack, and to give them provisions for the journey, and he did so for them. כהוַיְצַ֣ו יוֹסֵ֗ף וַיְמַלְא֣וּ אֶת־כְּלֵיהֶם֘ בָּר֒ וּלְהָשִׁ֤יב כַּסְפֵּיהֶם֙ אִ֣ישׁ אֶל־שַׂקּ֔וֹ וְלָתֵ֥ת לָהֶ֛ם צֵדָ֖ה לַדָּ֑רֶךְ וַיַּ֥עַשׂ לָהֶ֖ם כֵּֽן:
26And they loaded their grain upon their donkeys, and they went away from there. כווַיִּשְׂא֥וּ אֶת־שִׁבְרָ֖ם עַל־חֲמֹֽרֵיהֶ֑ם וַיֵּֽלְכ֖וּ מִשָּֽׁם:
27The one opened his sack to give fodder to his donkey at the lodging place, and he saw his money there it was, in the mouth of his sack. כזוַיִּפְתַּ֨ח הָֽאֶחָ֜ד אֶת־שַׂקּ֗וֹ לָתֵ֥ת מִסְפּ֛וֹא לַֽחֲמֹר֖וֹ בַּמָּל֑וֹן וַיַּרְא֙ אֶת־כַּסְפּ֔וֹ וְהִנֵּה־ה֖וּא בְּפִ֥י אַמְתַּחְתּֽוֹ:
The one opened: That was Levi, who was left alone, without Simeon, his companion. — [from Gen. Rabbah] ויפתח האחד: הוא לוי שנשאר יחיד משמעון בן זוגו:
at the lodging place: Heb.בַּמָלוֹן. In the place where they lodged at night. במלון: במקום שלנו בלילה:
his sack: Heb. אַמְתַּחְתּוֹ. That is a sack. אמתחתו: הוא שק:
28And he said to his brothers, "My money has been returned, and indeed, here it is in my sack! " Their hearts sank, and trembling, they turned to one another, saying, "What is this that God has done to us?" כחוַיֹּ֤אמֶר אֶל־אֶחָיו֙ הוּשַׁ֣ב כַּסְפִּ֔י וְגַ֖ם הִנֵּ֣ה בְאַמְתַּחְתִּ֑י וַיֵּצֵ֣א לִבָּ֗ם וַיֶּֽחֶרְד֞וּ אִ֤ישׁ אֶל־אָחִיו֙ לֵאמֹ֔ר מַה־זֹּ֛את עָשָׂ֥ה אֱלֹהִ֖ים לָֽנוּ:
and indeed, here it is in my sack: The money is in it with the grain. וגם הנה באמתחתי: גם הכסף בו עם התבואה:
What is this that God has done to us: to bring us to this accusation, for it (the money) was not returned except to accuse us falsely. מה זאת עשה א-להים לנו: להביאנו לידי עלילה זו שלא הושב אלא להתעולל עלינו:
29And they came to Jacob their father, to the land of Canaan, and they told him all that had befallen them, saying, כטוַיָּבֹ֛אוּ אֶל־יַֽעֲקֹ֥ב אֲבִיהֶ֖ם אַ֣רְצָה כְּנָ֑עַן וַיַּגִּ֣ידוּ ל֔וֹ אֵ֛ת כָּל־הַקֹּרֹ֥ת אֹתָ֖ם לֵאמֹֽר:
30"The man, the lord of the land, spoke to us harshly, and he accused us of spying on the land. לדִּ֠בֶּ֠ר הָאִ֨ישׁ אֲדֹנֵ֥י הָאָ֛רֶץ אִתָּ֖נוּ קָשׁ֑וֹת וַיִּתֵּ֣ן אֹתָ֔נוּ כִּמְרַגְּלִ֖ים אֶת־הָאָֽרֶץ:
31And we said to him, 'We are honest; we were never spies. לאוַנֹּ֥אמֶר אֵלָ֖יו כֵּנִ֣ים אֲנָ֑חְנוּ לֹ֥א הָיִ֖ינוּ מְרַגְּלִֽים:
32We are twelve brothers, the sons of our father; one is gone, and today the youngest is with our father in the land of Canaan.' לבשְׁנֵֽים־עָשָׂ֥ר אֲנַ֛חְנוּ אַחִ֖ים בְּנֵ֣י אָבִ֑ינוּ הָֽאֶחָ֣ד אֵינֶ֔נּוּ וְהַקָּטֹ֥ן הַיּ֛וֹם אֶת־אָבִ֖ינוּ בְּאֶ֥רֶץ כְּנָֽעַן:
33And the man, the lord of the land, said to us, 'With this I will know that you are honest; leave one of your brothers with me, and [what is needed for] the hunger of your households, take and go. לגוַיֹּ֣אמֶר אֵלֵ֗ינוּ הָאִישׁ֙ אֲדֹנֵ֣י הָאָ֔רֶץ בְּזֹ֣את אֵדַ֔ע כִּ֥י כֵנִ֖ים אַתֶּ֑ם אֲחִיכֶ֤ם הָֽאֶחָד֙ הַנִּ֣יחוּ אִתִּ֔י וְאֶת־רַֽעֲב֥וֹן בָּֽתֵּיכֶ֖ם קְח֥וּ וָלֵֽכוּ:
34And bring your youngest brother to me, so that I will know that you are not spies, that you are honest; [then] I will give you your brother, and you may travel around in the land.' " לדוְ֠הָבִ֠יאוּ אֶת־אֲחִיכֶ֣ם הַקָּטֹן֘ אֵלַי֒ וְאֵֽדְעָ֗ה כִּ֣י לֹ֤א מְרַגְּלִים֙ אַתֶּ֔ם כִּ֥י כֵנִ֖ים אַתֶּ֑ם אֶת־אֲחִיכֶם֙ אֶתֵּ֣ן לָכֶ֔ם וְאֶת־הָאָ֖רֶץ תִּסְחָֽרוּ:
and you may travel around in the land: Heb. תִּסְחָרוּ, you may go around. Likewise, every expression of merchants (סוֹחִרִים) and commerce (סְחוֹרָה) is based on the fact that they (the merchants) travel around and look for merchandise. ואת הארץ תסחרו: תסובבו. וכל לשון סוחרים וסחורה על שם שמחזרים וסובבים אחר פרקמטיא:
35And it came to pass that they were emptying their sacks and behold! Each one's bundle of money was in his sack; they saw the bundles of their money, they and their father, and they became frightened. להוַיְהִ֗י הֵ֚ם מְרִיקִ֣ים שַׂקֵּיהֶ֔ם וְהִנֵּה־אִ֥ישׁ צְרֽוֹר־כַּסְפּ֖וֹ בְּשַׂקּ֑וֹ וַיִּרְא֞וּ אֶת־צְרֹר֧וֹת כַּסְפֵּיהֶ֛ם הֵ֥מָּה וַֽאֲבִיהֶ֖ם וַיִּירָֽאוּ:
bundle of money: Heb. צְרוֹר כַּסְפּוֹ, his bundle of money. — [from Targum Jonathan ben Uzziel] צרור כספו: קשר כספו:
36And their father Jacob said to them, "You have bereaved me-Joseph is gone, and Simeon is gone, and you want to take Benjamin! All these troubles have come upon me." לווַיֹּ֤אמֶר אֲלֵהֶם֙ יַֽעֲקֹ֣ב אֲבִיהֶ֔ם אֹתִ֖י שִׁכַּלְתֶּ֑ם יוֹסֵ֤ף אֵינֶ֨נּוּ֙ וְשִׁמְע֣וֹן אֵינֶ֔נּוּ וְאֶת־בִּנְיָמִ֣ן תִּקָּ֔חוּ עָלַ֖י הָי֥וּ כֻלָּֽנָה:
You have bereaved me: [This] teaches [us] that he suspected them-perhaps they had killed him (Simeon) or sold him like Joseph. [Gen. Rabbah 91:9] אתי שכלתם: מלמד שחשדן שמא הרגוהו או מכרוהו כיוסף:
You have bereaved: Heb. שִׁכַּלְתֶּם Anyone who has lost his children is called שַׁכּוּל. שכלתם: כל מי שבניו אבודים קרוי שכול:
37And Reuben spoke to his father, saying, "You may put my two sons to death if I don't bring him (Benjamin) to you. Put him into my hand[s] and I will return him to you." לזוַיֹּ֤אמֶר רְאוּבֵן֙ אֶל־אָבִ֣יו לֵאמֹ֔ר אֶת־שְׁנֵ֤י בָנַי֙ תָּמִ֔ית אִם־לֹ֥א אֲבִיאֶ֖נּוּ אֵלֶ֑יךָ תְּנָ֤ה אֹתוֹ֙ עַל־יָדִ֔י וַֽאֲנִ֖י אֲשִׁיבֶ֥נּוּ אֵלֶֽיךָ:
38But he (Jacob) said, "My son shall not go down with you, because his brother is dead, and he alone is left, and if misfortune befalls him on the way you are going, you will bring down my gray head in sorrow to the grave." לחוַיֹּ֕אמֶר לֹֽא־יֵרֵ֥ד בְּנִ֖י עִמָּכֶ֑ם כִּֽי־אָחִ֨יו מֵ֜ת וְה֧וּא לְבַדּ֣וֹ נִשְׁאָ֗ר וּקְרָאָ֤הוּ אָסוֹן֙ בַּדֶּ֨רֶךְ֙ אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔הּ וְהֽוֹרַדְתֶּ֧ם אֶת־שֵֽׂיבָתִ֛י בְּיָג֖וֹן שְׁאֽוֹלָה:
My son shall not go down with you: He did not accept Reuben’s offer. He said,“This firstborn is a fool. He offers to kill his sons. Are they his sons and not my sons?” - [from Gen. Rabbah 91:9] לא ירד בני עמכם: לא קבל דבריו של ראובן. אמר בכור שוטה הוא זה, הוא אומר להמית בניו, וכי בניו הם ולא בני:
Genesis Chapter 43
1But the hunger was severe in the land. אוְהָֽרָעָ֖ב כָּבֵ֥ד בָּאָֽרֶץ:
2And it came to pass, when they finished eating the grain that they had brought from Egypt, that their father said to them, "Go back [and] buy us a little food." בוַיְהִ֗י כַּֽאֲשֶׁ֤ר כִּלּוּ֙ לֶֽאֱכֹ֣ל אֶת־הַשֶּׁ֔בֶר אֲשֶׁ֥ר הֵבִ֖יאוּ מִמִּצְרָ֑יִם וַיֹּ֤אמֶר אֲלֵיהֶם֙ אֲבִיהֶ֔ם שֻׁ֖בוּ שִׁבְרוּ־לָ֥נוּ מְעַט־אֹֽכֶל:
when they finished eating: Judah had said to them, “Wait for the old man until there is no more bread left in the house.” - [from Tanchuma Mikeitz 8, Gen. Rabbah 91:6] כאשר כלו לאכול: יהודה אמר להם המתינו לזקן עד שתכלה פת מן הבית:
when they finished.: [Onkelos renders:] כַּד שֵׁצִיאוּ, when they stopped. The one who renders: כַּד סַפִּיקוּ is in error.“When the camels had finished drinking” (Gen. 24:22) is rendered: כַּד סַפִּיקוּ, which means “when they had drunk their fill,” [for] that was the end of their drinking. This instance of “when they had finished eating,” however, means“when the food was depleted,” and we render: כַּד שֵׁצִיאוּ כאשר כלו: כד שציאו. והמתרגם כד ספיקו, טועה כאשר כלו הגמלים לשתות מתורגם כד ספיקו כששתו די ספוקם הוא גמר שתייתם. אבל זה כאשר כלו לאכול, כאשר תם האוכל הוא, ומתרגמינן כד שציאו:
3But Judah spoke to him, saying, "The man warned us repeatedly, saying, 'You shall not see my face if your brother is not with you.' גוַיֹּ֧אמֶר אֵלָ֛יו יְהוּדָ֖ה לֵאמֹ֑ר הָעֵ֣ד הֵעִד֩ בָּ֨נוּ הָאִ֤ישׁ לֵאמֹר֙ לֹֽא־תִרְא֣וּ פָנַ֔י בִּלְתִּ֖י אֲחִיכֶ֥ם אִתְּכֶֽם:
warned us repeatedly: Heb. הָעֵד הֵעִד, an expression of warning, since a warning is usually given in the presence of witnesses (עֵדִים) . Similarly,“I warned (הַעִדֹתִי) your forefathers” (Jer. 11:7);“Go down, warn (הָעֵד) the people” (Exod. 19:21). העד העד: לשון התראה, שסתם התראה מתרה בו בפני עדים, וכן (דברים ל יט) העידותי בכם, (שמות יט כא) רד העד בעם:
‘You shall not see my face if your brother is not with you.’: Heb. בִּלְתִּי, lit., without. You shall not see me without your brother [being] with you. Onkelos, however, renders: except when your brother is with you. He explained the verse according to its context, but he was not precise in translating it in accordance with the language of the verse. לא תראו פני בלתי אחיכם אתכם: לא תראוני בלא אחיכם אתכם. ואנקלוס תרגם אלהין כד אחוכון עמכון, יישב ביאור הדבר על אופנו ולא דקדק לתרגם אחר לשון המקרא:
4If you send our brother with us, we will go down and buy food for you. דאִם־יֶשְׁךָ֛ מְשַׁלֵּ֥חַ אֶת־אָחִ֖ינוּ אִתָּ֑נוּ נֵֽרְדָ֕ה וְנִשְׁבְּרָ֥ה לְךָ֖ אֹֽכֶל:
5But if you do not send [him], we will not go down, because the man said to us, 'You shall not see my face if your brother is not with you.' " הוְאִם־אֵֽינְךָ֥ מְשַׁלֵּ֖חַ לֹ֣א נֵרֵ֑ד כִּֽי־הָאִ֞ישׁ אָמַ֤ר אֵלֵ֨ינוּ֙ לֹֽא־תִרְא֣וּ פָנַ֔י בִּלְתִּ֖י אֲחִיכֶ֥ם אִתְּכֶֽם:
6And Israel said, "Why have you harmed me, by telling the man that you have another brother?" ווַיֹּ֨אמֶר֙ יִשְׂרָאֵ֔ל לָמָ֥ה הֲרֵֽעֹתֶ֖ם לִ֑י לְהַגִּ֣יד לָאִ֔ישׁ הַע֥וֹד לָכֶ֖ם אָֽח:
7They said, "The man asked about us and about our family, saying, 'Is your father still alive? Do you have a brother?' And we told him according to these words. Could we have known that he would say, 'Bring your brother down'?" זוַיֹּֽאמְר֡וּ שָׁא֣וֹל שָֽׁאַל־הָ֠אִ֠ישׁ לָ֣נוּ וּלְמֽוֹלַדְתֵּ֜נוּ לֵאמֹ֗ר הַע֨וֹד אֲבִיכֶ֥ם חַי֙ הֲיֵ֣שׁ לָכֶ֣ם אָ֔ח וַנַּ֨גֶּד־ל֔וֹ עַל־פִּ֖י הַדְּבָרִ֣ים הָאֵ֑לֶּה הֲיָד֣וֹעַ נֵדַ֔ע כִּ֣י יֹאמַ֔ר הוֹרִ֖ידוּ אֶת־אֲחִיכֶֽם:
