Light Candles before sunset ––:––.
Today in Jewish History:
• Passing of Pnei Yehoshua (1755) Shevat 14 is the anniversary of the passing of Rabbi Yaakov Yehoshua Falk Katz (1680-1755), author of the Talmudic work "P'nei Yehoshua." He served as rabbi of Lemberg (Lvov) in 1718, Berlin in 1730, Metz in 1734 and Frankfurt in 1740.Daily Quote:
There is love like fire, and there is love like water[The Chassidic Masters]
Today's Study:
• Passing of Pnei Yehoshua (1755) Shevat 14 is the anniversary of the passing of Rabbi Yaakov Yehoshua Falk Katz (1680-1755), author of the Talmudic work "P'nei Yehoshua." He served as rabbi of Lemberg (Lvov) in 1718, Berlin in 1730, Metz in 1734 and Frankfurt in 1740.Daily Quote:
There is love like fire, and there is love like water[The Chassidic Masters]
Today's Study:
Chitas and Rambam for today:
Chumash: Beshalach, 6th Portion Exodus 16:11-16:36 with Rashi
• Exodus Chapter 16
11The Lord spoke to Moses, saying, יאוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
12I have heard the complaints of the children of Israel. Speak to them, saying, In the afternoon you shall eat meat, and in the morning you shall be sated with bread, and you shall know that I am the Lord, your God. יבשָׁמַ֗עְתִּי אֶת־תְּלוּנּת֘ בְּנֵ֣י יִשְׂרָאֵל֒ דַּבֵּ֨ר אֲלֵהֶ֜ם לֵאמֹ֗ר בֵּ֤ין הָֽעַרְבַּ֨יִם֙ תֹּֽאכְל֣וּ בָשָׂ֔ר וּבַבֹּ֖קֶר תִּשְׂבְּעוּ־לָ֑חֶם וִֽידַעְתֶּ֕ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
13It came to pass in the evening that the quails went up and covered the camp, and in the morning there was a layer of dew around the camp. יגוַיְהִ֣י בָעֶ֔רֶב וַתַּ֣עַל הַשְּׂלָ֔ו וַתְּכַ֖ס אֶת־הַמַּֽחֲנֶ֑ה וּבַבֹּ֗קֶר הָֽיְתָה֙ שִׁכְבַ֣ת הַטּל סָבִ֖יב לַמַּֽחֲנֶֽה:
the quails: Heb. הַשְׂלָיו, a species of bird that is very fat. -[from Yoma 75b] השלו: מין עוף ושמן מאד:
there was a layer of dew: The dew lay on the manna. But elsewhere it states: “When the dew descended [on the camp at night, the manna would descend upon it]” (Num. 11:9). [The explanation of the matter is that] the dew would descend on the earth, then the manna would descend upon it, and then [more] dew would descend upon the manna, and it was as if [the manna] was stored in a box. היתה שכבת הטל: הטל שוכב על המן ובמקום אחר הוא אומר (במדבר יא ט) וברדת הטל וגו' הטל יורד על הארץ והמן יורד עליו, וחוזר ויורד טל עליו והרי הוא כמונח בקופסא:
14The layer of dew went up, and behold, on the surface of the desert, a fine, bare [substance] as fine as frost on the ground. ידוַתַּ֖עַל שִׁכְבַ֣ת הַטָּ֑ל וְהִנֵּ֞ה עַל־פְּנֵ֤י הַמִּדְבָּר֙ דַּ֣ק מְחֻסְפָּ֔ס דַּ֥ק כַּכְּפֹ֖ר עַל־הָאָֽרֶץ:
The layer of dew went up, etc.: When the sun would shine, the dew upon the manna would rise toward the sun, as it is natural for dew to rise toward the sun. [This is similar to] even if you fill an egg shell with dew, close up its opening, and place it in the sun, it [the egg shell] will rise by itself in the air (Yoma 75b, Rashi s.v. כתיב ). Our Rabbis, however, explained that the dew would rise from the earth (into the air) (Mechilta verse 4; Tanchuma, Beshallach 20; Exod. Rabbah 38:4), and when the layer of dew rose, the manna was revealed, “and they saw, and behold, on the surface of the desert, etc.” ותעל שכבת הטל וגו': כשהחמה זורחת עולה הטל שעל המן לקראת החמה, כדרך טל עולה לקראת החמה, אף אם תמלא שפופרת של ביצה טל, ותסתום את פיה ותניחה בחמה, היא עולה מאליה באויר. ורבותינו דרשו שהטל עולה מן הארץ באויר, וכעלות שכבת הטל נתגלה המן וראו והנה על פני המדבר וגו':
fine: Something thin. דק: דבר דק:
bare: Heb. מְחֻסְפָּס, [which means bare] but there is no similarity to it [this word] in the Bible. It may be said that מְחֻסְפָּס is an expression related to חִפִיסָה “a leather bag and a case דְּלֻסְקְמָא” [found] in the language of the Mishnah (B.M. 1:8). When it [the manna] was uncovered [by the ascension] of the layer of dew, they saw that there was something thin encased in its midst [as a leather bag encases something] between the two layers of dew. Onkelos, however, rendered: מְקַלַּף, peeled, an expression derived from “baring (מַחְשׂף) the white” (Gen. 30:37). מחספס: מגולה, ואין דומה לו במקרא. ויש לפרש מחוספס לשון חפיסא ודלוסקמא שבלשון משנה. כשנתגלה משכבת הטל ראו שהיה דבר דק מחוספס בתוכו בין שתי שכבות הטל. ואונקלוס תרגם מקלף, לשון (בראשית ל לז) מחשוף הלבן:
as fine as frost: Heb. כַּכְּפֹר. כְּפֹר means gelede in Old French [meaning frost]. [Onkelos renders:] [hoarfrost] which was as fine as “gir,” [as in the phrase:] “like stones of gir” (Isa. 27:9). That is a type of black dye, as we say [in the Talmud] regarding covering the blood [of a slaughtered fowl or beast, i.e., the substances that we may use are:] “Gir and orpiment” (Chul. 88b). Which was thin as “gir,” like hoarfrost on the earth. [Onkelos explains:] it [the manna] was as fine as “gir” and lay congealed like frost on the earth. This is its meaning: It was as fine as hoarfrost, spread out thin, and joined together like hoarfrost. דַּק means tenves in Old French, [meaning thin] for it had a thin crust on the top. The words “like gir’” that Onkelos translated are added to the Hebrew text, but they have no [corresponding] word in the verse. ככפר: כפור ייליד"ה בלעז [שכבה קפואה] דעדק כגיר (ישעיהו כז ט) כאבני גיר והוא מין צבע שחור, כדאמרינן גבי כסוי הדם (חולין פח ב) הגיר והזרניך. דעדק כגיר כגלידא על ארעא, דק היה כגיר ושוכב מוגלד כקרח על הארץ. וכן פירוש דק ככפור, שטוח קלוש ומחובר כגליד. דק טינבי"ש בלעז [דק], שהיה מגליד גלד דק מלמעלה. וכגיר שתרגם אונקלוס, תוספת הוא על לשון העברית, ואין לו תיבה בפסוק:
15When the children of Israel saw [it], they said to one another, It is manna, because they did not know what it was, and Moses said to them, It is the bread that the Lord has given you to eat. טווַיִּרְא֣וּ בְנֵֽי־יִשְׂרָאֵ֗ל וַיֹּ֨אמְר֜וּ אִ֤ישׁ אֶל־אָחִיו֙ מָ֣ן ה֔וּא כִּ֛י לֹ֥א יָֽדְע֖וּ מַה־ה֑וּא וַיֹּ֤אמֶר משֶׁה֙ אֲלֵהֶ֔ם ה֣וּא הַלֶּ֔חֶם אֲשֶׁ֨ר נָתַ֧ן יְהֹוָ֛ה לָכֶ֖ם לְאָכְלָֽה:
It is manna: Heb. מָן הוּא. It is a preparation of food, like “The king allotted (וַיְמַן) them” (Dan. 1:5). מן הוא: הכנת מזון הוא, כמו (דניאל א ה) וימן להם המלך:
because they did not know what it was: that they were able to call it by its name. כי לא ידעו מה הוא: שיקראוהו בשמו:
16This is the thing that the Lord has commanded, Gather of it each one according to his eating capacity, an omer for each person, according to the number of persons, each one for those in his tent you shall take. טזזֶ֤ה הַדָּבָר֙ אֲשֶׁ֣ר צִוָּ֣ה יְהֹוָ֔ה לִקְט֣וּ מִמֶּ֔נּוּ אִ֖ישׁ לְפִ֣י אָכְל֑וֹ עֹ֣מֶר לַגֻּלְגֹּ֗לֶת מִסְפַּר֙ נַפְשֹׁ֣תֵיכֶ֔ם אִ֛ישׁ לַֽאֲשֶׁ֥ר בְּאָֽהֳל֖וֹ תִּקָּֽחוּ:
an omer: The name of a measure. עמר: שם מדה:
according to the number of persons: According to the number of people that a person has in his tent, they should take one omer per person. מספר נפשתיכם: כפי מנין נפשות שיש לאיש באהלו תקחו עומר לכל גולגולת:
17And the children of Israel did so: they gathered, both the one who gathered much and the one who gathered little. יזוַיַּֽעֲשׂוּ־כֵ֖ן בְּנֵ֣י יִשְׂרָאֵ֑ל וַיִּלְקְט֔וּ הַמַּרְבֶּ֖ה וְהַמַּמְעִֽיט:
both the one who gathered much and the one who gathered little: Some gathered [too] much [manna] and some gathered [too] little, but when they came home, they measured with an omer, each one what he had gathered, and they found that the one who had gathered [too] much had not exceeded an omer for each person who was in his tent, and the one who had gathered [too] little did not find less than an omer for each person. This was a great miracle that occurred with it [the manna]. המרבה והממעיט: יש שלקטו הרבה ויש שלקטו מעט וכשבאו לביתם ומדדו בעומר, איש איש מה שלקטו, ומצאו שהמרבה ללקוט לא העדיף על עומר לגולגולת אשר באהלו, והממעיט ללקוט לא מצא חסר מעומר לגולגולת, וזהו נס גדול שנעשה בו:
18And they measured [it] with an omer, and whoever gathered much did not have more, and whoever gathered little did not have less; each one according to his eating capacity, they gathered. יחוַיָּמֹ֣דּוּ בָעֹ֔מֶר וְלֹ֤א הֶעְדִּיף֙ הַמַּרְבֶּ֔ה וְהַמַּמְעִ֖יט לֹ֣א הֶחְסִ֑יר אִ֥ישׁ לְפִֽי־אָכְל֖וֹ לָקָֽטוּ:
19And Moses said to them, Let no one leave over [any] of it until morning יטוַיֹּ֥אמֶר משֶׁ֖ה אֲלֵהֶ֑ם אִ֕ישׁ אַל־יוֹתֵ֥ר מִמֶּ֖נּוּ עַד־בֹּֽקֶר:
20But [some] men did not obey Moses and left over [some] of it until morning, and it bred worms and became putrid, and Moses became angry with them. כוְלֹא־שָֽׁמְע֣וּ אֶל־משֶׁ֗ה וַיּוֹתִ֨רוּ אֲנָשִׁ֤ים מִמֶּ֨נּוּ֙ עַד־בֹּ֔קֶר וַיָּ֥רֻם תּֽוֹלָעִ֖ים וַיִּבְאשׁ וַיִּקְצֹ֥ף עֲלֵהֶ֖ם משֶֽׁה:
men: [Specifically these were] Dathan and Abiram. -[from Jonathan and Exod. Rabbah 25:10] ויותרו אנשים: דתן ואבירם:
and it bred worms: Heb. וַיָּרֻם ךְתּוֹלָעִים, an expression derived from רִמָה, worm. — [from Onkelos, Jonathan] וירם תולעים: לשון רמה:
and became putrid: This verse is transposed, because first it became putrid and later it bred worms, as it says: “and it did not become putrid, and not a worm was in it” (verse 24), and such is the nature of all things that become wormy. — [from Mechilta] ויבאש: הרי זה מקרא הפוך, שתחלה הבאיש ולבסוף התליע, כענין שנאמר (פסוק כד) ולא הבאיש ורמה לא היתה בו, וכן דרך כל המתליעים:
21They gathered it morning by morning, each one according to his eating capacity, and [when] the sun grew hot, it melted. כאוַיִּלְקְט֤וּ אֹתוֹ֙ בַּבֹּ֣קֶר בַּבֹּ֔קֶר אִ֖ישׁ כְּפִ֣י אָכְל֑וֹ וְחַ֥ם הַשֶּׁ֖מֶשׁ וְנָמָֽס:
and [when] the sun grew hot, it melted: What remained [of the manna] in the field melted and became streams from which deer and gazelles drank. And the nations of the world would hunt some of them [these animals] and taste in them the flavor of manna and know how great Israel’s praise was. — [from Mechilta]. [Onkelos renders:] פָּשָׁר, an expression of lukewarm water (פּוֹשְׁרִים). Through the sun, it [the manna] would warm up and melt. וחם השמש ונמס: הנשאר בשדה נמוח ונעשה נחלים, ושותין ממנו אילים וצבאים, ואומות העולם צדין מהם וטועמין בהם טעם מן, ויודעין מה שבחן של ישראל. ותרגומו של נמס פשר, לשון פושרין, על ידי השמש מתחמם ומפשיר דישטיפרי"ר [להפשיר] ודוגמתו בסנהדרין בסוף ארבע מיתות [סז]:
it melted: Heb. וְנָמָס, [French] destemprer, [meaning] to melt, thaw out. There is a similarity to it [the word פָּשָׁר] in [tractate] Sanhedrin, at the end of [the chapter beginning with the words:] “Four death penalties” (67b). ונמס: דישטיפרי"ר [להפשיר] ודוגמתו בסנהדרין בסוף ארבע מיתות [סז:
22It came to pass on the sixth day that they gathered a double portion of bread, two omers for [each] one, and all the princes of the community came and reported [it] to Moses. כבוַיְהִ֣י | בַּיּ֣וֹם הַשִּׁשִּׁ֗י לָֽקְט֥וּ לֶ֨חֶם֙ מִשְׁנֶ֔ה שְׁנֵ֥י הָעֹ֖מֶר לָֽאֶחָ֑ד וַיָּבֹ֨אוּ֙ כָּל־נְשִׂיאֵ֣י הָֽעֵדָ֔ה וַיַּגִּ֖ידוּ לְמשֶֽׁה:
they gathered a double portion of bread: When they measured in their tents what they had gathered, they discovered [it was] double, two omers for [each] one. The aggadic midrash, [however, explains it as] לֶחֶם מְֹשֻנֶּה, unusual bread. That day it was favorably different in its aroma and its flavor (Mechilta on verse 5). [Because if it [the Torah] means only to inform us that there were two [measures], is it not written "two omers for each one"? Rather, it means “different” in flavor and aroma.]-[also form Tanchuma Buber, Beshallach 24, and Mechilta d’Rabbi Shimon ben Yochai on verse 5] לקטו לחם משנה: כשמדדו את לקיטתם באהליהם מצאו כפלים שני העומר לאחד. ומדרש אגדה לחם משנה משונה. אותו היום נשתנה לשבח בריחו וטעמו:
and reported [it] to Moses: They asked him, “Why is this day different from other days?” From here we can deduce that Moses had not yet told them the section regarding the Sabbath that he was commanded to tell them, [namely:] “And it will come about on the sixth day that they shall prepare, etc.” (verse 5) until they asked him this [question]. [At that point] he said to them, “That is what the Lord spoke,” (verse 23) which I was commanded to tell you. Therefore, [because Moses had waited to convey this commandment,] Scripture punished him that He said to him “How long will you refuse [to observe My commandments…]” (verse 28) and [in saying this He] did not exclude him [Moses] from the general community [of sinners]. — [from Exod. Rabbah 25:17] ויגידו למשה: שאלוהו מה היום מיומים, ומכאן יש ללמוד שעדיין לא הגיד להם משה פרשת שבת שנצטווה לומר להם (פסוק ה) והיה ביום הששי והכינו וגו', עד ששאלו את זאת, אמר להם (פסוק כג) הוא אשר דבר ה', שנצטויתי לומר לכם, ולכך ענשו הכתוב, שאמר לו (פסוק כח) עד אנה מאנתם, ולא הוציאו מן הכלל:
23So he said to them, That is what the Lord spoke, Tomorrow is a rest day, a holy Sabbath to the Lord. Bake whatever you wish to bake, and cook whatever you wish to cook, and all the rest leave over to keep until morning. כגוַיֹּ֣אמֶר אֲלֵהֶ֗ם ה֚וּא אֲשֶׁ֣ר דִּבֶּ֣ר יְהֹוָ֔ה שַׁבָּת֧וֹן שַׁבַּת־קֹ֛דֶשׁ לַֽיהֹוָ֖ה מָחָ֑ר אֵ֣ת אֲשֶׁר־תֹּאפ֞וּ אֵפ֗וּ וְאֵ֤ת אֲשֶׁר־תְּבַשְּׁלוּ֙ בַּשֵּׁ֔לוּ וְאֵת֙ כָּל־הָ֣עֹדֵ֔ף הַנִּ֧יחוּ לָכֶ֛ם לְמִשְׁמֶ֖רֶת עַד־הַבֹּֽקֶר:
Bake whatever you wish to bake: Whatever you wish to bake in an oven, bake everything today for two days, and whatever [amount] of it you need to cook in water, cook today. [The word] אִפִיָה, baking applies to bread and the expression בִּשׁוּל to cooked dishes. את אשר תאפו אפו: מה שאתם רוצים לאפות בתנור, אפו היום, הכל לשני ימים, ומה שאתם צריכים לבשל ממנו במים, בשלו היום. לשון אפייה נופל בלחם, ולשון בישול בתבשיל:
to keep: for storage. למשמרת: לגניזה:
24So they left it over until morning, as Moses had commanded, and it did not become putrid, and not a worm was in it. כדוַיַּנִּ֤יחוּ אֹתוֹ֙ עַד־הַבֹּ֔קֶר כַּֽאֲשֶׁ֖ר צִוָּ֣ה משֶׁ֑ה וְלֹ֣א הִבְאִ֔ישׁ וְרִמָּ֖ה לֹא־הָ֥יְתָה בּֽוֹ:
25And Moses said, Eat it today, for today is a Sabbath to the Lord; today you will not find it in the field. כהוַיֹּ֤אמֶר משֶׁה֙ אִכְלֻ֣הוּ הַיּ֔וֹם כִּֽי־שַׁבָּ֥ת הַיּ֖וֹם לַֽיהֹוָ֑ה הַיּ֕וֹם לֹ֥א תִמְצָאֻ֖הוּ בַּשָּׂדֶֽה:
And Moses said, “Eat it today, etc.”: In the morning, when they were accustomed to go out and gather, they came to ask, “Shall we go out or not?” He [Moses] said to them, “What you have in your possession eat.” In the evening, they came before him again and asked him whether they could go out. He said to them, “Today is the Sabbath.” He saw that they were concerned that perhaps the manna had ceased, and would no longer come down. [So] he said to them, “Today you will not find it.” What is the meaning of "today"? [This implies that] today you will not find it, but tomorrow you will find it. — [from Mechilta] ויאמר משה אכלהו היום כי שבת היום: שחרית שהיו רגילים לצאת וללקוט, באו לשאול אם נצא אם לאו, אמר להם את שבידכם אכלו. לערב חזרו לפניו ושאלוהו מהו לצאת, אמר להם שבת היום. ראה אותם דואגים שמא פסק המן ולא ירד עוד, אמר להם היום לא תמצאוהו. מה תלמוד לומר היום, היום לא תמצאוהו אבל מחר תמצאוהו:
26Six days you shall gather it, but on the seventh day [which is the] Sabbath on it there will be none כושֵׁ֥שֶׁת יָמִ֖ים תִּלְקְטֻ֑הוּ וּבַיּ֧וֹם הַשְּׁבִיעִ֛י שַׁבָּ֖ת לֹ֥א יִֽהְיֶה־בּֽוֹ:
