Light Candles before sunset ––:––.
Today's Laws & Customs:
• Sanctification of the Moon Once a month, as the moon waxes in the sky, we recite a special blessing called Kiddush Levanah, "the sanctification of the moon," praising the Creator for His wondrous work we call astronomy.
Kiddush Levanah is recited after nightfall, usually on Saturday night. The blessing is concluded with songs and dancing, because our nation is likened to the moon—as it waxes and wanes, so have we throughout history. When we bless the moon, we renew our trust that very soon, the light of G‑d's presence will fill all the earth and our people will be redeemed from exile.
Though Kiddush Levanah can be recited as early as three days after the moon's rebirth, the kabbalah tells us it is best to wait a full week, till the seventh of the month. Once 15 days have passed, the moon begins to wane once more and the season for saying the blessing has passed.
Links:
Brief Guide to Kiddush Levanah: Thank G‑d for the Moon!
More articles on Kiddush Levanah from our knowledgebase.
Today in Jewish History:
• Passing of Rabbi Dovid of Lelov (1814) Chassidic master Rabbi Dovid Biederman of Lelov (1746-1814) was a disciple of the "Seer of Lublin." Rabbi Dovid was known for his extraordinary ahavat yisrael; it was said of him that he was literally incapable of seeing faults in a fellow Jew. Two printed collections of stories about him are Migdal David and Kodesh Hillulim.
Rabbi Dovid's main disciple was Rabbi Yitzchak of Vorki, whose son, Yaakov David, founded the Amshinover dynasty of chassidic rebbes.
Daily Quote:
There is no such thing as a Jew "with no Jewish background." Every Jew's "background" is that he or she is a child of Abraham, Isaac and Jacob, and of Sarah, Rivkah, Rachel and Leah...[The Lubavitcher Rebbe]
Today's Study:
There is no such thing as a Jew "with no Jewish background." Every Jew's "background" is that he or she is a child of Abraham, Isaac and Jacob, and of Sarah, Rivkah, Rachel and Leah...[The Lubavitcher Rebbe]
Today's Study:
Chitas and Rambam for today:
Chumash: Bo, 6th Portion Exodus 12:29-12:51 with Rashi
• Exodus Chapter 12
29It came to pass at midnight, and the Lord smote every firstborn in the land of Egypt, from the firstborn of Pharaoh who sits on his throne to the firstborn of the captive who is in the dungeon, and every firstborn animal. כטוַיְהִ֣י | בַּֽחֲצִ֣י הַלַּ֗יְלָה וַֽיהֹוָה֘ הִכָּ֣ה כָל־בְּכוֹר֘ בְּאֶ֣רֶץ מִצְרַ֒יִם֒ מִבְּכֹ֤ר פַּרְעֹה֙ הַיּשֵׁ֣ב עַל־כִּסְא֔וֹ עַ֚ד בְּכ֣וֹר הַשְּׁבִ֔י אֲשֶׁ֖ר בְּבֵ֣ית הַבּ֑וֹר וְכֹ֖ל בְּכ֥וֹר בְּהֵמָֽה:
and the Lord: Heb. וַה. Wherever it says, “and the Lord,” it means “He and His tribunal” (Exod. Rabbah 12:4), for the “vav” is an expression of addition, like “so-and-so and (“vav” ) so-and-so.” וה': כל מקום שנאמר וה' הוא ובית דינו, שהוי"ו לשון תוספת הוא כמו פלוני ופלוני:
smote every firstborn: Even [a firstborn] of another nation who was in Egypt. — [from Mechilta] הכה כל בכור: אף של אומה אחרת והוא במצרים:
from the firstborn of Pharaoh: Pharaoh, too, was a firstborn, but he remained [alive] of the firstborn. Concerning him, He [God] says: “But, for this [reason] I have allowed you to stand, in order to show you My strength” (Exod. 9:16) at the Red Sea. — [from Mechilta] מבכר פרעה: אף פרעה בכור היה ונשתייר מן הבכורות, ועליו הוא אומר (שמות ט טז) [בעבור הראותך את כחי בים סוף]:
to the firstborn of the captive: Because they rejoiced at Israel’s misfortune (Tanchuma 7), and furthermore, so that they would not say, “Our deity brought about this retribution” (Mechilta). The firstborn of the slave woman was included, because [Scripture] counts from the most esteemed to the lowest, and the firstborn of the slave woman is more esteemed than the firstborn of the captive. See commentary on Exodus 11:5. עד בכור השבי: שהיו שמחין לאידם של ישראל. ועוד, שלא יאמרו יראתנו הביאה הפורענות זו, ובכור השפחה בכלל היה, שהרי מנה מן החשוב שבכלן עד הפחות, ובכור השפחה חשוב מבכור השבי:
30And Pharaoh arose at night, he and all his servants and all the Egyptians, and there was a great outcry in Egypt, for there was no house in which no one was dead. לוַיָּ֨קָם פַּרְעֹ֜ה לַ֗יְלָה ה֤וּא וְכָל־עֲבָדָיו֙ וְכָל־מִצְרַ֔יִם וַתְּהִ֛י צְעָקָ֥ה גְדֹלָ֖ה בְּמִצְרָ֑יִם כִּי־אֵ֣ין בַּ֔יִת אֲשֶׁ֥ר אֵֽין־שָׁ֖ם מֵֽת:
And Pharaoh arose: from his bed. ויקם פרעה: ממטתו:
at night: Unlike the custom of kings, [who rise] three hours after daybreak. — [from Mechilta] לילה: ולא כדרך המלכים בשלש שעות ביום:
he: [arose] first, and afterwards his servants. This teaches us that he went around to his servants’ houses and woke them up. — [from Mechilta] הוא: תחילה ואחר כך עבדיו, מלמד שהיה הוא מחזר על בתי עבדיו ומעמידן:
for there was no house in which no one was dead: If there was a firstborn, he was dead. If there was no firstborn, the oldest household member was called the firstborn, as it is said: “I, too, shall make him [David] a firstborn” (Ps. 89:28) (Tanchuma Buber 19). [Rashi explains there: I shall make him great.] Another explanation: Some Egyptian women were unfaithful to their husbands and bore children from bachelors. Thus they would have many firstborn; sometimes one woman would have five, each one the firstborn of his father (Mechilta 13:33). כי אין בית אשר אין שם מת: יש שם בכור מת. אין שם בכור, גדול שבבית קרוי בכור, שנאמר (תהילים פט כח) אף אני בכור אתנהו. דבר אחר מצריות מזנות תחת בעליהן ויולדות מרווקים פנויים, והיו להם בכורות הרבה, פעמים הם חמשה לאשה אחת, כל אחד בכור לאביו:
31So he called for Moses and Aaron at night, and he said, "Get up and get out from among my people, both you, as well as the children of Israel, and go, worship the Lord as you have spoken. לאוַיִּקְרָא֩ לְמשֶׁ֨ה וּלְאַֽהֲרֹ֜ן לַ֗יְלָה וַיֹּ֨אמֶר֙ ק֤וּמוּ צּאוּ֙ מִתּ֣וֹךְ עַמִּ֔י גַּם־אַתֶּ֖ם גַּם־בְּנֵ֣י יִשְׂרָאֵ֑ל וּלְכ֛וּ עִבְד֥וּ אֶת־יְהֹוָ֖ה כְּדַבֶּרְכֶֽם:
So he called for Moses and Aaron at night: [This] tells [us] that Pharaoh went around to the entrances [i.e., to the doors of the houses] of the city, and cried out, “Where is Moses staying? Where is Aaron staying?” -[from Mechilta] ויקרא למשה ולאהרן לילה: מגיד שהיה מחזר על פתחי העיר וצועק היכן משה שרוי היכן אהרן שרוי:
both you: the men. גם אתם: הגברים:
as well as the children of Israel: The young children. גם בני ישראל: הטף:
and go, worship the Lord as you have spoken: Everything is as you said, not as I said. “Neither will I let Israel out” (Exod. 5:2) is nullified. “Who and who are going?” (Exod. 10:8) is nullified. “But your flocks and your cattle shall be left” (Exod. 10:24) is nullified. [Instead,] take also your flocks and also your cattle. What is [the meaning of] “as you have spoken” ? You too shall give into our hands sacrifices and burnt offerings (Exod. 10:25). — [from Mechilta] ולכו עבדו את ה' כדברכם: הכל כמו שאמרתם, ולא כמו שאמרתי אני, בטל לא אשלח (שמות ה ב) בטל מי ומי ההולכים (שם י ח) בטל רק צאנכם ובקרכם יצג (שם כד):
32Take also your flocks and also your cattle, as you have spoken, and go, but you shall also bless me." לבגַּם־צֹֽאנְכֶ֨ם גַּם־בְּקַרְכֶ֥ם קְח֛וּ כַּֽאֲשֶׁ֥ר דִּבַּרְתֶּ֖ם וָלֵ֑כוּ וּבֵֽרַכְתֶּ֖ם גַּם־אֹתִֽי:
Take also your flocks and also your cattle : What does "as you have spoken" mean? You too should give us sacrifices and free will offerings. גם צאנכם גם בקרכם קחו: ומהו כאשר דברתם, גם אתה תתן בידינו זבחים ועולות (שמות י כה):
Take… as you have spoken… but you shall also bless me: [I.e.,] pray for me that I shall not die, for I am a firstborn. — [from Onkelos] קחו כאשר דברתם וברכתם גם אתי: התפללו עלי שלא אמות, שאני בכור:
33So the Egyptians took hold of the people to hasten to send them out of the land, for they said, "We are all dead." לגוַתֶּֽחֱזַ֤ק מִצְרַ֨יִם֙ עַל־הָעָ֔ם לְמַהֵ֖ר לְשַׁלְּחָ֣ם מִן־הָאָ֑רֶץ כִּ֥י אָֽמְר֖וּ כֻּלָּ֥נוּ מֵתִֽים:
We are all dead: They said, “This is not in accordance with Moses’ decree, for he said, ‘And every firstborn in the land of Egypt will die’ (Exod. 11:5), but here, the ordinary people too are dead, five or ten in one house.” -[from Mechilta] See Rashi on verse 30. כלנו מתים: אמרו לא כגזרת משה הוא, שהרי אמר (לעיל יא ה) ומת כל בכור, וכאן אף הפשוטים מתים חמישה או עשרה בבית אחד:
34The people picked up their dough when it was not yet leavened, their leftovers bound in their garments on their shoulders. לדוַיִּשָּׂ֥א הָעָ֛ם אֶת־בְּצֵק֖וֹ טֶ֣רֶם יֶחְמָ֑ץ מִשְׁאֲרֹתָ֛ם צְרֻרֹ֥ת בְּשִׂמְלֹתָ֖ם עַל־שִׁכְמָֽם:
when it was not yet leavened: The Egyptians did not permit them to tarry long enough for it to leaven. טרם יחמץ: המצריים לא הניחום לשהות כדי חימוץ:
their leftovers: Heb. מִשְׁאִרֹתָם. The remaining matzah and bitter herbs. — [from Mechilta and Jonathan] משארתם: שירי מצה ומרור:
on their shoulders: Although they took many animals with them, they [carried the remaining matzoth and bitter herbs on their shoulders because] they loved the mitzvoth. — [from Mechilta] על שכמם: אף על פי שבהמות הרבה הוליכו עמהם מחבבים היו את המצווה:
35And the children of Israel did according to Moses' order, and they borrowed from the Egyptians silver objects, golden objects, and garments. להוּבְנֵֽי־יִשְׂרָאֵ֥ל עָשׂ֖וּ כִּדְבַ֣ר משֶׁ֑ה וַיִּשְׁאֲלוּ֙ מִמִּצְרַ֔יִם כְּלֵי־כֶ֛סֶף וּכְלֵ֥י זָהָ֖ב וּשְׂמָלֹֽת:
according to Moses’ order: that he said to them in Egypt: “and let them borrow, each man from his friend” (Exod. 11:2). — [from Mechilta] כדבר משה: שאמר להם במצרים (לעיל יא ב) וישאלו איש מאת רעהו:
and garments: These meant more to them than the silver and the gold, and [thus] whatever is mentioned later in the verse is more esteemed. — [from Mechilta] ושמלת: אף הן היו חשובות להם מן הכסף ומן הזהב, והמאוחר בפסוק חשוב:
36The Lord gave the people favor in the eyes of the Egyptians, and they lent them, and they emptied out Egypt. לווַֽיהֹוָ֞ה נָתַ֨ן אֶת־חֵ֥ן הָעָ֛ם בְּעֵינֵ֥י מִצְרַ֖יִם וַיַּשְׁאִל֑וּם וַיְנַצְּל֖וּ אֶת־מִצְרָֽיִם:
and they lent them: Even what they [the Israelites] did not request, they [the Egyptians] gave them. You say, “[Lend me] one.” [They responded,] “Take two and go!” -[from Mechilta] וישאלום: אף מה שלא היו שואלים מהם היו נותנים להם. אתה אומר אחד, טול שנים ולך:
and they emptied out: Heb. וַיְנַצְלוּ. Onkelos renders: וְרוֹקִינוּ, and they emptied out. וינצלו: ורוקינו:
37The children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, the men, besides the young children. לזוַיִּסְע֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל מֵֽרַעְמְסֵ֖ס סֻכֹּ֑תָה כְּשֵֽׁשׁ־מֵא֨וֹת אֶ֧לֶף רַגְלִ֛י הַגְּבָרִ֖ים לְבד מִטָּֽף:
from Rameses to Succoth: They were 120 “mil” [apart]. Yet they arrived there instantly, as it is said: “and I carried you on eagles’ wings.” -[from Mechilta] מרעמסס סכתה: מאה ועשרים מיל היו ובאו שם לפי שעה, שנאמר (שמות יט ד) ואשא אתכם על כנפי נשרים:
the men: from 20 years old and older. — [from Song Rabbah 3:6] הגברים: מבן עשרים שנה ומעלה:
38And also, a great mixed multitude went up with them, and flocks and cattle, very much livestock. לחוְגַם־עֵ֥רֶב רַ֖ב עָלָ֣ה אִתָּ֑ם וְצֹ֣אן וּבָקָ֔ר מִקְנֶ֖ה כָּבֵ֥ד מְאֹֽד:
a great mixed multitude: A mixture of nations of proselytes. — [from Zohar, vol. 2, p. 45b] ערב רב: תערובות אומות של גרים:
39They baked the dough that they had taken out of Egypt as unleavened cakes, for it had not leavened, for they were driven out of Egypt, and they could not tarry, and also, they had not made provisions for themselves. לטוַיֹּאפ֨וּ אֶת־הַבָּצֵ֜ק אֲשֶׁ֨ר הוֹצִ֧יאוּ מִמִּצְרַ֛יִם עֻגֹ֥ת מַצּ֖וֹת כִּ֣י לֹ֣א חָמֵ֑ץ כִּי־גֹֽרְשׁ֣וּ מִמִּצְרַ֗יִם וְלֹ֤א יָֽכְלוּ֙ לְהִתְמַהְמֵ֔הַּ וְגַם־צֵדָ֖ה לֹֽא־עָשׂ֥וּ לָהֶֽם:
matzah cakes: cakes of matzah. Dough which did not leaven is called matzah עגת מצות: חררה של מצה בצק שלא החמיץ קרוי מצה:
and also, they had not made provisions for themselves: for the trip. [This verse] tells [of] Israel’s praise, [namely] that they did not say, “How will we go out into the desert without provisions?” Instead they believed and left. This is what is what is stated explicitly in the Prophets: “I remember to you the loving kindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown” (Jer. 2:2). Now what was the [Israelites’] reward? It is explained afterward: “Israel is holy to the Lord, etc.” (Jer. 2:3). — [from Mechilta] וגם צדה לא עשו להם: לדרך. מגיד שבחן של ישראל, שלא אמרו היאך נצא למדבר בלא צדה, אלא האמינו והלכו, הוא שמפורש בקבלה (ירמיהו ב ב) זכרתי לך חסד נעוריך אהבת כלולותיך לכתך אחרי במדבר בארץ לא זרועה, ומה שכר מפורש אחריו (שם ג) קודש ישראל לה' וגו':