about us and about our family: Heb. וּלְמוֹלַדְתֵּנוּ, about our lineage (Targum Jonathan). Midrashically, [it is explained:] Even the matters (עִנְיָנֵי) of our cradles he revealed to us. — [from Gen. Rabbah 91:10] לנו ולמולדתנו: למשפחותינו, ומדרשו אפילו עצי עריסותינו גלה לנו:
And we told him: that we have a father and a brother. ונגד לו: שיש לנו אב ואח:
according to these words: According to his questions that he asked, we were compelled to answer. על פי הדברים האלה: על פי שאלותיו אשר שאל הוזקקנו להגיד:
that he would say: Heb. כִּי יֹאמַר. [This is equivalent to] אִשֶׁר יֹאמַר, that he would say. כִּי is used as an expression for אִם, and אִם is used as an expression for אִשֶׁר, that. Hence, this is one of its four usages, for this [כִּי] is like אִם, as“until (עַד אִם) I have spoken my words” (24:33). - [after targumim] כי יאמר: אשר יאמר, כי משמש בלשון אם, ואם משמש בלשון אשר. הרי זה שימוש אחד מארבע לשונותיו שמשמש כי, והוא אם, שהרי כי זה כמו אם, כמו עד אם דברתי דברי (כד לג):
8And Judah said to Israel, his father, "Send the lad with me, and we will get up and go, and we will live and not die, both we and you and also our young children. חוַיֹּ֨אמֶר יְהוּדָ֜ה אֶל־יִשְׂרָאֵ֣ל אָבִ֗יו שִׁלְחָ֥ה הַנַּ֛עַר אִתִּ֖י וְנָק֣וּמָה וְנֵלֵ֑כָה וְנִֽחְיֶה֙ וְלֹ֣א נָמ֔וּת גַּם־אֲנַ֥חְנוּ גַם־אַתָּ֖ה גַּם־טַפֵּֽנוּ:
and we will live: The Holy Spirit flickered within him. Through this trip, your spirit will be revived, as it is said:“and the spirit of their father Jacob was revived” (Gen. 45:27). ונחיה: נצנצה בו רוח הקודש, על ידי הליכה זו תחי רוחך שנאמר (מה כז) ותחי רוח יעקב אביהם:
and not die: of hunger. As for Benjamin, we are not sure whether he will be seized or he will not be seized, but all of us will [certainly] die of hunger if we do not go. It would be better to leave the doubtful situation and seize the [situation that is] certain. — [from Tanchuma Mikeitz 8] ולא נמות: ברעב. בנימין ספק יתפש ספק לא יתפש, ואנו כלנו מתים ברעב אם לא נלך, מוטב שתניח את הספק ותתפוש את הודאי:
9I will guarantee him; from my hand you can demand him. If I do not bring him to you and stand him up before you, I will have sinned against you forever. טאָֽנֹכִי֙ אֶֽעֶרְבֶ֔נּוּ מִיָּדִ֖י תְּבַקְשֶׁ֑נּוּ אִם־לֹ֨א הֲבִֽיאֹתִ֤יו אֵלֶ֨יךָ֙ וְהִצַּגְתִּ֣יו לְפָנֶ֔יךָ וְחָטָ֥אתִי לְךָ֖ כָּל־הַיָּמִֽים:
and stand him up before you: That I will not bring him to you dead, but alive. והצגתיו לפניך: שלא אביאנו אליך מת כי אם חי:
I will have sinned against you forever: For the world to come. - [from Gen. Rabbah 91:10] וחטאתי לך כל הימים: לעולם הבא:
10For had we not tarried, by now we would have already returned twice." יכִּ֖י לוּלֵ֣א הִתְמַהְמָ֑הְנוּ כִּֽי־עַתָּ֥ה שַׁ֖בְנוּ זֶ֥ה פַֽעֲמָֽיִם:
had we not tarried: because of you, we would have [already] returned with Simeon, and you would not have suffered all these days. לולא התמהמהנו: על ידך, כבר היינו שבים עם שמעון ולא נצטערת כל הימים הללו:
11So Israel, their father, said to them, "If so, then do this: take some of the choice products of the land in your vessels, and take down to the man as a gift, a little balm and a little honey, wax and lotus, pistachios and almonds. יאוַיֹּ֨אמֶר אֲלֵהֶ֜ם יִשְׂרָאֵ֣ל אֲבִיהֶ֗ם אִם־כֵּ֣ן | אֵפוֹא֘ זֹ֣את עֲשׂוּ֒ קְח֞וּ מִזִּמְרַ֤ת הָאָ֨רֶץ֙ בִּכְלֵיכֶ֔ם וְהוֹרִ֥ידוּ לָאִ֖ישׁ מִנְחָ֑ה מְעַ֤ט צֳרִי֙ וּמְעַ֣ט דְּבַ֔שׁ נְכֹ֣את וָלֹ֔ט בָּטְנִ֖ים וּשְׁקֵדִֽים:
then: Heb. אֵפוֹא. This is a redundant word, used for stylistic purposes in the Hebrew. If [it is] so, [that] I will be compelled to do [this]-that I will [have to] send him with you-I will have to search and seek where [is the place that we can say,]“Here is (אַיֵּה פֹה) a solution as well as advice to give you, and [therefore] I say, ‘Do this.’” אפוא: כל לשון אפוא לשון יתר הוא לתקן מלה בלשון עברי, אם כן אזדקק לעשות שאשלחנו עמכם, צריך אני לחזור ולבקש איה פה תקנה ועצה להשיאכם, ואומר אני זאת עשו:
some of the choice products of the land: Heb. מִזִמְּרַת הָאָרֶץ lit., from the song of the land. Targumim render: מִדִּמְשַׁבָּח בְּאַרְעָא,“from what is praised in the land,” about which everyone sings, [rejoicing] that it came into the world. מזמרת הארץ: מתורגם מדמשבח בארעא שהכל מזמרים עליו כשהוא בא לעולם:
wax: Heb. נְכֹאת, wax. — [from Gen. Rabbah 91:11, Targum Onkelos] Cf. Rashi above on 37:25. נכאת: שעוה:
pistachios: Heb. בָּטְנִים I do not know what they are. In the alphabetized dictionary of Rabbi Machir, I saw [that they are] pistachios, but I believe that they are אִפַרְסְקִים (mentioned in the Mishnah, Kilayim 1:4, and the Talmud, Shabbath 45a). בטנים: לא ידעתי מה הם ובפרושי א' ב' של רבי מכיר ראיתי פישיטצי"ש [פיסטוקים] ודומה לי שהם אפרסקין:
12And take double the money in your hand[s], and the money that was returned in the mouth of your sacks you shall return in your hand[s], perhaps it was an error. יבוְכֶ֥סֶף מִשְׁנֶ֖ה קְח֣וּ בְיֶדְכֶ֑ם וְאֶת־הַכֶּ֜סֶף הַמּוּשַׁ֨ב בְּפִ֤י אַמְתְּחֹֽתֵיכֶם֙ תָּשִׁ֣יבוּ בְיֶדְכֶ֔ם אוּלַ֥י מִשְׁגֶּ֖ה הֽוּא:
And…double the money: Twice as much as the first. וכסף משנה: פי שנים כראשון:
take…in your hand[s]: to purchase food, perhaps the price has risen. קחו בידכם: לשבור אוכל, שמא הוקר השער:
perhaps it was an error: Perhaps the one appointed over the house inadvertently forgot it. אולי משגה הוא: שמא הממונה על הבית שכחו שוגג:
13And take your brother, and get up, go back to the man. יגוְאֶת־אֲחִיכֶ֖ם קָ֑חוּ וְק֖וּמוּ שׁ֥וּבוּ אֶל־הָאִֽישׁ:
14And may the Almighty God grant you compassion before the man, and he will release to you your other brother and Benjamin, and as for me as I am bereaved, I am bereaved." ידוְאֵ֣ל שַׁדַּ֗י יִתֵּ֨ן לָכֶ֤ם רַֽחֲמִים֙ לִפְנֵ֣י הָאִ֔ישׁ וְשִׁלַּ֥ח לָכֶ֛ם אֶת־אֲחִיכֶ֥ם אַחֵ֖ר וְאֶת־בִּנְיָמִ֑ין וַֽאֲנִ֕י כַּֽאֲשֶׁ֥ר שָׁכֹ֖לְתִּי שָׁכָֽלְתִּי:
And may the Almighty God: From now on, you lack nothing but prayer. Behold I am praying for you. — [from Gen. Rabbah 91:11] ואל שדי: מעתה אינכם חסרים כלום אלא תפלה, הריני מתפלל עליכם:
the Almighty God: Heb. א-ֵל שַׁדָּי, Whose grant of mercy is sufficient (שֶׁדַי) , and Who has sufficient power to grant, May He grant you compassion. This is its simple meaning (Zohar , vol. 2, p. 257a). Its midrashic interpretation, however, is: May He Who said to His world,“Enough!” (שֶׁאָמַר דָּי) say to my troubles,“Enough!” for I have not enjoyed tranquility since my youth. [I endured] the trouble of Laban (who tricked me and pursued me with the desire of killing me), the trouble of Esau (who wanted to kill me), the trouble of Rachel (who died in childbirth), the trouble of Dinah (who was violated and kidnapped by Shechem), the trouble of Joseph (who disappeared), the trouble of Simeon (who is being detained by the ruler of Egypt), and the trouble of Benjamin (whom he demands that I send to him) (Tanchuma Mikeitz 10). ואל שדי: שדי בנתינת רחמיו, וכדי היכולת בידו ליתן, יתן לכם רחמים, זהו פשוטו. ומדרשו מי שאמר לעולם די יאמר די לצרותי, שלא שקטתי מנעורי, צרת לבן, צרת עשו, צרת רחל, צרת דינה, צרת יוסף, צרת שמעון, צרת בנימין:
and he will release to you: Heb. וְשִׁלַח. He will release to you, as the Targum renders, [meaning that] he will release him from his bonds, an expression similar to“he shall let him out to freedom (לַחָפְשִׁי יְשַׁלְחֶנוּ)” (Exod. 21:26). It is, however, inappropriate to translate it as an expression of sending away because they were going there to him. ושלח לכם: ויפטר לכון, תרגומו, יפטרנו מאסיריו, לשון (שמות כא כו) לחפשי ישלחנו, ואינו נופל בתרגום [לתרגמו] לשון וישלח, שהרי לשם הם הולכים אצלו:
your…brother: This is Simeon. את אחיכם: זה שמעון:
other: The Holy Spirit [of prophecy] was cast into him to include Joseph. - [from Avoth d’Rabbi Nathan,] אחר: רוח הקודש נזרקה בו, לרבות יוסף:
and as for me: Until you return, I will be bereaved out of doubt. ואני: עד שובכם אהיה שכול מספק:
as I am bereaved: of Joseph and Simeon. כאשר שכלתי: מיוסף ומשמעון:
I am bereaved: of Benjamin. שכלתי: מבנימין:
15So the men took this gift, and they took double the money in their hand[s] and Benjamin, and they got up and went down to Egypt and stood before Joseph. טווַיִּקְח֤וּ הָֽאֲנָשִׁים֙ אֶת־הַמִּנְחָ֣ה הַזֹּ֔את וּמִשְׁנֶה־כֶּ֛סֶף לָֽקְח֥וּ בְיָדָ֖ם וְאֶת־בִּנְיָמִ֑ן וַיָּקֻ֨מוּ֙ וַיֵּֽרְד֣וּ מִצְרַ֔יִם וַיַּֽעַמְד֖וּ לִפְנֵ֥י יוֹסֵֽף:
and Benjamin: The Targum renders: וּדְבָרוּ יַת בִּנְיָמִן, and they led Benjamin away. [I.e., Onkelos was not satisfied with the verb נְסִיבוּ, they took, but added another verb, וּדְבָרוּ, and they led away. [That is] because [the expressions for] taking money and taking a person are not the same in Aramaic. Regarding a thing“taken in the hand,” we translate וּנְסִיב, but something taken by persuasion, we translate וּדְבָר. ואת בנימין: מתרגמינן ודברו ית בנימין, לפי שאין לקיחת הכסף ולקיחת האדם שוה בלשון ארמי, בדבר הנקח ביד מתורגם ונסיב, ודבר הנקח בהנהגת דברים מתרגמינן ודבר:
• Daily Tehillim: Psalms Chapters 140 - 150
• Chapter 140
David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.