but on the seventh day [which is the] Sabbath: It is a Sabbath; on it [this day] there will be no manna. This verse comes only to include Yom Kippur and [the] festivals [that no manna will fall on those days as well]. — [from Mechilta] וביום השביעי שבת: שבת הוא, המן לא יהיה בו, ולא בא הכתוב אלא לרבות יום הכיפורים וימים טובים:
27It came about that on the seventh day, [some] of the people went out to gather [manna], but they did not find [any]. כזוַֽיְהִי֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י יָֽצְא֥וּ מִן־הָעָ֖ם לִלְקֹ֑ט וְלֹ֖א מָצָֽאוּ:
28The Lord said to Moses, How long will you refuse to observe My commandments and My teachings? כחוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֑ה עַד־אָ֨נָה֙ מֵֽאַנְתֶּ֔ם לִשְׁמֹ֥ר מִצְוֹתַ֖י וְתֽוֹרֹתָֽי:
How long will you refuse: It is a common proverb: Along with the thorn, the cabbage is torn. Through the wicked, the good suffer disgrace. [from B.K. 92a] עד אנה מאנתם: משל הדיוט הוא, בהדי הוצא לקי כרבא, על ידי הרשעים מתגנין הכשרין:
29See that the Lord has given you the Sabbath. Therefore, on the sixth day, He gives you bread for two days. Let each man remain in his place; let no man leave his place on the seventh day כטרְא֗וּ כִּֽי־יְהֹוָה֘ נָתַ֣ן לָכֶ֣ם הַשַּׁבָּת֒ עַל־כֵּ֠ן ה֣וּא נֹתֵ֥ן לָכֶ֛ם בַּיּ֥וֹם הַשִּׁשִּׁ֖י לֶ֣חֶם יוֹמָ֑יִם שְׁב֣וּ | אִ֣ישׁ תַּחְתָּ֗יו אַל־יֵ֥צֵא אִ֛ישׁ מִמְּקֹמ֖וֹ בַּיּ֥וֹם הַשְּׁבִיעִֽי:
See: with your own eyes that the Lord in His glory warns you about the Sabbath, for this miracle was performed every Sabbath eve, to give you bread for two days. ראו: בעיניכם כי ה' בכבודו מזהיר אתכם על השבת, שהרי נס נעשה בכל ערב שבת לתת לכם לחם יומים:
Let each man remain in his place: From here the Sages supported [the law of] four cubits for one who leaves the Sabbath limits [i.e., the 2,000 cubits from one’s city that one is permitted to walk and no more than four cubits from one’s place], three [cubits] for his body and one [cubit] to stretch his hands and feet. — [from Er. 51b] שבו איש תחתיו: מכאן סמכו חכמים ארבע אמות ליוצא חוץ לתחום:
let no man leave, etc.: These are the 2,000 cubits of the Sabbath limits (Mechilta), but this is not explicit, for [the laws of Sabbath] limits are only Rabbinic enactments [lit., from the words of the scribes] (Sotah 30b), and the essence of the verse was stated regarding those who gathered the manna. אל יצא איש ממקמו: אלו אלפים אמה של תחום שבת, ולא במפורש, שאין תחומין אלא מדברי סופרים, ועיקרו של מקרא על לוקטי המן נאמר:
30So the people rested on the seventh day. לוַיִשְׁבְּת֥וּ הָעָ֖ם בַּיּ֥וֹם הַשְּׁבִעִֽי:
31The house of Israel named it manna, and it was like coriander seed, [it was] white, and it tasted like a wafer with honey. לאוַיִּקְרְא֧וּ בֵֽית־יִשְׂרָאֵ֛ל אֶת־שְׁמ֖וֹ מָ֑ן וְה֗וּא כְּזֶ֤רַע גַּד֙ לָבָ֔ן וְטַעְמ֖וֹ כְּצַפִּיחִ֥ת בִּדְבָֽשׁ:
and it was like coriander seed, [it was] white: Heb. גַּד, an herb named coliyandre [in Old French]. Its seed is round but it is not white. The manna, however, was white, and it is not compared to coriander seed except for its roundness. It was like coriander seed, and it was white (Yoma 75a). והוא כזרע גד לבן: עשב ששמו אליינדר"א [כוסבר] וזרע שלו עגול ואינו לבן, והמן היה לבן, ואינו נמשל לזרע גד אלא לענין העגול כזרע גד היה, והוא לבן:
like a wafer: Dough that is fried in honey, and it is called “iskeritin” in the language of the Mishnah (Challah 1:4), and that is the translation of Onkelos. כצפיחת: בצק שמטגנין אותו בדבש וקורין לו אסקריטין בלשון משנה והוא תרגום של אונקלוס:
32Moses said, This is the thing that the Lord commanded: Let one omerful of it be preserved for your generations, in order that they see the bread that I fed you in the desert when I took you out of the land of Egypt. לבוַיֹּ֣אמֶר משֶׁ֗ה זֶ֤ה הַדָּבָר֙ אֲשֶׁ֣ר צִוָּ֣ה יְהֹוָ֔ה מְלֹ֤א הָעֹ֨מֶר֙ מִמֶּ֔נּוּ לְמִשְׁמֶ֖רֶת לְדֹרֹֽתֵיכֶ֑ם לְמַ֣עַן | יִרְא֣וּ אֶת־הַלֶּ֗חֶם אֲשֶׁ֨ר הֶֽאֱכַ֤לְתִּי אֶתְכֶם֙ בַּמִּדְבָּ֔ר בְּהֽוֹצִיאִ֥י אֶתְכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם:
preserved: for safekeeping. למשמרת: לגניזה:
for your generations: In the days of Jeremiah, when Jeremiah rebuked them, [saying] “ Why do you not engage in the Torah?” They would say, “Shall we leave our work and engage in the Torah? From what will we support ourselves?” He brought out to them the jug of manna. He said to them, “You see the word of the Lord” (Jer. 2:31). It does not say ‘hear’ but ‘see.’ With this, your ancestors supported themselves. The Omnipresent has many agents to prepare food for those who fear Him."-[from Mechilta] לדרותיכם: בימי ירמיהו כשהיה ירמיהו מוכיחם, למה אין אתם עוסקים בתורה והם אומרים נניח מלאכתנו ונעסוק בתורה, מהיכן נתפרנס, הוציא להם צנצנת המן ואמר להם (ירמיהו ב לא) הדור אתם ראו דבר ה', שמעו לא נאמר אלא ראו, בזה נתפרנסו אבותיכם, הרבה שלוחין יש לו למקום להכין מזון ליראיו:
33And Moses said to Aaron, Take one jug and put there an omerful of manna, and deposit it before the Lord to be preserved for your generations לגוַיֹּ֨אמֶר משֶׁ֜ה אֶל־אַֽהֲרֹ֗ן קַ֚ח צִנְצֶ֣נֶת אַחַ֔ת וְתֶן־שָׁ֥מָּה מְלֹֽא־הָעֹ֖מֶר מָ֑ן וְהַנַּ֤ח אֹתוֹ֙ לִפְנֵ֣י יְהֹוָ֔ה לְמִשְׁמֶ֖רֶת לְדֹרֹֽתֵיכֶֽם:
jug: Heb. צִּנְצֶנֶת, an earthenware jug, as the Targum [Onkelos] renders. — [from Mechilta] צנצנת: צלוחית של חרס, כתרגומו:
and deposit it before the Lord: Before the Ark. This verse was not said until the Tent of Meeting was built, but it was written here in the section dealing with the manna. — והנח אתו לפני ה': לפני הארון, ולא נאמר מקרא זה עד שנבנה אהל מועד, אלא שנכתב כאן בפרשת המן:
34As the Lord had commanded Moses, Aaron deposited it before the testimony to be preserved. לדכַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶל־משֶׁ֑ה וַיַּנִּיחֵ֧הוּ אַֽהֲרֹ֛ן לִפְנֵ֥י הָֽעֵדֻ֖ת לְמִשְׁמָֽרֶת:
35And the children of Israel ate the manna for forty years until they came to an inhabited land. They ate the manna until they came to the border of the land of Canaan. להוּבְנֵ֣י יִשְׂרָאֵ֗ל אָֽכְל֤וּ אֶת־הַמָּן֙ אַרְבָּעִ֣ים שָׁנָ֔ה עַד־בֹּאָ֖ם אֶל־אֶ֣רֶץ נוֹשָׁ֑בֶת אֶת־הַמָּן֙ אָֽכְל֔וּ עַד־בֹּאָ֕ם אֶל־קְצֵ֖ה אֶ֥רֶץ כְּנָֽעַן:
forty years: Now were not thirty days missing? The manna first fell on the fifteenth of Iyar, and on the fifteenth of Nissan it stopped, as it is said: “And the manna ceased on the morrow” (Josh. 5:12). Rather [this] tells [us] that in the cakes the Israelites took out of Egypt they tasted the flavor of manna. — [from Kid. 38a] ארבעים שנה: והלא חסר שלושים יום, שהרי בחמישה עשר באייר ירד להם המן תחלה, ובחמישה עשר בניסן פסק, שנאמר (יהושע ה יב) וישבות המן ממחרת, אלא מגיד שהעוגות שהוציאו ישראל ממצרים טעמו בהם טעם מן:
to an inhabited land: After they crossed the Jordan (Other editions: For that [land] on the other side of the Jordan was inhabited and good, as it is said: “Let me now cross and see the good land on the other side of the Jordan” (Deut. 3:25). The Targum of נוֹשָׁבֶת is יָתְבָתא, inhabited, Old Rashi). — [from Kid. 38a] אל ארץ נושבת: לאחר שעברו את הירדן שאותה שבעבר הירדן מיושבת וטובה, שנאמר (דברים ג כה) אעברה נא ואראה את הארץ הטובה אשר בעבר הירדן, ותרגום של נושבת יתבתא, רצה לומר מיושבת:
to the border of the land of Canaan: At the beginning of the border, before they crossed the Jordan, which is the plains of Moab. We find [the two clauses] contradicting each other. Rather, [it means that] in the plains of Moab, when Moses died on the seventh of Adar, the manna stopped coming down. They supplied themselves with the manna that they had gathered on that day until they sacrificed the omer on the sixteenth of Nissan, as it is said: “And they ate of the grain of the land on the morrow of the Passover” (Josh. 5:11). — [from Kid. 38a] אל קצה ארץ כנען: בתחלת הגבול, קודם שעברו את הירדן, והוא ערבות מואב. נמצאו מכחישין זה את זה, אלא בערבות מואב כשמת משה בשבעה באדר פסק המן מלירד, ונסתפקו ממן שלקטו בו ביום עד שהקריבו העומר בששה עשר בניסן, שנאמר (יהושע ה יא) ויאכלו מעבור הארץ ממחרת הפסח:
36The omer is one tenth of an ephah. לווְהָעֹ֕מֶר עֲשִׂרִ֥ית הָֽאֵיפָ֖ה הֽוּא:
one tenth of an ephah: The ephah equals three se’ahs, and the se’ah equals six kavs, and the kav equals four logs, and the log equals six eggs. [Hence, an ephah equals 3 x 6 x 4 x 6 = 432 eggs. I.e., the space displaced by 432 eggs.] We find that a tenth of an ephah equals forty-three and a fifth [43.2] eggs. This is the amount for challah [the minimum amount of flour that requires the separation of challah] and for meal offerings. — [from Eruvin 38b] עשרית האיפה: האיפה שלש סאין, והסאה ששה קבין והקב ארבעה לוגין והלוג שש ביצים נמצא עשירית האיפה ארבעים ושלוש ביצים וחומש ביצה והוא שיעור לחלה ולמנחות:
• Daily Tehillim: Psalms Chapters 72 - 76
• Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded1
FOOTNOTES
1.David composed this psalm at the end of his lifetime.
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
FOOTNOTES
1.Their death is not protracted by illness and misery(Radak).
2.To the way of the wicked (Rashi).
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.Chopping wood for the construction of the Temple (Metzudot).
3.Pharaoh and his chieftains
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
FOOTNOTES
1.Our ancestors.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
FOOTNOTES
1.Jerusalem.
2.When the wicked are punished for being angry with Israel, Israel acknowledges God (Metzudot).
Tanya: Likutei Amarim, beginning of Chapter 24
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 14 Shevat, 5777 · 10 February 2017
• Likutei Amarim, beginning of Chapter 24
• In ch. 18 the Alter Rebbe began to explain how it is very near and accessible to each of us to serve G‑d out of a feeling of love and awe, by means of awakening the hidden love latent in us all. To clarify how this hidden love can lead to the observance of all the mitzvot, the Alter Rebbe proceeded to discuss the relationship of all the mitzvot to the precept of belief in G‑d’s unity and to the prohibition against idolatry. The unity of G‑d, he explained, means not only that there is but one G‑d; rather that G‑d is the only existing being, and all else is contained within Him. Conversely, idolatry does not necessarily mean a denial of G‑d’s existence, or of His being unique. Any assertion that something exists beyond and separate from G‑d also constitutes idolatry.
• Rambam - Friday, 14 Shevat, 5777 · 10 February 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 157 (Digest)
• Reneging on Verbal Obligations
"He shall not profane his word; he shall do according to all that issues from his mouth"—Numbers 30:3.
It is forbidden to violate one's verbal pledge, whether that pledge was worded as an oath or not.
Examples of such pledges:
"If so-and-so occurs, or if I do this-and-this, all fruit – or fruit from this city – will become forbidden for me."
"Wine/milk/fish are forbidden for me."
The pleasure of my wife's [intimate company] is forbidden for me."
Any pledge to bring a sacrifice or give an amount of money to charity or to a synagogue.
• Reneging on Verbal Obligations
The 157th prohibition is that we are forbidden from violating any verbal obligation we have made, even if it was not said as an oath.
These obligations are known as nedarim (vows); for example, when a person says, "if a certain event occurs" or "if I do a certain act" then "all fruit will be forbidden to me" or "the fruit of this country [will be forbidden to me]" or a certain food, such as milk, fish, etc. "will be forbidden to me"; or when he says, "deriving pleasure from my wife is forbidden to me"; or any similar verbal obligation, as explained in tractate Nedarim. In all these cases he must carry out his vow, and violating it counts as a prohibition.
The source of this commandment is G‑d's statement,1 "He must not yachel ("break") his word. He must do everything that he stated verbally."
Our Sages explained the phrase, "He must not yachel his word" as meaning, "he must not make his word profane (chullin)," i.e. to obligate himself and then not fulfill his promise.2 As tractate Shavuos puts it, "vows comes under the prohibition, 'he must not break (yachel) his word.' "
The Sifra3 says [regarding a case where someone promised to bring a sacrifice and did not do so], "The verse, 'He must not break' teaches us that he violates the prohibition of not breaking one's word and that of not delaying as offering." This means that if a person vowed to bring a sacrifice, and three holidays have passed by and he still did not do so, then he is guilty of transgressing the prohibition of not delaying [the offering]4 and of not breaking his word.
The same applies to anything resembling a sacrifice, such as promising a gift to the fund of the Holy Temple,5 to charity, to a synagogue, etc.
One who transgresses this prohibition by doing something he has promised not to, is punished by lashes.
The details of this mitzvah are completely explained in tractate Nedarim.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Num. 30:3.
2.The verse can therefore be translated, "He must not break his word."
3.See Kapach 5731, note 84.
4.N155.
5.Bedek haBayis.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Three
• Mechirah - Chapter Three
• Nedarim - Chapter 7
• Friday, 14 Shevat, 5777 · 10 February 2017
• "Today's Day"
• Wednesday, Sh'vat 14, 5703
Torah lessons: Chumash: B'shalach, Revi'i with Rashi.
Tehillim: 72-76.
Tanya: Ch. 21. However, (p. 87)...their prophetic vision. (p. 87).
Tachanun (p. 103) is not said at Mincha.
Our Holy forebears, the Rebbe'im through the generations, appealed to G‑d and evoked Divine compassion toward their Chassidim, those bound to them. This was not all; they also had an avoda of bringing their Chassidim to mind, inwardly, pondering their affection and attachment to the Rebbe, reciprocating that affection and attachment. Bringing someone to mind has the effect of arousing that person's innermost powers. We see that when one looks deeply and intently at another he will turn around and return the glance, because the penetrating gaze awakens the core of the soul. Thought has the same effect.
• Daily Thought:
Life's Roots
We are trees, living two lives at once.
One life breaking out through the soil into this world. And even then, with all our might, we struggle to rise yet higher, climbing up towards the sun, desperate not to be torn away by the fury of its storms or consumed by its fires.
Then there are our roots, deep under the ground, unmoving and serene. They are our ancient mothers and fathers, who lie within us at our very core.
For them, there is no storm, no struggle. There is only the One, the Infinite, for Whom all the cosmos with all its challenges are nothing more than a fantasy renewed every moment from the void.
Our strength is from our bond with them. With their nurture we will conquer the storm and bring beauty to the world within which we were planted.