40And the habitation of the children of Israel, that they dwelled in Egypt, was four hundred and thirty years. מוּמוֹשַׁב֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֥ר יָֽשְׁב֖וּ בְּמִצְרָ֑יִם שְׁלשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָֽה:
that they dwelled in Egypt: after the other dwellings in which they dwelled as foreigners in a land that was not theirs. — [from Mechilta] אשר ישבו במצרים: אחר שאר הישיבות שישבו גרים בארץ לא להם:
was four hundred and thirty years: Altogether, from the time that Isaac was born, until now, were 400 years. From the time that Abraham had seed [i.e., had a child, the prophecy] “that your seed will be strangers” (Gen. 15:13) was fulfilled; and there were another 30 years from the decree “between the parts” (Gen 15:10) until Isaac was born. It is impossible, however, to say that [they spent 400 years] in Egypt alone, because Kehath [the grandfather of Moses] was [one] of those who came with Jacob. Go and figure all his years, all the years of his son Amram, and Moses’ 80 years; you will not find them [to be] that many, and perforce, Kehath lived many of his years before he descended to Egypt, and many of Amram’s years are included in the years of Kehath, and many of Moses’ years are included in Amram’s years. Hence, you will not find 400 years counting from their arrival in Egypt. You are compelled, perforce, to say that the other dwellings [which the Patriarchs settled] were also called being “sojournings” and even in Hebron, as it is said: “where Abraham and Isaac sojourned (גָּרוּ) ” (Gen. 35:27), and [Scripture] states also “the land of their sojournings in which they sojourned” (Exod. 6:4). Therefore, you must say that [the prophecy] “your seed will be strangers” [commences] when he [Abraham] had offspring. And only when you count 400 years from the time that Isaac was born, you will find 210 years from their entry into Egypt. This is one of the things that [the Sages] changed for King Ptolemy. — [from Mechilta, Meg. 9a] שלשים שנה וארבע מאות שנה: בין הכל משנולד יצחק עד עכשיו היו ארבע מאות שנה. משהיה לו זרע לאברהם נתקיים (בראשית טו יג) כי גר יהיה זרעך, ושלשים שנה היו משנגזרה גזירת בין הבתרים עד שנולד יצחק. ואי אפשר לומר בארץ מצרים לבדה, שהרי קהת מן הבאים עם יעקב היה צא וחשוב כל שנותיו וכל שנות עמרם בנו ושמונים של משה, לא תמצאם כל כך, ועל כרחך הרבה שנים היו לקהת עד שלא ירד למצרים, והרבה משנות עמרם נבלעים בשנות קהת והרבה משמונים של משה נבלעים בשנות עמרם, הרי שלא תמצא ארבע מאות לביאת מצרים, והוזקקת לומר על כרחך, שאף שאר הישיבות נקראו גרות, אפילו בחברון, שנאמר (בראשית לה כז) אשר גר שם אברהם ויצחק, ואומר (שמות ו ד) את ארץ מגוריהם אשר גרו בה, לפיכך אתה צריך לומר כי גר יהיה זרעך משהיה לו זרע. וכשתמנה ארבע מאות שנה משנולד יצחק, תמצא מביאתן למצרים עד יציאתן מאתים ועשר שנה, וזה אחד מן הדברים ששינו לתלמי המלך:
41It came to pass at the end of four hundred and thirty years, and it came to pass in that very day, that all the legions of the Lord went out of the land of Egypt. מאוַיְהִ֗י מִקֵּץ֙ שְׁלשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיְהִ֗י בְּעֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה יָֽצְא֛וּ כָּל־צִבְא֥וֹת יְהֹוָ֖ה מֵאֶ֥רֶץ מִצְרָֽיִם:
It came to pass at the end of four hundred and thirty years, and it came to pass in that very day: [This] tells [us] that as soon as the end [of this period] arrived, the Omnipresent did not keep them [even] as long as the blink of an eye. On the fifteenth of Nissan, the angels came to Abraham to bring him tidings. On the fifteenth of Nissan Isaac was born; on the fifteenth of Nissan the decree of “between the parts” was decreed. — [from Mechilta] ויהי מקץ שלשים שנה וגו' ויהי בעצם היום הזה: מגיד שכיון שהגיע הקץ לא עכבן המקום כהרף עין, בחמישה עשר בניסן באו מלאכי השרת אצל אברהם לבשרו, בחמישה עשר בניסן נולד יצחק, ובחמישה עשר בניסן נגזרה גזירת בין הבתרים:
42It is a night of anticipation for the Lord, to take them out of the land of Egypt; this night is the Lord's, guarding all the children of Israel throughout their generations. מבלֵ֣יל שִׁמֻּרִ֥ים הוּא֙ לַֽיהֹוָ֔ה לְהֽוֹצִיאָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם הֽוּא־הַלַּ֤יְלָה הַזֶּה֙ לַֽיהֹוָ֔ה שִׁמֻּרִ֛ים לְכָל־בְּנֵ֥י יִשְׂרָאֵ֖ל לְדֹֽרֹתָֽם:
It is a night of anticipation: for which the Holy One, blessed be He, was waiting and anticipating, [in order] to fulfill His promise to take them out of the land of Egypt. ליל שמרים: שהיה הקב"ה שומר ומצפה לו לקיים הבטחתו להוציאם מארץ מצרים:
this night is the Lord’s: This is the night concerning which He said to Abraham, “On this night I will redeem your children.” -[from Mechilta] הוא הלילה הזה לה': הוא הלילה שאמר לאברהם בלילה הזה אני גואל את בניך:
guarding all the children of Israel throughout their generations: from that time onward, it [the Israelites] is guarded from harmful spirits, like the matter that is stated: “and He will not permit the destroyer, etc.” (above verse 23). — [from Mechilta] שמרים לכל בני ישראל לדרתם: משומר ובא מן המזיקין, כענין שנאמר (פסוק כג) ולא יתן המשחית וגו':
43The Lord said to Moses and Aaron, "This is the statute of the Passover sacrifice: No estranged one may partake of it. מגוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֣ה וְאַֽהֲרֹ֔ן זֹ֖את חֻקַּ֣ת הַפָּ֑סַח כָּל־בֶּן־נֵכָ֖ר לֹא־יֹ֥אכַל בּֽוֹ:
This is the statute of the Passover sacrifice: On the fourteenth of Nissan, this section was told to them. — [from Exod. Rabbah 19:5] זאת חקת הפסח: בי"ד בניסן נאמרה להם פרשה זו:
No estranged one: Whose deeds have become estranged from his Father in heaven. Both a gentile and an Israelite apostate are meant. — [from Mechilta] כל בן נכר: שנתנכרו מעשיו לאביו שבשמים. ואחד נכרי ואחד ישראל משומד במשמע:
44And every man's slave, purchased for his money you shall circumcise him; then he will be permitted to partake of it. מדוְכָל־עֶ֥בֶד אִ֖ישׁ מִקְנַת־כָּ֑סֶף וּמַלְתָּ֣ה אֹת֔וֹ אָ֖ז יֹ֥אכַל בּֽוֹ:
you shall circumcise him; then he will be permitted to partake of it: [I.e., he means] his master. [This] tells [us] that the [failure to perform the] circumcision of one’s slaves prevents one from partaking of the Passover sacrifice. [These are] the words of Rabbi Joshua. Rabbi Eliezer says: The [failure to perform the] circumcision of one’s slaves does not prevent one from partaking of the Passover sacrifice. If so, what is the meaning of “then he will be permitted to partake of it” ? [“He” in this phrase is referring to] the slave. — [from Mechilta] ומלתה אתו אז יאכל בו: רבו, מגיד שמילת עבדיו מעכבתו מלאכול בפסח, דברי רבי יהושע. רבי אליעזר אומר אין מילת עבדיו מעכבתו מלאכול בפסח, אם כן מה תלמוד לומר אז יאכל בו, העבד:
45A sojourner or a hired hand may not partake of it. מהתּוֹשָׁ֥ב וְשָׂכִ֖יר לֹא־יֹ֥אכַל בּֽוֹ:
A sojourner: This is a resident alien. — [from Mechilta] [I.e., a gentile who has accepted upon himself not to practice idolatry but eats carcasses.] תושב: זה גר תושב:
or a hired hand: This is a gentile. Now why is this [verse] stated? Aren’t they uncircumcised? And it is stated: “but no uncircumcised man may partake of it” (verse 48). But this refers to a circumcised Arab or a circumcised Gibeonite, who is a sojourner or a hired hand. — [from Mechilta] ושכיר: זה הנכרי. ומה תלמוד לומר, והלא ערלים הם, ונאמר (פסוק מח) וכל ערל לא יאכל בו, אלא כגון ערבי מהול וגבעוני מהול והוא תושב או שכיר:
46It must be eaten in one house; you shall not take any of the meat out of the house to the outside, neither shall you break any of its bones. מובְּבַ֤יִת אֶחָד֙ יֵֽאָכֵ֔ל לֹֽא־תוֹצִ֧יא מִן־הַבַּ֛יִת מִן־הַבָּשָׂ֖ר ח֑וּצָה וְעֶ֖צֶם לֹ֥א תִשְׁבְּרוּ־בֽוֹ:
It must be eaten in one house: In one group, that those counted upon it may not become two groups and divide it. You say [that it means] in two groups, or [perhaps] it means nothing other than in one house as is its apparent meaning, and to teach that if they started eating in the yard and it rained, that they may not enter the house. Therefore, Scripture states: “on the houses in which they will eat it” (above verse 7). From here [we deduce] that the one who eats [the Passover sacrifice] may eat [it] in two places. — [from Mechilta] בבית אחד יאכל: בחבורה אחת, שלא יעשו הנמנין עליו שתי חבורות ויחלקוהו. אתה אומר בחבורה אחת, או אינו אלא בבית אחד כמשמעו, וללמד שאם התחילו והיו אוכלים בחצר וירדו גשמים שלא יכנסו לבית, תלמוד לומר (פסוק ז) על הבתים אשר יאכלו אותו בהם, מכאן שהאוכל אוכל בשני מקומות:
you shall not take any of the meat out of the house: [I.e.,] out of the group. — [from Mechilta] לא תוציא מן הבית: מן החבורה:
neither shall you break any of its bones: If it [the bone] is edible, e.g., if there is an olive-sized amount of meat on it, it bears the prohibition of breaking a bone; if there is neither an olive-sized amount of meat on it nor marrow [in it], it does not bear the prohibition against breaking a bone. — [from Pes. 84b] ועצם לא תשברו בו: הראוי לאכילה, כגון שיש עליו כזית בשר יש בו משום שבירת עצם, אין עליו כזית בשר אין בו משום שבירת עצם:
47The entire community of Israel shall make it. מזכָּל־עֲדַ֥ת יִשְׂרָאֵ֖ל יַֽעֲשׂ֥וּ אֹתֽוֹ:
The entire community of Israel shall make it: Why was this stated? Because it says concerning the Passover sacrifice of Egypt: “a lamb for each parental home” (above verse 3), we might think that the same applies to the Passover sacrifice of later generations. Therefore, Scripture states: “The entire community of Israel shall make it.” -[from Mechilta] כל עדת ישראל יעשו אתו: למה נאמר, לפי שהוא אומר בפסח מצרים (פסוק ג) שה לבית אבות, שנמנו עליו למשפחות, יכול אף פסח דורות כן, תלמוד לומר כל עדת ישראל יעשו אותו:
48And should a proselyte reside with you, he shall make a Passover sacrifice to the Lord. All his males shall be circumcised, and then he may approach to make it, and he will be like the native of the land, but no uncircumcised male may partake of it. מחוְכִֽי־יָג֨וּר אִתְּךָ֜ גֵּ֗ר וְעָ֣שָׂה פֶ֘סַח֘ לַֽיהֹוָה֒ הִמּ֧וֹל ל֣וֹ כָל־זָכָ֗ר וְאָז֙ יִקְרַ֣ב לַֽעֲשׂת֔וֹ וְהָיָ֖ה כְּאֶזְרַ֣ח הָאָ֑רֶץ וְכָל־עָרֵ֖ל לֹא־יֹ֥אכַל בּֽוֹ:
he shall make a Passover sacrifice: We might think that everyone who converts must make a Passover sacrifice immediately. Therefore, Scripture states: “and he will be like the native of the land,” [indicating that] just as the native [makes the sacrifice] on the fourteenth [of Nissan], so must a proselyte [make it] on the fourteenth [of Nissan]. — [from Mechilta] ועשה פסח: יכול כל המתגייר יעשה פסח מיד, תלמוד לומר והיה כאזרח הארץ, מה אזרח בארבעה עשר אף גר בארבעה עשר:
but no uncircumcised male may partake of it: This includes one whose brothers died because of circumcision, [one] who is not considered an apostate in regards to circumcision, and [his disqualification] is not derived from “No estranged one may partake of it” (verse 43). — [from Mechilta] וכל ערל לא יאכל בו: להביא את שמתו אחיו מחמת מילה שאינו משומד לערלות ואינו נלמד מבן נכר לא יאכל בו (פסוק מג):
49There shall be one law for the native and for the stranger who resides in your midst." מטתּוֹרָ֣ה אַחַ֔ת יִֽהְיֶ֖ה לָֽאֶזְרָ֑ח וְלַגֵּ֖ר הַגָּ֥ר בְּתֽוֹכְכֶֽם:
There shall be one law: [This verse comes] to liken a proselyte to a native also regarding other commandments in the Torah. — [from Mechilta] תורה אחת וגו': להשוות גר לאזרח אף לשאר מצות שבתורה:
50All the children of Israel did; as the Lord had commanded Moses and Aaron, so they did. נוַיַּֽעֲשׂ֖וּ כָּל־בְּנֵ֣י יִשְׂרָאֵ֑ל כַּֽאֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֶת־משֶׁ֥ה וְאֶת־אַֽהֲרֹ֖ן כֵּ֥ן עָשֽׂוּ:
51It came to pass on that very day, that the Lord took the children of Israel out of the land of Egypt with their legions. נאוַיְהִ֕י בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה הוֹצִ֨יא יְהֹוָ֜ה אֶת־בְּנֵ֧י יִשְׂרָאֵ֛ל מֵאֶ֥רֶץ מִצְרַ֖יִם עַל־צִבְאֹתָֽם:
• Daily Tehillim: Psalms
• Chapter 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
FOOTNOTES
1.Upon recovery, David expresses thanks, not through sacrifices, by dedicating himself to Torah (Radak).