1. For the Conductor, a psalm by David.
2. Rescue me from the evil man, protect me from the man of violence,
3. who devise evil schemes in their heart; every day they gather for wars.
4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.
5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.
6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.
7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.
8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.
9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.
10. As for the head of my besiegers, let the deceit of their own lips bury them.
11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.
12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.
13. I know that the Lord will execute judgement for the poor, justice for the needy.
14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.
Chapter 141
This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.
1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.
2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.
3. O Lord, place a guard for my mouth, keep watch over the door of my lips.
4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.
5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.
6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.
7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.
8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.
9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.
10. Let the wicked fall into their own nets together, until I pass over.
Chapter 142
David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"
1. A maskil1 by David, when he was in the cave, a prayer.
2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.
3. I will pour out my plea before Him; I will declare my distress in His presence.
4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.
5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.
6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”
7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.
8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 143
1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.
2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.
3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.
4. Then my spirit became faint within me; my heart was dismayed within me.
5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.
6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.
7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.
8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.
9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.
10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.
11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.
12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.
Chapter 144
After triumphing in all his wars, David composed this psalm in praise of God.
1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.
2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.
3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?
4. Man is like a breath; his days are like a passing shadow.
5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.
6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.
7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,
8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.
9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.
10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.
11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.
12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.
13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.
14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.
15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.
Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
Tanya: Likutei Amarim, middle of Chapter 4
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 29 Kislev, 5777 · 29 December 2016
• Likutei Amarim, middle of Chapter 4
• ומאחר שהתורה ומצותיה מלבישים כל עשר בחינות הנפש וכל תרי״ג אבריה מראשה ועד רגלה
Now, since Torah and its commandments clothe all ten faculties of the soul, and all of the soul’s 613 “organs”, from head to foot, i.e, from its highest level — its “head” — to its lowest level,
הרי כולה צרורה בצרור החיים את הוי׳ ממש, ואור הוי׳ ממש מקיפה ומלבישה מראשה ועד רגלה
it the soul is truly completely bound up with G-d in the1 “bond of life,” and the very light of G-d envelops and clothes it from head to foot.
כמו שכתוב: צורי אחסה בו, וכתיב: כצנה רצון תעטרנו
So it is written:2 “G-d is my Rock, in whom I take refuge” (and naturally, only that which surrounds a person can protect him); and it is further written,3 “As with a shield G-d’s Will surrounds him,”
שהוא רצונו וחכמתו יתברך, המלובשים בתורתו ומצותיה
meaning His Will and wisdom that are clothed in Torah and its commandments.
We see, at any rate, that although G-d’s wisdom and Will are beyond man’s reach, they are made accessible to him because the Torah is clothed in physical terms, and its commandments are vested in physical objects.
ולכן אמרו: יפה שעה אחת בתשובה ומעשים טובים בעולם הזה מכל חיי עולם הבא
For this reason, it has been said:4 “One hour of repentance and good deeds in this world is better than the whole life of the World to Come.”
כי עולם הבא הוא שנהנין מזיו השכינה, שהוא תענוג ההשגה
For the reward in the World to Come consists of enjoying the radiance of the Divine Presence;5 it is the pleasure derived from comprehension of G-dliness.
ואי אפשר לשום נברא, אפילו מהעליונים, להשיג כי אם איזו הארה מאור הוי׳
Now no created being, even a spiritual being of the higher realms such as angels or souls, can comprehend any more than a glimmer of the Divine light,
ולכן נקרא בשם זיו השכינה
for which reason the reward of the souls in the World to Come is referred to as “the radiance of the Divine Presence,” since it is no more than a remote gleam of the Divine light.
אבל הקדוש ברוך הוא בכבודו ובעצמו לית מחשבה תפיסא ביה כלל
But as for the essence and glory of the Holy One, blessed be He, no thought can apprehend Him at all.
כי אם כאשר תפיסא ומתלבשת בתורה ומצותיה, אזי היא תפיסא ומתלבשת בהקדוש ברוך הוא ממש
Only when it apprehends and clothes itself in Torah and its mitzvot does it grasp and clothe itself in G-d Himself,
דאורייתא וקודשא בריך הוא כולא חד
for “Torah and the Holy One, blessed be He, are one and the same.”
Hence the superiority of Torah and mitzvot in this world over the life of the World to Come. In the World to Come the soul grasps only a glimmer of G-dliness; in this world, through Torah and mitzvot, it is united with G-d Himself.
ואף שהתורה נתלבשה בדברים תחתונים גשמיים
For, although the Torah has been clothed in lowly material things, and it is only these material things that man’s intellect grasps when studying Torah, not the essence of G-d’s Will and wisdom, yet —
הרי זה כמחבק את המלך, דרך משל
it is, by way of illustration, like one who embraces a king.
שאין הפרש במעלת התקרבותו ודביקותו במלך, בין מחבקו כשהוא לבוש לבוש אחד, בין שהוא לבוש כמה לבושים
There is no difference in the degree of his closeness and attachment to the king whether he embraces him when the king is wearing one robe or many robes,
מאחר שגוף המלך בתוכם
since the king’s body is in them.
Similarly, when a Jew “embraces” G-d’s wisdom in Torah study, the fact that His wisdom is clothed in material “robes” is irrelevant.
Another point understood from this analogy: in the study of Torah, man is also “embraced”, enveloped and encompassed by, G-d’s wisdom that the Torah contains (as will be explained further in ch. 5) — as the Alter Rebbe continues:
וכן אם המלך מחבקו בזרועו גם שהיא מלובשת תוך מלבושיו
Similarly, when the king embraces one with his arm, though it be dressed in his robes.
To illustrate that Torah is analogous to a royal embrace, the Alter Rebbe quotes:
כמו שכתוב: וימינו תחבקני
As it is written,6 “His (G-d’s) right hand embraces me,”
שהיא התורה, שנתנה מימין
which refers to Torah, called “the right hand” because Torah was given by G-d’s7 “right hand,”
שהיא בחינת חסד ומים
for [Torah] is related to the attribute of Chesed (“kindness”), and “water”.
As explained in the Kabbalah, the right hand represents both Chesed and water (and, as said earlier, Torah is compared to water), and the left hand represents Gevurah (“severity”) and fire. When the verse states that G-d’s right hand “embraces me,” the intention is that G-d “embraces” and envelops the soul through Torah — G-d’s “right hand.”
Thus, the bond that Torah study creates between the soul and G-d is two-fold: The soul “embraces” G-d and is “embraced” by G-d. In this, Torah study is superior to other mitzvot, as discussed in the following chapter.
——— ● ———
| FOOTNOTES | |
| 1. | I Shmuel 25:29. |
| 2. | Tehillim 18:3. |
| 3. | Ibid. 5:13. |
| 4. | Avot 4:17. |
| 5. | Berachot 17a. |
| 6. | Shir HaShirim 8:3. |
| 7. | Devarim 33:2. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 59
Blowing Trumpets
"On the day of your joy, on your holidays and on the heads of your months you shall blow with trumpets"—Numbers 10:10.
We are commanded to blow trumpets while the sacrifices offered on special dates were being offered in the Holy Temple.
We are also commanded to blow trumpets during times of distress, to accompany our prayer to G‑d.
Full text of this Mitzvah »• Blowing Trumpets
Positive Commandment 59
Translated by Berel Bell
The 59th mitzvah is that we are commanded to sound the trumpets in the Holy Temple when offering any of the periodic1 sacrifices.
The source of this commandment is G‑d's statement,2 "And on the day of your rejoicing, on your festivals and on your Rosh Chodesh days, you shall sound the trumpets over your burnt-offerings."
Our Sages have explicitly stated3 that [on a fast day, the sounds of the trumpet last longer than the sounds of the shofar4 because] "the main mitzvah of this day is that of the trumpets."5
The details of this mitzvah are explained in the Sifri,6 in Rosh Hashanah,7 and in Taanis.8
Since we are [also] commanded to sound the trumpets when we cry out to G‑d (exalted be He) during a time of trouble and distress, the verse9 says, "When you go to war against an enemy who attacks you in your land, [you shall sound the trumpets]."
FOOTNOTES
1.I.e. those brought on holidays and Rosh Chodesh. See Hilchos Klei Hamikdosh 3:5.
2.Num. 10:10.
3.Rosh Hashanah, Ch.3, Mishneh 4 (26b).
4.Unlike Rosh Hashanah, when the shofar lasts longer.
5.Perhaps the Rambam's goal in quoting this passage is to point out the expression, "main mitzvah" (mitzvas hayom), which shows that blowing the trumpet counts as one of the 613 mitzvos.
Although this statement refers to blowing the trumpets on a fast day, nevertheless it can be applied here, since the Rambam counts them as one and the same mitzvah.
6.Parshas B'haaloscha.
7.See note above.
8.15a.
9.Num. 10:9.
• Laws of Megillah and Chanukah Chapters 1 & 2
We now continue with Maimonides' Laws of Megillah and Chanukah, chapters one and two.
(The Daily Mitzvah schedule runs parallel to the daily study of three chapters of Maimonides' 14-volume code, which today studies these laws. Because these two mitzvot are rabbinic, not biblical, they have no counterpart in Sefer Hamitzvot.)
Full text of this Mitzvah »
• Mikeitz
Editor's Note: Chanukah Is NOT Just for Kids!
Dear Friend,
Great emphasis is placed on including kids in the Chanukah festivities. They receive Chanukah gelt and are encouraged to light their own menorahs, and community Chanukah events are often geared to families with children. What is often overlooked is that Chanukah is for everyone, including people without young children at home.
You don’t need to be a kid to observe Chanukah and all it entails: lighting the menorah and sharing the holiday with others. If you know someone who is homebound or hospitalized, why not make the best of the remaining days of Chanukah, and visit them and bring some light into their lives?
Every Jew deserves to celebrate Chanukah, even those with no one to celebrate with. You can be the one to make a difference in someone’s life today.
Happy Chanukah!
Eliezer Zalmanov,
on behalf of the Chabad.org Editorial Team
• Positive Mitzvah 59: Blowing the trumpets in the Sanctuary
Numbers 10:10 "Also on the day of your gladness... you shall blow with your trumpets"
It was Lag Ba'Omer and Benny was at the grand "Torah and Mitzvot" parade. The band was playing and the floats were passing by. It was exciting and fun watching the parade march by.
Suddenly, a bugle horn sounded and the blast caused a stir in the crowd.
The tone was loud and clear and many bystanders leaned forward trying to catch a glimpse of the horn player.
The sound of a horn blowing calls for attention!
In the Beit HaMikdash while certain sacrifices are offered, we are commanded to sound trumpets.
The sound arouses a stir in the hearts of all the people who were present in the Beit HaMikdash.
Each one will concentrate and resolve to strengthen his bond of closeness with HaShem.
Similarly, we are commanded to blow the shofar in times of need and despair, calling for HaShem's attention and requesting His help.
Learn the Laws of Megillah and Chanukah Chapters 1 & 2 (from the Rambam)
Every business is the business of a tailor: to make clothes for the blessings that come your way. You can't alter the size of your blessings by putting them in bigger clothes -- on the contrary, they might just be chased away. But neither must the clothes be too short. Because that is the whole purpose: that miracles and blessings should not come into the world stark naked, but be enclothed in the natural world. And we are the tailors.
From: Bringing Heaven Down to Earth by Tzvi Freeman - tzvif@aol.com
• Rambam - 1 Chapter: Genevah Genevah - Chapter Eight
• Genevah - Chapter Eight
1
It is a positive commandment to correct the scales, weights and measures carefully and to be exact in their measure when making them, as Leviticus 19:36 states: "You shall have correct scales...."