Chumash: Beshalach, 6th Portion Exodus 16:11-16:36 with Rashi
• Exodus Chapter 16
11The Lord spoke to Moses, saying, יאוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
12I have heard the complaints of the children of Israel. Speak to them, saying, In the afternoon you shall eat meat, and in the morning you shall be sated with bread, and you shall know that I am the Lord, your God. יבשָׁמַ֗עְתִּי אֶת־תְּלוּנּת֘ בְּנֵ֣י יִשְׂרָאֵל֒ דַּבֵּ֨ר אֲלֵהֶ֜ם לֵאמֹ֗ר בֵּ֤ין הָֽעַרְבַּ֨יִם֙ תֹּֽאכְל֣וּ בָשָׂ֔ר וּבַבֹּ֖קֶר תִּשְׂבְּעוּ־לָ֑חֶם וִֽידַעְתֶּ֕ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
13It came to pass in the evening that the quails went up and covered the camp, and in the morning there was a layer of dew around the camp. יגוַיְהִ֣י בָעֶ֔רֶב וַתַּ֣עַל הַשְּׂלָ֔ו וַתְּכַ֖ס אֶת־הַמַּֽחֲנֶ֑ה וּבַבֹּ֗קֶר הָֽיְתָה֙ שִׁכְבַ֣ת הַטּל סָבִ֖יב לַמַּֽחֲנֶֽה:
the quails: Heb. הַשְׂלָיו, a species of bird that is very fat. -[from Yoma 75b] השלו: מין עוף ושמן מאד:
there was a layer of dew: The dew lay on the manna. But elsewhere it states: “When the dew descended [on the camp at night, the manna would descend upon it]” (Num. 11:9). [The explanation of the matter is that] the dew would descend on the earth, then the manna would descend upon it, and then [more] dew would descend upon the manna, and it was as if [the manna] was stored in a box. היתה שכבת הטל: הטל שוכב על המן ובמקום אחר הוא אומר (במדבר יא ט) וברדת הטל וגו' הטל יורד על הארץ והמן יורד עליו, וחוזר ויורד טל עליו והרי הוא כמונח בקופסא:
14The layer of dew went up, and behold, on the surface of the desert, a fine, bare [substance] as fine as frost on the ground. ידוַתַּ֖עַל שִׁכְבַ֣ת הַטָּ֑ל וְהִנֵּ֞ה עַל־פְּנֵ֤י הַמִּדְבָּר֙ דַּ֣ק מְחֻסְפָּ֔ס דַּ֥ק כַּכְּפֹ֖ר עַל־הָאָֽרֶץ:
The layer of dew went up, etc.: When the sun would shine, the dew upon the manna would rise toward the sun, as it is natural for dew to rise toward the sun. [This is similar to] even if you fill an egg shell with dew, close up its opening, and place it in the sun, it [the egg shell] will rise by itself in the air (Yoma 75b, Rashi s.v. כתיב ). Our Rabbis, however, explained that the dew would rise from the earth (into the air) (Mechilta verse 4; Tanchuma, Beshallach 20; Exod. Rabbah 38:4), and when the layer of dew rose, the manna was revealed, “and they saw, and behold, on the surface of the desert, etc.” ותעל שכבת הטל וגו': כשהחמה זורחת עולה הטל שעל המן לקראת החמה, כדרך טל עולה לקראת החמה, אף אם תמלא שפופרת של ביצה טל, ותסתום את פיה ותניחה בחמה, היא עולה מאליה באויר. ורבותינו דרשו שהטל עולה מן הארץ באויר, וכעלות שכבת הטל נתגלה המן וראו והנה על פני המדבר וגו':
fine: Something thin. דק: דבר דק:
bare: Heb. מְחֻסְפָּס, [which means bare] but there is no similarity to it [this word] in the Bible. It may be said that מְחֻסְפָּס is an expression related to חִפִיסָה “a leather bag and a case דְּלֻסְקְמָא” [found] in the language of the Mishnah (B.M. 1:8). When it [the manna] was uncovered [by the ascension] of the layer of dew, they saw that there was something thin encased in its midst [as a leather bag encases something] between the two layers of dew. Onkelos, however, rendered: מְקַלַּף, peeled, an expression derived from “baring (מַחְשׂף) the white” (Gen. 30:37). מחספס: מגולה, ואין דומה לו במקרא. ויש לפרש מחוספס לשון חפיסא ודלוסקמא שבלשון משנה. כשנתגלה משכבת הטל ראו שהיה דבר דק מחוספס בתוכו בין שתי שכבות הטל. ואונקלוס תרגם מקלף, לשון (בראשית ל לז) מחשוף הלבן:
as fine as frost: Heb. כַּכְּפֹר. כְּפֹר means gelede in Old French [meaning frost]. [Onkelos renders:] [hoarfrost] which was as fine as “gir,” [as in the phrase:] “like stones of gir” (Isa. 27:9). That is a type of black dye, as we say [in the Talmud] regarding covering the blood [of a slaughtered fowl or beast, i.e., the substances that we may use are:] “Gir and orpiment” (Chul. 88b). Which was thin as “gir,” like hoarfrost on the earth. [Onkelos explains:] it [the manna] was as fine as “gir” and lay congealed like frost on the earth. This is its meaning: It was as fine as hoarfrost, spread out thin, and joined together like hoarfrost. דַּק means tenves in Old French, [meaning thin] for it had a thin crust on the top. The words “like gir’” that Onkelos translated are added to the Hebrew text, but they have no [corresponding] word in the verse. ככפר: כפור ייליד"ה בלעז [שכבה קפואה] דעדק כגיר (ישעיהו כז ט) כאבני גיר והוא מין צבע שחור, כדאמרינן גבי כסוי הדם (חולין פח ב) הגיר והזרניך. דעדק כגיר כגלידא על ארעא, דק היה כגיר ושוכב מוגלד כקרח על הארץ. וכן פירוש דק ככפור, שטוח קלוש ומחובר כגליד. דק טינבי"ש בלעז [דק], שהיה מגליד גלד דק מלמעלה. וכגיר שתרגם אונקלוס, תוספת הוא על לשון העברית, ואין לו תיבה בפסוק:
15When the children of Israel saw [it], they said to one another, It is manna, because they did not know what it was, and Moses said to them, It is the bread that the Lord has given you to eat. טווַיִּרְא֣וּ בְנֵֽי־יִשְׂרָאֵ֗ל וַיֹּ֨אמְר֜וּ אִ֤ישׁ אֶל־אָחִיו֙ מָ֣ן ה֔וּא כִּ֛י לֹ֥א יָֽדְע֖וּ מַה־ה֑וּא וַיֹּ֤אמֶר משֶׁה֙ אֲלֵהֶ֔ם ה֣וּא הַלֶּ֔חֶם אֲשֶׁ֨ר נָתַ֧ן יְהֹוָ֛ה לָכֶ֖ם לְאָכְלָֽה:
It is manna: Heb. מָן הוּא. It is a preparation of food, like “The king allotted (וַיְמַן) them” (Dan. 1:5). מן הוא: הכנת מזון הוא, כמו (דניאל א ה) וימן להם המלך:
because they did not know what it was: that they were able to call it by its name. כי לא ידעו מה הוא: שיקראוהו בשמו:
16This is the thing that the Lord has commanded, Gather of it each one according to his eating capacity, an omer for each person, according to the number of persons, each one for those in his tent you shall take. טזזֶ֤ה הַדָּבָר֙ אֲשֶׁ֣ר צִוָּ֣ה יְהֹוָ֔ה לִקְט֣וּ מִמֶּ֔נּוּ אִ֖ישׁ לְפִ֣י אָכְל֑וֹ עֹ֣מֶר לַגֻּלְגֹּ֗לֶת מִסְפַּר֙ נַפְשֹׁ֣תֵיכֶ֔ם אִ֛ישׁ לַֽאֲשֶׁ֥ר בְּאָֽהֳל֖וֹ תִּקָּֽחוּ:
an omer: The name of a measure. עמר: שם מדה:
according to the number of persons: According to the number of people that a person has in his tent, they should take one omer per person. מספר נפשתיכם: כפי מנין נפשות שיש לאיש באהלו תקחו עומר לכל גולגולת:
17And the children of Israel did so: they gathered, both the one who gathered much and the one who gathered little. יזוַיַּֽעֲשׂוּ־כֵ֖ן בְּנֵ֣י יִשְׂרָאֵ֑ל וַיִּלְקְט֔וּ הַמַּרְבֶּ֖ה וְהַמַּמְעִֽיט:
both the one who gathered much and the one who gathered little: Some gathered [too] much [manna] and some gathered [too] little, but when they came home, they measured with an omer, each one what he had gathered, and they found that the one who had gathered [too] much had not exceeded an omer for each person who was in his tent, and the one who had gathered [too] little did not find less than an omer for each person. This was a great miracle that occurred with it [the manna]. המרבה והממעיט: יש שלקטו הרבה ויש שלקטו מעט וכשבאו לביתם ומדדו בעומר, איש איש מה שלקטו, ומצאו שהמרבה ללקוט לא העדיף על עומר לגולגולת אשר באהלו, והממעיט ללקוט לא מצא חסר מעומר לגולגולת, וזהו נס גדול שנעשה בו:
18And they measured [it] with an omer, and whoever gathered much did not have more, and whoever gathered little did not have less; each one according to his eating capacity, they gathered. יחוַיָּמֹ֣דּוּ בָעֹ֔מֶר וְלֹ֤א הֶעְדִּיף֙ הַמַּרְבֶּ֔ה וְהַמַּמְעִ֖יט לֹ֣א הֶחְסִ֑יר אִ֥ישׁ לְפִֽי־אָכְל֖וֹ לָקָֽטוּ:
19And Moses said to them, Let no one leave over [any] of it until morning יטוַיֹּ֥אמֶר משֶׁ֖ה אֲלֵהֶ֑ם אִ֕ישׁ אַל־יוֹתֵ֥ר מִמֶּ֖נּוּ עַד־בֹּֽקֶר:
20But [some] men did not obey Moses and left over [some] of it until morning, and it bred worms and became putrid, and Moses became angry with them. כוְלֹא־שָֽׁמְע֣וּ אֶל־משֶׁ֗ה וַיּוֹתִ֨רוּ אֲנָשִׁ֤ים מִמֶּ֨נּוּ֙ עַד־בֹּ֔קֶר וַיָּ֥רֻם תּֽוֹלָעִ֖ים וַיִּבְאשׁ וַיִּקְצֹ֥ף עֲלֵהֶ֖ם משֶֽׁה:
men: [Specifically these were] Dathan and Abiram. -[from Jonathan and Exod. Rabbah 25:10] ויותרו אנשים: דתן ואבירם:
and it bred worms: Heb. וַיָּרֻם ךְתּוֹלָעִים, an expression derived from רִמָה, worm. — [from Onkelos, Jonathan] וירם תולעים: לשון רמה:
and became putrid: This verse is transposed, because first it became putrid and later it bred worms, as it says: “and it did not become putrid, and not a worm was in it” (verse 24), and such is the nature of all things that become wormy. — [from Mechilta] ויבאש: הרי זה מקרא הפוך, שתחלה הבאיש ולבסוף התליע, כענין שנאמר (פסוק כד) ולא הבאיש ורמה לא היתה בו, וכן דרך כל המתליעים:
21They gathered it morning by morning, each one according to his eating capacity, and [when] the sun grew hot, it melted. כאוַיִּלְקְט֤וּ אֹתוֹ֙ בַּבֹּ֣קֶר בַּבֹּ֔קֶר אִ֖ישׁ כְּפִ֣י אָכְל֑וֹ וְחַ֥ם הַשֶּׁ֖מֶשׁ וְנָמָֽס:
and [when] the sun grew hot, it melted: What remained [of the manna] in the field melted and became streams from which deer and gazelles drank. And the nations of the world would hunt some of them [these animals] and taste in them the flavor of manna and know how great Israel’s praise was. — [from Mechilta]. [Onkelos renders:] פָּשָׁר, an expression of lukewarm water (פּוֹשְׁרִים). Through the sun, it [the manna] would warm up and melt. וחם השמש ונמס: הנשאר בשדה נמוח ונעשה נחלים, ושותין ממנו אילים וצבאים, ואומות העולם צדין מהם וטועמין בהם טעם מן, ויודעין מה שבחן של ישראל. ותרגומו של נמס פשר, לשון פושרין, על ידי השמש מתחמם ומפשיר דישטיפרי"ר [להפשיר] ודוגמתו בסנהדרין בסוף ארבע מיתות [סז]:
it melted: Heb. וְנָמָס, [French] destemprer, [meaning] to melt, thaw out. There is a similarity to it [the word פָּשָׁר] in [tractate] Sanhedrin, at the end of [the chapter beginning with the words:] “Four death penalties” (67b). ונמס: דישטיפרי"ר [להפשיר] ודוגמתו בסנהדרין בסוף ארבע מיתות [סז:
22It came to pass on the sixth day that they gathered a double portion of bread, two omers for [each] one, and all the princes of the community came and reported [it] to Moses. כבוַיְהִ֣י | בַּיּ֣וֹם הַשִּׁשִּׁ֗י לָֽקְט֥וּ לֶ֨חֶם֙ מִשְׁנֶ֔ה שְׁנֵ֥י הָעֹ֖מֶר לָֽאֶחָ֑ד וַיָּבֹ֨אוּ֙ כָּל־נְשִׂיאֵ֣י הָֽעֵדָ֔ה וַיַּגִּ֖ידוּ לְמשֶֽׁה:
they gathered a double portion of bread: When they measured in their tents what they had gathered, they discovered [it was] double, two omers for [each] one. The aggadic midrash, [however, explains it as] לֶחֶם מְֹשֻנֶּה, unusual bread. That day it was favorably different in its aroma and its flavor (Mechilta on verse 5). [Because if it [the Torah] means only to inform us that there were two [measures], is it not written "two omers for each one"? Rather, it means “different” in flavor and aroma.]-[also form Tanchuma Buber, Beshallach 24, and Mechilta d’Rabbi Shimon ben Yochai on verse 5] לקטו לחם משנה: כשמדדו את לקיטתם באהליהם מצאו כפלים שני העומר לאחד. ומדרש אגדה לחם משנה משונה. אותו היום נשתנה לשבח בריחו וטעמו:
and reported [it] to Moses: They asked him, “Why is this day different from other days?” From here we can deduce that Moses had not yet told them the section regarding the Sabbath that he was commanded to tell them, [namely:] “And it will come about on the sixth day that they shall prepare, etc.” (verse 5) until they asked him this [question]. [At that point] he said to them, “That is what the Lord spoke,” (verse 23) which I was commanded to tell you. Therefore, [because Moses had waited to convey this commandment,] Scripture punished him that He said to him “How long will you refuse [to observe My commandments…]” (verse 28) and [in saying this He] did not exclude him [Moses] from the general community [of sinners]. — [from Exod. Rabbah 25:17] ויגידו למשה: שאלוהו מה היום מיומים, ומכאן יש ללמוד שעדיין לא הגיד להם משה פרשת שבת שנצטווה לומר להם (פסוק ה) והיה ביום הששי והכינו וגו', עד ששאלו את זאת, אמר להם (פסוק כג) הוא אשר דבר ה', שנצטויתי לומר לכם, ולכך ענשו הכתוב, שאמר לו (פסוק כח) עד אנה מאנתם, ולא הוציאו מן הכלל:
23So he said to them, That is what the Lord spoke, Tomorrow is a rest day, a holy Sabbath to the Lord. Bake whatever you wish to bake, and cook whatever you wish to cook, and all the rest leave over to keep until morning. כגוַיֹּ֣אמֶר אֲלֵהֶ֗ם ה֚וּא אֲשֶׁ֣ר דִּבֶּ֣ר יְהֹוָ֔ה שַׁבָּת֧וֹן שַׁבַּת־קֹ֛דֶשׁ לַֽיהֹוָ֖ה מָחָ֑ר אֵ֣ת אֲשֶׁר־תֹּאפ֞וּ אֵפ֗וּ וְאֵ֤ת אֲשֶׁר־תְּבַשְּׁלוּ֙ בַּשֵּׁ֔לוּ וְאֵת֙ כָּל־הָ֣עֹדֵ֔ף הַנִּ֧יחוּ לָכֶ֛ם לְמִשְׁמֶ֖רֶת עַד־הַבֹּֽקֶר:
Bake whatever you wish to bake: Whatever you wish to bake in an oven, bake everything today for two days, and whatever [amount] of it you need to cook in water, cook today. [The word] אִפִיָה, baking applies to bread and the expression בִּשׁוּל to cooked dishes. את אשר תאפו אפו: מה שאתם רוצים לאפות בתנור, אפו היום, הכל לשני ימים, ומה שאתם צריכים לבשל ממנו במים, בשלו היום. לשון אפייה נופל בלחם, ולשון בישול בתבשיל:
to keep: for storage. למשמרת: לגניזה:
24So they left it over until morning, as Moses had commanded, and it did not become putrid, and not a worm was in it. כדוַיַּנִּ֤יחוּ אֹתוֹ֙ עַד־הַבֹּ֔קֶר כַּֽאֲשֶׁ֖ר צִוָּ֣ה משֶׁ֑ה וְלֹ֣א הִבְאִ֔ישׁ וְרִמָּ֖ה לֹא־הָ֥יְתָה בּֽוֹ:
25And Moses said, Eat it today, for today is a Sabbath to the Lord; today you will not find it in the field. כהוַיֹּ֤אמֶר משֶׁה֙ אִכְלֻ֣הוּ הַיּ֔וֹם כִּֽי־שַׁבָּ֥ת הַיּ֖וֹם לַֽיהֹוָ֑ה הַיּ֕וֹם לֹ֥א תִמְצָאֻ֖הוּ בַּשָּׂדֶֽה:
And Moses said, “Eat it today, etc.”: In the morning, when they were accustomed to go out and gather, they came to ask, “Shall we go out or not?” He [Moses] said to them, “What you have in your possession eat.” In the evening, they came before him again and asked him whether they could go out. He said to them, “Today is the Sabbath.” He saw that they were concerned that perhaps the manna had ceased, and would no longer come down. [So] he said to them, “Today you will not find it.” What is the meaning of "today"? [This implies that] today you will not find it, but tomorrow you will find it. — [from Mechilta] ויאמר משה אכלהו היום כי שבת היום: שחרית שהיו רגילים לצאת וללקוט, באו לשאול אם נצא אם לאו, אמר להם את שבידכם אכלו. לערב חזרו לפניו ושאלוהו מהו לצאת, אמר להם שבת היום. ראה אותם דואגים שמא פסק המן ולא ירד עוד, אמר להם היום לא תמצאוהו. מה תלמוד לומר היום, היום לא תמצאוהו אבל מחר תמצאוהו:
26Six days you shall gather it, but on the seventh day [which is the] Sabbath on it there will be none כושֵׁ֥שֶׁת יָמִ֖ים תִּלְקְטֻ֑הוּ וּבַיּ֧וֹם הַשְּׁבִיעִ֛י שַׁבָּ֖ת לֹ֥א יִֽהְיֶה־בּֽוֹ:
but on the seventh day [which is the] Sabbath: It is a Sabbath; on it [this day] there will be no manna. This verse comes only to include Yom Kippur and [the] festivals [that no manna will fall on those days as well]. — [from Mechilta] וביום השביעי שבת: שבת הוא, המן לא יהיה בו, ולא בא הכתוב אלא לרבות יום הכיפורים וימים טובים:
27It came about that on the seventh day, [some] of the people went out to gather [manna], but they did not find [any]. כזוַֽיְהִי֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י יָֽצְא֥וּ מִן־הָעָ֖ם לִלְקֹ֑ט וְלֹ֖א מָצָֽאוּ:
28The Lord said to Moses, How long will you refuse to observe My commandments and My teachings? כחוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֑ה עַד־אָ֨נָה֙ מֵֽאַנְתֶּ֔ם לִשְׁמֹ֥ר מִצְוֹתַ֖י וְתֽוֹרֹתָֽי:
How long will you refuse: It is a common proverb: Along with the thorn, the cabbage is torn. Through the wicked, the good suffer disgrace. [from B.K. 92a] עד אנה מאנתם: משל הדיוט הוא, בהדי הוצא לקי כרבא, על ידי הרשעים מתגנין הכשרין:
29See that the Lord has given you the Sabbath. Therefore, on the sixth day, He gives you bread for two days. Let each man remain in his place; let no man leave his place on the seventh day כטרְא֗וּ כִּֽי־יְהֹוָה֘ נָתַ֣ן לָכֶ֣ם הַשַּׁבָּת֒ עַל־כֵּ֠ן ה֣וּא נֹתֵ֥ן לָכֶ֛ם בַּיּ֥וֹם הַשִּׁשִּׁ֖י לֶ֣חֶם יוֹמָ֑יִם שְׁב֣וּ | אִ֣ישׁ תַּחְתָּ֗יו אַל־יֵ֥צֵא אִ֛ישׁ מִמְּקֹמ֖וֹ בַּיּ֥וֹם הַשְּׁבִיעִֽי:
See: with your own eyes that the Lord in His glory warns you about the Sabbath, for this miracle was performed every Sabbath eve, to give you bread for two days. ראו: בעיניכם כי ה' בכבודו מזהיר אתכם על השבת, שהרי נס נעשה בכל ערב שבת לתת לכם לחם יומים:
Let each man remain in his place: From here the Sages supported [the law of] four cubits for one who leaves the Sabbath limits [i.e., the 2,000 cubits from one’s city that one is permitted to walk and no more than four cubits from one’s place], three [cubits] for his body and one [cubit] to stretch his hands and feet. — [from Er. 51b] שבו איש תחתיו: מכאן סמכו חכמים ארבע אמות ליוצא חוץ לתחום:
let no man leave, etc.: These are the 2,000 cubits of the Sabbath limits (Mechilta), but this is not explicit, for [the laws of Sabbath] limits are only Rabbinic enactments [lit., from the words of the scribes] (Sotah 30b), and the essence of the verse was stated regarding those who gathered the manna. אל יצא איש ממקמו: אלו אלפים אמה של תחום שבת, ולא במפורש, שאין תחומין אלא מדברי סופרים, ועיקרו של מקרא על לוקטי המן נאמר:
30So the people rested on the seventh day. לוַיִשְׁבְּת֥וּ הָעָ֖ם בַּיּ֥וֹם הַשְּׁבִעִֽי:
31The house of Israel named it manna, and it was like coriander seed, [it was] white, and it tasted like a wafer with honey. לאוַיִּקְרְא֧וּ בֵֽית־יִשְׂרָאֵ֛ל אֶת־שְׁמ֖וֹ מָ֑ן וְה֗וּא כְּזֶ֤רַע גַּד֙ לָבָ֔ן וְטַעְמ֖וֹ כְּצַפִּיחִ֥ת בִּדְבָֽשׁ:
and it was like coriander seed, [it was] white: Heb. גַּד, an herb named coliyandre [in Old French]. Its seed is round but it is not white. The manna, however, was white, and it is not compared to coriander seed except for its roundness. It was like coriander seed, and it was white (Yoma 75a). והוא כזרע גד לבן: עשב ששמו אליינדר"א [כוסבר] וזרע שלו עגול ואינו לבן, והמן היה לבן, ואינו נמשל לזרע גד אלא לענין העגול כזרע גד היה, והוא לבן:
like a wafer: Dough that is fried in honey, and it is called “iskeritin” in the language of the Mishnah (Challah 1:4), and that is the translation of Onkelos. כצפיחת: בצק שמטגנין אותו בדבש וקורין לו אסקריטין בלשון משנה והוא תרגום של אונקלוס:
32Moses said, This is the thing that the Lord commanded: Let one omerful of it be preserved for your generations, in order that they see the bread that I fed you in the desert when I took you out of the land of Egypt. לבוַיֹּ֣אמֶר משֶׁ֗ה זֶ֤ה הַדָּבָר֙ אֲשֶׁ֣ר צִוָּ֣ה יְהֹוָ֔ה מְלֹ֤א הָעֹ֨מֶר֙ מִמֶּ֔נּוּ לְמִשְׁמֶ֖רֶת לְדֹרֹֽתֵיכֶ֑ם לְמַ֣עַן | יִרְא֣וּ אֶת־הַלֶּ֗חֶם אֲשֶׁ֨ר הֶֽאֱכַ֤לְתִּי אֶתְכֶם֙ בַּמִּדְבָּ֔ר בְּהֽוֹצִיאִ֥י אֶתְכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם:
preserved: for safekeeping. למשמרת: לגניזה:
for your generations: In the days of Jeremiah, when Jeremiah rebuked them, [saying] “ Why do you not engage in the Torah?” They would say, “Shall we leave our work and engage in the Torah? From what will we support ourselves?” He brought out to them the jug of manna. He said to them, “You see the word of the Lord” (Jer. 2:31). It does not say ‘hear’ but ‘see.’ With this, your ancestors supported themselves. The Omnipresent has many agents to prepare food for those who fear Him."-[from Mechilta] לדרותיכם: בימי ירמיהו כשהיה ירמיהו מוכיחם, למה אין אתם עוסקים בתורה והם אומרים נניח מלאכתנו ונעסוק בתורה, מהיכן נתפרנס, הוציא להם צנצנת המן ואמר להם (ירמיהו ב לא) הדור אתם ראו דבר ה', שמעו לא נאמר אלא ראו, בזה נתפרנסו אבותיכם, הרבה שלוחין יש לו למקום להכין מזון ליראיו:
33And Moses said to Aaron, Take one jug and put there an omerful of manna, and deposit it before the Lord to be preserved for your generations לגוַיֹּ֨אמֶר משֶׁ֜ה אֶל־אַֽהֲרֹ֗ן קַ֚ח צִנְצֶ֣נֶת אַחַ֔ת וְתֶן־שָׁ֥מָּה מְלֹֽא־הָעֹ֖מֶר מָ֑ן וְהַנַּ֤ח אֹתוֹ֙ לִפְנֵ֣י יְהֹוָ֔ה לְמִשְׁמֶ֖רֶת לְדֹרֹֽתֵיכֶֽם:
jug: Heb. צִּנְצֶנֶת, an earthenware jug, as the Targum [Onkelos] renders. — [from Mechilta] צנצנת: צלוחית של חרס, כתרגומו:
and deposit it before the Lord: Before the Ark. This verse was not said until the Tent of Meeting was built, but it was written here in the section dealing with the manna. — והנח אתו לפני ה': לפני הארון, ולא נאמר מקרא זה עד שנבנה אהל מועד, אלא שנכתב כאן בפרשת המן:
34As the Lord had commanded Moses, Aaron deposited it before the testimony to be preserved. לדכַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶל־משֶׁ֑ה וַיַּנִּיחֵ֧הוּ אַֽהֲרֹ֛ן לִפְנֵ֥י הָֽעֵדֻ֖ת לְמִשְׁמָֽרֶת:
35And the children of Israel ate the manna for forty years until they came to an inhabited land. They ate the manna until they came to the border of the land of Canaan. להוּבְנֵ֣י יִשְׂרָאֵ֗ל אָֽכְל֤וּ אֶת־הַמָּן֙ אַרְבָּעִ֣ים שָׁנָ֔ה עַד־בֹּאָ֖ם אֶל־אֶ֣רֶץ נוֹשָׁ֑בֶת אֶת־הַמָּן֙ אָֽכְל֔וּ עַד־בֹּאָ֕ם אֶל־קְצֵ֖ה אֶ֥רֶץ כְּנָֽעַן:
forty years: Now were not thirty days missing? The manna first fell on the fifteenth of Iyar, and on the fifteenth of Nissan it stopped, as it is said: “And the manna ceased on the morrow” (Josh. 5:12). Rather [this] tells [us] that in the cakes the Israelites took out of Egypt they tasted the flavor of manna. — [from Kid. 38a] ארבעים שנה: והלא חסר שלושים יום, שהרי בחמישה עשר באייר ירד להם המן תחלה, ובחמישה עשר בניסן פסק, שנאמר (יהושע ה יב) וישבות המן ממחרת, אלא מגיד שהעוגות שהוציאו ישראל ממצרים טעמו בהם טעם מן:
to an inhabited land: After they crossed the Jordan (Other editions: For that [land] on the other side of the Jordan was inhabited and good, as it is said: “Let me now cross and see the good land on the other side of the Jordan” (Deut. 3:25). The Targum of נוֹשָׁבֶת is יָתְבָתא, inhabited, Old Rashi). — [from Kid. 38a] אל ארץ נושבת: לאחר שעברו את הירדן שאותה שבעבר הירדן מיושבת וטובה, שנאמר (דברים ג כה) אעברה נא ואראה את הארץ הטובה אשר בעבר הירדן, ותרגום של נושבת יתבתא, רצה לומר מיושבת:
to the border of the land of Canaan: At the beginning of the border, before they crossed the Jordan, which is the plains of Moab. We find [the two clauses] contradicting each other. Rather, [it means that] in the plains of Moab, when Moses died on the seventh of Adar, the manna stopped coming down. They supplied themselves with the manna that they had gathered on that day until they sacrificed the omer on the sixteenth of Nissan, as it is said: “And they ate of the grain of the land on the morrow of the Passover” (Josh. 5:11). — [from Kid. 38a] אל קצה ארץ כנען: בתחלת הגבול, קודם שעברו את הירדן, והוא ערבות מואב. נמצאו מכחישין זה את זה, אלא בערבות מואב כשמת משה בשבעה באדר פסק המן מלירד, ונסתפקו ממן שלקטו בו ביום עד שהקריבו העומר בששה עשר בניסן, שנאמר (יהושע ה יא) ויאכלו מעבור הארץ ממחרת הפסח:
36The omer is one tenth of an ephah. לווְהָעֹ֕מֶר עֲשִׂרִ֥ית הָֽאֵיפָ֖ה הֽוּא:
one tenth of an ephah: The ephah equals three se’ahs, and the se’ah equals six kavs, and the kav equals four logs, and the log equals six eggs. [Hence, an ephah equals 3 x 6 x 4 x 6 = 432 eggs. I.e., the space displaced by 432 eggs.] We find that a tenth of an ephah equals forty-three and a fifth [43.2] eggs. This is the amount for challah [the minimum amount of flour that requires the separation of challah] and for meal offerings. — [from Eruvin 38b] עשרית האיפה: האיפה שלש סאין, והסאה ששה קבין והקב ארבעה לוגין והלוג שש ביצים נמצא עשירית האיפה ארבעים ושלוש ביצים וחומש ביצה והוא שיעור לחלה ולמנחות:
• Daily Tehillim: Psalms Chapters 72 - 76
• Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded1
FOOTNOTES
1.David composed this psalm at the end of his lifetime.