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge. (Metzudot)
2.My heart aches when I remember the pilgrims from lands east of Jordan, and those from distant Hermon and Mitzar, who would travel to Jerusalem for the festivals (Radak)
3.Before one misfortune has ended, another is already upon us; as if one calls the other to come (Metzudot).
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
Tanya: Likutei Amarim, beginning of Chapter 21
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 7 Shevat, 5777 · 3 February 2017
• Likutei Amarim, beginning of Chapter 21
• והנה מדת הקב״ה שלא כמדת בשר ודם
• Rambam - Friday, 7 Shevat, 5777 · 3 February 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 148
Sending Away the Mother Bird
"You shall surely send away the mother, and the children you may take for yourself"—Deuteronomy 22:7.
We are commanded to send away the mother bird before taking its young.
Full text of this Mitzvah »
• Rotzeach uShmirat Nefesh - Chapter Nine
• Shechitah - Chapter 12
• Friday, 7 Shevat, 5777 · 3 February 2017
• "Today's Day"
• Wednesday, Sh'vat 7, 5703
Torah lessons: Chumash: Bo, Revi'i with Rashi.
Tehillim: 39-43.
Tanya: Ch. 18. To explain (p. 75)...incorporated in it. (p. 75).
When the Alter Rebbe was nine he studied geometry and astronomy. At ten he composed a calendar for fifteen years. When he was twelve years old, it happened that he lectured publicly on Rambam's laws of kidush hachodesh.1 The preeminent Torah-scholars who were present at that time in the study-hall were utterly overwhelmed.
FOOTNOTES
1.Much of this treatise is devoted to complex astronomical calculations relative to projected appearance of the new moon, etc.
Not by toil, nor by struggle did the world come into being. G‑d spoke and it was, a world created by words.
Not by toil, nor by struggle is the world sustained. We speak words of Torah, of prayer, of wisdom and of kindness, and the world endures.
If so, what is the effort He demands from us?
That we invest our very essence in those words, as He invested His very essence within this world He made.[11 Nisan 5732.]
Chumash: Bo, 6th Portion Exodus 12:29-12:51 with Rashi
• Exodus Chapter 12
29It came to pass at midnight, and the Lord smote every firstborn in the land of Egypt, from the firstborn of Pharaoh who sits on his throne to the firstborn of the captive who is in the dungeon, and every firstborn animal. כטוַיְהִ֣י | בַּֽחֲצִ֣י הַלַּ֗יְלָה וַֽיהֹוָה֘ הִכָּ֣ה כָל־בְּכוֹר֘ בְּאֶ֣רֶץ מִצְרַ֒יִם֒ מִבְּכֹ֤ר פַּרְעֹה֙ הַיּשֵׁ֣ב עַל־כִּסְא֔וֹ עַ֚ד בְּכ֣וֹר הַשְּׁבִ֔י אֲשֶׁ֖ר בְּבֵ֣ית הַבּ֑וֹר וְכֹ֖ל בְּכ֥וֹר בְּהֵמָֽה:
and the Lord: Heb. וַה. Wherever it says, “and the Lord,” it means “He and His tribunal” (Exod. Rabbah 12:4), for the “vav” is an expression of addition, like “so-and-so and (“vav” ) so-and-so.” וה': כל מקום שנאמר וה' הוא ובית דינו, שהוי"ו לשון תוספת הוא כמו פלוני ופלוני:
smote every firstborn: Even [a firstborn] of another nation who was in Egypt. — [from Mechilta] הכה כל בכור: אף של אומה אחרת והוא במצרים:
from the firstborn of Pharaoh: Pharaoh, too, was a firstborn, but he remained [alive] of the firstborn. Concerning him, He [God] says: “But, for this [reason] I have allowed you to stand, in order to show you My strength” (Exod. 9:16) at the Red Sea. — [from Mechilta] מבכר פרעה: אף פרעה בכור היה ונשתייר מן הבכורות, ועליו הוא אומר (שמות ט טז) [בעבור הראותך את כחי בים סוף]:
to the firstborn of the captive: Because they rejoiced at Israel’s misfortune (Tanchuma 7), and furthermore, so that they would not say, “Our deity brought about this retribution” (Mechilta). The firstborn of the slave woman was included, because [Scripture] counts from the most esteemed to the lowest, and the firstborn of the slave woman is more esteemed than the firstborn of the captive. See commentary on Exodus 11:5. עד בכור השבי: שהיו שמחין לאידם של ישראל. ועוד, שלא יאמרו יראתנו הביאה הפורענות זו, ובכור השפחה בכלל היה, שהרי מנה מן החשוב שבכלן עד הפחות, ובכור השפחה חשוב מבכור השבי:
30And Pharaoh arose at night, he and all his servants and all the Egyptians, and there was a great outcry in Egypt, for there was no house in which no one was dead. לוַיָּ֨קָם פַּרְעֹ֜ה לַ֗יְלָה ה֤וּא וְכָל־עֲבָדָיו֙ וְכָל־מִצְרַ֔יִם וַתְּהִ֛י צְעָקָ֥ה גְדֹלָ֖ה בְּמִצְרָ֑יִם כִּי־אֵ֣ין בַּ֔יִת אֲשֶׁ֥ר אֵֽין־שָׁ֖ם מֵֽת:
And Pharaoh arose: from his bed. ויקם פרעה: ממטתו:
at night: Unlike the custom of kings, [who rise] three hours after daybreak. — [from Mechilta] לילה: ולא כדרך המלכים בשלש שעות ביום:
he: [arose] first, and afterwards his servants. This teaches us that he went around to his servants’ houses and woke them up. — [from Mechilta] הוא: תחילה ואחר כך עבדיו, מלמד שהיה הוא מחזר על בתי עבדיו ומעמידן:
for there was no house in which no one was dead: If there was a firstborn, he was dead. If there was no firstborn, the oldest household member was called the firstborn, as it is said: “I, too, shall make him [David] a firstborn” (Ps. 89:28) (Tanchuma Buber 19). [Rashi explains there: I shall make him great.] Another explanation: Some Egyptian women were unfaithful to their husbands and bore children from bachelors. Thus they would have many firstborn; sometimes one woman would have five, each one the firstborn of his father (Mechilta 13:33). כי אין בית אשר אין שם מת: יש שם בכור מת. אין שם בכור, גדול שבבית קרוי בכור, שנאמר (תהילים פט כח) אף אני בכור אתנהו. דבר אחר מצריות מזנות תחת בעליהן ויולדות מרווקים פנויים, והיו להם בכורות הרבה, פעמים הם חמשה לאשה אחת, כל אחד בכור לאביו:
31So he called for Moses and Aaron at night, and he said, "Get up and get out from among my people, both you, as well as the children of Israel, and go, worship the Lord as you have spoken. לאוַיִּקְרָא֩ לְמשֶׁ֨ה וּלְאַֽהֲרֹ֜ן לַ֗יְלָה וַיֹּ֨אמֶר֙ ק֤וּמוּ צּאוּ֙ מִתּ֣וֹךְ עַמִּ֔י גַּם־אַתֶּ֖ם גַּם־בְּנֵ֣י יִשְׂרָאֵ֑ל וּלְכ֛וּ עִבְד֥וּ אֶת־יְהֹוָ֖ה כְּדַבֶּרְכֶֽם:
So he called for Moses and Aaron at night: [This] tells [us] that Pharaoh went around to the entrances [i.e., to the doors of the houses] of the city, and cried out, “Where is Moses staying? Where is Aaron staying?” -[from Mechilta] ויקרא למשה ולאהרן לילה: מגיד שהיה מחזר על פתחי העיר וצועק היכן משה שרוי היכן אהרן שרוי:
both you: the men. גם אתם: הגברים:
as well as the children of Israel: The young children. גם בני ישראל: הטף:
and go, worship the Lord as you have spoken: Everything is as you said, not as I said. “Neither will I let Israel out” (Exod. 5:2) is nullified. “Who and who are going?” (Exod. 10:8) is nullified. “But your flocks and your cattle shall be left” (Exod. 10:24) is nullified. [Instead,] take also your flocks and also your cattle. What is [the meaning of] “as you have spoken” ? You too shall give into our hands sacrifices and burnt offerings (Exod. 10:25). — [from Mechilta] ולכו עבדו את ה' כדברכם: הכל כמו שאמרתם, ולא כמו שאמרתי אני, בטל לא אשלח (שמות ה ב) בטל מי ומי ההולכים (שם י ח) בטל רק צאנכם ובקרכם יצג (שם כד):
32Take also your flocks and also your cattle, as you have spoken, and go, but you shall also bless me." לבגַּם־צֹֽאנְכֶ֨ם גַּם־בְּקַרְכֶ֥ם קְח֛וּ כַּֽאֲשֶׁ֥ר דִּבַּרְתֶּ֖ם וָלֵ֑כוּ וּבֵֽרַכְתֶּ֖ם גַּם־אֹתִֽי:
Take also your flocks and also your cattle : What does "as you have spoken" mean? You too should give us sacrifices and free will offerings. גם צאנכם גם בקרכם קחו: ומהו כאשר דברתם, גם אתה תתן בידינו זבחים ועולות (שמות י כה):
Take… as you have spoken… but you shall also bless me: [I.e.,] pray for me that I shall not die, for I am a firstborn. — [from Onkelos] קחו כאשר דברתם וברכתם גם אתי: התפללו עלי שלא אמות, שאני בכור:
33So the Egyptians took hold of the people to hasten to send them out of the land, for they said, "We are all dead." לגוַתֶּֽחֱזַ֤ק מִצְרַ֨יִם֙ עַל־הָעָ֔ם לְמַהֵ֖ר לְשַׁלְּחָ֣ם מִן־הָאָ֑רֶץ כִּ֥י אָֽמְר֖וּ כֻּלָּ֥נוּ מֵתִֽים:
We are all dead: They said, “This is not in accordance with Moses’ decree, for he said, ‘And every firstborn in the land of Egypt will die’ (Exod. 11:5), but here, the ordinary people too are dead, five or ten in one house.” -[from Mechilta] See Rashi on verse 30. כלנו מתים: אמרו לא כגזרת משה הוא, שהרי אמר (לעיל יא ה) ומת כל בכור, וכאן אף הפשוטים מתים חמישה או עשרה בבית אחד:
34The people picked up their dough when it was not yet leavened, their leftovers bound in their garments on their shoulders. לדוַיִּשָּׂ֥א הָעָ֛ם אֶת־בְּצֵק֖וֹ טֶ֣רֶם יֶחְמָ֑ץ מִשְׁאֲרֹתָ֛ם צְרֻרֹ֥ת בְּשִׂמְלֹתָ֖ם עַל־שִׁכְמָֽם:
when it was not yet leavened: The Egyptians did not permit them to tarry long enough for it to leaven. טרם יחמץ: המצריים לא הניחום לשהות כדי חימוץ:
their leftovers: Heb. מִשְׁאִרֹתָם. The remaining matzah and bitter herbs. — [from Mechilta and Jonathan] משארתם: שירי מצה ומרור:
on their shoulders: Although they took many animals with them, they [carried the remaining matzoth and bitter herbs on their shoulders because] they loved the mitzvoth. — [from Mechilta] על שכמם: אף על פי שבהמות הרבה הוליכו עמהם מחבבים היו את המצווה:
35And the children of Israel did according to Moses' order, and they borrowed from the Egyptians silver objects, golden objects, and garments. להוּבְנֵֽי־יִשְׂרָאֵ֥ל עָשׂ֖וּ כִּדְבַ֣ר משֶׁ֑ה וַיִּשְׁאֲלוּ֙ מִמִּצְרַ֔יִם כְּלֵי־כֶ֛סֶף וּכְלֵ֥י זָהָ֖ב וּשְׂמָלֹֽת:
according to Moses’ order: that he said to them in Egypt: “and let them borrow, each man from his friend” (Exod. 11:2). — [from Mechilta] כדבר משה: שאמר להם במצרים (לעיל יא ב) וישאלו איש מאת רעהו:
and garments: These meant more to them than the silver and the gold, and [thus] whatever is mentioned later in the verse is more esteemed. — [from Mechilta] ושמלת: אף הן היו חשובות להם מן הכסף ומן הזהב, והמאוחר בפסוק חשוב:
36The Lord gave the people favor in the eyes of the Egyptians, and they lent them, and they emptied out Egypt. לווַֽיהֹוָ֞ה נָתַ֨ן אֶת־חֵ֥ן הָעָ֛ם בְּעֵינֵ֥י מִצְרַ֖יִם וַיַּשְׁאִל֑וּם וַיְנַצְּל֖וּ אֶת־מִצְרָֽיִם:
and they lent them: Even what they [the Israelites] did not request, they [the Egyptians] gave them. You say, “[Lend me] one.” [They responded,] “Take two and go!” -[from Mechilta] וישאלום: אף מה שלא היו שואלים מהם היו נותנים להם. אתה אומר אחד, טול שנים ולך:
and they emptied out: Heb. וַיְנַצְלוּ. Onkelos renders: וְרוֹקִינוּ, and they emptied out. וינצלו: ורוקינו:
37The children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, the men, besides the young children. לזוַיִּסְע֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל מֵֽרַעְמְסֵ֖ס סֻכֹּ֑תָה כְּשֵֽׁשׁ־מֵא֨וֹת אֶ֧לֶף רַגְלִ֛י הַגְּבָרִ֖ים לְבד מִטָּֽף:
from Rameses to Succoth: They were 120 “mil” [apart]. Yet they arrived there instantly, as it is said: “and I carried you on eagles’ wings.” -[from Mechilta] מרעמסס סכתה: מאה ועשרים מיל היו ובאו שם לפי שעה, שנאמר (שמות יט ד) ואשא אתכם על כנפי נשרים:
the men: from 20 years old and older. — [from Song Rabbah 3:6] הגברים: מבן עשרים שנה ומעלה:
38And also, a great mixed multitude went up with them, and flocks and cattle, very much livestock. לחוְגַם־עֵ֥רֶב רַ֖ב עָלָ֣ה אִתָּ֑ם וְצֹ֣אן וּבָקָ֔ר מִקְנֶ֖ה כָּבֵ֥ד מְאֹֽד:
a great mixed multitude: A mixture of nations of proselytes. — [from Zohar, vol. 2, p. 45b] ערב רב: תערובות אומות של גרים:
39They baked the dough that they had taken out of Egypt as unleavened cakes, for it had not leavened, for they were driven out of Egypt, and they could not tarry, and also, they had not made provisions for themselves. לטוַיֹּאפ֨וּ אֶת־הַבָּצֵ֜ק אֲשֶׁ֨ר הוֹצִ֧יאוּ מִמִּצְרַ֛יִם עֻגֹ֥ת מַצּ֖וֹת כִּ֣י לֹ֣א חָמֵ֑ץ כִּי־גֹֽרְשׁ֣וּ מִמִּצְרַ֗יִם וְלֹ֤א יָֽכְלוּ֙ לְהִתְמַהְמֵ֔הַּ וְגַם־צֵדָ֖ה לֹֽא־עָשׂ֥וּ לָהֶֽם:
matzah cakes: cakes of matzah. Dough which did not leaven is called matzah עגת מצות: חררה של מצה בצק שלא החמיץ קרוי מצה:
and also, they had not made provisions for themselves: for the trip. [This verse] tells [of] Israel’s praise, [namely] that they did not say, “How will we go out into the desert without provisions?” Instead they believed and left. This is what is what is stated explicitly in the Prophets: “I remember to you the loving kindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown” (Jer. 2:2). Now what was the [Israelites’] reward? It is explained afterward: “Israel is holy to the Lord, etc.” (Jer. 2:3). — [from Mechilta] וגם צדה לא עשו להם: לדרך. מגיד שבחן של ישראל, שלא אמרו היאך נצא למדבר בלא צדה, אלא האמינו והלכו, הוא שמפורש בקבלה (ירמיהו ב ב) זכרתי לך חסד נעוריך אהבת כלולותיך לכתך אחרי במדבר בארץ לא זרועה, ומה שכר מפורש אחריו (שם ג) קודש ישראל לה' וגו':