Similarly, with regard to the measurement of land, one must be exact according to the principles of geometry. Even a fingerbreadth of land is considered to be a great loss, as if it were filled with saffron.
א
מצות עשה לצדק המאזנים והמשקלות והמדות יפה יפה ולדקדק בחשבונן בשת עשייתן שנאמר מאזני צדק וגו'. וכן במדת הקרקע צריך לדקדק בחשבון משיחת הקרקע על פי העיקרים המתבארים בכתבי הגימטריא. שאפילו מלוא אצבע מן הקרקע רואין אותה כאילו היא מליאה כרכום:
2
The four cubits that are next to an irrigation ditch need not be measured carefully, and those that are next to a river bank are not measured at all, for they belong to the public domain.
ב
ארבע אמות הסמוכין לחריץ מזלזלין במשיחתן והסמוכים לשפת הנהר אין מושחין אותן כלל מפני שהן של בני רשות הרבים:
3
A person who measures land should not measure the portion of one partner in the summer and of the other in the winter, because a rope will contract in the summer. Therefore, if the measurement was made with a rod, with iron chains or with the like, the differences in season are of no consequence.
ג
והמודד את הקרקע ב לא ימוד לאחד בימות החמה ולאחד בימות הגשמים מפני שהחבל מתקצר בימות החמה. לפיכך אם מדד בקנה או בשלשלת של ברזל וכיוצא בהם אין בכך כלום:
4
Weights should not be made of iron, lead or other metals of that nature, for they rust and become reduced in weight. One should make them from marble, glass, diamond and the like.
ד
אין עושים ג משקלות לא של ברזל ולא של עופרת ולא של שאר מיני מתכות כאלו מפני שמעלין [א] חלודה ומתחסרין. אבל עושין של צחיח סלע ושל זכוכית ושל אבן שוהם וכיוצא בהן:
5
The stick used to level the top of a dry measure should not be made of a gourd, because it is too light, nor of metal, because it is too heavy. Instead, it should be made of olive wood, walnut, box wood, sycamore wood or the like.
ה
אין עושין את המחק לא של דלעת מפני שהוא מיקל ולא של מתכת מפני שהוא מכביד. אבל עושהו של זית ושל אגוזים ושל שקמה ושל אשכרוע וכיוצא בהן:
6
The stick used to level the top of a dry measure should not be made with one side narrow and one side thick. One should not level a measure slowly, bit by bit, for in doing so the seller is cheated, nor should it be leveled in one fell swoop, for by doing so the purchaser is cheated.
ו
אין עושין את המחק צדו אחד קצר וצדו אחד עבה. ולא ימחוק מעט מעט מפני שמפחיתו למוכר. ולא ימחוק בבת אחת מפני שמפחיתו ללוקח:
7
One may not bury weights in salt so that their weight will be reduced, nor may one heat while measuring a liquid.
This applies even if the measure is very small, for the Torah was concerned with even the slightest deviation from an honest measure, as implied by the mention of a mesurah in Leviticus 19:35. A mesurah is a very tiny measure, merely a thirty-third of a log.
ז
אין טומנין את המשקלות במלח כדי [ב] שיפחתו. ולא ירתיח במדת הלח בעת שמודד. ואפילו היתה המדה קטנה ביותר. שהרי התורה הקפידה על המדות בכל שהוא שנאמר ובמשורה והיא מדה אחת קנה משלשים ושלשה בלוג:
8
Sellers of scrap iron and the like should construct the scale they use in the following manner. The balance that the person who is weighing holds in his hands should hang freely in the air for at least three handbreadths, and should be three handbreadths above the ground. The length of the center pole and the length of the cables should be twelve handbreadths.
ח
מוכרי עששיות של ברזל וכיוצא בהן צריך להיות חוטי המאזנים שאוחז השוקל בידו תלוי באויר שלשה טפחים וגבוהין מן הארץ שלשה טפחים ואורך קני המאזנים ואורך החוטים שנים עשר טפח:
9
A scale used by wool merchants and glass merchants should be constructed in the following manner. The balance should hang freely in the air for at least two handbreadths and should be two handbreadths above the ground. The length of the center pole and the length of the cables should be nine handbreadths.
ט
מאזנים של מוכרי צמר ושל מוכרי זכוכית יהיה אורך החוטים שהן תלויין בו שני טפחים וגבוהין מן הארץ שני טפחים והקנה והחוטין ארכן תשעה טפחים:
10
A scale used by an ordinary storekeeper and a house-owner should be constructed in the following manner. The balance should hang freely in the air for at least one handbreadth, and should be one handbreadth above the ground. The length of the center pole and the length of the cables should be six handbreadths.
י
מאזנים של חנוני ושל בעל הבית יהיה אורך החוט שהן תלויים בו טפח וגבוהין מן הארץ טפח והקנה והחוטין ארכן ששה טפחים:
11
The cables on which the balance is hung, and similarly the cables of the scales used to weigh gold and used by merchants of purple fabric should be three fingerbreadths long and should be three fingerbreadths above the ground. No standard measure was given for the length of the balance and the length of its chains; it depends on the desire of the person doing the weighing.
יא
החוט שתולין בו הפלס וכן חוט מאזנים של זהב ושל מוכרי ארגמן טוב ארכו שלש אצבעות וגבוהין מן הארץ שלש אצבעות ואורך הפלס ואורך השלשלאות שלו כפי מה שהוא רוצה:
12
What is the source that teaches us that one must tip the balance in favor of the purchaser when his purchase is being weighed for him? Deuteronomy 25:15 states: "You shall have a perfect and just weight." The Torah's statements can be interpreted to mean: "Justify your balance from what you have and give it to him."
יב
מנין שחייב המוכר להכריע ללוקח בעת ששוקל לו שנאמר אבן שלמה וצדק יהיה לך אמרה תורה צדק משלך ותן לו:
13
How much should the seller tip in the purchaser's favor? With regard to liquid measure, one hundredth of the amount purchased. With regard to dry measure, one four-hundredth of the amount purchased.
What is implied? If he sold him ten pounds of a liquid measure, he should give him one tenth of a pound as an extra amount. If he sold him twenty pounds of a dry measure, he should give him an extra twentieth of a pound. This ratio should be followed regardless of whether the amounts involved are great or small.
יג
וכמה בלח אחד למאה וביבש אחד לארבע מאות. כיצד מכר לו [ג] עשר ליטרא לח נותן לו *גירומין אחד מעשרה בליטרא. ואם מכר לו עשרים ליטרין יבש נותן לו גירומיו אחד מעשרים בליטרא. וכן לפי חשבון זה בין רב בין מעט:
14
When does the above apply? In a place where it is customary to sell by looking at the scale. In a place where it is customary actually to tip the balance, one must tip it at least a handbreadth in favor of the purchaser.
יד
במה דברים אמורים ב במקום שנהגו למכור עין בעין. אבל במקום שנהגו להכריע חייב להכריע לו טפח:
15
If the seller had to weigh ten pounds for the purchaser, the purchaser should not say: "Weigh them out one at a time and tip the balance each time." Instead, the seller may weigh out all ten at once and tip the balance only once for the entire amount.
טו
היה שוקל לו עשר ליטרים לא יאמר לו שקול אחת אחת והכרע אלא שוקל לו עשרה בבת אחת והכרע אחד לכולן:
16
In a place where it is customary to measure with a small measure, one should not measure with a large one. In a place where it is customary to measure with a large measure, one should not measure with a small one.
Where it is customary to even off the measure, one should not sell a heaping measure and raise the price, nor where it is customary to give a heaping measure should one sell a level measure and reduce the price. Instead, one should measure according to the local custom.
טז
מקום שנהגו למוד בדקה לא ימוד בגסה. בגסה לא ימוד בדקה. למחוק לא יגדוש ויוסיף בדמים. וכן אם נהגו לגדוש לא ימחוק ויפחות מן הדמים אלא מודד כמנהג המדינה:
17
When the inhabitants of a locale desire to increase the size of the measures or weights, they should not increase them more than a sixth. For example, if a kav held five measures, they may establish it as holding six. They should not, however, establish it as holding more than six.
יז
בני מדינה שרצו להוסיף על המדות או על המשקלות לא יוסיפו יתר על שתות. שאם היה הקב מכיל חמשה ועשאוהו מכיל ששה הרשות בידן. יתר על ששה לא יעשו:
18
A wholesale merchant must clean his measures once every 30 days. A house-owner must do this every twelve months, and a storekeeper twice a week. Once a week, he must wash his weights, and he should clean the balance after every time that he weighs, so that it will not rust.
יח
הסיטון מקנח תמדותיו אחת לשלשים יום. [ד] ובעל הבית אחת לשנים עשר חדש. והחנוני מקנחן פעמים בשבת. וממחה משקלותיו פעם אחת בשבת ומקנח מאזנים על כל משקל ומשקל כדי שלא יחלידו:
19
A person who desires to weigh three-fourths of a pound of meat should place a pound weight on one side of the balance and place the meat and a quarter-pound weight in the other side of the balance. If one said that he should place a half-pound weight and a quarter-pound weight on one side and the meat on the other side, it is possible that the quarter-pound weight will fall without being seen by the purchaser.
יט
המבקש לשקול שלשה רביעי ליטרא נותן ליטרא בכף מאזנים והבשר ורביע ליטרא בכף שניה שאם אתה אומר נותן חצי ליטרא ורביע ליטרא בכף אחת שמא יפול רביע הליטרא ואין הלוקח רואהו:
20
The court is obligated to appoint police in every city and town to inspect the stores periodically, correct the scales and measures, and set the prices. They are permitted to beat any person who possesses an unjust measure or weight or an improper balance according to his capacity, and to fine him as the court sees fit to enforce the matter.
Whenever a person raises prices and sells at a higher price, he may be beaten and compelled to sell at the ordinary market price.
כ
חייבין בית דין [ה] להעמיד שוטרים ד בכל מדינה ומדינה ובכל פלך ופלך שיהיו מחזרין על החנויות ומצדקין את המאזנים ואת המדות ופוסקין השערים. וכל מי שנמצא עמו משקל חסר או מדה חסרה או מאזנים מקולקלין יש להם רשות להכותו כפי כחו ולקנסו כפי ראות בית דין לחזק הדבר. וכל מי שמפקיע את השער ומוכר ביוקר מכין אותו וכופין אותו ומוכר כשער השוק:
• Ta'aniyot - Chapter Five
1
There are days when the entire Jewish people fast because of the calamities that occurred to them then, to arouse [their] hearts and initiate [them in] the paths of repentance. This will serve as a reminder of our wicked conduct and that of our ancestors, which resembles our present conduct and therefore brought these calamities upon them and upon us. By reminding ourselves of these matters, we will repent and improve [our conduct], as [Leviticus 26:40] states: "And they will confess their sin and the sin of their ancestors."
א
יש שם ימים שכל ישראל מתענים בהם מפני הצרות שאירעו בהן כדי לעורר הלבבות לפתוח דרכי התשובה ויהיה זה זכרון למעשינו הרעים ומעשה אבותינו שהיה כמעשינו עתה עד שגרם להם ולנו אותן הצרות. שבזכרון דברים אלו נשוב להיטיב שנאמר והתודו את עונם ואת עון אבותם וגו':
2
These days are the following:
The Third of Tishrei. This is the day on which Gedaliah ben Achikam was slain and the ember of Israel that remained was extinguished, causing their exile to become complete.
The Tenth of Tevet. This is the day Nebuchadnezzar, the wicked, the King of Babylon, camped against Jerusalem and placed the city under siege.
The Seventeenth of Tammuz. Five tragedies took place on this day:
a) The Tablets were broken;
b) In the First Temple, the offering of the daily sacrifices was nullified;
c) [The walls of] Jerusalem were breached in [the war leading to] the destruction of the Second Temple;
d) Apostmos, the wicked, burned a Torah scroll; and
e) He erected an idol in the Temple.
ב
ואלו הן יום שלישי בתשרי שבו נהרג גדליה בן אחיקם ונכבת גחלת ישראל הנשארת וסיבב להתם גלותן. ועשירי בטבת שבו סמך מלך בבל נבוכדנאצר הרשע על ירושלים והביאה במצור ובמצוק. וי"ז בתמוז חמשה דברים אירעו בו. נשתברו הלוחות. ובטל התמיד מבית ראשון. והובקעה ירושלים בחורבן שני. ושרף אפוסטומוס הרשע את התורה. והעמיד צלם בהיכל:
3
On the Ninth of Av, five tragedies occurred:
It was decreed that the Jews in the desert would not enter Eretz Yisrael;
The First and the Second Temples were destroyed;
A large city named Betar was captured. Thousands and myriads of Jews inhabited it. They were ruled by a great king whom the entire Jewish people and the leading Sages considered to be the Messianic king. The city fell to the Romans and they were all slain, causing a national catastrophe equivalent to that of the Temple's destruction.
On that day designated for retribution, the wicked Tineius Rufus plowed the site of the Temple and its surroundings, thereby fulfilling the prophecy [Micah 3:12], "Zion will be plowed like a field."