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
FOOTNOTES
1.Their death is not protracted by illness and misery(Radak).
2.To the way of the wicked (Rashi).
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.Chopping wood for the construction of the Temple (Metzudot).
3.Pharaoh and his chieftains
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
FOOTNOTES
1.Our ancestors.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
FOOTNOTES
1.Jerusalem.
2.When the wicked are punished for being angry with Israel, Israel acknowledges God (Metzudot).
Tanya: Likutei Amarim, beginning of Chapter 24
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 14 Shevat, 5777 · 10 February 2017
• Likutei Amarim, beginning of Chapter 24
• In ch. 18 the Alter Rebbe began to explain how it is very near and accessible to each of us to serve G‑d out of a feeling of love and awe, by means of awakening the hidden love latent in us all. To clarify how this hidden love can lead to the observance of all the mitzvot, the Alter Rebbe proceeded to discuss the relationship of all the mitzvot to the precept of belief in G‑d’s unity and to the prohibition against idolatry. The unity of G‑d, he explained, means not only that there is but one G‑d; rather that G‑d is the only existing being, and all else is contained within Him. Conversely, idolatry does not necessarily mean a denial of G‑d’s existence, or of His being unique. Any assertion that something exists beyond and separate from G‑d also constitutes idolatry.
In ch. 23, the Alter Rebbe went on to state that through Torah and mitzvot, in which the Divine Will stands revealed, one reaches a perfect union with G‑d. In this chapter he explains that a transgression has exactly the opposite effect of a mitzvah. Whereas a mitzvah joins one to G‑d, a transgression severs one from Him; whereas a mitzvah attests to G‑d’s unity, a transgression implies idolatry.
וזה לעומת זה
Since everything in the realm of holiness has its counterpart in the unholy realms of the sitra achra, there is also an unholy counterpart to the observance of the mitzvot and to Torah study, which produce union with G‑d. Their counterpart is:
הן שס״ה מצות לא תעשה דאורייתא, וכל איסורי דרבנן
the 365 prohibitions stated in the Torah, and all the Rabbinical prohibitions.
מאחר שהן נגד רצונו וחכמתו יתברך והפכם ממש, הם נפרדים מיחודו יתברך ואחדותו יתברך בתכלית הפירוד ממש
Since they are contrary to and the very opposite of G‑d’s Will and wisdom, they represent total and complete separation from His unity and oneness.
כמו הסטרא אחרא והקליפה הנקראת עבודה זרה ואלקים אחרים, מחמת הסתר פנים של רצון העליון כנ״ל
They are the same as the sitra achra and the kelipah which are called “idolatry” and “other gods,” since the internal aspect of the Divine Will is concealed from them, as explained above1 — that they receive their life-force from the “hinder-part” of the Divine Will, the level of ,אחוריים and for this reason they are called אלקים אחרים — “other gods.”
וכן ג‘ לבושי הנפש שמקליפת נוגה שבישראל, שהם מחשבה דבור ומעשה המלובשים בשס״ה לא תעשה דאורייתא ודרבנן
Just as the forbidden actions themselves represent separation from G‑dlinessso too the three garments of a Jew’s animal soul, which stems from the kelipah of nogah — namely, the thought, speech and action that are clothed in i.e., that think, speak or act in violation of the 365 Torah-prohibitions, or any of the Rabbinic injunctions,
וכן מהות הנפש עצמה המלובשת בלבושיה
and similarly the essence of the soul itself which is clothed in its garments, since it is the soul itself, after all, which thinks, speaks and acts through its “garments” — the faculties of thought, speech and action,
כולם מיוחדים ממש בסטרא אחרא וקליפה זו הנקראת עבודה זרה
— all of them become completely united with this sitra achra and kelipah called “avodah zarah,” i.e., idolatry.
ולא עוד אלא שבטלים וטפלים אליה, וגרועים ופחותים ממנה מאד
Not only are they united with the kelipah, and thus equal to it, butfurthermore they become secondary and subordinate to it, and much lower and more debased than it.
כי היא אינה מלובשת בגוף חומרי, ויודעת את רבונה ואינה מורדת בו לפעול פעולתה במשלחת מלאכי רעים שלה, שלא בשליחותו של מקום, ברוך הוא, חס ושלום
For the kelipah is not clothed in a corporeal body and hence is more exposed to the divine light; it knows its Master and does not rebel against Him (G‑d forbid) by any independent act of sending its evil messengers, other than in the service of G‑d.
Any evil act of the sitra achra is performed only in the service of G‑d. Thus, the kelipot that are not clothed in a body cannot rebel against G‑d’s Will; only the animal soul clothed in the human body can do so. Hence, it is even lower than the kelipah.
וכמאמר בלעם: לא אוכל לעבור את פי ה’ וגו‘
So did Bilaam say: 2 “I cannot violate the Word of G‑d”
Although Bilaam was a kelipah clothed in a body, yet when he spoke for the spiritual kelipah within him, viz., the unholy prophetic power with which he wished to curse the Jewish people, he said, “I cannot violate the Word of G‑d.”
ואף שנקרא עבודה זרה, הא קרו ליה אלקא דאלקיא
Although the kelipot are called avodah zarah, idolatry, which is a denial of G‑d, yet they refer to Him as “the G‑d of gods,” indicating that they do not deny Him completely.
ואינם יכולים לעבור כלל על רצונו יתברך, כי יודעים ומשיגים שהוא חיותם וקיומם, שיונקים מבחינת אחוריים דאחוריים של רצון העליון, ברוך הוא, המקיף עליהם
They cannot violate G‑d’s Will, for they know and perceive that He is their life and sustenance, since they derive their nurture from the “hindermost aspect” of the Divine Will which encompasses them.
אלא שיניקתם וחיותם היא בבחינת גלות בתוכם, להחשיב עצמן אלקות, והרי זו כפירה באחדותו
It is only the sustenance and life-force that is within them, i.e., the internal life-force which constitutes the identity of every created being, as explained in ch. 22, that is in a state of exile, so that they regard themselves as gods — which is a denial of G‑d’s unity.
אבל מכל מקום אינן כופרים וכחשו בה’ לגמרי ולומר לא הוא, אלא דקרו ליה אלקא דאלקיא, דהיינו חיותם וקיומם הנמשך ויורד עליהם מרצונו יתברך
But they are not so completely heretical as to deny G‑d and to assert that He does not exist. On the contrary, they regard Him as “the G‑d of gods,” recognizing that their life and existence ultimately derive from His Will.
ולכן אינן עוברין רצונו יתברך לעולם
Therefore they never rebel against G‑d’s Will.
ואם כן האדם העובר על רצונו יתברך הוא גרוע ופחות הרבה מאד מהסטרא אחרא וקליפה הנקראת עבודה זרה ואלקים אחרים
It follows, then, that the person who does violate G‑d’s Will is greatly inferior to and more debased than the kelipah and sitra achra which are called avodah zarah and “other gods.”
והוא בתכלית הפירוד מיחודו ואחדותו של הקב״ה יותר ממנה, וכאלו כופר באחדותו יותר ממנה, חס ושלום
He is separated completely from G‑d’s unity and oneness even more than they are, as though denying His unity even more radically than they, G‑d forbid.
וכמו שכתוב בעץ חיים שער מ״ב סוף פרק ד’, שהרע שבעולם הזה החומרי הוא שמרי הקליפות הגסות כו‘, והוא תכלית הבירור וכו’
This is similar to what is written in Etz Chayim, Portal 42, end of ch. 4, that the evil in this corporeal world is the dregs of the coarse kelipot; it is the sediment of the purifying process, and so on.
I.e., after whatever sparks of good that are found in the kelipot have been isolated and elevated, what remains is kelipah in its lowest, coarsest form. This kelipah is the evil found in this material world.
ולכן כל מעשה עולם הזה קשים ורעים, והרשעים גוברים בו וכו‘
For this reason, all matters of this world are harsh and evil, and the wicked prevail in it, and so forth.
FOOTNOTES
1.
Ch. 22.
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 157 (Digest)
• Reneging on Verbal Obligations
"He shall not profane his word; he shall do according to all that issues from his mouth"—Numbers 30:3.
It is forbidden to violate one's verbal pledge, whether that pledge was worded as an oath or not.
Examples of such pledges:
"If so-and-so occurs, or if I do this-and-this, all fruit – or fruit from this city – will become forbidden for me."
"Wine/milk/fish are forbidden for me."
The pleasure of my wife's [intimate company] is forbidden for me."
Any pledge to bring a sacrifice or give an amount of money to charity or to a synagogue.
• Reneging on Verbal Obligations
The 157th prohibition is that we are forbidden from violating any verbal obligation we have made, even if it was not said as an oath.
These obligations are known as nedarim (vows); for example, when a person says, "if a certain event occurs" or "if I do a certain act" then "all fruit will be forbidden to me" or "the fruit of this country [will be forbidden to me]" or a certain food, such as milk, fish, etc. "will be forbidden to me"; or when he says, "deriving pleasure from my wife is forbidden to me"; or any similar verbal obligation, as explained in tractate Nedarim. In all these cases he must carry out his vow, and violating it counts as a prohibition.
The source of this commandment is G‑d's statement,1 "He must not yachel ("break") his word. He must do everything that he stated verbally."
Our Sages explained the phrase, "He must not yachel his word" as meaning, "he must not make his word profane (chullin)," i.e. to obligate himself and then not fulfill his promise.2 As tractate Shavuos puts it, "vows comes under the prohibition, 'he must not break (yachel) his word.' "
The Sifra3 says [regarding a case where someone promised to bring a sacrifice and did not do so], "The verse, 'He must not break' teaches us that he violates the prohibition of not breaking one's word and that of not delaying as offering." This means that if a person vowed to bring a sacrifice, and three holidays have passed by and he still did not do so, then he is guilty of transgressing the prohibition of not delaying [the offering]4 and of not breaking his word.
The same applies to anything resembling a sacrifice, such as promising a gift to the fund of the Holy Temple,5 to charity, to a synagogue, etc.
One who transgresses this prohibition by doing something he has promised not to, is punished by lashes.
The details of this mitzvah are completely explained in tractate Nedarim.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Num. 30:3.
2.The verse can therefore be translated, "He must not break his word."
3.See Kapach 5731, note 84.
4.N155.
5.Bedek haBayis.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Three
• Mechirah - Chapter Three
1
According to Scriptural Law, both livestock and other movable property are acquired by the payment of money. Once the purchaser pays money, neither he nor the seller can retract. Our Sages, however, ordained that movable property should be acquired only through lifting up the article(hagbahah) or pulling (meshichah) an article that is not commonly lifted up.
א
אחד הבהמה ואחד שאר המטלטלין נקנין במעות דין תורה ומשנתן את המעות קנה ואין אחד מהן יוכל לחזור בו אבל חכמים תקנו שלא יקנו המטלטלין אלא בהגבהה או במשיכת דבר שאין דרכו להגביה:
2
What is implied? When a person gathers together a heavy load of wood, flax or the like that cannot be lifted up, this load cannot be acquired through meshichah, for it can be unbound, and each individual piece of wood can be lifted up. The same principle applies in other similar situations.
In contrast, a large load of nuts, peppers, almonds or the like that no one person could lift up, can be acquired through meshichah. For if one untied the load and separated it, lifting each individual item would involve great difficulty. The same principle applies in other similar situations.
ב
כיצד המקבץ עצים או פשתן וכיוצא בהן ועשה מהן טעון גדול שאי אפשר להגביהו אינו נקנה במשיכה שהרי אפשר להתיר האגד ולהגביהו עץ עץ וכן כל כיוצא בזה אבל אם היה טעון של אגוזים או של פלפלין או של שקדים וכיוצא בהן והיה גדול שאין אחד יוכל להגביהו הרי זה נקנה במשיכה שאם יתירו יתפרד ויהיה לו בו טורח גדול וכן כל כיוצא בזה:
3
With regard to a ship: since it is impossible to lift it up, and it is very difficult to pull it - this is possible only when many are involved - our Sages did not require meshichah. Rather, they ruled that it can be acquired through being handed over (mesirah). The same principles apply in all similar situations.
If the seller tells the purchaser, "Go, perform meshichah and acquire the ship," the ship cannot be acquired until one pulls it after oneself, shifting its position entirely, moving it from the place where it had been resting. For the seller had specified that it be acquired solely through meshichah.
ג
הספינה הואיל ואי אפשר להגביהה ויש במשיכתה טורח גדול ואינה נמשכת אלא לרבים לא הצריכוה משיכה אלא נקנית במסירה וכן כל כיוצא בזה ואם אמר לו המוכר לך משוך וקנה אינו קונה הספינה עד שימשכנה כולה ויוציאנה מכל המקום שהיתה בו שהרי הקפיד המוכר שלא יקנה זה אלא במשיכה:
4
From the above, one may conclude that a person who purchases movable property may retract, even though he has paid for his purchase. Similarly, the seller can retract until the purchaser lifts up the object of sale or performs meshichah on an article that is not usually lifted up, or the seller gives the purchaser an article that is not usually pulled.
When, however, the purchaser lifts up the object of sale, performs meshichah on an article that is not usually lifted up, or is given an article that is that is not usually pulled, he acquires it. Neither party can retract, and the purchaser is compelled to pay if he has not done so already.
ד
נמצאת למד שהלוקח מטלטלין אע"פ שנתן כל הדמים יכול לחזור בו וכן המוכר יכול לחזור בו עד שיגביה או ימשוך דבר שאין בו הגבהה או ימסור המוכר ללוקח דבר שאין דרכו להמשיך ומשהגביה או משך דבר שאין דרכו להגביה או נמסר לו דבר שאין דרכו להמשיך קנה ואין אחד משניהם יכול לחזור בו וכופין את הלוקח ליתן את הדמים:
5
Why did our Sages make such an ordinance with regard to movable property? This is a decree, enacted lest a purchaser pay for an article and before he takes possession of it, it be destroyed by factors beyond his control - e.g., a fire breaks out and burns it, or thieves come and take it. If the article is considered as in the possession of the purchaser, the seller may hesitate and not endeavor to save it.
For this reason, our Sages ordained that the article remain within the possession of the seller, so that he will attempt to save it. For if it is destroyed, he is obligated to pay.
ה
ולמה תקנו חכמים דבר זה במטלטלין גזרה שמא יתן הלוקח דמי החפץ וקודם שיקחנו יאבד באונס וכגון שנפלה דליקה ונשרף או באו ליסטים ונטלוהו אם יהיה ברשות הלוקח יתמהמה המוכר ולא יצילהו לפיכך העמידוהו חכמים ברשות המוכר כדי שישתדל ויציל החפץ שאם אבד חייב לשלם:
6
Thus, if a purchaser paid for an article and it was destroyed by forces beyond his control before he took it, the purchaser may tell the seller: "Give me the article I purchased or return my money." Even though there are witnesses who saw that the article was destroyed by forces beyond control, the seller could not save it, and he was not lazy regarding the matter, the seller must return the money. For our Sages ordained that a kinyan is finalized through meshichah.