40And the habitation of the children of Israel, that they dwelled in Egypt, was four hundred and thirty years. מוּמוֹשַׁב֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֥ר יָֽשְׁב֖וּ בְּמִצְרָ֑יִם שְׁלשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָֽה:
that they dwelled in Egypt: after the other dwellings in which they dwelled as foreigners in a land that was not theirs. — [from Mechilta] אשר ישבו במצרים: אחר שאר הישיבות שישבו גרים בארץ לא להם:
was four hundred and thirty years: Altogether, from the time that Isaac was born, until now, were 400 years. From the time that Abraham had seed [i.e., had a child, the prophecy] “that your seed will be strangers” (Gen. 15:13) was fulfilled; and there were another 30 years from the decree “between the parts” (Gen 15:10) until Isaac was born. It is impossible, however, to say that [they spent 400 years] in Egypt alone, because Kehath [the grandfather of Moses] was [one] of those who came with Jacob. Go and figure all his years, all the years of his son Amram, and Moses’ 80 years; you will not find them [to be] that many, and perforce, Kehath lived many of his years before he descended to Egypt, and many of Amram’s years are included in the years of Kehath, and many of Moses’ years are included in Amram’s years. Hence, you will not find 400 years counting from their arrival in Egypt. You are compelled, perforce, to say that the other dwellings [which the Patriarchs settled] were also called being “sojournings” and even in Hebron, as it is said: “where Abraham and Isaac sojourned (גָּרוּ) ” (Gen. 35:27), and [Scripture] states also “the land of their sojournings in which they sojourned” (Exod. 6:4). Therefore, you must say that [the prophecy] “your seed will be strangers” [commences] when he [Abraham] had offspring. And only when you count 400 years from the time that Isaac was born, you will find 210 years from their entry into Egypt. This is one of the things that [the Sages] changed for King Ptolemy. — [from Mechilta, Meg. 9a] שלשים שנה וארבע מאות שנה: בין הכל משנולד יצחק עד עכשיו היו ארבע מאות שנה. משהיה לו זרע לאברהם נתקיים (בראשית טו יג) כי גר יהיה זרעך, ושלשים שנה היו משנגזרה גזירת בין הבתרים עד שנולד יצחק. ואי אפשר לומר בארץ מצרים לבדה, שהרי קהת מן הבאים עם יעקב היה צא וחשוב כל שנותיו וכל שנות עמרם בנו ושמונים של משה, לא תמצאם כל כך, ועל כרחך הרבה שנים היו לקהת עד שלא ירד למצרים, והרבה משנות עמרם נבלעים בשנות קהת והרבה משמונים של משה נבלעים בשנות עמרם, הרי שלא תמצא ארבע מאות לביאת מצרים, והוזקקת לומר על כרחך, שאף שאר הישיבות נקראו גרות, אפילו בחברון, שנאמר (בראשית לה כז) אשר גר שם אברהם ויצחק, ואומר (שמות ו ד) את ארץ מגוריהם אשר גרו בה, לפיכך אתה צריך לומר כי גר יהיה זרעך משהיה לו זרע. וכשתמנה ארבע מאות שנה משנולד יצחק, תמצא מביאתן למצרים עד יציאתן מאתים ועשר שנה, וזה אחד מן הדברים ששינו לתלמי המלך:
41It came to pass at the end of four hundred and thirty years, and it came to pass in that very day, that all the legions of the Lord went out of the land of Egypt. מאוַיְהִ֗י מִקֵּץ֙ שְׁלשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיְהִ֗י בְּעֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה יָֽצְא֛וּ כָּל־צִבְא֥וֹת יְהֹוָ֖ה מֵאֶ֥רֶץ מִצְרָֽיִם:
It came to pass at the end of four hundred and thirty years, and it came to pass in that very day: [This] tells [us] that as soon as the end [of this period] arrived, the Omnipresent did not keep them [even] as long as the blink of an eye. On the fifteenth of Nissan, the angels came to Abraham to bring him tidings. On the fifteenth of Nissan Isaac was born; on the fifteenth of Nissan the decree of “between the parts” was decreed. — [from Mechilta] ויהי מקץ שלשים שנה וגו' ויהי בעצם היום הזה: מגיד שכיון שהגיע הקץ לא עכבן המקום כהרף עין, בחמישה עשר בניסן באו מלאכי השרת אצל אברהם לבשרו, בחמישה עשר בניסן נולד יצחק, ובחמישה עשר בניסן נגזרה גזירת בין הבתרים:
42It is a night of anticipation for the Lord, to take them out of the land of Egypt; this night is the Lord's, guarding all the children of Israel throughout their generations. מבלֵ֣יל שִׁמֻּרִ֥ים הוּא֙ לַֽיהֹוָ֔ה לְהֽוֹצִיאָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם הֽוּא־הַלַּ֤יְלָה הַזֶּה֙ לַֽיהֹוָ֔ה שִׁמֻּרִ֛ים לְכָל־בְּנֵ֥י יִשְׂרָאֵ֖ל לְדֹֽרֹתָֽם:
It is a night of anticipation: for which the Holy One, blessed be He, was waiting and anticipating, [in order] to fulfill His promise to take them out of the land of Egypt. ליל שמרים: שהיה הקב"ה שומר ומצפה לו לקיים הבטחתו להוציאם מארץ מצרים:
this night is the Lord’s: This is the night concerning which He said to Abraham, “On this night I will redeem your children.” -[from Mechilta] הוא הלילה הזה לה': הוא הלילה שאמר לאברהם בלילה הזה אני גואל את בניך:
guarding all the children of Israel throughout their generations: from that time onward, it [the Israelites] is guarded from harmful spirits, like the matter that is stated: “and He will not permit the destroyer, etc.” (above verse 23). — [from Mechilta] שמרים לכל בני ישראל לדרתם: משומר ובא מן המזיקין, כענין שנאמר (פסוק כג) ולא יתן המשחית וגו':
43The Lord said to Moses and Aaron, "This is the statute of the Passover sacrifice: No estranged one may partake of it. מגוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֣ה וְאַֽהֲרֹ֔ן זֹ֖את חֻקַּ֣ת הַפָּ֑סַח כָּל־בֶּן־נֵכָ֖ר לֹא־יֹ֥אכַל בּֽוֹ:
This is the statute of the Passover sacrifice: On the fourteenth of Nissan, this section was told to them. — [from Exod. Rabbah 19:5] זאת חקת הפסח: בי"ד בניסן נאמרה להם פרשה זו:
No estranged one: Whose deeds have become estranged from his Father in heaven. Both a gentile and an Israelite apostate are meant. — [from Mechilta] כל בן נכר: שנתנכרו מעשיו לאביו שבשמים. ואחד נכרי ואחד ישראל משומד במשמע:
44And every man's slave, purchased for his money you shall circumcise him; then he will be permitted to partake of it. מדוְכָל־עֶ֥בֶד אִ֖ישׁ מִקְנַת־כָּ֑סֶף וּמַלְתָּ֣ה אֹת֔וֹ אָ֖ז יֹ֥אכַל בּֽוֹ:
you shall circumcise him; then he will be permitted to partake of it: [I.e., he means] his master. [This] tells [us] that the [failure to perform the] circumcision of one’s slaves prevents one from partaking of the Passover sacrifice. [These are] the words of Rabbi Joshua. Rabbi Eliezer says: The [failure to perform the] circumcision of one’s slaves does not prevent one from partaking of the Passover sacrifice. If so, what is the meaning of “then he will be permitted to partake of it” ? [“He” in this phrase is referring to] the slave. — [from Mechilta] ומלתה אתו אז יאכל בו: רבו, מגיד שמילת עבדיו מעכבתו מלאכול בפסח, דברי רבי יהושע. רבי אליעזר אומר אין מילת עבדיו מעכבתו מלאכול בפסח, אם כן מה תלמוד לומר אז יאכל בו, העבד:
45A sojourner or a hired hand may not partake of it. מהתּוֹשָׁ֥ב וְשָׂכִ֖יר לֹא־יֹ֥אכַל בּֽוֹ:
A sojourner: This is a resident alien. — [from Mechilta] [I.e., a gentile who has accepted upon himself not to practice idolatry but eats carcasses.] תושב: זה גר תושב:
or a hired hand: This is a gentile. Now why is this [verse] stated? Aren’t they uncircumcised? And it is stated: “but no uncircumcised man may partake of it” (verse 48). But this refers to a circumcised Arab or a circumcised Gibeonite, who is a sojourner or a hired hand. — [from Mechilta] ושכיר: זה הנכרי. ומה תלמוד לומר, והלא ערלים הם, ונאמר (פסוק מח) וכל ערל לא יאכל בו, אלא כגון ערבי מהול וגבעוני מהול והוא תושב או שכיר:
46It must be eaten in one house; you shall not take any of the meat out of the house to the outside, neither shall you break any of its bones. מובְּבַ֤יִת אֶחָד֙ יֵֽאָכֵ֔ל לֹֽא־תוֹצִ֧יא מִן־הַבַּ֛יִת מִן־הַבָּשָׂ֖ר ח֑וּצָה וְעֶ֖צֶם לֹ֥א תִשְׁבְּרוּ־בֽוֹ:
It must be eaten in one house: In one group, that those counted upon it may not become two groups and divide it. You say [that it means] in two groups, or [perhaps] it means nothing other than in one house as is its apparent meaning, and to teach that if they started eating in the yard and it rained, that they may not enter the house. Therefore, Scripture states: “on the houses in which they will eat it” (above verse 7). From here [we deduce] that the one who eats [the Passover sacrifice] may eat [it] in two places. — [from Mechilta] בבית אחד יאכל: בחבורה אחת, שלא יעשו הנמנין עליו שתי חבורות ויחלקוהו. אתה אומר בחבורה אחת, או אינו אלא בבית אחד כמשמעו, וללמד שאם התחילו והיו אוכלים בחצר וירדו גשמים שלא יכנסו לבית, תלמוד לומר (פסוק ז) על הבתים אשר יאכלו אותו בהם, מכאן שהאוכל אוכל בשני מקומות:
you shall not take any of the meat out of the house: [I.e.,] out of the group. — [from Mechilta] לא תוציא מן הבית: מן החבורה:
neither shall you break any of its bones: If it [the bone] is edible, e.g., if there is an olive-sized amount of meat on it, it bears the prohibition of breaking a bone; if there is neither an olive-sized amount of meat on it nor marrow [in it], it does not bear the prohibition against breaking a bone. — [from Pes. 84b] ועצם לא תשברו בו: הראוי לאכילה, כגון שיש עליו כזית בשר יש בו משום שבירת עצם, אין עליו כזית בשר אין בו משום שבירת עצם:
47The entire community of Israel shall make it. מזכָּל־עֲדַ֥ת יִשְׂרָאֵ֖ל יַֽעֲשׂ֥וּ אֹתֽוֹ:
The entire community of Israel shall make it: Why was this stated? Because it says concerning the Passover sacrifice of Egypt: “a lamb for each parental home” (above verse 3), we might think that the same applies to the Passover sacrifice of later generations. Therefore, Scripture states: “The entire community of Israel shall make it.” -[from Mechilta] כל עדת ישראל יעשו אתו: למה נאמר, לפי שהוא אומר בפסח מצרים (פסוק ג) שה לבית אבות, שנמנו עליו למשפחות, יכול אף פסח דורות כן, תלמוד לומר כל עדת ישראל יעשו אותו:
48And should a proselyte reside with you, he shall make a Passover sacrifice to the Lord. All his males shall be circumcised, and then he may approach to make it, and he will be like the native of the land, but no uncircumcised male may partake of it. מחוְכִֽי־יָג֨וּר אִתְּךָ֜ גֵּ֗ר וְעָ֣שָׂה פֶ֘סַח֘ לַֽיהֹוָה֒ הִמּ֧וֹל ל֣וֹ כָל־זָכָ֗ר וְאָז֙ יִקְרַ֣ב לַֽעֲשׂת֔וֹ וְהָיָ֖ה כְּאֶזְרַ֣ח הָאָ֑רֶץ וְכָל־עָרֵ֖ל לֹא־יֹ֥אכַל בּֽוֹ:
he shall make a Passover sacrifice: We might think that everyone who converts must make a Passover sacrifice immediately. Therefore, Scripture states: “and he will be like the native of the land,” [indicating that] just as the native [makes the sacrifice] on the fourteenth [of Nissan], so must a proselyte [make it] on the fourteenth [of Nissan]. — [from Mechilta] ועשה פסח: יכול כל המתגייר יעשה פסח מיד, תלמוד לומר והיה כאזרח הארץ, מה אזרח בארבעה עשר אף גר בארבעה עשר:
but no uncircumcised male may partake of it: This includes one whose brothers died because of circumcision, [one] who is not considered an apostate in regards to circumcision, and [his disqualification] is not derived from “No estranged one may partake of it” (verse 43). — [from Mechilta] וכל ערל לא יאכל בו: להביא את שמתו אחיו מחמת מילה שאינו משומד לערלות ואינו נלמד מבן נכר לא יאכל בו (פסוק מג):
49There shall be one law for the native and for the stranger who resides in your midst." מטתּוֹרָ֣ה אַחַ֔ת יִֽהְיֶ֖ה לָֽאֶזְרָ֑ח וְלַגֵּ֖ר הַגָּ֥ר בְּתֽוֹכְכֶֽם:
There shall be one law: [This verse comes] to liken a proselyte to a native also regarding other commandments in the Torah. — [from Mechilta] תורה אחת וגו': להשוות גר לאזרח אף לשאר מצות שבתורה:
50All the children of Israel did; as the Lord had commanded Moses and Aaron, so they did. נוַיַּֽעֲשׂ֖וּ כָּל־בְּנֵ֣י יִשְׂרָאֵ֑ל כַּֽאֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֶת־משֶׁ֥ה וְאֶת־אַֽהֲרֹ֖ן כֵּ֥ן עָשֽׂוּ:
51It came to pass on that very day, that the Lord took the children of Israel out of the land of Egypt with their legions. נאוַיְהִ֕י בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה הוֹצִ֨יא יְהֹוָ֜ה אֶת־בְּנֵ֧י יִשְׂרָאֵ֛ל מֵאֶ֥רֶץ מִצְרַ֖יִם עַל־צִבְאֹתָֽם:
• Daily Tehillim: Psalms
• Chapter 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
FOOTNOTES
1.Upon recovery, David expresses thanks, not through sacrifices, by dedicating himself to Torah (Radak).