ג
ותשעה באב חמשה דברים אירעו בו. נגזר על ישראל במדבר שלא יכנסו לארץ. וחרב הבית בראשונה ובשנייה. ונלכדה עיר גדולה וביתר שמה והיו בה אלפים ורבבות מישראל והיה להם מלך גדול ודמו כל ישראל וגדולי החכמים שהוא מלך המשיח. ונפל ביד הרומיים ונהרגו כולם והיתה צרה גדולה כמו חורבן בית המקדש. ובו ביום המוכן לפורענות חרש טורנוסרופוס הרשע את ההיכל ואת סביביו לקיים מה שנאמר ציון שדה תחרש:
4
These four fasts are explicitly mentioned in the prophetic tradition [Zechariah 8:19]: "The fast of the fourth [month],1 the fast of the fifth [month]...." "The fast of the fourth [month]" refers to the Seventeenth of Tammuz,2 which is in the fourth month; "the fast of the fifth [month]," to Tish'ah B'Av, which is in the fifth month; "the fast of the seventh [month]," to the Third of Tishrei which is in the seventh month; "the fast of the tenth [month]," to the Tenth of Tevet, which is in the tenth month.3
ד
וארבעה ימי הצומות האלו הרי הן מפורשין בקבלה צום הרביעי וצום החמישי וגו'. צום הרביעי זה שבעה עשר בתמוז שהוא בחדש הרביעי. וצום החמישי זה תשעה באב שהוא בחדש החמישי. וצום השביעי זה שלשה בתשרי שהוא בחדש השביעי. וצום העשירי זה עשרה בטבת שהוא בחדש העשירי:
5
And the entire Jewish people follow the custom of fasting at these times and on the Thirteenth of Adar, in commemoration of the fasts that [the people] took upon themselves in the time of Haman, as mentioned [in Esther 9:31]: "the matter of the fasts and the outcries."
If the Thirteenth of Adar falls on the Sabbath, the fast is pushed forward and held on Thursday, which is the eleventh of Adar. If, however, any of the [dates of] other fasts fall on the Sabbath, the fasts are postponed until after the Sabbath. If [the dates of] these fasts fall on Friday, we should fast on Friday.
On all these fasts, the trumpets are not sounded, nor is the Ne'ilah service recited. The passage Vay'chal is read from the Torah, however, in both the morning and the afternoon services.
On all these [fasts], with the exception of Tish'ah B'Av, we may eat and drink at night.
ה
ונהגו כל ישראל בזמנים אלו להתענות. ובי"ג באדר זכר לתענית שהתענו בימי המן שנאמר דברי הצומות וזעקתם. ואם חל י"ג באדר להיות בשבת מקדימין ומתענין בחמישי שהוא י"א. אבל אחד מארבעה ימי הצומות שחל להיות בשבת דוחין אותו לאחר השבת. חל להיות בערב שבת מתענין בערב שבת. ובכל הצומות האלו אין מתריעין ולא מתפללין בהן תפלת נעילה. אבל קורין בתורה שחרית ומנחה בויחל משה. ובכולן אוכלים ושותין בלילה חוץ מתשעה באב:
6
When the month of Av enters, we reduce our joy. During the week of Tish'ah B'Av, it is forbidden to cut one's hair, to do laundry, or to wear a pressed garment - even one of linen - until after the fast.
It has already been accepted as a Jewish custom not to eat meat or enter a bathhouse during this week until after the fast. There are places that follow the custom of refraining from slaughtering from Rosh Chodesh Av until after the fast.
ו
משיכנס אב ממעטין בשמחה. ושבת שחל תשעה באב להיות בתוכה אסור לספר ולכבס וללבוש כלי מגוהץ אפילו כלי פשתן עד שיעבור התענית. ואפילו לכבס ולהניח לאחר התענית אסור. וכבר נהגו ישראל שלא לאכול בשר בשבת זו ולא יכנסו למרחץ עד שיעבור התענית. ויש מקומות שנהגו לבטל השחיטה מראש החדש עד התענית:
7
All [the restrictions of] Tish'ah B'Av apply at night as well as during the day. One may not eat after sunset [of the previous day]; [it is forbidden to eat] between sunset and the appearance of the stars, as on Yom Kippur.
One should not eat meat or drink wine at the meal before the fast. One may, however, drink grape juice that has not been left [to ferment] for three days. One may eat salted meat that was slaughtered more than three days previously. One should not eat two cooked dishes.
ז
תשעה באב לילו כיומו לכל דבר. ואין אוכלין אלא מבעוד יום. ובין השמשות שלו אסור כיום הכפורים. ולא יאכל בשר ולא ישתה יין בסעודה המפסיק בה. אבל שותה הוא יין מגתו שיש לו שלשה ימים או פחות. ואוכל בשר מליח שיש לו שלשה ימים או יתר. ולא יאכל שני תבשילין:
8
When does the above apply? When one ate [this meal] in the afternoon on the day preceding Tish'ah B'Av. If, however, one eats a meal before noon, although this is the last meal one eats before the fast, one may eat all that one desires.
When the day before Tish'ah B'Av falls on the Sabbath, one may eat and drink to the full extent of one's needs, and one may serve even a meal resembling Solomon's feasts at one's table.
Similarly, when Tish'ah B'Av falls on the Sabbath, one need not withhold anything at all.
ח
בד"א שאכל ערב תשעה באב אחר חצות. אבל אם סעד קודם חצות אף על פי שהוא מפסיק בה אוכל כל מה שירצה. וערב תשעה באב שחל להיות בשבת אוכל ושותה כל צרכו ומעלה על שלחנו אפילו כסעודת שלמה. וכן תשעה באב עצמו שחל להיות בשבת אינו מחסר כלום:
9
This is the rite observed by the people as a whole who cannot endure more. In contrast, the rite observed by the pious of the earlier generations was as follows:4 A person would sit alone between the oven and the cooking range. Others would bring him dried bread and salt. He would dip it in water and drink a pitcher of water while worried, forlorn, and in tears, as one whose dead was lying before him.
The scholars should act in this or a similar manner.5 We never ate cooked food, even lentils, on the day before Tish'ah B'Av, except on the Sabbath.
ט
זו היא מדת כל העם שאינן יכולין לסבול יותר מדאי. אבל חסידים הראשונים כך היתה מדתן. ערב תשעה באב היו מביאין לו לאדם לבדו פת חרבה במלח ושורה במים ויושב בין תנור וכירים ואוכלה ושותה עליה קיתון של מים בדאגה ובשממון ובכיה כמי שמתו מוטל לפניו. כזה ראוי לחכמים לעשות או קרוב מזה. ומימינו לא אכלנו ערב תשעה באב תבשיל אפילו של עדשים אא"כ היה בשבת:
10
Pregnant women and those who are nursing must complete their fasts on Tish'ah B'Av.
[On this day,] it is forbidden to wash in either hot or cold water; it is even forbidden to place one's finger in water. Similarly, anointing oneself for the sake of pleasure, wearing shoes, and sexual relations are forbidden, as on Yom Kippur.
In places where it is customary to do work, one may work. In places where it is not customary to work, one should not. Torah scholars everywhere should remain idle on this day. Our Sages said, "Whoever performs work on this day will never see a sign of blessing forever."
י
עוברות ומניקות מתענות ומשלימות בתשעה באב. ואסור ברחיצה בין בחמין בין בצונן ואפילו להושיט אצבעו במים. ואסור בסיכה של תענוג ובנעילת הסנדל ובתשמיש המטה כיום הכפורים. ומקום שנהגו לעשות בו מלאכה עושין. ומקום שנהגו שלא לעשות אין עושין. ובכל מקום תלמידי חכמים בטלין. ואמרו חכמים שהעושה בו מלאכה אינו רואה סימן ברכה לעולם:
11
Torah scholars should not exchange greetings on Tish'ah B'Av. Instead, they should sit in agony and frustration like mourners. If a common person greets them, they should reply to him weakly, in a somber tone.
On Tish'ah B'Av, it is forbidden to read from the Torah, the Prophets, or the Sacred Writings [or to study] the Mishnah, Torah law, the Talmud, or the Aggadic works. One may study only Job, Eichah, and the prophecies of retribution in Jeremiah. Children should not study in school on this day.
There are some sages who do not wear the head tefillin.
יא
תלמידי חכמים אין נותנין זה לזה שלום בתשעה באב. אלא יושבים דוים ונאנחים כאבלים. ואם נתן להם עם הארץ שלום מחזירים לו בשפה רפה וכובד ראש. ואסור לקרות בתשעה באב בתורה או בנביאים או בכתובים ובמשנה ובהלכות ובגמרא ובהגדות. ואינו קורא אלא באיוב ובקינות ובדברים הרעים שבירמיהו. ותינוקות של בית רבן בטלין בו. ומקצת החכמים נוהגין שלא להניח בו תפילין של ראש:
12
After the Temple was destroyed, the Sages of that generation ordained6 that one should never build a building7 whose walls are decorated with ornate designs like the palaces of kings. Instead, one should cover the walls of one's home with mortar and paint over them with lime, leaving a space one cubit square opposite the doorway8 that is unpainted.9 If, however, a person buys a dwelling whose walls have been decorated, it may remain as is; he is not obligated to scrape [the designs] from the walls.
יב
משחרב בית המקדש תקנו חכמים שהיו באותו הדור שאין בונין לעולם בנין מסוייד ומכוייר כבנין המלכים.אלא טח ביתו בטיט וסד בסיד ומשייר מקום אמה על אמה כנגד הפתח בלא סיד. והלוקח חצר מסויידת ומכויירת הרי זו בחזקתה ואין מחייבים אותו לקלוף הכתלים:
13
Similarly, they ordained that a person who sets a table for guests should serve slightly less [than usual] and should leave a place empty, [so that it obviously] lacks one of the dishes that would ordinarily be placed there.10
When a woman has a set of jewelry made for her, she should refrain from having one of the pieces appropriate for the set made, so that her jewelry is not perfect.11
Similarly, when a groom marries, he should place ashes on his forehead12 on the place where one wears tefillin.13 All of these practices were instituted to recall Jerusalem, as [Psalms 137:5-6] states: "If I forget you, O Jerusalem, may my right hand lose its dexterity. Let my tongue cleave to my palate if I do not remember you, if I do not recall Jerusalem during my greatest joy."
יג
וכן התקינו שהעורך שלחן לעשות סעודה לאורחים מחסר ממנו מעט ומניח מקום פנוי בלא קערה מן הקערות הראויות לתת שם. וכשהאשה עושה תכשיטי הכסף והזהב משיירת מין ממיני התכשיט שנוהגת בהן כדי שלא יהיה תכשיט שלם. וכשהחתן נושא אשה לוקח אפר מקלה ונותן בראשו מקום הנחת התפילין. וכל אלו הדברים כדי לזכור ירושלים שנאמר אם אשכחך ירושלים תשכח ימיני תדבק לשוני לחכי אם לא אזכרכי אם לא אעלה את ירושלים על ראש שמחתי:
14
Similarly, they ordained that one should not play melodies with any sort of musical instrument. It is forbidden to celebrate with such instruments or to listen to them being played [as an expression of mourning]14 for the destruction.15
Even songs [without musical accompaniment] that are recited over wine are forbidden, as [Isaiah 24:9] states: "Do not drink wine with song." It has, however, become accepted custom among the entire Jewish people to recite words of praise, songs of thanksgiving, and the like to God over wine.16
יד
וכן גזרו שלא לנגן בכלי שיר. וכל מיני זמר וכל משמיעי קול של שיר אסור לשמוח בהן ואסור לשומען מפני החורבן. ואפילו שירה בפה על היין אסורה שנאמר בשיר לא ישתו יין. וכבר נהגו כל ישראל לומר דברי תושבחות או שיר של הודאות לאל וכיוצא בהן על היין:
15
Afterwards, they ordained that grooms17 should not wear crowns at all, nor should they wear any diadems at all,18 as [implied by Ezekiel 21:31]: "Remove the miter and lift up the crown." Similarly, they ordained that brides should not wear crowns of silver or gold; a garland made from twisted cords is, however, permitted for a bride.19
טו
ואחר כך גזרו על עטרות חתנים שלא להניחם כלל. ושלא יניח החתן בראשו שום כליל שנאמר הסר המצנפת והרם העטרה. וכן גזרו על עטרות כלות אם היה של כסף או זהב אבל של גדיל מותר לכלה:
16
When a person sees the cities of Judah in a state of destruction,20 he should recite [Isaiah 64:9]: "Your holy cities have become like the desert," and rend his garments.21 When one sees Jerusalem in a state of destruction,22 one should recite [the continuation of the verse,] "Zion is a desert...." When one sees the Temple in a state of destruction, one should recite [ibid.:10]: "Our holy and beautiful House [...has been burned with fire]" and rend one's garments.23
From which point is one obligated to rend one's garments? From Tzofim.24 Afterwards, when one reaches the Temple, one should rend them a second time.25 If one encountered the Temple first, because one came from the desert, one should rend one's garments because of the Temple, and add to the tear because of Jerusalem.26
טז
מי שראה ערי יהודה בחורבנם אומר ערי קדשך היו מדבר וקורע. ראה ירושלים בחורבנה אומר ירושלים מדבר וגו'. בית המקדש בחורבנו אומר בית קדשנו ותפארתנו וגו' וקורע. ומהיכן חייב לקרוע מן הצופים. וכשיגיע למקדש קורע קרע אחר. ואם פגע במקדש תחלה כשיבא מדרך המדבר קורע על המקדש ומוסיף על ירושלים:
17
In all these situations, one must rend one's garments with one's hands and not with a utensil.27 While standing,28 the person should rend all the garments he is wearing until he reveals his heart.29 He should never mend these tears at all.30 He may, however, have them stitched, hemmed, gathered closed, or sewn with a ladder pattern.