For this reason, if the purchaser owned the house in which the article that was sold was held, and he was renting it to the seller, our Sages did not ordain that the article must be acquired through meshichah. For the article that was sold is in the domain of the purchaser. In this instance, once he pays the money, the sale is concluded, and neither can retract.
ו
נמצאת אומר שאם נתן דמי המקח ונאנס קודם שיקחנו ואמר לו הלוקח תן לי מקחי או החזר לי את מעותי ואף על פי שיש עדים שאבד באונס ולא היה במוכר כח להצילו ולא נתרשל בדבר הרי זה מחזיר את הדמים שהרי תקנו חכמים משיכה לפיכך אם היה ביתו של לוקח שיש בו החפץ שנמכר מושכר למוכר לא תקנו לו חכמים משיכה שהרי המקח ברשות הלוקח ומשנתן את הדמים נקנה המקח ואין אחד מהן יכול לחזור בו:
7
Similarly, if a person rented the place where the movable property that was sold was stored, he acquires the movable property, and neither can retract, even though he did not lift up the object of sale, perform meshichah on it or have it given him. For the object has entered his domain. As we have already explained, the rental of landed property is finalized through the transfer of money, the transfer of a rental contract or through chazakah.
ז
וכן השוכר המקום שאותן המטלטלין הנמכרין מונחין בו קנה ואין אחד מהן יכול לחזור בו ואע"פ שלא הגביה ולא משך ולא נמסרו לו שהרי נעשה ברשותו וכבר ביארנו ששכירות קרקע נקנה בכסף או בשטר או בחזקה:
8
When a person transfers ownership of landed property and movable property simultaneously, once the purchaser or the recipient acquires the landed property through the transfer of money, the transfer of a deed of sale or through a chazakah, he acquires the movable property together with it.
This applies whether he sold both types of property, gave them both as gifts, sold the movable property and gave the landed property as a gift or sold the landed property and gave the movable property as a gift. When the purchaser or the recipient acquires the landed property, he acquires the movable property.
ח
המקנה קרקע ומטלטלין כאחד כיון שקנה קרקע בכסף או בשטר או בחזקה נקנו המטלטלין עמהם בין שהיו שניהם במכר או במתנה בין שמכר מטלטלין ונתן קרקע בין שמכר הקרקע ונתן המטלטלין כיון שקנה קרקע קנה מטלטלין:
9
When does the above apply? When the movable property was collected within the landed property. If, however, it was in another place, it is necessary for the seller to tell the purchaser: "Acquire the movable property by virtue of your acquisition of the immovable property."
Even when the movable property is in another country, and the seller tells the purchaser: "Acquire the movable property by virtue of your acquisition of this landed property," once the purchaser acquires the landed property, he acquires the movable property together with it, even though the movable property was not collected within the landed property.
If the seller did not tell the purchaser: "Acquire the movable property by virtue of your acquisition of this landed property," the purchaser does not acquire the movable property.
Even the smallest amount of landed property is sufficient to be used to acquire any movable property one desires by virtue of its acquisition.
ט
בד"א כשהיו אותן המטלטלין צבורין באותה קרקע אבל אם היו במקום אחר צריך שיאמר לו קנה מטלטלין אגב קרקע אפילו היו המטלטלין במדינה אחרת ואמר לו קנה אותם על גבי קרקע פלונית כיון שקנה הקרקע נקנו המטלטלין אף על פי שאינן צבורין בתוכה ואם לא אמר קנה אגב קרקע לא קנה וקרקע כל שהיא קונין על גבה כל מטלטלין שירצה:
10
Different rules apply when a person transfers ownership of a field to one person and movable property to another person, even though he tells the latter: "Acquire the movable property by virtue of your colleague's acquisition of this landed property."
Although the recipient manifests ownership over the landed property, the other does not acquire the movable property. If, however, this person seizes possession of it after the seller desires to retract, it should not be removed from his possession, for he took possession of it after his colleague acquired the landed property by virtue of whose acquisition this movable property was to be acquired.
י
הקנה השדה לאחד והמטלטלין לאחר אע"פ שאמר לו קנה המטלטלין על גבי קרקע והחזיק האחד בקרקע לא קנה השני המטלטלין ואם תפשן אחר שחזר בו המקנה אין מוציאין מידו שהרי תפשן אחר שקנה חבירו הקרקע שנקנו אלו על גבו:
11
When a person desires to transfer ownership over servants and landed property at the same time, although he manifests ownership over the servants, he does not acquire the landed property. Similarly, although he manifests ownership over the landed property, he does not acquire the servants unless they are standing within the landed property. Even though the seller tells the purchaser: "Acquire the servants by virtue of your acquisition of this landed property," the purchaser does not acquire the servants unless the servants are within the landed property. The rationale is that a servant goes from place to place on his own volition.
יא
המקנה עבדים וקרקעות כאחד החזיק בעבדים לא קנה הקרקעות החזיק בקרקעות לא קנה עבדים עד שיהיו עומדין בתוך הקרקע ואף על פי שאמר לו קנה עבדים על גבי קרקע לא קנה עד שיהיו בתוכה שהעבד מהלך לדעת עצמו:
12
When a person transfers ownership of servants and movable property at the same time, the purchaser does not acquire the servants by performing meshichah on the movable property. If he manifested his ownership over the servants, he did not acquire the movable property, unless the servant was carrying the movable property. Moreover, the servant must be bound, so that he cannot walk.
יב
המקנה עבדים ומטלטלין כאחד משך המטלטלין לא קנה העבדים החזיק בעבדים לא קנה המטלטלין אא"כ היו המטלטלין על גב העבד והוא שיהיה כפות שהרי אינו יכול להלך:
13
The following laws apply when a person transfers ownership of both an animal and the articles it was bearing at the same time. Although he performs meshichah of the animal and acquires it - he does not acquire the articles it was bearing until he lifts up or performs meshichah on the articles themselves, if it is not customary to lift them up. The rationale is that an animal is like a walking courtyard, and thus, what it bears is not acquired by its owner. Therefore, if the animal was bound, by performing meshichah on it, one also acquires the articles it was bearing.
יג
המקנה בהמה וכלים שעל גבה כאחד אף על פי שמשך הבהמה וקנאה לא קנה הכלים שעליה עד שיגביה או ימשוך הכלים עצמן אם אין דרכן להגביהן שהבהמה כחצר המתהלכת היא ואין מה שבתוכה קנוי לבעלה לפיכך אם היתה הבהמה כפותה קנה אף כלים שעליה:
14
When the seller tells the purchaser, "Perform meshichah over this animal in order to acquire the articles on it," since he does not transfer ownership of the animal itself - even if the purchaser performs meshichah on the animal while it is bound - he does not acquire the articles on it, unless he performs meshichah on those articles themselves.
יד
אמר לו המקנה משוך בהמה וקנה כלים שעליה הואיל ולא הקנה לו גוף הבהמה אע"פ שמשכה והיא כפותה לא קנה כלים שעליה עד שימשוך הכלים עצמן:
15
The following rules apply when a flowerpot with a hole was owned by one person, and the plants growing in it by another person. If the ownership of the flowerpot was transferred to the owner of the plants, he acquires it when he performs meshichah, If the ownership of the plants was transferred to the owner of the flowerpot, he does not acquire it until he manifests his ownership over the plants themselves.
טו
היה עציץ נקוב לאחד והיו הזרעים שבו לאחר הקנה העציץ לבעל הזרעים כיון שמשך קנה הקנה הזרעים לבעל העציץ לא קנה עד שיחזיק בזרעים עצמן:
16
The following rules apply when both a flowerpot with a hole and the plants growing in it were owned by one person, and he desired to transfer ownership of the entire entity to another person. If that person manifests his ownership over the flowerpot with the intent of acquiring the plants, he does not even acquire the flowerpot. If he manifests his ownership over the plants with the intent of acquiring both them and the flowerpot, he acquires the flowerpot.
This is implied by the teaching: Property that is not on lien to the seller's obligations can be acquired together with property that is on lien to the seller's obligations. For the plants in the flowerpot with a hole are considered as if they are planted in the earth. And whenever an entity is attached to the ground, it is considered to be landed property, as we have explained.
טז
היה העציץ והזרעים שבו לאחד והקנה הכל לאחר והחזיק בעציץ לקנות הזרעים אף העציץ לא קנה החזיק בזרעים קנה העציץ וזהו ששנינו נכסים שאין להן אחריות נקנים עם נכסים שיש להן אחריות שהזרעים שבעציץ נקוב זרועים הם בארץ וכל המחובר לקרקע הרי הוא כקרקע כמו שביארנו:
17
As we have already explained, produce that is ready to be harvested is considered as though it has already been harvested, and can be acquired only through hagbahah or other procedures by which movable property is acquired.
יז
כבר ביארנו שכל העומד ליבצר כבצור דמי ואינו נקנה אלא בהגבהה או בשאר דברים שנקנים בהן המטלטלים:
18
The following laws apply when flax is attached to the earth, but is dry and no longer needs the nurture of the earth. If the owner tells another person: "Clean the smallest portion of this land for me, and acquire it as a rental property together with all the flax on the entire surrounding field, once he uproots even the slightest amount, the renter acquires the entire quantity, on the basis of this stipulation.
If, however, the original owner transferred ownership over the flax through a sale or a gift, the recipient acquires only what he uproots, for that is what he has lifted up. The same principles apply in other analogous situations.
יח
פשתן כשהוא מחובר לקרקע ויבש שאינו צריך לקרקע ואמר לו יפה לי קרקע כל שהוא וקנה כל מה שעליה כיון שתלש כל שהוא קנה הכל מפני התנאי הזה אבל אם (אמר לו) הקנה לו הפשתן הזה במכר או במתנה לא קנה אלא מה שתלש שהרי הגביהו וכן כל כיוצא בזה:
• Nedarim - Chapter 7
1
When two people are forbidden - by vow or by oath - to derive benefit from each other, they are allowed1 to return a lost article to each other, because doing so is a mitzvah.2 In a place where it is customary for the person who returns a lost article to receive a reward, the reward should be given to the Temple treasury.3 For if [the person who returns the lost article] will take the reward, he will be receiving benefit.4 If he does not take it, he will be giving the other person benefit.5
א
שנים שנאסרה הנאת כל אחד מהן על חבירו בין בנדר בין בשבועה הרי אלו מותרין להחזיר אבידה זה לזה מפני שהוא מצוה ובמקום שדרכן שנוטל שכר המחזיר את האבידה יפול השכר להקדש שאם יטול שכר נמצא נהנה ואם לא יטול נמצא מהנה:
2
They are [both] permitted [to make use of] those entities that are owned jointly by the entire Jewish people,6 e.g., the Temple Mount, its chambers, its courtyards, and a well in the midst of a highway.7 They are forbidden [to make use of] those entities that are owned jointly by all the inhabitants of that city,8 e.g., its marketplace, its bathhouse, its synagogue, its ark, and its holy texts.
ב
ומותרין בדברים שהם בשותפות כל ישראל כגון הר הבית (והלשכות) והעזרות והבאר שבאמצע הדרך ואסורין בדברים שהם בשותפות כל אנשי העיר כגון הרחבה שבעיר והמרחץ ובית הכנסת והתיבה והספרים:
3
What can they do so that they will be permitted to use these entities? Each one of them should sign over his portion to the nasi9 or to another person and have him acquire that portion through the medium of another person.10 Thus when either of them enter a bathhouse belonging to all the members of the city or to the synagogue, he is not entering the property of the colleague [from whom he is forbidden to benefit], for each of them has relinquished his share of the place and given it away as a present.
ג
וכיצד יעשו כדי שיהיו מותרין בדברים אלו כל אחד ואחד משניהם כותב חלקו לנשיא או לאחד משאר העם ומזכה לו בחלקו ע"י אחר ונמצא כל אחד מהם כשיכנס למרחץ שהוא לכל אנשי העיר או לבית הכנסת אינו נכנס לרשות חבירו אלא לרשות אחרים שהרי כל אחד מהם נסתלק מחלקו שבמקום זה ונתנו במתנה:
4
[The following laws apply when] they are both partners in a courtyard.11If it can be divided,12 they are forbidden to enter it unless it is divided and each person enters his portion. If it cannot be divided,13 each one should enter his house, saying: "I am entering my property."14 Regardless,15 they are both forbidden to place a mill or an oven there or to raise chickens in this courtyard.16
ד
היו שניהם שותפין בחצר אם יש בה דין חלוקה הרי אלו אסורין להכנס לה עד שיחלוקו ויכנס כל אחד לחלקו ואם אין בה דין חלוקה כל אחד ואחד נכנס לביתו והוא אומר בתוך שלי אני נכנס ובין כך ובין כך שניהם אסורים להעמיד רחיים ותנור ולגדל תרנגולין בחצר זו:
5
ה
שנים שהיו שותפין בחצר ונדר אחד מהן שלא יהנה בו השני כופין את הנודר למכור חלקו נדר שלא יהנה הוא בשני הרי זה מותר להכנס לביתו מפני שברשותו הוא נכנס אבל אינו יכול להשתמש בחצר כמו שבארנו:
6
ו
היה אחד מן השוק אסור בהנאת אחד משניהם הרי זה מותר להכנס לחצר מפני שהוא אומר לו לתוך של חבירך אני נכנס איני נכנס לתוך שלך:
7
When a person forbids himself from benefiting from one of the nations, he is permitted to buy [an article] from them at more than the market price and sell to them at less than the market price.23 If he forbids them from benefiting from him, if they are willing, it is permitted for him to purchase from them for less than the market price and sell to them at more than the market price.24We do not issue a decree forbidding him to sell [at less than the market price], lest he purchase [at less than the market price].25[The rationale is that] he did not take a vow concerning only one individual, in which instance such a decree would be appropriate, but concerning an entire nation and if it is impossible for him to do business with one person, he will do business with another.26Therefore, if he forbade himself from benefiting from them, he may lend both articles and money to them, but may not borrow either of these from them.27
ז
מי שאסר הניית אומה מן האומות על עצמו הרי זה מותר ליקח מהן ביותר ולמכור להן בפחות אסר הנייתו עליהם אם שומעין לו שיקח מהן בפחות וימכור ביותר מותר ואין גוזרין כאן שלא ימכור גזירה שמא יקח שהרי לא נדר מאיש אחד כדי שנגזור עליו [אלא] מאומה כולה שאם אי אפשר לו לישא וליתן עם זה ישא ויתן עם אחר לפיכך אם אסר הנייתן עליו הרי זה משאילן ומלוה אותן אבל לא ישאל מהם ולא ילוה מהן:
8
If he forbade them from benefiting from him and himself from benefiting from them, he should not do business with them, nor may they do business with him.28 He may not borrow an article from them or lend an article to them, nor borrow money from them or lend money from them.
ח
אסר הנייתו עליהן והנייתן עליו לא ישא ויתן עמהם וכן לא ישאו הן ויתנו עמו ולא ישאיל להן ולא ילוה מהם ולא ילוה אותן:
9
ט
אסר על עצמו הניית בני העיר אסור להשאל על נדרו לחכם מבני אותה העיר (ההיא) ואם נשאל והתיר לו הרי נדרו מותר כמו שבארנו:
10
י
מי שאסר הניית הבריות עליו הרי זה מותר ליהנות בלקט שכחה ופאה ומעשר עני המתחלק בגרנות אבל לא בתוך הבית:
11
יא
מי שאסר הנייתו על הכהנים ועל הלוים הרי אלו באין ונוטלין מתנותיהם על כרחו ואם אמר כהנים אלו ולוים אלו הרי אלו אסורין ויתן תרומותיו ומעשרותיו לכהנים ולוים אחרים והוא הדין במתנות עניים עם העניים:
12
When it is forbidden for a person to benefit a colleague and that colleague has nothing to eat, the person may go to a storekeeper and say: "So-and-so is forbidden to benefit from me and I don't know what to do."38 It is permitted for the storekeeper to go and give [food] to the colleague and take [payment] from that person.39
יב
מי שהיתה הנייתו אסורה על חבירו ואין לחבירו מה יאכל הולך אצל החנוני ואומר איש פלוני אסור בהנייתי ואיני יודע מה אעשה אם הלך החנוני ונתן לו ובא ונטל מזה הרי זה מותר:
13[Similar laws apply]40 if it is necessary to build [that colleague's] house, put up a fence for him, or harvest his field. If the person from whom it was forbidden to benefit approached workers and told them: "So-and-so is forbidden to benefit from me and I don't know what to do,"41 They may then perform these activities, go back to that person, and he may pay them. For he is paying the debt of the colleague and we already explained42 that a person [from whom one is forbidden to benefit] may pay a debt for his colleague.יג
היה ביתו לבנות גדרו לגדור שדהו לקצור והלך אצל פועלים ואמר איש פלוני אסור בהנייתי ואיני יודע מה אעשה והלכו הן ועשו עמו ובאו לזה ונתן להן שכרן הרי זה מותר שנמצא זה שפרע לו חובו וכבר בארנו שזה מותר לפרוע לו חובו:
14
If the two43 were traveling on a journey and [the person who is forbidden to benefit from his colleague] does not have anything to eat, [that colleague] may give [food] to another person as a present and [the person who is forbidden] is then permitted to partake of it.44 If there is no one else with them, [the person whose property is forbidden] should put [food] on a stone and say: "This [food] is considered ownerless for everyone who desires it."45 The other person may then take it and eat.46
יד
היו מהלכין בדרך ואין לו מה יאכל נותן לאחר משום מתנה והלה מותר בה ואם אין עמהם אחר מניח על הסלע ואומר הרי הן מופקרין לכל מי שיחפוץ והלה נוטל ואוכל:
15
If, [however,] he gives a colleague a present [of a feast] and tells him: "This feast is given to you as a present. Let so-and-so who is forbidden to benefit from me come and eat with us," this is forbidden.47 Moreover, even if he gave the present without saying anything, but afterwards48 said: "Do you want so-and-so to come and eat with us?" it is forbidden if it appears that initially, he gave the present solely so that ultimately so-and-so could eat with them. For example, it is a large feast and he wants his father, his teacher, or the like to partake of the feast. For [the size of] the feast indicates that he did not intend to give it to him. Similar laws apply in all analogous situations.
טו
נתן לאחד מתנה ואמר לו הרי סעודה זו נתונה לך מתנה ויבא פלוני שהוא אסור בהנייתי ויאכל עמנו הרי זה אסור ולא עוד אלא [אפילו] אם נתן לו סתם וחזר ואמר לו רצונך שיבא פלוני ויאכל עמנו אם הוכיח סופו על תחלתו שלא נתן לו אלא על מנת שיבוא פלוני ויאכל אסור כגון שהיתה סעודה גדולה והוא רוצה שיבוא אביו או רבו וכיוצא בהן לאכול מסעודתו שהרי סעודתו מוכחת עליו שלא גמר להקנות לו וכן כל כיוצא בזה:
16
Any present that, were it to be consecrated [by the recipient], the consecration would not be effective, is not considered as a present.49
Whenever a person gives a colleague a present with the stipulation that he transfer it to another person, that other person acquires ownership at the time the first [recipient] transfers it to him.50 If the first recipient does not transfer it to that other person, neither the first, nor the second [recipient] acquires it.51
טז
כל מתנה שאם הקדישה לא תהיה מקודשת אינה מתנה וכל הנותן לזה מתנה על מנת להקנותה לאחר הרי זה האחר קנה בעת שיקנה לו הראשון ואם לא הקנה לו הראשון לאותו אחר לא קנה לא הראשון ולא השני:
17
[The following principle applies when a person's son-in-law is forbidden to benefit from him and he desires to give his daughter money so that she can benefit from it and spend it as she desires.52 He should give her a present and say: "This money53 is given to you as a present on the condition that your husband has no authority over it.54 Instead, it shall be used for what you put in your mouth, what you cloth yourself, and the like."55 Even if he said: "...on the condition that your husband has no authority over it. Instead, it shall be used for whatever you want to do with it,"56 the husband does not acquire it and she may do what she desires with it.