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge. (Metzudot)
2.My heart aches when I remember the pilgrims from lands east of Jordan, and those from distant Hermon and Mitzar, who would travel to Jerusalem for the festivals (Radak)
3.Before one misfortune has ended, another is already upon us; as if one calls the other to come (Metzudot).
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
Tanya: Likutei Amarim, beginning of Chapter 21
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 7 Shevat, 5777 · 3 February 2017
• Likutei Amarim, beginning of Chapter 21
• והנה מדת הקב״ה שלא כמדת בשר ודם
Now1 the nature of the Divine order is not like that of a human being, a creature of flesh and blood.Therefore human terms cannot adequately describe Divine qualites. Thus in our case:
שהאדם כשמדבר דבור, הרי הבל הדבור שבפיו הוא מורגש ונראה דבר בפני עצמו מובדל משרשו, שהן עשר בחינות הנפש עצמה
When a man says something, the breath of the spoken word may be sensed, and is perceived as an independent entity separated from its source, namely, the ten intellectual and emotional faculties of the soul itself.
While still encapsulated in its source, the word is utterly nullified; however, when it is spoken and it leaves its source, it takes on an identity of its own. This is true, however, only with regard to human speech.
אבל הקב״ה אין דבורו מובדל ממנו יתברך חס ושלום, כי אין דבר חו׳ ממנו, ולית אתר פנוי מיניה
But the speech of G‑d is not, heaven forbid, separated from His Divine self. For nothing is outside of Him, and2 “no place is devoid of Him” — so that His speech is always contained within him.
ולכן אין דבורו יתברך כדבורנו חס ושלום כמו שאין מחשבתו כמחשבתינו, כדכתיב: כי לא מחשבותי מחשבותיכם, וכתיב: כן גבהו דרכי מדרכיכם וגו׳
Therefore, His speech is not like our speech, G‑d forbid (just as, obviously, His thought is not like our thought, as it is written:3 “For My thoughts are not like your thoughts”; and it is also written:4 “So My ways are higher than your ways [and My thoughts higher than your thoughts].” Similarly, G‑d’s speech is different from human speech.
But if Divine speech is indeed never separated from G‑d, how can it be described as “speech” at all? Human speech constitutes communication only because the spoken word becomes separated from the speaker. (Thought, by contrast, because it remains within one’s soul, is hidden from all but the thinker himself.) But since nothing ever becomes separated from G‑d, the term “speech” seemingly provides us with no understanding at all of the nature of Divine communication.
In explanation, the Alter Rebbe states that speech is distinguished by two characteristics: (a) it reveals that which was previously hidden in the speaker’s thoughts; (b) it becomes separated from its source. Only the former characteristic of human speech is analogous to Divine “speech”, which reveals to Creation that which was hitherto hidden within G‑dliness.
In the Alter Rebbe’s words:
ולא נקרא דבורו יתברך בשם דבור רק על דרך משל, כמו שדבור התחתון שבאדם הוא מגלה לשומעים מה שהיה צפון ונעלם במחשבתו
G‑d’s speech is called “speech” only in order to illustrate that quality of revelation which it possesses. For just as man’s speech reveals to his audience what was hidden and concealed in his thoughts,
כך למעלה באין סוף ברוך הוא, יציאת האור והחיות ממנו יתברך מההעלם אל הגילוי, לברוא עולמות ולהחיותם, נקראת בשם דבור
so too the emergence of the light and life-force of the Ein Sof from concealment before creation into revelation through the act of creation, for the purpose of creating and animating the worlds, is called “speech”.
In this case, the audience is the created being, which, from its own perspective at least, is separate from G‑d.
והן הן עשרה מאמרות שבהן נברא העולם
It is these revelations of Divine light and life-force that comprise the5 ten Divine utterances recorded in the Torah, namely,6 “And G‑d said, ‘Let there be light,’ ‘Let the earth sprout forth…,’” and so on, by which the world was created.
וכן שאר כל התורה נביאים וכתובים שהשיגו הנביאים במראה נבואתם
Likewise all the other words of the Torah, the Prophets, and the Holy Writings are also called “speech”, even though they were not revealed for the purpose of creation, since they too represent the Divine revelation which the Prophets perceived in their prophetic vision.
Hence, when we refer to G‑d’s revelation as His “speech”, the analogy extends only to speech as revelation and communication, but not to speech as something separate from the speaker — an idea which is not applicable to G‑dliness.
והרי דבורו ומחשבתו כביכול מיוחדות עמו בתכלית היחוד, דרך משל כמו דבורו ומחשבתו של אדם בעודן בכח חכמתו ושכלו
Thus, G‑d’s speech and thought are united with Him in absolute union, just like the speech and thought of man before he actually expresses them as speech and thought, rather as they are while still in his faculty of wisdom and intellect,
או בתשוקה וחמדה שבלבו קודם שעלתה מהלב למוח, להרהר בה בבחינת אותיות
or as they exist in a desire or craving that are still in the heart, before they rise from the heart to the brain, there to be meditated upon with the letters of thought.7
שאז היו אותיות המחשבה והדבור הזה, הנמשכות מחמדה ותשוקה זו, בכח בלב
At that point before one speaks or thinks, the letters of his speech and thought, which evolve from theaforementioned longing and desire, were still in a potential state in the heart,
ומיוחדות שם בתכלית היחוד בשרשן, שהן החכמה ושכל שבמוח, וחמדה ותשוקה שבלב
where they were absolutely unified with their source, namely, the wisdom and intellect in the brain, and the longing and desire in the heart.
In the case of a mortal, his thought and speech are completely unified with him before he speaks; at that point the letters which constitute his thought and speech are still telescoped within their source. In the case of the Creator, however, His “thought” and “speech” remain unified with Him even after He “thinks” and “speaks”: they are always within their source — the omnipresent G‑d, as the Alter Rebbe now concludes:
| FOOTNOTES | |
| 1. | Cf. Berachot 40a. |
| 2. | Tikkunei Zohar, Tikkun 57, p. 91b. |
| 3. | Yeshayahu 55:8. |
| 4. | Ibid. v.9. |
| 5. | Avot 5:1. |
| 6. | Bereishit 1:3,11. |
| 7. | See ch. 20, above. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 148
Sending Away the Mother Bird
"You shall surely send away the mother, and the children you may take for yourself"—Deuteronomy 22:7.
We are commanded to send away the mother bird before taking its young.
Full text of this Mitzvah »
• Sending Away the Mother Bird
Positive Commandment 148
Translated by Berel Bell
The 148th mitzvah is that we are commanded regarding shiluach hakan ("sending away the nest").1
The source of this commandment is G‑d's statement,2 "You must first chase away the mother, and only then may you take the young."
The details of this commandment are fully explained in the last chapter of Chullin.
FOOTNOTES
1.Rather than taking both the mother bird and the chicks (or eggs), we are commanded to chase away the mother and only thereafter take the young.
2.Deut. 22:7.
• Rambam - 1 Chapter: Rotzeach uShmirat Nefesh Rotzeach uShmirat Nefesh - Chapter Nine• Rotzeach uShmirat Nefesh - Chapter Nine
1
The following procedure should be adhered to when the corpse of a slain person is found lying on the earth, and it is not known who struck him. It is left in place. Five elders from the High Court in Jerusalem come and measure from the corpse to the nearby cities, as indicated by Deuteronomy 21:2: "And your elders and your judges shall go out and measure...."
Even if the corpse is found right next to a city, or it is clearly obvious that a particular city is closer, it is a mitzvah to measure.
א
הרוג שנמצא נופל לארץ ולא נודע מי הכהו מניחין אותו במקומו. ויוצאין חמשה זקנים [א] מבית דין הגדול שבירושלים שנאמר ויצאו זקניך ושופטיך ומודדין ממנו אל הערים שסביבות החלל. אפילו נמצא בצד עיר זו שהדבר ידוע בודאי שהיא הקרובה מצוה למדוד:
2
After they measure and establish which city is closest, they bury the person who was murdered in the place he was found. The elders from Jerusalem return to their city, and the court of the city that was designated brings a calf paid for by all the inhabitants. They bring the the calf to a river that flows forcefully. This is the meaning of the term eitan found in the Torah (Deuteronomy 21:4).
ב
אחר שמודדין ונודעה העיר הקרובה קוברין את הנהרג במקומו וחוזרין זקני ירושלים למקומן ובית דין של אותה העיר מביאין עגלת בקר משל אנשי אותה העיר ומורידים אותה אל נחל ששוטף בחזקה וזהו איתן האמור בתורה:
3
It should be decapitated there with a cleaver, from behind. The court of that city and all the elders of the city, even if they are 100 in number, must wash their hands at the place where the calf was decapitated.
There, in the midst of the river, the elders declare in the holy tongue Deuteronomy 21:7: "Our hands did not shed this blood, nor did we see this with our eyes." Their intent is that the murdered person did not come into their city and they let him leave without giving him provisions for the way, nor did they see him go and they let him leave without accompaniment.
The priests then say in the Holy Tongue Ibid.:8: "Atone for Your nation Israel...." They depart. The Holy One, blessed be He, then forgives the shedding of the blood, as the above verse continues: "And the blood will be atoned."
ג
ועורפין אותה שם בקופיץ מאחריה ובית דין של אותה העיר עם כל זקניה אפילו הם מאה כולן רוחצין את ידיהן שם במקום עריפתה ואומרים שם בתוך הנחל בלשון הקודש ידינו לא שפכו את הדם הזה ועינינו לא ראו. כלומר שלא בא לידינו הנהרג הזה ופטרנוהו בלא מזונות ולא ראינוהו ופטרנוהו בלא לוייה. והכהנים אומרים בלשון הקודש כפר לעמך ישראל. והולכין להן והקב"ה מכפר על הדם שנאמר ונכפר להם הדם:
4
When the judges measure the distance from the corpse to the nearest city, they must measure exactly and not by estimation. They should measure only to a city that has a court of 23 judges.
They should never measure, however, to Jerusalem, for the inhabitants of Jerusalem are never required to bring a calf to be decapitated. For Jerusalem was never divided among the tribes, and the mitzvah of decapitating a calf applies "in the land that God your Lord is giving you to inherit" Deuteronomy 19:1.
ד
כשמודדין מן החלל מדקדקין במדה א ואין מקדרין בה ואין מודדין אלא לעיר שיש בה בית דין של עשרים ושלשה. ואין מודדין לירושלים שירושלים אין מביאה עגלה ערופה לפי שלא נתחלקה לשבטים ונאמר באדמה אשר ה' אלהיך נותן לך לרשתה:
5
If the corpse is found close to Jerusalem or close to a city that does not have a court, that city should be ignored, and a measurement should be made to the other cities close by.
If the corpse is found close to a border city or to a city inhabited by gentiles, no measurement is made at all. For we presume that the person was killed by gentiles.