יז
כל הקרעים האלו כולם קורע בידו מעומד וקורע כל כסות שעליו עד שיגלה את לבו. ואינו מאחה קרעים אלו לעולם. אבל רשאי הוא לשללן למללן ללקטן ולתופרן כמין סולמות:
18
[The following rules apply when a person] comes to Jerusalem frequently in his travels: If he comes within thirty days of his last visit, he is not required to rend his garments. If he comes after thirty days, he is.31
יח
היה הולך ובא לירושלים הולך ובא תוך שלשים יום אינו קורע קרע אחר. ואם לאחר שלשים יום חוזר וקורע:
19
All these [commemorative] fasts will be nullified in the Messianic era and, indeed ultimately, they will be transformed into holidays and days of rejoicing and celebration, as [Zechariah 8:19] states: "Thus declares the Lord of Hosts, 'The fast of the fourth [month], the fast of the fifth [month], the fast of the seventh [month], and the fast of the tenth [month] will be [times of] happiness and celebration and festivals for the House of Judah. And they shall love truth and peace.'
יט
כל הצומות האלו עתידים ליבטל לימות המשיח. ולא עוד אלא שהם עתידים להיות יום טוב וימי ששון ושמחה שנאמר כה אמר ה' צבאות צום הרביעי וצום החמישי וצום השביעי וצום העשירי יהיה לבית יהודה לששון ולשמחה ולמועדים טובים והאמת והשלום אהבו: סליק הלכות תעניות
FOOTNOTES
1.
In this verse and in the Rambam's reference to it, the months are counted from Nisan onward.
2.
Zechariah lived after the destruction of the First Temple and is referring to the fasts instituted because of its destruction. Accordingly, the fast of Tammuz in his time was the on ninth of the month, as mentioned above. The Rambam mentions it as referring to the seventeenth, because this is when the fast of the breaching of the city's walls is observed at present.
3.
Note the positive references to this prophecy at the conclusion of the chapter.
4.
Ta'anit 30a,b describes Rabbi Yehudah bar Ilai as eating this meal in this fashion.
5.
At present, our custom is to eat a filling meal in the late afternoon. Afterwards, shortly before the fast, one eats a slight meal with bread and eggs dipped in ashes. Nevertheless, anyone who feels able to endure the fast when eating less is encouraged to do so. Three people should not sit together, so as not to become obligated in a zimun. (See Ramah, Orach Chayim 552:9; Kitzur Shulchan Aruch 123:3.)
6.
From Bava Batra 60b, one may infer that this refers to the destruction of the Second Temple.
7.
The Be'ur Halachah 560 cites texts which maintain that this prohibition applies only to a person's private home, but not to synagogues or houses of study. These may be built ornately.
8.
So that it will be noticed upon entry.
9.
From the Rambam's expression (which is quoted in the Shulchan Aruch, Orach Chayim 560), it appears that even after leaving the square cubit space unpainted, one should not have ornate walls. The Tur (Orach Chayim 560) differs, maintaining that if one leaves this space unpainted, one may decorate one's walls as one desires. The Mishnah Berurah 560:1 states that the Tur's opinion may be followed.
The latter text (560:2, as does the Kitzur Shulchan Aruch 126:1) questions why the observance of this practice is not more widespread.
10.
Note the Mishnah Berurah 560:5, which states that this applies even with regard to feasts served in association with a mitzvah - e.g., wedding feasts, bar-mitzvahs, and the like.
11.
The Rabbis have also cited other reasons for women to be modest in their wearing of jewelry. (See Mishnah Berurah 560:8.)
12.
Compare to Chapter 4, Halachah 1.
13.
Although this custom is not observed in many places at present, it is customary for these reasons to break a glass under the wedding canopy (Ramah, Orach Chayim 560:2).
14.
Thus, according to this opinion (which is quoted by the Shulchan Aruch, Orach Chayim 560:3), listening to any music is forbidden. The Ramah, however, quotes several more lenient views. He concludes that "for the sake of a mitzvah - e.g., at a wedding feast - everything is permitted." The meaning of "for the sake of a mitzvah" has been extended by contemporary authorities to include many different situations.
15.
Significantly, Sotah 48a mentions this measure as having been ordained for the nullification of the Sanhedrin (Israel's High Court), and not for the destruction of the Temple.
16.
In his responsa and in his Commentary on the Mishnah (Avot 1:17), the Rambam criticizes most singing and music, without mentioning the obligation to mourn for Jerusalem, because it caters to man's lust and material desires, rather than to his spiritual impulses.
17.
The Maggid Mishneh emphasizes that this prohibition applies to brides and grooms, who must be reminded to minimize their rejoicing at this time of celebration, but not to other individuals at ordinary times.
18.
According to Sotah 49b, this includes even a crown of flowers.
19.
Note the Mishnah Berurah 460:18, which states that if the crown is made from fabric, it may have gold, silver, and jewels attached to it.
20.
One of the most sensitive differences of opinion in the religious community in Eretz Yisrael at present revolves around this law. The Beit Yosef (Orach Chayim 561) states that the obligation to rend one's garments applies only when Eretz Yisrael is under gentile rule. The question is whether the establishment of a secular Jewish state is sufficient to have this obligation nullified or not.
21.
In Hilchot Eivel 9:10, the Rambam mentions this obligation, and as a proof-text cites Jeremiah 41:5, "And eighty men from Shechem, Shiloh, and Shomron came with their beards shaven and their garments rent." The commentaries on this verse explain that these measures were taken in mourning over the Temple.
22.
Even if a person sees the cities of Judah, Jerusalem, and the site of the Temple on the same journey, he is obligated to rend his clothes three times. The Maggid Mishneh emphasizes, however, that the converse is not true. If one sees Jerusalem before any other city and rends one's garments on its behalf, there is no need to rend one's garments for the other cities (Shulchan Aruch, Orach Chayim 561:3).
23.
The Bayit Chadash (Orach Chayim 561) emphasizes how one should prostrate oneself in mourning, overcome with grief at the sight of this holy place in ruins.
The Mishnah Berurah 561:5 emphasizes that this refers to seeing the Temple from afar. It is forbidden to enter the Temple Mount itself, because we are all ritually impure, and the sanctity of that holy place is still intact. (See Hilchot Beit HaBechirah 6:16.)
24.
This refers to a point from which one could see the Jerusalem of the Biblical and Talmudic eras. The location of the present city is slightly different. Tzofim is not identical with present-day Mount Scopus.
25.
A parallel exists in the laws of mourning. If one parent dies after one has rent one's garment over the passing of another relative, it is not sufficient merely to add slightly to the tear; one must rend the garment a second time (Hilchot Eivel 8:10).
26.
Here also we see a parallel in the laws of mourning. If one hears of the death of a relative other than a parent after one has rent a garment over the passing of another relative, all that is necessary is to add slightly to the tear (ibid.).
27.
As mentioned in Hilchot Eivel 9:2, the Rambam equates the obligation to rend one's garments over the cities of Judah, Jerusalem, and the Temple with the obligation to rend one's garments over one's parent's death. In mourning over others, one may cut one's garments with a utensil (loc. cit. 8:2). For one's parents and in these situations, the tear must be made with one's hands (loc. cit. 8:3).
Significantly, the Ra'avad objects to a complete equation between seeing these sites in destruction and one's parent's death, and therefore maintains that there is no obligation to rend one's garments with one's hands and reveal one's heart. The later halachic authorities, however, do not accept his ruling.
28.
Whenever one is required to rend one's garments, one must stand (loc. cit. 8:1).
29.
In mourning over others, one need not rend one's garments more than a handbreadth (loc. cit. 8:2). For one's parents and in these situations, one must continue tearing until one's heart is revealed (loc. cit. 8:3, 9:3).
30.
This refers to a usual pattern of stitching, which does not make it obvious that the garment had been rent. If one rends a garment using a less perfect method of sewing, it is permitted, as explained below.
The prohibition against mending one's garments in this manner applies in these instances and for one's parents. When mourning the passing of others, one may mend the garment afterwards (loc. cit. 9:1).
31.
At present, rather than rend one's garments every time one comes to Jerusalem, it is customary to sell one's garments to another person, so that it would be forbidden to tear them (see loc. cit. 8:7).
Megillah vChanukah - Chapter One
They include two positive commandments that were ordained by the Rabbis which are not included among the 613 mitzvot of the Torah.
The explanation of these mitzvot is contained in the following chapters.
Introduction to Hilchos Megillah vChanukah
They include two positive commandments that were ordained by the Rabbis which are not included [among the 613 mitzvot of the Torah]. The explanation of these mitzvot is contained in the following chapters.
הלכות מגילה וחנוכה - הקדמה
יש בכללן שתי מצות עשה מדברי סופרים ואינן מן המנין וביאור שתי מצות אלו בפרקים אלו:
1
It is a positive mitzvah ordained by the Rabbis to read the Megillah at the appointed time. It is well-known that this was ordained by the Prophets.
Everyone is obligated in this reading: men, women, converts, and freed slaves. Children should also be trained to read it. Even the priests should neglect their service in the Temple and come to hear the reading of the Megillah.
Similarly, Torah study should be neglected to hear the reading of the Megillah. Surely, this applies to the other mitzvot of the Torah: the observance of all of them is superseded by the reading of the Megillah. There is nothing that takes priority over the reading of the Megillah except the burial of a meit mitzvah - a corpse that has no one to take care of it. A person who encounters such a corpse should bury it and then read the Megillah.
א
קריאת המגילה בזמנה מצות עשה מדברי סופרים. והדברים ידועים שהיא תקנת הנביאים. והכל חייבים בקריאתה אנשים ונשים וגרים ועבדים משוחררים. ומחנכין את הקטנים לקרותה. ואפילו כהנים בעבודתן מבטלין עבודתן ובאין לשמוע מקרא מגילה. וכן מבטלים תלמוד תורה לשמוע מקרא מגילה קל וחומר לשאר מצות של תורה שכולן נדחין מפני מקרא מגילה. ואין לך דבר שנדחה מקרא מגילה מפניו חוץ ממת מצוה שאין לו קוברין שהפוגע בו קוברו תחלה ואחר כך קורא:
2
One can fulfill one's obligation by reading or by listening to another person's reading, provided one listens to a person who is obligated to hear the reading. For this reason, if the reader was a minor or mentally incompetent, one who hears his reading does not fulfill his obligation.
ב
אחד הקורא ואחד השומע מן הקורא יצא ידי חובתו והוא שישמע מפי מי שהוא חייב בקריאתה. לפיכך אם היה הקורא קטן או שוטה השומע ממנו לא יצא:
3
It is a mitzvah to read the entire Megillah and to read it both at night and during the day. The entire night is an appropriate time for the night reading, and the entire day is appropriate for the day reading.
Before the reading at night, one should recite three blessings. They are:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and commanded us to read the Megillah.Blessed are You, God, our Lord, King of the universe, who wrought miracles for our ancestors in previous days at this season.Blessed are You, God, our Lord, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.
During the day, one should not recite the final blessing.
In places where it is customary to recite a blessing after the reading, the following blessing should be recited:
גBlessed are You, God, our Lord, King of the universe, who wages our battles and executes judgment on our behalf, who avenges the vengeance wrought against us, who exacts retribution from our enemies on our behalf, and who acquits justly all our mortal enemies. Blessed are You, God, the Almighty, who exacts payment on behalf of His nation Israel from all their oppressors, the God of salvation.
מצוה לקרות את כולה. ומצוה לקרותה בלילה וביום. וכל הלילה כשר לקריאת הלילה. וכל היום כשר לקריאת היום. ומברך קודם קריאתה בלילה שלש ברכות ואלו הן בא"י אמ"ה אשר קב"ו על מקרא מגילה. בא"י אמ"ה שעשה נסים לאבותינו בימים ההם ובזמן הזה. בא"י אמ"ה שהחיינו וקיימנו והגיענו לזמן הזה. וביום אינו חוזר ומברך שהחיינו. ומקום שנהגו לברך אחריה מברך. בא"י אמ"ה האל הרב את ריבנו והדן את דיננו והנוקם את נקמתנו והנפרע לנו מצרינו והמשלם גמול לכל אויבי נפשנו בא"י הנפרע לישראל מכל צריהם האל המושיע:
4
What is the appropriate time for the Megillah to be read? The Sages ordained many different times for its reading, as implied by Esther 9:31: "To confirm these days of Purim in their appointed times." The following are the days on which the Megillah is read:
Every city, whether in Eretz Yisrael or in the diaspora, that was surrounded by a wall at the time of Joshua bin Nun should read the Megillah on the fifteenth of Adar. This applies even when a wall does not surround the city at present. Such a city is called a כרך .