If, however, he gave her a present and told her. "...on the condition that your husband has no authority over it," but did not specify the purpose for which the present was being given or even did not say that it was intended for whatever she desires, the husband acquires it to derive benefit from it.57 This would be forbidden, because he is forbidden to benefit from his father-in-law.58
יז
מי שנאסרה הנייתו על בעל בתו והוא רוצה לתת לבתו מעות כדי שתהיה נהנית בהן ומוציאה אותן בחפציה הרי זה נותן לה ואומר לה הרי המעות האלו נתונין לך במתנה ובלבד שלא יהא לבעליך רשות בהן אלא יהיו למה שאת נותנת לפיך או למה שתלבשי וכיוצא בזה ואפילו אמר לה על מנת שאין לבעליך רשות בהן אלא מה שתרצי עשי בהן לא קנה הבעל ומה שתרצה תעשה בהן אבל אם נתן לה מתנה ואמר לה על מנת שאין לבעליך רשות בהן ולא פירש שתהיה המתנה הזאת לכך ולכך או למה שתרצה תעשה בהן הרי קנה אותה הבעל לאכול פירותיה ודבר זה אסור שהרי הוא אסור בהניית חותנו:
FOOTNOTES
1.
And since they are allowed, they are obligated.
2.
For he is not returning it as a favor to him, but instead, in fulfillment of the Torah's command [the Rambam's Commentary to the Mishnah (Nedarim 4:2).
3.
Or, in the present age, to charity. This is preferable to destroying it.
4.
I.e., he will be returning it for the sake of the reward and not for the sake of the mitzvah (ibid.).
5.
For ordinarily the person would pay a reward for the return of the lost article.
6.
Technically, the other person has a share in these places, for they are owned communally. Nevertheless, since each person's individual share is so small, these places are considered as if they are ownerless and not as communal property (see ibid. 5:4).
7.
I.e.., a well built for the pilgrims' journey to Jerusalem from Babylon for the pilgrimage festivals (ibid.).
8.
For in this instance, each person's share is greater and more distinct.
The Ramban and the Ran object to the Rambam's ruling, maintaining that this ruling does not apply with regard to an entity like a synagogue that cannot be divided. In such an instance, it is considered as a communal entity and the person who took the vow is allowed to make use of it. The Shulchan Aruch (Yoreh De'ah 224:1) quotes both views. See the Lechem Mishneh and the Turei Zahav 224:1 who elaborate in support of the Rambam's position.
9.
The leader of the Jewish people. He is mentioned, because it is very unlikely that he will forbid a member of the people from using his property (Nedarim 48a).
10.
I.e., the person acquiring the portion need not know about his acquisition. We follow the principle that a person can acquire property without his knowledge if it is to his benefit to do so (see Hilchot Zechiyah UMatanah 4:2).
11.
In the Talmudic era, it was common that several houses would open up to a courtyard that was the combined property of the homeowners. In this halachah, we are speaking of an instance where two of those homeowners took vows forbidding them to benefit from each other.
12.
See Hilchot Shechenim 2:1 which states that if after the division of a courtyard, each of the homeowners will receive a plot of land four cubits by four cubits as his individual property, the courtyard should be divided if one of the neighbors requests that this be done.
13.
I.e., if it were to be divided, the homeowners would not receive a portion of land that size.
14.
Rabbenu Nissim explains this ruling based on the principle of bereirah, i.e., retroactively, it becomes apparent that when he enters the courtyard, he is entering property that was designated as his. We are forced to accept this definition (even though generally, the principle of bereirah is not followed in questions of Scriptural Law), for there is no alternative in this instance. The person has a right to the courtyard and he cannot be forbidden from using his own property. See Siftei Cohen 226:4, Turei Zahav 226:1.
15.
Whether it cannot be divided or whether it can be divided, but was not divided yet.
16.
Bava Batra 57b relates that partners in a courtyard have the right to prevent each other from performing such activities. Although most partners do not exercise this right, in this instance, by failing to exercise the right, one is providing benefit to the other person (Rabbenu Nissim).
17.
I.e., a courtyard to small for the owners to divide.
18.
His vow imposes unnecessary hardship on the other person who has a legitimate right to the property. Hence, we compel him to sell his share of the courtyard rather than put his colleague in a situation where he might transgress.
19.
The Shulchan Aruch (Yoreh De'ah 226:2) states that the person who took the vow is forbidden to enter the courtyard. The rationale is that the Rambam's understanding is accepted, except that an additional stringency is applied, lest the person remain in the courtyard for other purposes besides entering and departing his home (Siftei Cohen 226:10).
20.
We do not force him to sell his portion of the courtyard because he is causing difficulty only to himself and he is willing to abide by his prohibition (Radbaz).
The Ra'avad objects to the Rambam's ruling, citing Nedarim 46a as support for his understanding. He mentions that the Jerusalem Talmud (Nedarim 5:2) appears to support the Rambam's interpretation, but states that we should abide by the principle that whenever there is a difference of opinion between the Babylonian and Jerusalem Talmuds, the perspective of the Babylonian Talmud should be followed. See the Radbaz and the Kessef Mishneh who try to reconcile the differences in the positions of the two Talmuds. As mentioned, the Shulchan Aruch follows the Rambam's understanding, but is even more stringent.
21.
This is speaking about a courtyard that is too small to require division (Radbaz).
22.
The Shulchan Aruch (Yoreh De'ah 226:1) states that this applies only when the other owner of the courtyard needs that person. Otherwise, he is forbidden to enter.
23.
For thus he is suffering a loss every time he deals with them.
24.
For they are suffering a loss every time they deal with him.
25.
As a decree was made with regard to an individual. See Chapter 6, Halachah 16.
26.
I.e., with regard to one individual, there is room for stringency, but this stringency is not required with regard to an entire nation, for there is (Radbaz).
27.
I.e., we do not make a decree like we do with regard to an individual (Siftei Cohen 227:7).
28.
For one of them, either they or he will be benefiting from the sale.
29.
For this is a benefit that he is receiving.
30.
For when a sage releases a vow, it is as if it never existed. Hence, it is as if he were never forbidden to approach the sage. See Chapter 4, Halachah 13, and notes.
31.
Leket refers to crops that drop from a reaper's hand in the field. He is forbidden to pick them up again, but instead must leave them for the poor (Leviticus 19:10). Shichechah refers to crops or bundles forgotten in the field by accident. The harvesters may not return and collect, but must instead leave them for the poor (Deuteronomy 24:19). Pe'ah refers to a corner of the field which must be left unharvested, so that it could be harvested by the poor (Leviticus 19:9). See Hilchot Matanot Aniyim chs. 1,4, and 5 where these mitzvot are discussed.
32.
In the third year of the six-year agricultural, instead of taking the second tithe to be eaten in Jerusalem in a state of holiness, it is given to the poor (Deuteronomy 14:28; Hilchot Matanot Aniyim ch. 6). The person who took the vow is allowed to benefit from these crops, because the owner of the field is not considered as giving him anything of his own. Instead, he is fulfilling a mitzvah.
33.
Nedarim 83-84a explains this distinction. When the tithe for the poor is distributed in the granaries, it may be taken by a poor person without asking. The owner does not have the right to decided to whom he will give it. If, however, he has already brought produce from the tithe for the poor home, he has the right to choose to whom to give it.
34.
I.e., the tithes that must be given to the Levites and terumah which must be given to the priests.
35.
Since he is obligated to give these presents to the priests and Levites, he has no choice in the matter and must make these gifts. Generally, a person is allowed to decide which Levite and which priest, he desires to give these gifts to. In this instance, however, since he forbade all priests from benefiting from his property, there is no one to whom he can give it. Hence his right to decide is taken from him and any priest or Levite can come and take the portions.
36.
Since the terumah and tithes may be given to others, there is no reason to take away the person's right to distribute them as he desires, for that right is of financial value (Nedarim 84b).
37.
E.g., those mentioned in the previous halachah. See Siftei Cohen 227:9 and Turei Zahav 227:3 who rule that this concept also applies with regard to charity.
38.
The Shulchan Aruch (Yoreh De'ah 221:8) is even more lenient and states that he may say: "Anyone who sustains so-and-so will not suffer a loss," for he is still merely intimating that one should support him. He may not say: "Whoever hears my voice should sustain so-and-so," for that it a direct command. Nor may he tell one person: "If you sustain so-and-so, you will not suffer a loss," for then it appears as if he is appointing him as an agent for this purpose.
39.
Since the person did not charge the storekeeper with providing the colleague with food, he is not responsible for the account [Rama (Yoreh De'ah 221:8)]. If he, nevertheless, chooses to pay it, he is not considered to have given benefit to that colleague.
40.
The Kessef Mishneh states that the two instances are not entirely analogous, for the first involves providing the person with food necessary for his livelihood, while the second involves the performance of a task that is important, but not vital for him. Perhaps this is the reason why in the preceding halachah, the Rambam stated: "The person may go to a storekeeper," i.e., he is permitted as an initial and preferred option. In this halachah, by contrast, he states: "If the person... approached workers," i.e., the Rambam is describing a law that applies after the fact, but not initially.
41.
The Radbaz explains that although the previous law was mentioned, it is also necessary to state this law, because it is uncommon for workers to extend credit on money do them. This is, by contrast, a common practice for storekeepers.
42.
Chapter 6, Halachah 4.
43.
I.e., a person who took a vow not to benefit from a person and that person.
44.
Giving a present is not permitted in the situations described in the previous halachot, because there are other alternatives. Hence it is considered as too great a leniency. In this situation, there is no other alternative and therefore it is permitted. See Siftei Cohen 221:52.
45.
Generally, according to Rabbinic Law, there must be three people present when an object is declared ownerless. In this instance, however, since there is no other alternative, we do not require anything more than required by Scriptural Law (Siftei Cohen 221:53).
46.
For then he is not partaking of the property of the person from whom he is forbidden to benefit, but from ownerless property.
47.
For he is obviously making this gift solely so that the other person may partake of it. If it is a large feast, it is obvious that a person is not preparing it for the sake of giving it to a colleague. Nedarim 48b gives as an example, an instance where a person's father was forbidden to benefit from him. When he made a wedding feast for his son, he tried to employ this tactic to enable his father to attend.
48.
The Kessef Mishneh states that there are opinions that maintain that this law applies only when the statements were made immediately after giving the feast. The wording chosen by the Rambam, however, indicates that the law applies even if he makes the statements later. The interpretation of the Kessef Mishneh is borne out by the Rambam's Commentary to the Mishnah (Nedarim 5:5).
49.
I.e., the giver tells the recipient: "I did not give you the present so that you could consecrate it."
Nedarim, loc. cit., states this principle in continuation of the above story. After the son gave the wedding feast to a colleague so that his father could attend, that colleague consecrated it. When the giver, protested saying that he had not given it to him for that purpose, the recipient complained that he was not going to serve as a medium to allow the first person to break his vow. When the Sages were asked to rule about this situation, they stated the principle mentioned by the Rambam here.
50.
I.e., we do not say that since the first recipient is going to give to the second, the second acquires it when it is acquired by the first. This is not a situation where the first recipient is acting as an agent for the second. Instead, he acquires it first on his own behalf and then transfers it to the other person.
51.
The first does not acquire it, because it was given to him only on condition that it be transferred to the second. Since that condition was not fulfilled, his own acquisition is not binding (see Hilchot Zechiyah UMatanah 3:6). The second person does not acquire it, because ownership was never transferred to him.
52.
Ordinarily, whatever a woman acquires immediately is given to her husband's jurisdiction. While she remains the legal owner, he has the legal right to control it and use the profits as he sees fit. In this instance, this would be forbidden for the son-in-law is prohibited against benefiting from his father-in-law, as the Rambam states in the conclusion of the halachah.
53.
If he gives her the food itself, it is not necessary to make any stipulations (Radbaz, Siftei Cohen 222:1).
54.
Tosafot Yom Tov (Nedarim 11:8) states that from Hilchot Zechiyah UMatanah 3:13, it appears that the inclusion of this part of the statement is not an absolute necessity. As long as he specifies that the present is being given for a specific purpose alone, the husband does not acquire rights to it. Rav Yosef Caro does not accept this option, however, in his Kessef Mishneh and quotes the Rambam's wording from this halachah in his Shulchan Aruch (Yoreh De'ah 222:1; see Siftei Cohen 222:2).
55.
Since the father has designated the money for a specific purpose, it may be used only for that and thus the son never acquires a right to it. The rationale is closely related to the concept of a vow. Just as a vow can determine how property may be used even after it leaves the domain of the person who took the vow, so, too, the father can determine how his property may be used even after it leaves his domain.
This ruling teaches that even though it is to the husband's benefit that his wife eats or is clothed - indeed, he is responsible to provide for these needs of hers - the husband is not considered to have benefited from this present (the Rambam's Commentary to the Mishnah, Nedarim 11:8).
56.
In this instance, even though the specific purpose for which the present was given was not stated at the outset, when the woman decides what she desires to do with the present, retroactively, it is as if it was given for that purpose alone.
The Ra'avad differs with the Rambam concerning this point, noting that although the law stated in the first clause is accepted by all authorities, the one stated in this clause is the subject of a difference of opinion between the Sages Rav and Shmuel in Nedarim 88b. The Rambam's ruling follows the opinion of Shmuel although generally, with regard to matters involving the Torah's prohibitions, the halachah follows that of Rav. The Radbaz and the Kessef Mishneh state that other Rishonim also follow Shmuel's perspective and give logical support for it. The Shulchan Aruch (Yoreh De'ah 222:1) quotes both views without stating which should be followed.
57.
See Hilchot Zechiyah UMatanah 3:13. The rationale is that the giver does not have the prerogative of negating the rights given the husband by the Rabbis.
58.
Nevertheless, the present is binding. The husband should purchase something that brings income with the money. That article belongs to his wife. He should give the proceeds to charity, since he is not allowed to benefit from them (Radbaz)
Nedarim - Chapter 8
1
When a person takes a vow or an oath and at the time of the vow or the oath specifies a stipulation for which he is making the vow, it is as if he made the vow or the oath dependent on that matter. If the stipulation for which he took the oath is not fulfilled, he is permitted [to act is if the oath had never been taken].1
א
מי שנדר או נשבע ופירש בשעת נדרו דבר שנדר או נשבע בגללו הרי זה כמי שתלה נדרו או שבועתו באותו דבר ואם לא נתקיים אותו דבר שנשבע בגללו הרי זה מותר:
2
What is implied? If he took an oath or vow saying: "I will not marry this-and-this woman whose father is evil" or "I will not enter this house, because there is a harmful dog within it," if they died or the father repented, he may [do so]. This is comparable to someone who says "I will not marry so-and-so..." or "...not enter this house unless the harmful factor is removed."2 Similar laws apply in all analogous situations.
ב
כיצד נדר או נשבע שאיני נושא אשה פלונית שאביה רע שאיני נכנס לבית זה שכלב רע בתוכו מתו או שעשה האב תשובה הרי זה מותר שזה כמי שנדר או נשבע ואמר שלא אשא פלונית ולא אכנס לבית זה אלא אם נסתלק ההיזק וכל כל כיוצא בזה:
3
[A different rationale applies] when one takes a vow or an oath: "I will not marry so-and-so who is ugly," and it is discovered that she is beautiful,3 "...who is dark-skinned," and it is discovered that she is light-skinned, "...who is short," and it is discovered that she is tall, or "I am taking a vow that my wife shall not benefit from me, because she took my wallet and beat my son," and it was discovered that she did not take it or beat him. He is permitted, because the vow was taken in error. It is included among the category of inadvertent vows that are permitted.4 This does not resemble an instance where the vow was made dependent on a stipulation and that stipulation was not kept.5 For the reason for which the vow was taken never applied. Instead, it was an error [of perception].
ג
אבל הנודר או הנשבע שאיני נושא פלונית הכעורה ונמצאת נאה שחורה ונמצאת לבנה קצרה ונמצאת ארוכה קונם שאין אשתי נהנית לי שגנבה את כיסי ושהכתה את בני ונודע שלא גנבה ושלא הכתה הרי זה מותר מפני שהוא נדר טעות והוא בכלל נדרי שגגות שהן מותרין ואין זה כתולה נדרו בדבר ולא נתקיים הדבר שהרי הסבה שבגללה נדר לא היתה מצויה וטעות היה:
4
Moreover,6 even if a person saw from a distance that people were partaking of his figs and he said [concerning] them: "They are like a sacrifice for you,"7 but when he came close to them and looked [at them], he saw that they were his father and his brothers, they are permitted [to partake of them]. Even though he did not explicitly state the reason why he took a vow [forbidding] them, it is as if he did. For it is obvious that he forbade his produce to them only because he thought they were people at large.8Similar laws apply in all analogous situations.
ד
ולא עוד אלא מי שראה אנשים מרחוק אוכלים תאנים שלו ואמר להן הרי הן עליכם קרבן כיון שקרב אליהם והביט והרי הן אביו ואחיו הרי אלו מותרין אף על פי שלא פירש הסבה שהדירן בגללה הרי זה כמו שפירש שהדבר מוכיח שלא אסר עליהם אלא שהיה בדעתו שהן זרים וכן כל כיוצא בזה:
5
When a person took a vow or an oath and then a factor came up that was not in his mind at the time he took the oath or the vow, he is forbidden [in the matter] until he requests a sage to release his vow.
What is implied? A person forbade himself from benefiting from so-and-so or from entering this-and-this place and that person became the city scribe9 or a synagogue was made at that place.10Even though he said "If I knew that this person would become the scribe or that in this place a synagogue would be made, I would not have taken the vow or the oath," he is forbidden to benefit [from the person] or enter the place until he has his vow released, as we explained.11 Similar laws apply in all analogous situations.
ה
מי שנדר או נשבע ונולד לו דבר שלא היה בלבו בשעת השבועה או בשעת הנדר הרי זה אסור עד שישאל לחכם ויתיר את נדרו כיצד אסר את עצמו בהניית פלוני או שלא יכנס למקום פלוני ונעשה אותו האיש סופר ואותו מקום בית הכנסת אף על פי שהוא אומר אילו הייתי יודע שזה נעשה סופר ובמקום זה יעשה בית הכנסת לא הייתי נודר או נשבע הרי זה אסור ליהנות ולהכנס עד שיתיר נדרו כמו שבארנו וכן כל כיוצא בזה:
6
Whenever a portion of a vow is nullified, the entire vow is nullified.12 This law also applies with regard to oaths.
What is implied? A person saw from a distance that people were partaking of his figs and he said [concerning] them: "They are like a sacrifice for you," but when he came close to them and looked [at them], he saw that they were his father and people at large. Since his father is permitted [to partake of them],13 they are all permitted.14 Even if he said: "So-and-so and so-and-so are forbidden and my father is permitted, they are all permitted.15
If, however, when he reached them he said: "If I would have known that my father is with you, I would have said: 'You are all forbidden [to partake of my produce], except my father,' they are all forbidden except his father. For he revealed his intent was not to release a portion of his vow,16 but to make a vow as he did, but to make a stipulation concerning his father.17
ו
כל נדר שהותר מקצתו הותר כולו והוא הדין בשבועה כיצד ראה אנשים מרחוק אוכלין פירותיו ואמר הרי הן עליכם קרבן וכשהגיע אליהם והנה הם אביו ואנשים זרים הואיל ואביו מותר כולן מותרין ואפילו אמר אילו הייתי יודע כן הייתי אומר פלוני ופלוני אסורין ואבי מותר הרי כולן מותרין אבל אם אומר כשהגיע אליהן אילו הייתי יודע שאבי ביניכם הייתי אומר כולכם אסורין חוץ מאבי הרי כולן אסורין חוץ מאביו שהרי גלה דעתו שלא התיר מקצת הנדר אלא כמו שנדר היה נודר ומתנה על אביו:
7
Similar [laws apply] when one says: "Wine is like a sacrifice18for me, because wine is bad for digestion," but he was told: "Aged wine is good for digestion." If he said: "Had I known, I would not have taken the vow" or even: "Had I known, I would have said: 'Fresh wine is forbidden, but aged wine is permitted,' he is permitted [to drink] both fresh wine and aged wine.19 If, however, he said: "Had I known, I would have said: 'All wine is forbidden for me except aged wine,' he is permitted [to drink] only aged wine.20Similar laws apply in all analogous situations.
ז
וכן האומר היין קרבן עלי מפני שהיין רע לבני מעיים ואמרו לו הרי המיושן יפה לבני מעיים אם אמר אילו הייתי יודע לא הייתי נודר ואפילו אמר אילו הייתי יודע הייתי אומר החדש אסור והישן מותר מותר בישן ובחדש אבל אם אמר אילו הייתי יודע הייתי אומר כל היינות אסורין עלי חוץ מן המיושן הרי זה מותר במיושן בלבד וכן כל כיוצא בזה:
8
Whenever a person takes a vow or an oath, we consider the motivating factor for the oath or the vow and extrapolate from it what the person's intent was. We follow his intent, not the literal meaning of his words.21
What is implied? He was carrying a load of wool or of linen and was perspiring, causing a foul odor. If he took an oath or a vow that he would never have wool or linen upon him again, he is permitted to wear woolen or linen clothes and cover himself with them. He is only forbidden to carry them on his back like a burden.