ה
נמצא קרוב לירושלים או לעיר שאין בה בית דין מניחין [ב] אותה ומודדין אל שאר העיירות הסמוכות לו. נמצא סמוך לספר או לעיר שיש בה עכו"ם אין מודדין כל עיקר שהרי זה בחזקת שהרגוהו עכו"ם:
6
The city that is closest to the corpse does not bring the calf unless its population is equal to that of the city that is further away. If, however, the population of the city that is further away exceeds that of the closer city, the number of inhabitants becomes the determining factor, and the more populous city must bring the calf.
ו
אין העיר הקרובה מביאה אלא בזמן שמנין הרוב שבה כמו מנין העיר הרחוקה ממנה אבל אם היו אלו שברחוקה מרובין על אנשי הקרובה ממנה הולכין אחר [ג] הרוב והמרובין מביאין העגלה:
7
Although at times the Torah considers number to be a determining factor, and at times proximity to be a determining factor, number carries more weight than proximity.
ז
אע"פ שהולכין אחר הרוב מן התורה והולכין אחר הקרוב הרוב עדיף:
8
If a corpse is found equidistant between two cities, and both cities have the same number of inhabitants, they should bring a calf in partnership and make the following stipulation: If this city is the closer, the calf belongs to its inhabitants, and the others are giving them their portion in it as a present. And if the other city is closer, the calf belongs to its inhabitants and the others are giving them their portion in it as a present. For it is impossible to be exact in measurement, even with regard to something that comes about as a result of human activity.
ח
נמצא הנהרג מכוון בין שתי עיירות ואנשי זו כאנשי זו בשוה יביאו עגלה אחת בשותפות ויתנו ויאמרו. אם זו היא הקרובה הרי היא שלהן ואלו יתנו להם חלקם מתנה. ואם אלו הם הקרובים הרי הוא שלהן ואלו יתנו להן חלקם מתנה. לפי שאי אפשר לצמצם ואפילו בידי אדם:
9
From which portion of the corpse should we measure? From the nose.
If the body of a corpse is found in one place and the head in another place, the body is brought to the head, and then the corpse is buried in that place. Similarly, whenever a corpse is found with no one to bury it, the body is brought to the head, and then the corpse is buried in that place.
9
מהיכן מודדין [ד] מחוטמו. נמצא גופו במקום אחד וראשו במקום אחר מוליכין הגוף אצל הראש וקוברים אותו במקומו. וכן כל מת מצוה מוליכין גופו אצל ראשו ונקבר במקומו:
10
If many corpses were found next to each other, a measurement should be made from the nose of each one individually. If one city is discovered to be closest to all of them, it brings one calf for all the corpses.
If the corpses are found piled one on top of the other, we should measure from the top corpse, since it is lying on top of the others.
י
נמצאו מתים רבים זה בצד זה. מודדין מחוטמו של כל אחד ואחד מהן. ואם היתה עיר אחת קרובה לכולם. מביאה עגלה אחת על כולן.
11
Deuteronomy 21:1 states: "When a corpse is found...." Challal, the term used for corpse indicates a person slain with a sword, and not strangled to death, nor a person in his death throes; these are not implied by the term challal.
The verse continues "on the earth" - i.e., not buried in a mound; "fallen" and not hanging from a tree; "in the field" - and not floating on the water. "And it is not known who killed him" - thus, if the murderer's identity is known, a calf was not decapitated.
יא
נאמר כי ימצא חלל לא חנוק ולא מפרפר שאין זה נקרא חלל. באדמה לא טמון בגל. נופל לא תלוי באילן. בשדה לא צף על פני המים. א לא נודע מי הכהו הא אם נודע לא היו עורפין:
12
Even if only one witness - or even a servant,a woman, or a person disqualified to serve as a witness because of his transgressions - saw the murderer, the calf would not be decapitated. For this reason, in the later part of the Second Temple Period, when the number of those who murdered overtly increased, the decapitation of the calf was nullified.
יב
אפילו ראה ההורג עד אחד אפילו עבד או אשה או פסול לעדות בעבירה לא היו עורפין. לפיכך משרבו הרצחנים בגלוי בטלה עגלה ערופה:
13
If one witness says: "I saw the murderer," and another witness disputes his statement, saying: "You did not see him," the calf would be decapitated.
When does the above apply? When the two witnesses came at the same time. If, however, the witness who claims to have seen the murderer came first and testified, his word is believed as would be that of two witnesses in this context. Therefore, if another witness comes and disputes his testimony, claiming that the first witness did not see the murderer, the words of the second witness are of no consequence, and the calf would not be decapitated.
יג
עד אחד אומר ראיתי את ההורג ועד אחד הכחישו ואמר לו לא ראית היו עורפין. במה דברים אמורים כשבאו שניהם כאחת אבל אם אמר אחד אני ראיתי את ההורג הרי זה נאמן כשנים לענין זה. ואם בא אחר כך עד אחד והכחישו ואמר לו לא ראית אין משגיחין על דברי האחרון ואין עורפין:
14
If after the one witness testifies that he saw the murderer, two witnesses come and testify that he did not see him, it is considered as if there are two testimonies of equal weight, disputing each other, and the calf should be decapitated.
If a woman says: "I saw the murderer," and another woman disputes her testimony and says: "You did not see," the calf should be decapitated. This applies regardless of whether the women came together or one after the other.
If two say: "We saw him," and one says, "You did not see him," the calf should not be decapitated. If one says: "I saw him," and two say, "You did not see him," the calf should be decapitated.
יד
באו שנים אחר שהעיד האחד והכחישוהו ואמרו לו לא ראית הרי הן כשתי עדיות המכחישות זו את זו ועורפין.
15
When does the above apply? When the three witnesses mentioned are either all acceptable or all unacceptable. If, however, one acceptable witness says: "I saw the murderer," and two women or two unacceptable witnesses contradict him and say that he did not see him, the calf should not be decapitated.
טו
במה דברים אמורים כשהיו שלשתן כשרים או פסולים
16
When two women or two unacceptable witnesses say: "We saw the murderer," and one acceptable witness denies their statements and says that they did not see him, the calf should be decapitated.
Even when 100 women or 100 unacceptable witnesses say: "We saw the murderer", and one acceptable witness denies all their statements, all the unacceptable witnesses are considered as if they were one man, with the weight of a single witness.
טז
שתי נשים או שני פסולים אומרים ראינו ההורג ועד אחד מכחישם ואומר לא ראיתם עורפים שאפילו מאה נשים או מאה פסולים ועד אחד מכחיש את כולן הרי אלו כאיש אחד ועד אחד:
17
When three women or three unacceptable witnesses say: "We saw the murderer," and four women or four unacceptable witnesses say: "You did not see him," the calf should be decapitated. This is the guiding principle: With regard to unacceptable witnesses, accept the testimony supported by the most witnesses in all situations.
יז
שלש נשים או שלשה פסולים אומרים ראינו ההורג וארבע נשים או ארבעה פסולים אומרים לא ראיתם עורפין. זה הכלל בפסולין [הלך] אחר רוב המניין בכל מקום:
• Shechitah - Chapter 12
1
When a person slaughters an animal and its offspring on the same day, the meat is permitted to be eaten.1 The slaughterer, however, is punished by lashes,2as [Leviticus 22:28] states: "Do not slaughter [an ox or a sheep]3 and its offspring on one day." He receives lashes only for slaughtering the second animal. Accordingly, if one person slaughtered one of such a pair and another person slaughtered the second, [the one who slaughtered the second alone] receives lashes.
א
השוחט אותו ואת בנו ביום אחד הבשר מותר באכילה והשוחט לוקה שנאמר אותו ואת בנו לא תשחטו ביום אחד, ואינו לוקה אלא על שחיטת האחרון, לפיכך אם שחט אחד משניהן ובא חבירו ושחט את השני חבירו לוקה.
2
The prohibition against slaughtering [an animal] and its offspring applies in all times and in all places, with regard to ordinary animals and sacrificial animals. [With regard to the latter category, it applies] with regard to sacrifices of which we partake and with regard to sacrifices of which we do not partake.4Therefore if one slaughtered the first animal in the Temple courtyard and the second outside of it or the first outside the Temple courtyard and the second inside, the one who slaughtered the second animal receives lashes [for violating the prohibition against slaughtering] an animal and its offspring. [This applies] whether they were both ordinary animals,5 they were both sacrificial animals,6 or one7 was an ordinary animal and one, a sacrificial one.
ב
איסור אותו ואת בנו נוהג בכל זמן ובכל מקום בחולין ובמוקדשין, בין קדשים הנאכלין בין קדשים שאינן נאכלין, לפיכך הראשון ששחט בעזרה והשני בחוץ, או הראשון בחוץ והשני בעזרה, בין שהיו שניהן חולין או שניהן קדשים, בין שהיה אחד מהן חולין ואחד קדשים, זה ששחט אחרון לוקה משום אותו ואת בנו.
3
The prohibition against slaughtering [an animal] and its offspring applies only with regard to ritual slaughter, as the verse states: "Do not slaughter." [Implied] is that the prohibition involves the slaughter of both animals. If, however, one chopped off the head of one of them or it became a nevelah in his hand,8 it is permitted to slaughter [the other]. Similarly, if he slaughtered the first and chopped off the head of the second or it became a nevelah in his hand, he is not liable.
ג
אין איסור אותו ואת בנו נוהג אלא בשחיטה בלבד שנאמר לא תשחטו בשחיטת שניהן הוא האיסור, אבל אם נחר הראשון או נתנבל בידו מותר לשחוט, וכן אם שחט הראשון ונחר השני או נתנבל בידו פטור.
4
ד
חרש שוטה וקטן ששחטו בינם לבין עצמן את הראשון מותר לשחוט שני אחריהם, לפי שאין שחיטתן שחיטה (כלל).
5
ה
השוחט את הראשון והרי הוא ספק נבלה אסור לשחוט השני, ואם שחטו אינו לוקה.
6
Slaughter from which it is not fit to eat is, nevertheless, considered slaughter. Therefore if the first person slaughtered an ordinary animal in the Temple courtyard,13 one which is trefe, an ox condemned to be stoned, a calf whose neck is to be broken, a red heifer, or slaughtered for the sake of a false deity,14a person who slaughters the second animal is liable. Similarly, if one slaughtered the first animal and another slaughtered the second though it is an ordinary animal in the Temple courtyard, an ox condemned to be stoned, a calf whose neck is to be broken, or a red heifer, [the second person] is liable for lashes.
ו
שחיטה שאינה ראויה לאכילה שמה שחיטה, לפיכך הראשון ששחט חולין בעזרה או טריפה או שור הנסקל ועגלה ערופה ופרה אדומה או ששחט לעכו"ם ובא האחרון ושחט את השני לוקה, וכן אם שחט הראשון את האחד ובא האחרון ושחט את השני והרי הוא חולין בעזרה או שור הנסקל או עגלה ערופה ופרה אדומה הרי זה לוקה.
7
When [the second animal] is slaughtered for the sake of a false deity,15[the slaughterer] is not liable because of [the prohibition against slaughtering] an animal and its offspring, for he is liable for capital punishment.16If, however, he was given a warning for [the prohibition against slaughtering an animal] and its offspring and was not given a warning for the worship of false deities,17 he receives lashes.18
ז
שחטו לעכו"ם פטור משום אותו ואת בנו שהרי נתחייב בנפשו, ואם התרו בו משום אותו ואת בנו ולא התרו בו משום עכו"ם לוקה.
8
The prohibition against slaughtering [an animal] and its offspring applies only with regard to a kosher domesticated animal. [This is derived from the exegesis of Leviticus, loc. cit.]:19"Do not slaughter [an ox or a sheep] and its offspring on one day."
[This prohibition] does apply with regard to hybrid species. What is implied? When a [male] deer mates with a [female] goat and one slaughters the goat and its offspring, one is liable. When, however, a [male] goat mates with a [female] deer and one slaughters the deer and its offspring, it is forbidden to slaughter [the deer and its offspring], if one slaughters them, however, one is not liable for lashes.20 The Torah forbade slaughtering a cow21 and its offspring and not a deer and its offspring.
ח
אין איסור אותו ואת בנו נוהג אלא בבהמה טהורה בלבד שנאמר ושור או שה אותו ואת בנו לא תשחטו ביום אחד, ונוהג בכלאים, כיצד צבי שבא על העז ושחט העז ואת בנה לוקה, אבל העז שבא על הצביה אסור לשחוט אותה ואת בנה ואם שחט אינו לוקה, פרה ובנה אסרה תורה לא צביה ובנה.
9
If the offspring of this deer was female and it gave birth to offspring, one is liable for lashes should he slaughter the female offspring of this deer and its offspring [on the same day].22Similarly, if a hybrid species is produced by mating a sheep and a goat - regardless of which is male and which is female - [the slaughterer can be held liable for] lashes for [violating the prohibition against slaughtering] an animal and its offspring.
ט
היתה בת הצביה הזאת נקבה וילדה בן ושחט את הנקבה בת הצביה ואת בנה לוקה, וכן כלאים הבא ממין כבש וממין עז בין מכבש עם העז בין מעז עם הכבשה לוקה משום אותו ואת בנו.
10
י
מותר לשחוט את המעוברת עובר ירך אמו הוא, ואם יצא העובר חי אחר שחיטה והפריס על גבי קרקע אין שוחטין אותו ביום אחד ואם שחט אינו לוקה.
11
The prohibition against slaughtering [an animal] and its offspring applies with regard to a mother, for the offspring is certainly its own. If one knows with certainty that a male fathered offspring, the two should not be slaughtered on the same day. If one slaughtered [them together, however,] he is not liable for lashes, for there is a doubt whether or not the prohibition applies with regard to males.26
יא
איסור אותו ואת בנו נוהג בנקבות שזה בנה ודאי, ואם נודע ודאי שזה הוא אביו אין שוחטין שניהן ביום אחד ואם שחט אינו לוקה, שהדבר ספק אם נוהג בזכרים או אינו נוהג.
12
When a person slaughters a cow and afterwards slaughters two of its offspring, he is liable for two sets of lashes.27 If he slaughters [several of] its offspring and then it, he is liable for [only] one set of lashes.28 If he slaughtered it, its female offspring and the offspring of its offspring, he is liable for two sets of lashes.29 If he slaughtered it, the offspring of its offspring and its female offspring, he is liable for [only] one set of lashes.30
יב
השוחט את הפרה ואחר כך שחט שני בניה לוקה שתי מלקיות, שחט את בניה ואחר כך שחט היא לוקה אחת, שחטה ואת בתה ואת בן בתה לוקה שתים, שחטה ואת בן בתה ואחר כך שחט את הבת לוקה אחת בין הוא בין אחר.