Every city that was not surrounded by a wall at the time of Joshua bin Nun should read the Megillah on the fourteenth of Adar. This applies even when there is a wall surrounding the city at present. Such a city is called an עיר .
ד
איזהו זמן קריאתה זמנים הרבה תקנו לה חכמים שנאמר בזמניהם. ואלו הן זמני קריאתה. כל מדינה שהיתה מוקפת חומה מימי יהושע בן נון בין בארץ בין בחוצה לארץ אע"פ שאין לה עכשיו חומה קורין בט"ו באדר ומדינה זו היא הנקראת כרך. וכל מדינה שלא היתה מוקפת חומה בימות יהושע ואע"פ שהיא מוקפת עתה קוראין בי"ד ומדינה זו היא הנקראת עיר:
5
In the capital of Shushan, the Megillah is read on the fifteenth of Adar although it was not surrounded by a wall at the time of Joshua bin Nun, because the miracle occurred within it and at that time, the Jews celebrated on that day, as Esther 9:18 states, "And they rested on the fifteenth."
Why was the matter made dependent on the time of Joshua bin Nun? To give honor to the cities of Eretz Yisrael that were in ruin at the time of the Purim miracle. Although they are in ruin at present, this would allow them to read the Megillah on the fifteenth as do the inhabitants of Shushan, since they were surrounded by a wall at the time of Joshua. Thus the commemoration of the miracle would include a remembrance of Eretz Yisrael.
ה
שושן הבירה אע"פ שלא היתה מוקפת חומה בימי יהושע בן נון קוראין בט"ו שבה היה הנס שנאמר ונוח בחמשה עשר בו. ולמה תלו הדבר בימי יהושע כדי לחלוק כבוד לא"י שהיתה חרבה באותו הזמן. כדי שיהיו קוראין כבני שושן ויחשבו כאילו הן כרכין המוקפין חומה אף על פי שהן עתה חרבין הואיל והיו מוקפין בימי יהושע קורין בט"ו ויהיה זכרון לארץ ישראל בנס זה:
6
The Sages ordained that the inhabitants of the villages who gather in the synagogues only on Mondays and Thursdays could read the Megillah earlier, on the day when they gather in the synagogues.
What is implied? If the fourteenth of Adar falls on either Monday or Thursday, the Megillah is read on that day. If it falls on a day other than Monday or Thursday, we read on an earlier date, on the Monday or Thursday that is closest to the fourteenth of Adar.
ו
בני הכפרים שאינם מתקבצים בבתי כנסיות אלא בשני ובחמישי תקנו להם שיהיו מקדימין וקוראים ביום הכניסה. כיצד אם חל יום י"ד להיות בשני או בחמישי קוראין בו ביום. ואם חל ביום אחר חוץ משני וחמישי מקדימין וקוראין בשני או בחמישי הסמוך לי"ד:
7
What is implied? If the fourteenth of Adar falls on Sunday, the Megillah is read on the previous Thursday, the eleventh of Adar. If the fourteenth falls on Tuesday, the Megillah is read earlier, on Monday, the thirteenth. If the fourteenth falls on Wednesday, the Megillah is read earlier, on Monday, the twelfth.
Whenever license is granted to read the Megillah before the fourteenth, it should not be read unless ten are present.
ז
כיצד חל י"ד להיות באחד בשבת מקדימין וקוראין בחמישי שהוא יום י"א. חל להיות בשלישי קוראין בשני שהוא יום י"ג. חל להיות ברביעי קוראין בשני שהוא יום י"ב. וכל אלו שמקדימין וקוראין קודם י"ד אין קוראין אותה בפחות מעשרה:
8
In a village where the Jews do not gather together to read the Torah on Mondays and Thursdays, the Megillah should be read only on the fourteenth of Adar. When a city does not have ten people who have no other occupation but to attend the synagogue for communal purposes, it is considered to be a village, and the Megillah is read earlier, on the day when people gather in the synagogue.
If a city lacks ten adult men, the very difficulty leads to its solution, and they are considered to be like the inhabitants of a large city and read the Megillah only on the fourteenth.
ח
כפר שמקדימין וקוראין ביום הכניסה בזמן שאין נכנסין בו בשני ובחמישי אין קוראין אותה אלא בי"ד. וכל עיר שאין בה עשרה בטלנין קבועין בבית הכנסת לצרכי הצבור הרי היא ככפר ומקדימין וקוראין ביום הכניסה. ואם אין שם עשרה בני אדם תקנתו קלקלתו והרי הם כאנשי עיר גדולה ואין קוראין אלא בי"ד:
9
When does the above leniency - that it is possible to read the Megillah earlier, on the day people gather in the synagogue - apply? When Israel rules itself. In the present era, however, the Megillah is read only at its appropriate times, the fourteenth of Adar and the fifteenth. The inhabitants of villages and cities read on the fourteenth, and the inhabitants of walled cities read on the fifteenth.
ט
במה דברים אמורים שמקדימין וקוראין ביום הכניסה בזמן שיש להם לישראל מלכות. אבל בזמן הזה אין קוראין אותה אלא בזמנה שהוא יום י"ד ויום ט"ו. בני הכפרים ובני עיירות קוראין בי"ד. ובני כרכין קוראין בט"ו.
10
The following rules apply when an inhabitant of an unwalled city travels to a walled city, or an inhabitant of a walled city travels to an unwalled city:
If his intent was to return home for the day of the Megillah reading, but he was prevented from returning, he should read the Megillah on the day when it is read in his home. If his intent was not to return home until after the day of the Megillah reading, he should read the Megillah together with the people in the place where he is visiting.
The following rule applies to all those homes adjacent to a walled city which are seen together with it: If there are not more than two thousand cubits between them, they are considered to be part of the walled city, and their inhabitants should read the Megillah on the fifteenth.
י
בן עיר שהלך לכרך או בן כרך שהלך לעיר אם היה דעתו לחזור למקומו בזמן קריאה ונתעכב ולא חזר קורא כמקומו. ואם לא היה בדעתו לחזור אלא לאחר זמן הקריאה קורא עם אנשי המקום שהוא שם. וכרך וכל הסמוך לו וכל הנראה עמו אם אין ביניהם יתר על אלפים אמה הרי זה ככרך וקוראין בט"ו.
11
When a doubt exists and it is unknown whether a city had been surrounded by a wall at the time of Joshua bin Nun or whether it was surrounded afterwards, its inhabitants should read the Megillah on the day and the night of both the fourteenth and the fifteenth of Adar. They should recite the blessing only when reading on the fourteenth, since this is the time when the Megillah is read in most places in the world.
יא
עיר שהיא ספק ואין ידוע אם היתה מוקפת חומה בימות יהושע בן נון או אחר כן הוקפה קוראין בשני הימים שהן י"ד וט"ו ובליליהם. ומברכין על קריאתה בי"ד בלבד הואיל והיא זמן קריאתה לרוב העולם:
12
When the Megillah was read in the first month of Adar and, afterwards, the court proclaimed a leap year, the Megillah should be read again in the second month of Adar at its appropriate time.
יב
קראו את המגילה באדר ראשון ואחר כך עיברו בית דין את השנה חוזרים וקוראים אותה באדר השני בזמנה:
13
The Megillah should not be read on the Sabbath. This is a decree, enacted so that one should not take it in one's hands and bring it to a person who knows how to read it, thus carrying it four cubits in the public domain. Everyone is obligated to read the Megillah, but everyone is not capable of reading it. Thus, there is the possibility for such an error to occur.
For this reason, if the appropriate time for the Megillah to be read falls on the Sabbath, we read it earlier, on the day prior to the Sabbath. We discuss the laws of Purim on that Sabbath to commemorate the fact that it is Purim.
יג
אין קוראין את המגילה בשבת גזירה שמא יטול אותה בידו וילך אצל מי שהוא בקי לקרותה ויעבירנה ארבע אמות ברשות הרבים. שהכל חייבים בקריאתה ואין הכל בקיאין בקריאתה. לפיכך אם חל זמן קריאתה בשבת מקדימין וקוראין אותה קודם השבת. ושואלין ודורשין בהלכות פורים באותה שבת כדי להזכיר שהוא פורים:
14
What is implied? When the fourteenth of Adar falls on the Sabbath, the inhabitants of the unwalled cities should read the Megillah earlier, on Friday. The inhabitants of the walled cities should read it at their appropriate time, on Sunday.
When the fifteenth falls on the Sabbath, the inhabitants of the walled cities read the Megillah earlier, on Friday the fourteenth. The inhabitants of the unwalled cities also read on that day, for this is the appropriate time for them to read. Thus in such an instance, everyone reads on the fourteenth.
יד
כיצד יום ארבעה עשר שחל להיות בשבת בני עיירות מקדימין וקוראין בערב שבת ובני כרכים קוראים בזמנם באחד בשבת. חל יום ט"ו להיות בשבת בני כרכים מקדימין וקוראין בערב שבת שהוא יום ארבעה עשר ובני עיירות קוראין בו ביום שהוא זמנם ונמצאו הכל קוראין בארבעה עשר
Megillah vChanukah - Chapter Two
1
When a person reads the Megillah in improper sequence, he does not fulfill his obligation. If a person was reading, forgot a verse and read the following verse, went back and read the verse he forgot, and then read a third verse, he does not fulfill his obligation, because he read a verse in improper sequence. What should he do instead? He should begin from the second verse, the verse he forgot, and continue reading the Megillah in its proper order.
א
הקורא את המגילה למפרע לא יצא. קרא ושכח פסוק אחד וקרא פסוק שני לו וחזר וקרא פסוק ששכח וחזר וקרא פסוק שלישי לא יצא מפני שקרא פסוק אחד למפרע. אלא כיצד עושה מתחיל מפסוק שני ששכח וקורא על הסדר:
2
Should one encounter a congregation that has already read half of the Megillah, one should not say, "I will read the latter half together with this congregation, and then go back and read the first half," for this is reading in improper sequence. Instead, one should read the entire Megillah from beginning to end in order.
When a person reads a portion and pauses and then goes back and continues reading, since he read in order, he fulfills his obligation, even though the entire Megillah could have been read while he had paused.
ב
מצא צבור שקראו חציה לא יאמר אקרא חציה האחרון עם הצבור ואחזור ואקרא חציה ראשון שזה קורא למפרע. אלא קורא מתחילה ועד סוף על הסדר. קרא ושהה מעט וחזר וקרא אף על פי ששהה כדי לגמור את כולה הואיל וקרא על הסדר יצא:
3
A person who reads the Megillah by heart does not fulfill his obligation. A person who speaks a language other than Hebrew and hears the Megillah read in Hebrew written in the holy script fulfills his obligation, although he does not understand what is being read. Similarly, if the Megillah was written in Greek, a person who hears it, even one who speaks Hebrew, fulfills his obligation although he does not understand what is being read.
ג
הקורא את המגילה על פה לא יצא ידי חובתו. הלועז ששמע את המגילה הכתובה בלשון הקדש ובכתב הקדש אף על פי שאינו יודע מה הן אומרין יצא ידי חובתו. וכן אם היתה כתובה יונית ושמעה יצא אע"פ שאינו מכיר ואפילו היה השומע עברי:
4
If, however, it was written in Aramaic or in another language of gentile origin, one who listens to this reading fulfills his obligation only when he understands that language and only when the Megillah is written in that language.
In contrast, if the Megillah was written in Hebrew and one read in Aramaic for a person who understood that tongue, one does not fulfill one's obligation, for one is reading by heart. And since the reader cannot fulfill his obligation, the person hearing it read by him also cannot.
ד
היתה כתובה תרגום או בלשון אחרת מלשונות הגוים לא יצא ידי חובתו בקריאתה אלא המכיר אותו הלשון בלבד. והוא שתהיה כתובה בכתב אותו הלשון. אבל אם היה כתובה בכתב עברי וקראה ארמית לארמי לא יצא שנמצא זה קורא על פה. וכיון שלא יצא ידי חובתו הקורא לא יצא השומע ממנו:
5
A person who was reading the Megillah without the desired intent does not fulfill his obligation. What is implied? That he was writing a Megillah, explaining it, or checking it: If he had the intent to fulfill his obligation with this reading, his obligation is fulfilled. If he did not have this intent, he did not fulfill his obligation. Should one read while dozing off, he fulfills his obligation, since he is not sound asleep.
ה
הקורא את המגילה בלא כוונה לא יצא. כיצד היה כותבה או דורשה או מגיהה אם כיון את לבו לצאת בקריאה זו יצא ואם לא כיון לבו לא יצא. קרא והוא מתנמנם הואיל ולא נרדם בשינה יצא:
6
When does the statement that a person can fulfill his obligation by reading when writing a Megillah apply? When he intends to fulfill his obligation to read it by reading from the scroll which he is copying. If, however, he intends to fulfill his obligation by reading the scroll that he is writing at present, he does not fulfill his obligation, for one can fulfill one's obligation only by reading from a scroll that was completely written at the time of the reading.
ו
בד"א שהמכוין לבו בכתיבה יצא בשנתכוון לצאת בקריאה שקורא בספר שמעתיק ממנו בשעה שהוא כותב, אבל אם נתכוון לצאת בקריאה זו שכותב לא יצא, שאינו יוצא ידי חובתו אלא בקריאתה מספר שכולה כתובה בו בשעת קריאה.