If he was wearing woolen clothing and became aggravated because of these garments and took an oath or a vow that he would never have wool upon him again, he is forbidden to wear [woolen clothes], but is permitted to carry wool and to cover himself with woolen spreads. For he intended only [to forbid] woolen clothes. Similar laws apply in all analogous situations.
ח
כל הנודר או נשבע רואין דברים שבגללן נשבע או נדר ולמדין מהן לאי זה נתכוון והולכין אחר הענין לא אחר כל משמע הדבור כיצד היה טעון משא של צמר או של פשתים והזיע והיה ריחו קשה ונשבע או נדר שלא יעלה עליו צמר או פשתים לעולם הרי זה מותר ללבוש בגדי צמר או פשתים ולכסותן ואינו אסור אלא להפשילן לאחוריו היה לבוש בגדי צמר ונצטער בלבישתן ונשבע או נדר שלא יעלה עליו צמר לעולם אסור ללבוש ומותר לטעון עליו ומותר להתכסות בגיזי צמר שלא נתכוון זה אלא לבגד צמר וכן כל כיוצא בזה:
9
[Similar laws apply if] people were asking him to marry his relative,22 but he refused and they pressured him, so he took a vow or an oath that she could not benefit from him forever. Alternatively, a person divorced his wife and took an oath that she would never benefit from him. These women are permitted to derive [ordinary] benefit from him. His intent was that only [to prevent himself from] marrying them.
ט
היו מבקשין ממנו שישא קרובתו והוא ממאן ופרצו בו ונדר או נשבע שלא תהנה בו לעולם וכן המגרש את אשתו ונשבע או נדר שלא תהנה בו לעולם הרי אלו מותרות ליהנות לו שאין כוונתו אלא לשם אישות:
10
Similarly, if a person called to his friend, [inviting him] to eat at his [home] and he took an oath or a vow not to enter his home or even drink cold water of his, he is permitted to enter his home and drink his water. His intent was only that he would not eat and drink with him at that feast.23 Similar laws apply in all analogous situations.
י
וכן הקורא לחבירו שיסעוד אצלו ומיאן ונשבע או נדר שלא יכנס לביתו ולא ישתה לו טפת צונן הרי זה מותר להכנס לביתו ולשתות לו צונן שלא נתכוון זה אלא שלא יאכל וישתה עמו בסעודה זו וכן כל כיוצא בזה:
11
When a person takes a vow or an oath, telling a colleague: "I will never enter your house" or "...buy your field," and [that colleague] dies or sells [the property] to someone else, [the person who took the vow] is permitted to enter the house or purchase the field from the heir or from the purchaser.24 His intent [when establishing the prohibition] was only for the time they belonged to [the original owner].25
If, by contrast, he said: "I will never enter this house" or "I will never purchase this field," even if [the original owner] dies or sells [the property] to someone else, [the person who took the vow] is forbidden.26
יא
האומר לחבירו קונם לביתך אני נכנס ושדך אני לוקח בין בנדר בין בשבועה ומת או מכרן לאחר הרי זה מותר להכנס לבית וליקח השדה מן היורש או מן הלוקח שלא נתכוון זה אלא כל זמן שהן ברשותו אבל אם אמר לבית הזה איני נכנס ושדה זה איני לוקח ומת או מכרן לאחר הרי זה אסור:
12
[The following laws apply when a person] asks a colleague: "Lend me your cow," he answers him: "She is not free," and [the first person] takes an oath or a vow,27 saying: "I will never plow my field with it." If he is accustomed to plowing his field himself, he is forbidden to plow [his field with that cow], but any other person is permitted to plow [his field] with it.28 If he is not accustomed to plowing his field himself, both he and everyone else is forbidden to plow [his field] with it.29Similar laws apply in all analogous situations.
יב
האומר לחבירו השאילני פרתך אמר לו אינה פנויה נשבע או נדר ואמר קונם שדי איני חורש בה לעולם אם היה דרכו לחרוש בידו הוא אסור וכל אדם מותרין לחרוש לו בה ואם אין דרכו לחרוש בידו הוא וכל אדם אסורין וכן כל כיוצא בדברים אלו:
13
When a person takes an oath or a vow that he will marry a woman, purchase a house,30 depart with a caravan, or set out to sea, we do not obligate him to marry, make the purchase, or set out immediately. Instead, he may wait until he finds something appropriate for himself.
An incident occurred concerning a woman who took a vow that she would marry anyone who asked her to marry him. Men who were not appropriate for her jumped at the opportunity. Our Sages ruled that her intent was [to marry] anyone from among those appropriate for her who asked her. Similar laws apply in all analogous situations.
יג
מי שנשבע או נדר שישא אשה או שיקנה בית או שיצא בשיירא או יפרוש בים אין מחייבין אותו לישא אשה או לקנות או לצאת מיד אלא עד שימצא דבר ההגון לו מעשה באשה שנדרה שכל מי שיתבע אותה תנשא לו וקפצו עליה בני אדם שאינן הגונין לה ואמרו חכמים לא נתכוונה זו אלא לכל מי שיתבע אותה מן ההגונין לה וכן כל כיוצא בזה:
14
When a person administers a vow to a colleague or takes an oath telling him to come and take a kor of wheat or two barrels of wine for his son, [the colleague] can release the vow without asking a sage to do so. [He need only] say: "Your intent was only to honor me.31 It is a greater token of respect for me not to take [the gift].32 I already received the honor that you desired to give me through your vow."
Similarly, if one took an oath or a vow: "You may not derive any benefit from me until you give my son a kor of wheat and two barrels of wine, he can release the vow without asking a sage to do so. [He need only] say: "It is as if I received them and they reached my hand." Similar laws apply in all analogous situations.
יד
המדיר את חבירו או שנשבע ואמר לו שתבוא ותטול לבניך כור אחד חטים או שתי חביות של יין הרי זה יכול להתיר נדרו בלא שאלה לחכם ויאמר לו כלום נתכוונת אלא לכבדני כבודי שלא אטול וכבר הגיע אלי כבוד שנדרת בשבילי וכן הנודר או הנשבע שאין אתה נהנה לי אם אין אתה נותן לבני כור של חטים ושתי חביות של יין הרי זה יכול להתיר נדרו שלא בשאלת חכם ויאמר הריני כאילו נתקבלתי והגיעו לידי וכן כל כיוצא בזה:
FOOTNOTES
1.
He need not seek the release of the oath (Radbaz). This law applies with regard to vows as well.
2.
Even though the father dies or repents after the vow was taken, with his death or repentance, the vow is nullified, because the conditions under which it was taken no longer apply.
3.
If, however, she was ugly at the time the vow was taken, but was made beautiful, the vow takes effect [Shulchan Aruch (Yoreh De'ah 232:6)].
4.
See Chapter 4, Halachah 1, which states that such vows are not binding.
5.
As described in the first two halachot.
6.
I.e., the previous halachah describes an instance where one explicitly stated the condition under which he took the vow. This halachah, by contrast, describes a situation where the condition is not stated, but is self-apparent.
7.
Which would cause them to be forbidden to eat the figs.
8.
And thus the vow was taken in error.
9.
And everyone in the city needs the scribe to compose legal documents for him. Hence, he no longer desires to be forbidden to benefit from him.
10.
And everyone desires to be able to enter the local synagogue.
11.
Hilchot Sh'vuot 6:5, 12. As stated there, the vow was not made initially in error, for at the outset, he did not desire that the person become the scribe. Hence, the oath takes effect.
The Ra'avad suggests that the statement from Halachah 3: "This does not resemble an instance where the vow was made dependent on a stipulation and that stipulation was not kept" should be included here, for this is a different category of vows than those mentioned in the previous halachot.
12.
The Jerusalem Talmud, Nedarim 1:1 derives this from the exegesis of Numbers 30:3: "He shall do all that he utters from his mouth." Implied is that everything that he utters must be fulfilled or the vow does not take effect. Rabbenu Nissim gives a logical explanation for this concept. At the outset, his intent was that the vow would be kept in its entirety. If a factor arose that prevented that from taking place, it is as if the vow was taken in error.
13.
As explained in Halachah 4.
14.
Because the prohibition against them was mentioned in the same vow.
15.
Because the vow was taken against all of the persons together. Hence, it cannot be nullified only in part.
16.
For even when qualifying his statement, he still says that all of the individuals are forbidden, indicating that he did not desire to retract his original statement (Kessef Mishneh). In his Shulchan Aruch (Yoreh De'ah 232:8), Rav Yosef Caro appears to follow a slightly different rationale.
17.
I.e., that the prohibition would not include his father.
18.
I.e., forbidden.
19.
The portion of the vow involving aged wine is nullified, because it was taken in error. And accordingly, the portion involving fresh wine is also nullified, based on the principle stated in the previous halachah.
20.
For he did not seek to nullify his former vow, merely to qualify it, as stated in the conclusion of the previous halachah.
21.
The Rama (Yoreh De'ah 218:1) emphasizes that this applies when a person takes a vow on his own initiative. If, however, he takes a vow in response to wording chosen by a colleague, we follow the meaning of that wording.
22.
For it is desirable that a person marry his relatives (see Yevamot 62b).
23.
The Radbaz states that he is even permitted to enter his home at the time of the feast.
24.
For it is no longer the colleague's house or field (Siftei Cohen 216:10).
25.
As emphasized by the fact that he said: "Your house" and "Your field."
26.
For in this instance, the vow was not associated with the owner of the property, but with the property itself. Compare to Chapter 5, Halachot 4-5.
27.
As an expression of resentment for the owner's refusal (Kessef Mishneh).
28.
Since he is accustomed to plowing his field himself, we assume that his vow applied only to his own actions.
29.
Since he is not accustomed to plowing his field himself, we interpret his vow as meaning that he would never have another person plow the field with it.
30.
Although the standard published text of Bava Kama 80a mentions purchasing a house or marrying a woman in Eretz Yisrael, the commentaries [nor the Shulchan Aruch (Yoreh De'ah 219:1)] see no reason why the Holy Land is different from other places in this regard.
31.
By giving me a present in public.
The Shulchan Aruch (Yoreh De'ah 332:20) states that the person who administered the vow need not explicitly agree to this interpretation. Even if he remains silent, we accept it. The Siftei Cohen 332:46 states that if the person specifically says that he administered the vow so that he would receive honor by having the other person receive a gift from him, his word is accepted and a sage must be approached to have the vow released.
32.
For people seeing that I demur will respect me more.
Nedarim - Chapter 9
1
With regard to vows, we follow the intent of the words people use at that place, in that language, and at that time when the vow or oath was taken.1
What is implied? A person took a vow or an oath not [to partake of] cooked food. If it was customary in that place in that language and at that time to call roasted meat and boiled meat2 also cooked food, he is forbidden to partake of all types of cooked food. If they were accustomed to use the term cooked food only to refer to meat cooked with water and spices, he is permitted [to partake of] roasted meat or boiled meat. Similarly, with regard to smoked food or food cooked in the hot springs of Tiberias. We follow the terminology used by the people of that city.
א
בנדרים הלך אחר לשון בני אדם באותו מקום ובאותו לשון ובאותו זמן שנדר או נשבע בו כיצד נדר או נשבע מן המבושל אם דרך אותו מקום באותו לשון באותו זמן שקוראין מבושל אפילו לצלי ולשלוק ה"ז אסור בכל ואם אין דרכם לקרות מבושל אלא לבשר שנתבשל במים ובתבלין הרי זה מותר בצלי ובשלוק וכן המעושן והמבושל בחמי טבריא וכיוצא בהן הולכין בו אחר הלשון של בני העיר:
2
[The following rules apply if a person] took a vow or an oath not to partake of salted foods. If it is customary to call all salted foods "salted food," he is forbidden to partake of all of them.3If it is customary to use the term "salted food" to refer only to salted fish, he is only forbidden to partake of salted fish.
ב
נדר או נשבע מן המליח אם דרכם לקרות מליח לכל המלוחין הרי זה אסור בכל המלוחין ואם אין דרכם לקרות מליח אלא לדג מליח בלבד אינו אסור אלא בדג מליח:
3
[The following rules apply if a person] took a vow or an oath not to partake of pickled foods. If it is customary to call all pickled foods "pickled food," he is forbidden to partake of all of them.4 If it is customary to use the term "pickled food" to refer only to pickled vegetables, he is only forbidden to partake of pickled vegetables. Similar laws apply in all analogous situations.
ג
נדר או נשבע מן הכבוש אם דרכם לקרות כבוש לכל הכבושים הרי זה אסור בכל ואם אין דרכם לקרות כבוש אלא לירק כבוש בלבד אינו אסור אלא בכבוש של ירק וכן כל כיוצא בזה:
4
If some of the people would refer to food with one term and others would not use that term, we do not follow [the practice of] the majority. Instead, it is considered an unresolved question with regard to his vow. And whenever there is an unresolved question with regard to a vow, we rule stringently.5 If one violates the vow, however, he is not worthy of lashes.6
ד
היו מקצת בני המקום קורין לו כך ומקצתם אין קורין אין הולכין אחר הרוב אלא הרי זה ספק נדרים וכל ספק נדרים להחמיר ואם עבר אינו לוקה:
5
What is implied? A person takes a vow [not to partake] of oil in a place where both olive oil and sesame seed oil is used. When most people from that place use the term "oil" without any modifier, they mean olive oil. When they refer to sesame seed oil, they call it "sesame seed oil." A minority of the populace, however, also refer to sesame seed oil with the term "oil" without a modifier. [Hence,] he is forbidden to partake of both of them, but is not liable for lashes for [partaking of] sesame seed oil. Similar laws apply in all analogous situations.
ה
כיצד נדר מן השמן במקום שמסתפקין בשמן זית ובשמן שומשמין ורוב אנשי המקום אין קורין שמן סתם אלא לשמן זית וקורין לשמן שומשמין שמן שומשמין ומיעוטם קורין אף לשמן שומשמין שמן סתם הרי זה אסור בשניהם ואינו לוקה על שמן שומשמין וכן כל כיוצא בזה:
6
Whenever an agent in a given locale would have to question [the principal if that was his intent], it is considered in the category of the substance that was mentioned to the agent when [the term is mentioned] without a modifier.
What is implied? In a place where if a person would send an agent to buy meat without using a modifier to describe the term, the agent would tell him: "I found only fish [being sold],"7 [a person who took a vow not to partake of meat] is forbidden to partake of fish as well.8 Similar laws apply in all analogous situations.
In all places, a person who takes a vow [not to partake] of meat is forbidden to partake of fowl and of the entrails,9 but is permitted to partake of grasshoppers.10 If it appears that at the time he took the vow, his intent was only to forbid meat from an animal - or meat from an animal and fowl - he is permitted [to partake] of fish even in a place where an agent would question [if fish would be considered as meat].11
ו
כל דבר שדרך שליח באותו מקום להמלך עליו הרי הוא בכלל המין שנאמר לשליח סתם כיצד מקום שדרכן אם ישלח אדם שליח לקנות לו בשר סתם אמר לו לא מצאתי אלא דגים אם נשבע או נדר במקום זה מן הבשר נאסר אף בבשר דגים וכן כל כיוצא בזה ובכ"מ הנודר מן הבשר אסור בבשר עופות ובקרבים ומותר בחגבים ואם מראין הדברים בעת שנדר שלא נתכוון אלא בבשר בהמה בלבד [או לבשר עוף ובהמה בלבד] הרי זה מותר בבשר דגים ואפילו במקום שהשליח נמלך עליהן:
7
When a person takes a vow against partaking of cooked food, he is permitted to partake of an egg that has not been cooked until it hardens, but has merely been soft-boiled.12 When a person takes a vow [not to partake of food] boiled lightly in a pot,13 he is only forbidden [to partake] of those foods that are boiled in a pot, e.g., groats, dumplings, and the like.14 If he forbade himself from partaking of anything placed in a pot, he is forbidden to partake of all food cooked in a pot.
ז
הנודר מן המבושל מותר בביצה שלא נתבשלה עד שקפתה אלא נתגלגלה בלבד הנודר ממעשה קדרה אינו אסור אלא מדברים שמרתיחין אותן בקדרה כגון ריפות ולביבות וכיוצא בהן אסר עצמו מכל היורד לקדרה הרי זה אסור בכל המתבשלין בקדרה:
8
A person who vows [not to partake] of fish is permitted to partake of brine and a dip made with fish oil.15 A person who vows [not to partake] of milk is permitted to partake of the whey, i.e., the liquid that is separated from the milk. If he vows [not to partake] of whey, he is permitted to partake of milk. If he vows [not to partake] of cheese, he is forbidden to partake of both salted cheese and unsalted cheese.16
ח
הנודר מן הדגים מותר בציר ובמורייס של דגים הנודר מן החלב מותר בקום והוא המים המובדלין מן החלב נדר מן הקום מותר בחלב נדר מן הגבינה אסור בה בין מלוחה בין תפלה:
9
A person who vows not to partake of grains of wheat is forbidden to partake of wheat kernels whether they are fresh or cooked. If he says: "Neither wheat, nor grains of wheat will I taste,"17 he is forbidden to partake of either flour or bread. "I will not taste wheat," he is forbidden to partake of baked goods, but permitted to chew kernels of wheat. If he states: "I will not partake of grains of wheat," he is permitted to partake of baked goods, but forbidden to chew kernels of wheat. If he says: "Neither wheat, nor grains of wheat will I taste," he is forbidden to partake of baked goods, nor may he chew kernels of wheat. When a person takes a vow forbidding himself from partaking of grain, he is forbidden only [to partake of] the five species.18
ט
הנודר מן החטים אסור בהן בין חיין בין מבושלין חטה חטים שאני טועם אסור בהן בין קמח בין פת חטה שאני טועם אסור באפוי ומותר לכוס חטים שאני טועם מותר באפוי ואסור לכוס חטה חטים שאני טועם אסור בין באפוי בין לכוס והנודר מן הדגן או מן התבואה אינו אסור אלא בחמשת המינין:
10
When a person takes a vow [not to partake of] green vegetables, he is permitted to partake of squash.19 If he takes a vow [not to partake of] leek, he is permitted to partake of the poret.20
If a person takes a vow [not to partake of] cabbage, he is forbidden to partake of the water cooked with cabbage, for the water in which food is cooked is considered as the food itself.21 If, however, he vowed not to partake of the water in which a food is cooked, he may partake of the cooked food itself.22
A person who takes a vow [not to partake of] sauce is permitted [to partake of] the spices. [One who takes a vow not to partake] of the spices is permitted [to partake of] the sauce. One who takes a vow [not to partake of] groats23 is forbidden [to partake of] the thick sauce produced by the groats.24
י
הנודר מן הירק מותר בדלועין הנודר בכרישין מותר בקפלוטות הנודר מן הכרוב אסור במים שנתבשל בו הכרוב שהרי מי שלקות כשלקות נדר ממי השלקות מותר בשלקות עצמן הנודר מן הרוטב מותר בתבלין שבו מן התבלין מותר ברוטב הנודר מן הגריסין אסור במקפה של גריסין:
11
A person who takes a vow [not to partake of] the produce of the earth is forbidden to partake of all the produce of the earth,25 but is permitted [to partake of] fungi and mushrooms.26 If he says: "Everything that grows upon the earth is [forbidden] to me," he is forbidden to partake of even fungi and mushrooms. [The rationale is that] although they do not derive their nurture from the earth, they grow upon the earth.
יא
הנודר מן פירות הארץ אסור בכל פירות הארץ ומותר בכמהין ופטריות ואם אמר כל גידולי קרקע עלי אסור אף בכמהין ופטריות אף על פי שאינן יונקין מן הקרקע גדלין הן בקרקע:
12
When a person takes a vow forbidding himself from partaking of the produce of a particular year, he is forbidden to partake of all the produce of that year. He is, however, permitted to partake of kid-goats, lambs, milk, eggs, and, chicks.27If, however, he said: "All of the products of a given year are [forbidden] to me," he is forbidden to partake of all of them.28
When a person takes a vow forbidding himself from partaking of the fruits of the kayitz, he is forbidden only to partake of figs.29
יב
הנודר מפירות השנה אסור בכל פירות השנה ומותר בגדיים ובטלאים ובחלב ובביצים ובגוזלות ואם אמר כל גדולי שנה עלי אסור בכולם הנודר מפירות הקיץ אין אסור אלא בתאנים:
13
In all of the above - and in analogous instances - follow this general principle: With regard to vows, we follow the intent of the words people use at that place, in that language, and at that time when the vow or oath was taken.30 Based on this principle, one should rule and say: "The person who took the vow is forbidden [to benefit from] these entities and permitted [to benefit from] these entities."