13
When two people [each] purchased an animal: one the mother and one the offspring and they brought the matter for judgment,31 the one who purchased [the animal] first is allowed to slaughter it first,32 the other one should wait until the next day. If the second purchaser slaughtered [his animal] first, he gains and the first must wait until the next day.
יג
שנים שלקחו שתי בהמות זה האם וזה הבת ובאו לדין, זה שלקח ראשון ישחוט ראשון והשני ימתין למחר, ואם קדם השני ושחט זכה וימתין הראשון עד למחר.
14
Four times a year, it is necessary for a person who sells an animal to a colleague to inform him that he already sold the mother or the daughter of the animal to another person for the sake of slaughtering it so that the latter purchaser will wait and not slaughter until the next day.33 They are: the day preceding the final holiday of Sukkot,34 the day preceding the first holiday of Pesach,35the day preceding Shavuot,36 and the day preceding Rosh HaShanah.37
יד
בארבעה פרקים בשנה המוכר בהמה לחבירו צריך להודיעו ולומר לו כבר מכרתי אמה או בתה לאחר לשחוט כדי שימתין זה האחרון ולא ישחוט עד למחר, ואלו הן: ערב יום טוב האחרון של חג, וערב יום טוב הראשון של פסח, וערב עצרת, וערב ראש השנה.
15
When does the above apply? When he saw that the person who purchased it last was anxious to buy and it was at the end of the day, [in which instance,] it can be presumed that he will slaughter it immediately. If, however, there was ample time during the day, he is not required to inform him, for perhaps he will not slaughter until the following day.38
טו
במה דברים אמורים כשראה זה שלקח באחרונה נחפז לקנות והיה בסוף היום שחזקתו שהוא שוחט עתה, אבל אם היה ריוח ביום אינו צריך להודיעו שמא לא ישחוט אלא למחר. 44
16
When one sells the mother to a groom and the daughter to the bride, he must notify them.39 For certainly, they will slaughter them both on the same day. Similar laws apply in all analogous situations.
טז
והמוכר את האם לחתן והבת לכלה צריך להודיען, שודאי ביום אחד שוחטין וכל כל כיוצא בזה.
17
[With regard to the term] one day mentioned in the context of [the prohibition against slaughtering an animal] and its offspring, the day follows the night.40 what is implied? He slaughtered the first animal at the beginning of Tuesday night, he may not slaughter the other one until the beginning of Wednesday night. Similarly, if he slaughtered one at the close of Wednesday, before bein hashemashot,41 he may slaughter the other one at the beginning of Wednesday night. If he slaughtered the first during bein hashemashot Wednesday evening, he may not slaughter the second until after nightfall on Thursday.42 If he slaughtered it during the day on Thursday, he does not receive lashes.43
יז
יום אחד האמור באותו ואת בנו היום הולך אחר הלילה, כיצד הרי ששחט ראשון בתחלת ליל רביעי לא ישחוט השני עד תחלת ליל חמישי, וכן אם שחט הראשון בסוף יום רביעי קודם בין השמשות שוחט השני בתחלת ליל חמישי, שחט ראשון בין השמשות של ליל חמישי לא ישחוט השני עד ליל ששי ואם שחט ביום חמישי אינו לוקה..
FOOTNOTES
1.
The Shulchan Aruch (Yoreh De'ah 16:3) mentions a difference of opinion concerning this matter, for some authorities forbid partaking of the meat. The Rama clarifies that the difference of opinion applies only with regard to the second animal. The first animal is permitted. Moreover, even the more stringent authorities maintain that the prohibition applies:
a) only that day, and
b) only for the transgressor himself. It is a penalty imposed upon him by the Sages and not a prohibition of Scriptural Law. See Maggid Mishneh; Turei Zahav 16:23.
2.
Sefer HaMitzvot (negative commandment 101) and Sefer HaChinuch (mitzvah 294) include this prohibition among the 613 mitzvot of the Torah.
See Moreh Nevuchim, Vol. III, ch. 48, that states that this prohibition was given to us to prevent cruelty. For an animal will be severely aggrieved if its offspring or its mother is slaughtered before its eyes. Note, however, Hilchot Tefilah 9:7 where the Rambam emphasizes that the Torah's mitzvot were not given to us for the sake of any particular rationale. Note, however, the conclusion of Hilchot Temurah which explains that there are two dimensions to every mitzvah: that it is God's decree and that He issued that decree for a particular rationale. (See also Halachah 3 which indicates that the prohibition is a Divine decree, not limited to that rationale.)
3.
The Torah (and the Rambam) use the masculine although the prohibition applies primarily to a mother and its offspring. See Halachah 11.
4.
For the prohibition concerns slaughter.
5.
And it is forbidden to slaughter an ordinary animal in the Temple courtyard.
6.
And thus may not be sacrificed outside the Temple courtyard.
7.
I.e., either the one that was sacrificed inside the Temple or the one sacrificed outside. The point of these statements is, as stated in Halachah 6, even though the slaughter is not befitting, within the context of this prohibition, it is considered as ritual slaughter.
8.
I.e., the slaughter was unacceptable. If, however, it was discovered that the animal was trefe, it is considered to have been slaughtered and it is forbidden to slaughter the second animal (Halachah 6, Siftei Cohen 16:18).
9.
If, however, they slaughtered under the supervision of a knowledgeable adult, their slaughter is acceptable (Chapter 4, Halachah 5). Hence, this prohibition applies. See Rama (Yoreh De'ah 16:9).
10.
Hence it is equivalent to cutting off the head of the animal and the previous halachah applies.
11.
For perhaps the animal was kosher and one would be violating the prohibition.
12.
Because there is a doubt involved.
13.
Rambam LeAm questions why this concept is mentioned. It was already stated in Halachah 2.
14.
In all these instances, it is forbidden to benefit from the slaughtered animal. (See Hilchot Nizkei Mammon 11:9; Hilchot Rotzeach 10:6, Hilchot Parah Adumah 1:7; Hilchot Avodat Kochavim 7:2.)
15.
Seemingly, the same principles stated in the previous halachah would apply in this instance. Nevertheless, in this case, there is another factor involved as the Rambam continues to explain.
16.
As befits one who sacrifices to a false deity. One is not liable for both capital punishment and lashes for the same act. Since he is liable for capital punishment, he is not held liable for lashes. (See Ketubot 33b; Chullin 81b.)
17.
I.e., when the witnesses administered the warning, they mentioned the lesser transgression and not the more severe one.
18.
For in this instance, he is not liable for the more severe punishment. There is a difference of opinion among the Sages of the Talmud concerning whether one is absolved from liability for lashes in such a situation or not and the halachah follows the opinion of Rabbi Yochanan who maintains that one is liable. See Ketubot 34b-35a, Chullin, loc. cit.
19.
See the Sifra to the verse which states that the first excludes wild beasts and fowl.
20.
See the Turei Zahav 16:11 and the Siftei Cohen 16:16 who debate the rulings of the Rashba and the Maharshal who permit one to slaughter the deer and its offspring even as an initial and preferred option.
21.
I.e., a kosher domesticated animal.
22.
Since ultimately, the ancestor of the hybrid deer was a domesticated animal, we hold the slaughterer liable (see Chullin 80a). Although in his Kessef Mishneh, Rav Yosef Caro quotes the opinion of the Rashba who does not hold the slaughtered liable for lashes, in his Shulchan Aruch (Yoreh De'ah 16:8), he cites the Rambam's view. The Turei Zahav 16:12 and the Siftei Cohen 16:17 debate this issue and side with the more lenient views, questioning the Rambam's ruling in light of his position in Halachah 11.
23.
And not a separate entity for whose slaughter one is held liable.
24.
If the fetus does not step on the ground, it need not be slaughtered (Hilchot Ma'achalot Assurot 5:14). Hence, the prohibition against slaughtering an animal and its offspring would not apply.
25.
The Tosefta states: Since it is not required to slaughter such an animal, one is not liable for slaughtering it together with its mother.
26.
This issue was apparently a matter of uncertainty for the Rambam, for in his Commentary to the Mishnah (Chullin 5:6) he revised his interpretation several times. His final text (see Rav Kapach's version which differs from the standard published text) parallels the text here. Note, however, Bechorot 7:7 which appears to refer to this prohibition with regard to males.
27.
For he violated the prohibition twice.
28.
For he performed one forbidden act.
29.
For in this instance as well, he violated the prohibition twice.
30.
Although the same act caused two violations of the prohibition, since it was only one deed, the majority opinion in Chullin 82a only holds the person liable for set of lashes. As Rashi explains: There is one prohibition, one deed, and one warning.
31.
I.e., they both desired to slaughter their animal that day.
32.
The Shulchan Aruch (Yoreh De'ah 16:6) states that this law applies only when the two purchased the animals from the same person. If they purchased them from different individuals, neither has precedence over the other.
33.
In other situations, it is not necessary to notify him, for it is not certain that either purchaser will slaughter the animal on that day.
34.
This is the holiday of Shemini Atzeret/Simchas Torah, a day of great rejoicing. Hence it is appropriate that meat be part of the festive meals. On the first day of Sukkot, by contrast, because the people are involved in preparing a sukkah and a lulav, they do not have the energy for excessive celebration.
35.
For the Seder is a time of great rejoicing and celebration. The seventh day of Pesach, by contrast, is not considered that important a festival.
36.
Rashi explains that the animals were necessary for sacrifices to be brought for the holiday. Tosafot states that Shavuos is customarily marked by great celebration in commemoration of the Giving of the Torah.
37.
For it is customary to begin the new year with celebratory feasts.
38.
The fact that he shows repose indicates that he may be purchasing the animal for a later date. The Ra'avad differs and maintains that the person's repose is taken into consideration only when he purchases the animal on the day before the day preceding the festival. The Shulchan Aruch (Yoreh De'ah 16:6) quotes the Raa'vad's ruling.
39.
That the other animal was also sold. This applies even if he did not sell them both on the same day [Shulchan Aruch (Yoreh De'ah 16:6)].
40.
I.e., it is a calendar day according to the Jewish calendar, not a day from sunrise to sunset or a 24-hour period beginning from the time one animal is slaughtered.
41.
This term literally means "between the suns." It refers to the time between the setting of the sun and the appearance of the stars. There is an unresolved doubt whether the day ends at sunset or at the appearance of the stars. Hence, the halachic status of this period of time is one of question.
42.
Lest the period until the appearance of the stars be considered as part of the previous day.
43.
For punishment may not be given in a situation where doubt exists.
44.
אבל אם היה ריוח ביום אינו צריך להודיעו. א"א מעולם לא הפליג בריוח אותו היום אלא בערב הערב /במקור רשומה הערה זו: ס"א בערב יוה"כ/ יש מי שמקדים שני ימים ושוחט ובא רבי יהודה לומר אף על פי שיש מקדימין אינו צריך להודיעו וכן מוכח בתוספתא.
Shechitah - Chapter 13
1
When a person takes a mother together with its young and slaughters it, the meat is permitted to be eaten.1 He is, however, liable for lashes for slaughtering the mother,2 as [Deuteronomy 22:6] states: "Do not take the mother together with its offspring." Similarly, if it died before he sent it away, he is liable for lashes.3 If he sent it away after he took it, he is not liable.4
א
הלוקח אם על הבנים ושחטה, הבשר מותר באכילה ולוקה על שחיטת האם שנאמר לא תקח האם על הבנים, וכן אם מתה קודם שישלחנה לוקה, ואם שלחה אחר שלקחה פטור.
2
ב
וכן כל מצות לא תעשה שניתקה לעשה חייב לקיים עשה שבה ואם לא קיימו לוקה.
3
If another person comes and seizes the mother bird from his hands and sends it away or it took flight from his possession without his knowledge, he is liable for lashes. [This is implied by ibid.:7]: "You shall certainly send away [the mother]," i.e., he must send away [the mother bird] himself. [If not,] he did not fulfill the related positive commandment.7
ג
בא אחד וחטף האם מידו ושלחה או שברחה מתחת ידו שלא מדעתו לוקה שנאמר שלח תשלח עד שישלח מעצמו והרי לא קיים עשה שבה.
4
If he took a mother bird together with its young, cut off its wings so that it cannot fly and sent it away,8 he is given stripes for rebellious conduct.9 [He must] keep [the mother bird] in his possession until her wings grow back and then send her away. If [the mother] died before this or fled and was lost, he is liable for lashes, for he did not fulfill the related positive commandment.
ד
נטל אם על הבנים וקצץ אגפיה כדי שלא תעוף ושלחה מכין אותו מכת מרדות, ומשהה אותה אצלו עד שיגדלו כנפיה ומשלחה, ואם מתה קודם לזה או ברחה ואבדה לוקה שהרי לא קיים עשה שבה.
5
How must one send away the mother? He holds her by her wings and has her fly away. If he sent her away and she returned, he sent her away and she returned10 - even if this happens - four or five times, he is obligated to send her away, as [implied by the repetition of the verb in the] phrase: "You shall certainly send away."11
ה
וכיצד משלח האם אוחז בכנפיה ומפריחה, שלחה וחזרה ושלחה וחזרה אפילו ארבע וחמש פעמים חייב לשלח שנאמר שלח תשלח.
6
Although a person says "I will take the mother bird and send away the young,"12 he is obligated to send away the mother bird, as the verse states: "You shall certainly send away the mother."
ו
האומר הריני נוטל את האם ומשלח את הבנים חייב לשלח את האם שנאמר שלח תשלח את האם.
7
If he [sent away the mother,]13 took the offspring and [then] returned them to the nest and the mother came back to them, he is not obligated to send [her] away.14
It is permitted to send away the mother and then snare her again. The Torah forbade snaring only when she cannot fly away because of her offspring over which she is hovering so that they not be taken,15 as [ibid.:6] states: "And the mother is resting on the chicks." If, however, he removed her from his grasp and then snared her again, it is permitted.
ז
לקח את הבנים והחזירן לקן ואח"כ חזרה האם עליהן פטור מלשלח, שלח את האם וחזר וצד אותה הרי זה מותר, לא אסרה תורה אלא לצוד אותה והיא אינה יכולה לפרוח בשביל הבנים שהיא מרחפת עליהן שלא ילקחו שנאמר והאם רובצת על האפרוחים, אבל אם הוציאה מתחת ידו וחזר וצד אותה מותר.