7
A person who errs while reading the Megillah and reads in an inexact manner fulfills his obligation, for we are not required to read in a precise manner.
A person fulfills his obligation whether he reads it standing or sitting. This applies even when reading for a congregation. Nevertheless, at the outset, out of respect for the congregation, one should not read for the congregation while sitting.
If two, and even if ten, people read the Megillah in unison, both the readers and those who listen to the readers fulfill their obligation. An adult and a child can read the Megillah together, even for the community.
ז
הקורא את המגילה וטעה בקריאתה וקרא קריאה משובשת יצא, לפי שאין מדקדקין בקריאתה, קראה עומד או יושב יצא ואפילו בצבור, אבל לא יקרא בצבור יושב לכתחלה מפני כבוד הצבור, קראוה שנים אפילו עשרה כאחד יצאו הקוראין והשומעים מן הקוראין, וקורא אותה גדול עם הקטן ואפילו בצבור.
8
We should not read the Megillah for a congregation from a scroll that contains the other Sacred Writings. Should one read for the congregation from such a scroll, no one fulfills their obligation, unless the portions of parchment on which it is written are larger or smaller than those of the remainder for the scroll, so that it will be distinct.
An individual reading for himself, by contrast, may read from such a scroll even though the portion containing the Megillah is not larger or smaller than the remainder of the scroll, and thus fulfill his obligation.
ח
אין קוראין בצבור במגילה הכתובה בין הכתובים, ואם קרא לא יצא, אלא אם כן היתה יתירה על שאר היריעות או חסירה כדי שיהא לה הכר, אבל יחיד קורא בה ואפילו אינה חסרה ולא יתרה ויוצא בה ידי חובתו.
9
A Megillah may be written only with ink on g'vil or on k'laf, like a Torah scroll. If it was written with gall-nut juice or vitriol it is acceptable, but if it was written with other tints it is not acceptable.
It must be written on ruled parchment like a Torah scroll. The parchment need not, however, be processed with the intent that it be used for the mitzvah. If it was written on paper or on an animal hide that was not processed or if it was written by a gentile or by a non-believer, it is not acceptable.
ט
אין כותבין את המגילה אלא בדיו על הגויל או על הקלף כספר תורה, ואם כתבה במי עפצא וקלקנתוס כשרה, כתבה בשאר מיני צבעונין פסולה, וצריכה שרטוט כתורה עצמה, ואין העור שלה צריך עבדה לשמה, היתה כתובה על הנייר או על עור שאינו מעובד או שכתבה גוי או מין פסולה.
10
The following rules apply when the letters of a Megillah are rubbed out or torn: If a trace of the letters is discernible, the scroll is acceptable, even if most of the letters have been rubbed out. If no trace of the letters is discernible, the scroll is acceptable if the majority of its letters are intact. If not, it is not acceptable.
If the scribe left out certain letters or verses and the reader reads them by heart, he fulfills his obligation.
י
היו בה אותיות מטושטשות או מקורעות, אם רישומן ניכר אפילו היו רובה כשרה, ואם אין רישומן ניכר אם היה רובה שלם כשרה, ואם לאו פסולה, השמיט בה סופר אותיות או פסוקים וקראן הקורא על פה יצא.
11
A Megillah must be sewn together - i.e., all the parchments on which it is written must be joined as a single scroll. It should be sewn only with animal sinews, as a Torah scroll is. If it is sewn with other thread, it is unacceptable.
It is not necessary, however, to sew the entire length of the parchment with animal sinews, as a Torah scroll is sewn. As long as one sews three stitches at one end of the parchment, three stitches in the middle, and three stitches at the other end, it is acceptable. This leniency is taken, because the Megillah is referred to as an "epistle" Esther 9:29.
יא
המגילה צריכה תפירה עד שיהיו כל עורותיה מגילה אחת, ואינה נתפרת אלא בגידין כספר תורה, ואם תפרה שלא בגידין פסולה, ואינו צריך לתפור את כל היריעה בגידין כספר תורה אלא אפילו תפר בגידין שלש תפירות בקצה היריעה ושלש באמצעה ושלש בקצה השני כשרה מפני שנקראת אגרת.
12
The reader should read the names of Haman's ten sons and the word which follows, asseret Esther 9:7-10, in one breath, to show the entire people that they were all hung and slain together.
It is a universally accepted Jewish custom that as the reader of the Megillah reads, he spreads the text out as an epistle (to show the miracle). When he concludes, he goes back, rolls up the entire text, and recites the concluding blessing.
יב
וצריך הקורא לקרות עשרת בני המן ועשרת בנשימה אחת כדי להודיע לכל העם שכולם נתלו ונהרגו כאחד, ומנהג כל ישראל שהקורא את המגילה קורא ופושט כאגרת (להראות הנס) וכשיגמור חוזר וכורכה כולה ומברך.
13
On these two days, the fourteenth and the fifteenth of Adar, it is forbidden to eulogize and to fast. This prohibition applies to all people in all places, to the inhabitants of the walled cities who celebrate only the fifteenth and to the inhabitants of the unwalled cities who celebrate only the fourteenth.
In a leap year, it is forbidden to eulogize and to fast on these two dates in the first Adar as well as in the second Adar. When the inhabitants of the villages read the Megillah earlier, on the Monday or Thursday before Purim, they are permitted to eulogize and to fast on the day they read the Megillah, and are forbidden to eulogize and to fast on these two dates, even though they do not read the Megillah on them.
יג
שני הימים האלו שהן ארבעה עשר וחמשה עשר אסורין בהספד ותענית לכל אדם בכל מקום, בין לבני כרכין שהן עושין חמשה עשר בלבד, בין לבני עיירות שהן עושין ארבעה עשר בלבד, ושני הימים אסורין בהספד ותענית באדר הראשון ובאדר השני, אנשי כפרים שהקדימו וקראו בשני או בחמישי הסמוך לפורים מותרים בהספד ותענית ביום קריאתן ואסורין בהספד ותענית בשני הימים האלו אע"פ שאין קוראין בהן.
14
It is a mitzvah for the inhabitants of the villages and unwalled cities to consider the fourteenth of Adar - and for the inhabitants of the walled cities to consider the fifteenth of Adar - as a day of happiness and festivity, when portions of food are sent to one's friends and presents are given to the poor.
It is permitted to work on these days. It is not, however, proper to do so. Our Sages declared, "Whoever works on Purim will never see a sign of blessing."
Should the inhabitants of the villages read the Megillah earlier, on a Monday or a Thursday, and give monetary gifts to the poor on the day on which they read, they fulfill their obligation. The rejoicing and festivities of the Purim holiday, by contrast, should be held only on the day of the fourteenth. If they are held earlier, the participants do not fulfill their obligation. A person who conducts the Purim feast at night does not fulfill his obligation.
יד
מצות יום ארבעה עשר לבני כפרים ועיירות ויום חמשה עשר לבני כרכים להיות יום שמחה ומשתה ומשלוח מנות לריעים ומתנות לאביונים, ומותר בעשיית מלאכה ואע"פ כן אין ראוי לעשות בו מלאכה, אמרו חכמים כל העושה מלאכה ביום פורים אינו רואה סימן ברכה לעולם. בני כפרים שקדמו וקראו בשני או בחמישי אם חלקו מעות לאביונים ביום קריאתן יצאו, אבל השמחה והמשתה אין עושין אותה אלא ביום ארבעה עשר, ואם הקדימו לא יצאו, וסעודת פורים שעשאה בלילה לא יצא ידי חובתו.
15
What is the nature of our obligation for this feast? A person should eat meat and prepare as attractive a feast as his means permit. He should drink wine until he becomes intoxicated and falls asleep in a stupor.
Similarly, a person is obligated to send two portions of meat, two other cooked dishes, or two other foods to a friend, as implied by Esther 9:22, "sending portions of food one to another" - i.e., two portions to one friend. Whoever sends portions to many friends is praiseworthy. If one does not have the means to send presents of food to a friend, one should exchange one's meal with him, each one sending the other what they had prepared for the Purim feast and in this way fulfill the mitzvah of sending presents of food to one's friends.
טו
כיצד חובת סעודה זו שיאכל בשר ויתקן סעודה נאה כפי אשר תמצא ידו, ושותה יין עד שישתכר וירדם בשכרות. וכן חייב אדם לשלוח שתי מנות של בשר או שני מיני תבשיל או שני מיני אוכלין לחבירו שנאמר ומשלוח מנות איש לרעהו שתי מנות לאיש אחד, וכל המרבה לשלוח לריעים משובח, ואם אין לו מחליף עם חברו זה שולח לזה סעודתו וזה שולח לזה סעודתו כדי לקיים ומשלוח מנות איש לרעהו.
16
One is obligated to distribute charity to the poor on the day of Purim. At the very least, to give each of two poor people one present, be it money, cooked dishes, or other foods, as implied by Esther 9:22 "gifts to the poor" - i.e., two gifts to two poor people.
We should not be discriminating in selecting the recipients of these Purim gifts. Instead, one should give to whomever stretches out his hand. Money given to be distributed on Purim should not be used for other charitable purposes.
טז
וחייב לחלק לעניים ביום הפורים, אין פחות משני עניים נותן לכל אחד מתנה אחת או מעות או מיני תבשיל או מיני אוכלין שנאמר ומתנות לאביונים שתי מתנות לשני עניים, ואין מדקדקין במעות פורים אלא כל הפושט ידו ליטול נותנין לו, ואין משנין מעות פורים לצדקה אחרת.
17
It is preferable for a person to be more liberal with his donations to the poor than to be lavish in his preparation of the Purim feast or in sending portions to his friends. For there is no greater and more splendid happiness than to gladden the hearts of the poor, the orphans, the widows, and the converts.
One who brings happiness to the hearts of these unfortunate individuals resembles the Divine Presence, which Isaiah 57:15 describes as having the tendency "to revive the spirit of the lowly and to revive those with broken hearts."
יז
מוטב לאדם להרבות במתנות אביונים מלהרבות בסעודתו ובשלוח מנות לרעיו, שאין שם שמחה גדולה ומפוארה אלא לשמח לב עניים ויתומים ואלמנות וגרים, שהמשמח לב האמללים האלו דומה לשכינה שנאמר להחיות רוח שפלים ולהחיות לב נדכאים.
18
All the books of the Prophets and all the Holy Writings will be nullified in the Messianic era, with the exception of the Book of Esther. It will continue to exist, as will the five books of the Torah and the halachot of the Oral Law, which will never be nullified.
Although all memories of the difficulties endured by our people will be nullified, as Isaiah 65:16 states: "For the former difficulties will be forgotten and for they will be hidden from My eye," the celebration of the days of Purim will not be nullified, as Esther 9:28 states: "And these days of Purim will not pass from among the Jews, nor will their remembrance cease from their seed."
יח
כל ספרי הנביאים וכל הכתובים עתידין ליבטל לימות המשיח חוץ ממגילת אסתר הרי היא קיימת כחמשה חומשי תורה וכהלכות של תורה שבעל פה שאינן בטלין לעולם, ואע"פ שכל זכרון הצרות יבטל שנאמר כי נשכחו הצרות הראשונות וכי נסתרו מעיני, ימי הפורים לא יבטלו שנאמר וימי הפורים האלה לא יעברו מתוך היהודים וזכרם לא יסוף מזרעם.
• Thursday, 29 Kislev, 5777 · 29 December 2016
• "Today's Day"
• Tuesday, Kislev 29, Fifth Day of Chanuka, 5703
Torah lessons: Chumash: Mikeitz, Shlishi with Rashi.
Tehillim: 140-150.
Tanya: Ch. 4. In addition (p. 13)...(that he violates). (p. 13).
The sins of Israel in the time of the Greeks were: Fraternizing with the Greeks, studying their culture, profaning Shabbat and Holy Days, eating t'reifa and neglecting Jewish tahara.1 The punishment-tribulation was the spiritual destruction2 of the Sanctuary, death, and slavery in exile. Through teshuva3 and mesirat nefesh,4 that great, miraculous Divine salvation - the miracle of Chanuka - came about.
FOOTNOTES
1.Purity. The term "family purity" (for taharat hamishpacha) describes Torah laws concerning marriage, particularly mikva, and all observances related to family sanctity. See Sh'vat 21; Nissan 10.
2.The defilement of the Sanctuary, its altar, and the famous cruses of oil. The physical destruction centuries later was by the Romans.
3."Return," or "repentance," a frequent theme in Torah and Chassidus. See for example Tishrei 3 to 8.
4.Total devotion, to the point of martyrdom.
• Daily Thought:
Walking Miracles
If you are seeking an open miracle in our times, you have not far to look: Any Jew alive on the face of this planet today is a walking miracle.
Our mere existence today is wondrous, plucked from the fire at the last moment again and again, with no natural explanation that will suffice.
Each of us alive today is a child of martyrs and of miracles.[Torat Menachem 5742, vol. 3, p. 1730; 5745, vol. 2, p. 952.]
-------
No comments:
Post a Comment