יג
ובכל הדברים האלו כיוצא בהן הזהר בעיקר הגדול שהוא בנדרים הלך אחר לשון בני אדם שבאותו מקום באותו לשון ובאותו זמן ועל פי עיקר זה תורה ותאמר זה הנודר אסור בדבר פלוני ומותר בדבר פלוני:
14
When a person takes a vow [not to partake of grapes], he is permitted to partake of wine, even fresh wine.31 [If he takes a vow not to partake] of olives, he is permitted to partake of oil. [If he takes a vow not to partake] of dates, he is permitted to partake of date-honey. [If he takes a vow not to partake] of grapes that blossom in the fall,32 he is permitted to partake of vinegar that is produced from them.33
If he takes a vow not to partake] of wine, he is permitted to partake of apple wine. [If he takes a vow not to partake] of oil, he is permitted to partake of sesame seed oil. [If he takes a vow not to partake] of honey,34 he is permitted to partake of date honey. [If he takes a vow not to partake] of vinegar, he is permitted to partake of vinegar produced from grapes that blossom in the fall. [If he takes a vow not to partake] of vegetables, he is permitted to partake of vegetables that grow on their own.35 [The rationale for all of these rulings is] that [the names of] all these substances have a modifier36 and [when] the person took the vow, he referred to the substance without a modifier. Similar laws apply in all analogous situations.
יד
הנודר מן הענבים מותר ביין ואפילו החדש מן הזיתים מותר בשמן מן התמרים מותר בדבש תמרים מן הסתוניות מותר בחומץ סתוניות מן היין מותר ביין תפוחים מן השמן מותר בשמן שומשמין מן הדבש מותר בדבש תמרים מן החומץ מותר בחומץ סתוניות מן הירק מותר בירקות שדה מפני שכל אלו שם לווי הם והוא לא נדר אלא משם שאינו לווי באותו מקום וכן כל כיוצא בזה:
15
When a person takes a vow not to wear clothing, he is permitted [to cover himself] with sackcloth,37 a coarsely woven thick fabric,38 a thick sheet used as a rainshield.39
[When a person takes a vow not to enter] a house, he is forbidden to enter its loft. For the loft is part of the house. [If he] takes a vow [not to enter] a loft, he is permitted [to enter] the home.
[When a person takes a vow not to] use a dargeish,40 he is permitted [to use] a bed. [If he takes a vow not to use] a bed, he is forbidden to use a dargeish, because it is like a small bed.
טו
הנודר מן הכסות מותר בשק וביריעה ובחמילה מן הבית אסור בעליה שהעליה בכלל הבית נדר מן העליה מותר בבית מן הדרגש מותר במטה מן המטה אסור בדרגש שהוא כמו מטה קטנה:
16
טז
הנודר שלא יכנס לבית זה הרי זה אסור מן האגף ולפנים נדר שלא יכנס לעיר זו מותר להכנס לתחומה ואסור להכנס לעיבורה:
17
When a person takes a vow not to benefit from the residents of a city and a person comes and lives there for twelve months, it is forbidden for the person who took the vow to benefit from him.43 If he stays for a lesser time, it is permitted.
If he takes a vow from those who dwell in a city, he is forbidden to benefit from anyone who dwells there for 30 days. He is permitted to benefit from one who dwells there for a lesser period.44
יז
הנודר הנייה מבני העיר ובא אדם ונשתהה שם שנים עשר חדש הרי זה אסור ליהנות ממנו פחות מכאן מותר נדר מיושבי העיר כל ששהה שם שלשים יום אסור ליהנות ממנו פחות מכן מותר:
18
When a person takes a vow [not to benefit] from the water that flows from this-and-this spring, he is forbidden [to benefit] from all the rivers that derive nurture from it. Needless to say, this refers to those that flow directly from it. Although the name [of the body of water] has changed and it is now called "the So-and-So River" or "the So-and-So well," and we do not associate it at all with the name of the spring concerning which a vow was taken, since it is the source for these bodies of water, he is forbidden to benefit from all of them. If, however, a person takes a vow [not to benefit] from this-and-this river or spring, he is only forbidden [to benefit] from those rivers called by that name.
יח
הנודר מן המים הנמשכין ממעין פלוני אסור בכל הנהרות היונקות ממנו ואין צריך לומר הנמשכות אע"פ שנשתנה שמם ואין קורין אותן אלא נהר פלוני ובאר פלוני ואין מלוין אותן לשם המעין הנדור הואיל והוא עיקרן אסור בכל אבל אם נדר מנהר פלוני או ממעין פלוני אין אסור אלא בכל הנהרות הנקראות על שמו:
19
When a person takes a vow not [to benefit] from sea-farers,45 he is permitted [to benefit] from those who dwell on the land. When he takes a vow not [to benefit] from those who dwell on the land, he is forbidden [to benefit] from sea-farers even though they set out to the Mediterranean Sea. For sea-farers are considered as among those who dwell on land.46
When he takes a vow not [to benefit] from those who see the sun, he is forbidden to benefit from the blind.47 For his intent was those who are seen by the sun. If he takes a vow not [to benefit] from those who are dark-haired, he is forbidden to benefit from men who are bald and grey-haired48 and permitted to benefit from women49and children.50 If it customary to refer to all people as dark-haired, he is forbidden to benefit from everyone.
יט
הנודר מיורדי הים מותר ביושבי היבשה מיושבי היבשה אסור ביורדי הים אף על פי שהן מפרשים באמצע הים הגדול שיורדי הים בכלל יושבי היבשה נדר מרואי חמה אסור בסומין שלא נתכוון זה אלא ממי שהחמה רואה אותו נדר משחורי הראש אסור בקרחים ובעלי שיבות ומותר בנשים ובקטנים ואם דרכן לקרות שחורי הראש לכל אסור בכל:
20
When a person takes a vow not [to benefit] from those who rest on the Sabbath, he is forbidden [to benefit] from Jews and Samaritans.51 One who takes a vow not [to benefit] from those who make pilgrimages to Jerusalem is forbidden to benefit from the Jews and permitted to benefit from Samaritans. For his intent was to include only those for whom it is a mitzvah to make a pilgrimage to Jerusalem.52
When one takes a vow not [to benefit] from the descendants of Noah, he is permitted to benefit from the Jews.53 For the term "descendants of Noah" is used only to refer to members of other nations.
כ
נדר משובתי שבת אסור בישראל ובכותיים נדר מעולי ירושלים אסור בישראל ומותר בכותיים שלא נתכוון זה אלא למי שמצוה עליו לעלות לירושלים והנודר מבני נח מותר בישראל שאין נקראים בני נח אלא שאר האומות:
21
When a person takes a vow not [to benefit] from the descendants of Abraham, he is permitted [to benefit] from the descendants of Yishmael and the descendants of Esau.54 He is forbidden to benefit only from the Jews,55 as [indicated by Genesis 21:12]: "Through Isaac, your offspring will be called."56 And Isaac told Jacob [ibid. 28:4]: "And I will give you the blessing of Abraham."57
כא
נדר מזרע אברהם מותר בבני ישמעאל ובני עשו ואינו אסור אלא בישראל שנאמר כי ביצחק יקרא לך זרע והרי יצחק אמר ליעקב ויתן לך את ברכת אברהם:
22
When a person takes a vow not [to benefit] from uncircumcised individuals, he is forbidden [to benefit] from circumcised gentiles,58 but is permitted [to benefit] from uncircumcised Jews. If he takes a vow not [to benefit] from circumcised individuals, he is forbidden [to benefit] from uncircumcised Jews, but is permitted [to benefit] from circumcised gentiles.
[The rationale is that] the foreskin is identified with the gentiles, as [Jeremiah 9:25] states: "For all the gentiles are uncircumcised. His intent is only to refer to those who are commanded concerning the circumcision and not to those who were not commanded concerning it.
כב
נדר מן הערלים אסור במולי עכו"ם ומותר בערלי ישראל נדר מן המולים אסור בערלי ישראל ומותר במולי עכו"ם שאין הערלה קרוייה אלא לשם עכו"ם שנאמר כי כל הגוים ערלים ואין כוונתו של זה אלא למי שהוא מצווה על המילה ולא למי שאינו מצווה עליה:
23
When a person takes a vow not [to benefit] from the Jewish people, he is forbidden [to benefit] from converts. [When a person takes a vow not to benefit] from converts, he is permitted [to benefit] from natural born Jews. When he takes a vow [not to benefit] from Israelites, he is forbidden [to benefit] from priests and Levites.59 [When he vows not to benefit] from the priests and the Levites, he is permitted to benefit from an Israelite. [When he vows not to benefit] from the priests, he is permitted to benefit from the Levites.60 [When he vows not to benefit] from the Levites, he is permitted to benefit from the priests. [When he vows not to benefit] from his sons, he is permitted to benefit from his grandchildren.61In all these and analogous matters, the laws regarding those who take a vow and an oath are the same.
כג
הנודר מישראל אסור בגרים מן הגרים מותר בישראל הנודר מישראל אסור בכהנים ולוים מן הכהנים ומן הלוים מותר בישראל הנודר מן הכהנים מותר בלוים מהלוים מותר בכהנים הנודר מבניו מותר בבני בניו ובכל הדברים האלו וכיוצא בהן דין הנודר והנשבע אחד הוא:
FOOTNOTES
1.
The Rambam's rationale is that since everything depends on the person's intent, it is logical to assume that the meaning of his statements follows the usage common at that time and place. See also Halachah 13.
One might ask: If so, why in the halachot that follow does the Rambam set out guidelines with regard to vows. The Radbaz (in his gloss to Halachah 13) explains that these guidelines should be followed only in places where there is no clarity regarding the expressions commonly used.
2.
I.e., boiled without spices (Rav Avraham MinHaHar).
3.
Although the Rambam's ruling runs contrary to the statements of the Mishnah (Nedarim 6:2), the Rambam relies on the principle that the determinant factor in values is the meaning attached to the terms used by people at that time and in that place. The Shulchan Aruch (Yoreh De'ah 217:3) follows the Rambam's approach.
4.
Although the Rambam's ruling runs contrary to the statements of the Mishnah (Nedarim 6:2), the Rambam relies on the principle that the determinant factor in values is the meaning attached to the terms used by people at that time and in that place. The Shulchan Aruch (Yoreh De'ah 217:3) follows the Rambam's approach.
5.
Since there is a possibility that a prohibition is involved, we must rule stringently.
6.
For corporal punishment is inflicted only when we are certain that a prohibition has been violated.
7.
I.e., he is not certain whether the principal's intent when telling him to buy meat was to buy fish or not.
8.
For in that locale, it is possible that it is referred to as "meat."
9.
For they are generally referred to as meat.
10.
For they are not. In the present age, this principle also applies to fish. The Rama (Yoreh De'ah 217:8) goes further and states that even fowl is not usually implied by the term "meat."
11.
The commentaries have noted that the Rambam's ruling is not entirely identical with that of his source (Nedarim 54a). In his Commentary to the Mishnah (Chullin 8:1), the Rambam explains this difficulty, stating that the meanings of terms used today are different than the meanings used for the same terms in the Talmudic period.
12.
See the Rambam's Commentary to the Mishnah (Nedarim 6:1).
13.
This is the implication of the Hebrew term used by the Rambam [Bayit Chadash (Yoreh De'ah 217)].
14.
E.g., porridge (the Rambam's Commentary to the Mishnah, loc. cit.). See also Hilchot Berachot 3:4 which discusses these terms.
15.
See the Rambam's Commentary to the Mishnah (Nedarim 6:3).
16.
In the Talmudic and Rabbinic era, most hard cheeses were salted to preserve them.
17.
The term chittim is plural, implying many kernels of grain. Chitah is singular, referring not to a single kernel, but rather to a single entity made from wheat flour (Rabbenu Nissim, as cited by the Kessef Mishneh).
18.
I.e., wheat, barley, rye, oats, and spelt. Other grains, e.g., rice and millet, are not included.
19.
For in Talmudic terminology, the term green vegetable refers to vegetables that are eaten raw and squash must be cooked.
20.
These two species of vegetables are similar, but not identical. Therefore, the Rambam feels it necessary to make this clarification. In his Commentary to the Mishnah (Nedarim 5:7), he uses the same Arabic term to define the two species but explains that the latter is more commonly grown in Eretz Yisrael.
21.
For through the cooking process, it takes on the flavor of the food (see Berachot 39a; Hilchot Berachot 8:4). In his Commentary to the Mishnah (Nedarim 5:8), the Rambam maintains that this is the meaning of the first clause of that mishnah. Rashi and others, while accepting this principle, interpret that clause differently.
22.
For there is obviously a difference between the food and the liquid in which it was cooked.
23.
I.e., ground beans (the Rambam's Commentary to the Mishnah, loc. cit.).
24.
For it has the flavor of the groats.
25.
Not only vegetables, but fruit as well [Shulchan Aruch (Yoreh De'ah 217:23)].
26.
Our Rabbis explain that the terms refer to species that have little botanical difference between them. The first term refers to those mushrooms which grow on the earth and the second, to those which grow in trees. The rationale is that, as the Rambam states, these fungi do not have roots. Thus they do not derive their nurture from the earth, but from the atmosphere (see Nedarim 55b; Hilchot Ma'aser Sheni 7:4).
27.
The Hebrew word peirot can also be interpreted as: "benefit accruing from." Thus these entities could be included in the term. Nevertheless, since this is not the popular usage, they are not included.
28.
The Siftei Cohen 217:31 explains that this applies only when it is possible for a person to abide by this prohibition. If, however, the vow prevents him from eating enough to maintain his wellbeing, it is nullified.
29.
The term kayitz has a specific meaning "fruit harvested by hand," rather than cut from the tree with a knife. Therefore, it refers to the fig harvest alone (Nedarim 61b).
30.
As stated in Halachah 1. The Radbaz explains that the only reason the Rambam mentioned all the principles in the above and following halachot is to clarify the guidelines set forth by our Sages. They should be followed only in places where there is no clarity regarding the expressions commonly used.
31.
Even though the wine tastes the same as grapes, since it is called by a different name, it is not considered in the same category (Siftei Cohen 216:27). This principle is reflected in all the rulings of this halachah: As long as an entity has a different name, even if its flavor is the same as another entity and even their substance is fundamentally the same, they are considered as different entities with regard to vows.
32.
In his Commentary to the Mishnah (Nedarim 6:6) explains that these grapes are not fit to be eaten and instead, are used to produce vinegar.
33.
The substances produced by the fruit are considered as being different from the fruit itself.
34.
Although the Torah uses the term honey to refer to date-honey, in common usage, everyone understands the term as referring to bee honey (Siftei Cohen 217:22).
35.
The Siftei Cohen 217:15 states that in the present age, people do not make such a distinction when referring to these vegetables.
36.
I.e., they are not referred to by the name of the substance as it is used without a modifier.
37.
This term refers to a weave from goat's hair (the Rambam's Commentary to the Mishnah, Nedarim 7:3).
38.
This translation is taken from the above source.
39.
This translation is also taken from the above source. The rationale is that none of these fabrics are considered as garments.
40.
A small bed that is placed before a larger bed to use as a stepstool for the larger bed (the Rambam's Commentary to the Mishnah, Nedarim 7:4).
41.
The area 2000 cubits around the city. See Hilchot Shabbat 27:1-2.
In other contexts, this area - and indeed, even further removed places - are considered as part of a city. With regard to vows, this is not the case, for we follow the terminology people commonly used (Siftei Cohen 217:35).
42.
This term refers to homes that are located within 70 cubits of each other on the perimeter of the city. As long as they are within that distance of another home, they are considered as part of the city itself (Hilchot Shabbat 28:1; the Rambam's Commentary to the Mishnah, Nedarim, loc. cit.).
Nedarim 56b derives these concepts from the exegesis of Biblical verses. Joshua 5:13 states: "And while Joshua was in Jericho" and describes an event that took place while the Jews were camp on the outer reaches of the city. And when speaking about measuring the area 2000 cubits around a city, Numbers 35:5 speaks of measuring "outside the city."
43.
Note the parallel to Hilchot Shechenim 6:5 which states that a person who lives in a city for twelve months becomes obligated to pay all the city's levies.
44.
See the Rama (Yoreh De'ah 217:32) and the Siftei Cohen 217:37 who emphasizes that if the common terminology used at present is different, the laws are dependent on the current usages.
45.
This term refers to people who set out on extended journeys, not on short jaunts.
46.
For they do not remain on an ocean journey forever and ultimately, return home.
47.
Even though they cannot see the sun.
48.
For this term is generally used to refer to men, even if they do not have dark hair.
49.
For they are referred to as being "covered-haired" (Rabbeinu Nissim).
50.
For they are referred to as being "uncovered-haired" (ibid.).
51.
This term refers to the people brought by the Assyrians to settle in Samaria after they exiled the Ten Tribes. At first, they converted and observed the rudiments of Judaism. Afterwards, however, they became like gentiles entirely.
52.
In his Commentary to the Mishnah (Nedarim 3:8), the Rambam explains that the Samaritans despise Jerusalem and make their pilgrimages to Mount Gerizim instead. The Merkevat HaMishnah explains that since the Samaritans are converts, they do not have a right to a portion in Eretz Yisrael. Hence they are not obligated to ascend to Jerusalem for the pilgrimage festivals (see Hilchot Ma'aser Sheni 11:15).
53.
Although the Jews are also of Noah's descendants, they are not popularly referred to with that term.
54.
Although actually, both of these nations descended from Abraham, Yishmael being Abraham's son and Esau, Isaac's.
55.
The Shulchan Aruch (Yoreh De'ah 217:40) states that this includes converts.
56.
Thus excluding Yishmael and his descendants.
57.
Thus excluding Esau and his descendants. In his Commentary to the Mishnah (Nedarim 3:11), the Rambam adds another point. In the covenant God made with Abraham bein habetarim, he was told that his descendants would be "strangers in a foreign land" and only Jacob's descendants - not those of Esau or Yishmael - were subjected to this decree.
58.
This includes both gentiles who circumcise themselves for health reasons and those - like the Arabs - who circumcise themselves for religious reasons. The rationale is that the majority of gentiles and uncircumcised and the person made his statements with the intent of referring to the majority. See the Commentary of Rav Ovadiah of Bartenura to Nedarim, loc. cit.
59.
For when the term Israelite is used, it refers to the entire Jewish people as a collective. As Yoma 66a states: "Are not the priests part of Your nation Israel?"
60.
Even though in the Torah, the priests are identified as Levites at times (Deuteronomy 17:9, et al), we follow the wording used by people at large (Radbaz).
61.
Although Yevamot 62b states that grandchildren are considered as children, that is not the meaning employed by people at large (Radbaz).
• Friday, 14 Shevat, 5777 · 10 February 2017
• "Today's Day"
• Wednesday, Sh'vat 14, 5703
Torah lessons: Chumash: B'shalach, Revi'i with Rashi.
Tehillim: 72-76.
Tanya: Ch. 21. However, (p. 87)...their prophetic vision. (p. 87).
Tachanun (p. 103) is not said at Mincha.
Our Holy forebears, the Rebbe'im through the generations, appealed to G‑d and evoked Divine compassion toward their Chassidim, those bound to them. This was not all; they also had an avoda of bringing their Chassidim to mind, inwardly, pondering their affection and attachment to the Rebbe, reciprocating that affection and attachment. Bringing someone to mind has the effect of arousing that person's innermost powers. We see that when one looks deeply and intently at another he will turn around and return the glance, because the penetrating gaze awakens the core of the soul. Thought has the same effect.
• Daily Thought:
Life's Roots
We are trees, living two lives at once.
One life breaking out through the soil into this world. And even then, with all our might, we struggle to rise yet higher, climbing up towards the sun, desperate not to be torn away by the fury of its storms or consumed by its fires.
Then there are our roots, deep under the ground, unmoving and serene. They are our ancient mothers and fathers, who lie within us at our very core.
For them, there is no storm, no struggle. There is only the One, the Infinite, for Whom all the cosmos with all its challenges are nothing more than a fantasy renewed every moment from the void.
Our strength is from our bond with them. With their nurture we will conquer the storm and bring beauty to the world within which we were planted.
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