8
[The mitzvah to] send away the mother bird applies only with regard to a kosher species of fowl16 that are not at hand, e.g., doves that rested in a dovecote or on a loft,17 wild fowl that nested in an orchard. [This is derived from the phrase (ibid.)]: "When you will chance upon." When, however, [fowl is] at hand, e.g., ducks, chicken, and doves that nested in a building, one is not liable to send away the mother.
ח
שלוח האם אינו נוהג אלא בעוף טהור שאינו מזומן כגון יוני שובך ועלייה ועופות שקננו בפרדס שנאמר כי יקרא, אבל המזומן כגון אווזין ותרנגולין ויונים שקננו בבית אינו חייב לשלח.
9
ט
היו האפרוחין מפריחין שאינן צריכין לאמן או ביצים מוזרות אינו חייב לשלח, היו אפרוחין טרפות הרי אלו כביצים מוזרות ופטור מלשלח.
10
When a male fowl is resting on a nest, one is not obligated to send him away [before taking the young].20 When a non-kosher bird is resting on the nest of the eggs of a kosher fowl or a kosher fowl is resting on the eggs of a non-kosher fowl, one is not obligated to send away [the fowl that is resting].21
י
זכר שמצאו רובץ על הקן פטור מלשלח, עוף טמא רובץ על ביצי עוף טהור, או עוף טהור רובץ על ביצי עוף טמא פטור מלשלח.
11
יא
היתה רובצת על ביצים שאינן מינה והן טהורין הרי זה משלח, ואם לא שלח אינו לוקה, היתה האם טרפה חייב לשלחה.
12
יב
שחט מקצת סימנין בתוך הקן קודם שיקחנה חייב לשלח ואם לא שלח אינו לוקה.
13
[The following laws apply if the mother bird] was hovering [over the nest]: If her wings were touching the nest, one is obligated to send her away.27 If not, he is not obligated. If there was a cloth or feathers intervening between her wings and the nest, he must send her away. If he did not send her away, he is not liable for lashes.28
יג
היתה מעופפת, אם כנפיה נוגעות בקן חייב לשלח, ואם לאו פטור מלשלח, היתה מטלית או כנפים חוצצות בין כנפיה ובין הקן הרי זה משלח, ואם לא שלח אינו לוקה.
14
If there were two rows of eggs and [the mother bird's] wings were touching [only] the top row, [the mother bird] was sitting on unfertilized eggs, but there were good eggs below them, one female was sitting on another female, a male was sitting on the nest and the female was sitting on the male - [in all these situations,] one should not take [the mother bird with the offspring]. If he takes [her], he should send her away. But if he does not send her away, he is not liable for lashes.29
יד
היו שני סדרי ביצים וכנפיה נוגעות בסדר העליון או שהיתה רובצת על ביצים מוזרות ותחתיהן ביצים יפות או שהיתה אם על גבי אם, או שהיה הזכר על הקן והאם על הזכר הרי זה לא יקח ואם לקח ישלח ואם לא שלח אינו לוקה.
15
טו
היתה יושבת בין האפרוחים או בין הביצים ואינה נוגעת בהן פטור מלשלח, וכן אם היתה בצד הקן וכנפיה נוגעות בקן מצדו פטור מלשלח.
16
When [the mother bird was perched] on two branches of a tree and the nest was positioned between them, we make an evaluation. In all instances where the mother would fall on the nest if the branches were removed, one is obligated to send her away.32
טז
היתה על שני בדי אילן והקן ביניהן רואין כל שאילו ינטלו הבדין תפול על הקן חייב לשלח.
17
When the mother is resting on one chick or on one egg, one is obligated to send her away.33 When a person finds a nest floating on the water or positioned on the back of an animal, he is obligated to send the mother away. [The verse] mentions "chicks or eggs"34 and "on any tree or on the ground" [not as exclusions], but because the Torah speaks about the commonplace situations.35
יז
היתה רובצת על אפרוח אחד או על ביצה אחת חייב לשלח, המוצא קן על פני המים או על גבי בעלי חיים חייב לשלח, לא נאמר אפרוחים או ביצים ולא נאמר בכל עץ או על הארץ אלא שדיבר הכתוב בהווה.
18
It is forbidden to acquire the eggs as long as the mother is resting upon them. Therefore even if a mother bird was resting on eggs or chicks in one's loft or dovecote, they are not considered as "at hand" and his courtyard does not acquire them for him.36 Just as he cannot acquire them on behalf of others [until he sends away the mother], so, too, his courtyard cannot acquire them on his behalf.37 Therefore, he must send [her] away.38
יח
אסור לזכות בביצים כל זמן שהאם רובצת עליהן, לפיכך אפילו היתה רובצת על הביצים או על האפרוחים בעלייתו ושובכו אינן מזומנין, ולא קנה לו חצרו כשם שאינו יכול לזכות בהן לאחרים כך לא תזכה לו חצרו בהן ולפיכך חייב לשלח.
19
It is forbidden to take a mother bird together with her offspring, even to purify a person with tzara'at.39 If he took [the mother], he is obligated to send her away. If he did not, he is liable for lashes.40 [The rationale is that] a positive commandment41does not supersede the observance of a negative commandment [that is reinforced] by a positive commandment.42 And a positive commandment does not supersede another positive commandment.43
יט
אסור ליטול אם על הבנים ואפילו לטהר בהן את המצורע שהיא מצוה, ואם לקח חייב לשלח, ואם לא שלח לוקה, שאין עשה דוחה לא תעשה ועשה, (ועשה) ולא עשה דוחה עשה.
20
[The following rule applies when] a person consecrates a wild fowl to the Temple treasury, it flies away from his hand, but he recognizes it and finds it resting on chicks or on eggs. He should take the entire [nest]44 and bring it to the Temple treasurer. [The rationale is that the mitzvah of] sending away the mother bird does not apply with regard to consecrated [fowl], as [implied by Deuteronomy 22:7]: "And you may take the offspring for yourself." These may not [be taken] for yourself.45
כ
המקדיש עוף לבדק הבית ופרח מידו והרי הוא מכירו ומצאו רובץ על האפרוחים או על הביצים לוקח הכל ומביאן לידי גזבר, שאין שילוח האם נוהג במוקדשין שנאמר ואת הבנים תקח לך ואלו אינן שלך.
21
When a fowl killed a human being, one is not obligated to send it away. [The rationale is that] one is commanded to bring it to court so that it will be judged.46
כא
עוף שהרג את הנפש פטור מלשלח מפני שהוא מצווה להביאו לבית דין לדון אותו..
FOOTNOTES
1.
The fact that he violated a transgression in taking the mother does not cause the meat to be prohibited.
2.
Sefer HaMitzvot (negative commandment 306) and Sefer HaChinuch (mitzvah 544) include this prohibition among the 613 mitzvot of the Torah.
The person transgresses the prohibition when he takes the mother and the offspring. Nevertheless, as long as the mother is alive and he can correct his deed by sending her away, he is not liable for lashes. This follows the principle of lav hanitak li'asai, a prohibition that can be corrected by a positive commandment, as stated in the following halachah.
3.
For he can no longer fulfill the positive commandment.
4.
For he corrected his actions through the positive commandment. Nevertheless, at the outset, it is forbidden for him to take the mother. He must send it away first, as is the simple meaning of the Torah's commandment. See Siftei Cohen 292:11.
5.
The positive commandment to send away the mother bird is also considered as one of the 613 mitzvot of the Torah [Sefer HaMitzvot (positive commandment 148); Sefer HaChinuch (mitzvah 545)].
See the Kessef Mishneh (to Halachah 19) which explains that Chullin 141a mentions a difference of opinion concerning this mitzvah between Rabbi Yehudah and the Sages. Rabbi Yehudah maintains - and this is the simple meaning of the verse - that the positive commandment requires one to send away the mother bird only before taking it. Thus according to his view, sending away the mother after it was taken does not fulfill a mitzvah and hence, does not correct the transgression. The Sages differ and maintain that the halachic definition of the mitzvah also includes sending away the bird after it was taken. Therefore, if one took the mother together with its young, he can correct his transgression by sending away the mother. The Rambam's decision reflects the Sages' position.
6.
See Makkot 16b which mentions a difference of opinion concerning the matter. One view maintains that as long as the person does not prevent himself from correcting the transgression through his own conduct, e.g., with regard to the matter at hand, he did not kill the mother bird, he is not lible for lashes. The other view, which as above is accepted as halachah by the Rambam, is that the person becomes liable for lashes when he violates the transgression. It is just that the punishment is suspended as long as he has the opportunity to correct the matter. Once, however, that opportunity no longer exists, even if it is not his fault - e.g., in the matter at hand, the bird dies - that punishment is meted out.
7.
And is therefore held liable for the violation of the negative commandment.
8.
I.e., he is trying to perform the mitzvah by sending the mother bird away on its feet so that he will not be held liable and yet will be able to take it again shortly afterwards. See Shulchan Aruch (Yoreh De'ah 292:4).
9.
I.e., he is punished for his defiance of the spirit of the Torah's commandments even though it is possible that he will not actually be held liable for lashes.
10.
I.e., as long as the mother returns before he takes the young so that the mitzvah is still relevant (Siftei Cohen 292:8).
11.
See Bava Metzia 31a which gives several examples of how the repetition of a verb in the Torah implies that a commandment must be fulfilled even 100 times.
12.
And thus seemingly, he will be fulfilling the intent of the Torah's commandment, for he will not be taking the mother and the young together.
13.
This addition is made on the basis of Shulchan Aruch (Yoreh De'ah 292:5).
14.
Once he has taken the offspring, they are considered as "at hand," and this mitzvah no longer applies as stated in the following halachah and notes (Siftei Cohen 292:10).
15.
For, as emphasized in Moreh Nevuchim, Vol. III, ch. 48, which explains that this is the motivating rationale for this mitzvah: to prevent the cruel act of taking the young in front of the mother. Note, however, Hilchot Tefilah 9:7 and the resolution of the apparent contradiction in the previous chapter.
16.
Chullin 139b derives this concept from the exegesis of the prooftext from Deuteronomy.
17.
When quoting this law, the Shulchan Aruch (Yoreh De'ah 292:2 and commentaries) emphasizes that if the nest is within the person's property and the mother bird lifts itself up, the person automatically acquires the offspring. From that time on, they are considered as "at hand" and the mitzvah does not apply. See Halachah 18 and notes.
18.
Our translation is based on Rashi's commentary to Chullin 64b.
19.
Chullin, loc. cit., notes that the verse mentions both eggs and chicks and derives both of these concepts from an equation it establishes between the two: Just as the chicks are entities that will continue to exist, so too, the eggs must be entities that will continue to exist [in contrast to unfertilized eggs that will spoil after a certain time]. Just as the eggs require their mother, so too, the chicks must require their mother.
20.
Chullin 140a emphasizes that the verse mentions a mother, implying "and not a father."
21.
For Chullin 138b states that the verse forbids taking the bird and its offspring "for yourself." Implied is that there is no prohibition when taking it for your dogs, i.e., taking a non-kosher species which is fit only to be fed to the dogs.
22.
There is an unresolved question concerning this issue in Chullin 140b. Hence, it is forbidden to take the birds, but one is not liable for lashes because of the doubt.
23.
Even though it is forbidden to eat the mother, there is a difference between it and a fowl from a non-kosher species. A mother from a non-kosher species is excluded because the prooftext uses the term tzipor which indicates a kosher species. A bird which is trefe, though forbidden, is still a tzipor (Siftei Cohen 292:1).
24.
The literal meaning of the Rambam's words is "If he cut a portion of the signs." We have translated the Rambam's words as above because as obvious from the conclusion of his ruling, there is a doubt whether he is obligated to send away the mother bird. And with regard to the windpipe there is no doubt that he is obligated to send away the mother.
To explain: Chullin 140b questions: "Do we say that since after slitting a portion of the signs the animal will be trefe, is there a need to send it away?" Now, if a person slits less than half the windpipe, the fowl is not trefe and if he slits more than half of it, its slaughter is completed. Hence, we are forced to say that he is speaking about cutting a portion - but less than half - of the gullet. If he does not complete the slaughter, making such a slit will render the fowl trefe.
25.
The fact the Rambam uses the term sheyikachenah, "before he takes her," implies that he is speaking about the mother bird. This understanding is also acknowledged by the Tur and Rabbenu Nissim. In his Kessef Mishneh, Rav Yosef Caro questions that interpretation, noting that even if the mother bird was made trefe by slitting its gullet, it would have to be sent away as stated in the previous halachah. Therefore, he suggests amending the text of the Mishneh Torah to imply that the signs of the chicks were slit and the question is, since he is involved in the slaughter of the chicks and stopping to send away the mother would render them trefe, must he stop and send her away or not. He follows this interpretation in his Shulchan Aruch (Yoreh De'ah 292:10).
26.
Since the Talmud does not resolve the question it raises, one cannot be held liable for lashes because of the doubt.
27.
The Torah uses the expression "resting on the nest." Chullin 40b infers that if the mother is hovering over the nest, the mitzvah does not imply. Since the verse does not use the term "sitting," however, we learn that the obligation exists even when the mother is not sitting in the nest but lingering close by in a manner that its wings are touching.
28.
This question is left unresolved by Chullin, loc. cit. Hence, the Rambam rules that one must be stringent and send away the mother, but because of the doubt, cannot be held liable for lashes if he did not.
29.
All of these situations are questions left unresolved by Chullin 140b. Hence, as above, one must be stringent and send away the mother, but because of the doubt, cannot be held liable for lashes if he did not.
30.
In his Kessef Mishneh, Rav Yosef Caro mentions a question raised by Rabbenu Nissim: Since touching the nest from the side is not sufficient as indicated by the concluding clause in the halachah, what does it matter if the mother bird touches its young from the side when it sits among them? Based on that objection, in his Shulchan Aruch (Yoreh De'ah 292:12), he incorporates Rabbenu Nissim's understanding when quoting this law.
31.
For the Torah speaks about the mother "resting on the eggs or the chicks" and not sitting at their side.
32.
Rashi, Chullin 140b, states that this applies even if the mother's wings are not touching the nest. As long as she is resting directly above the nest, it is considered as if she was resting on it. The Siftei Cohen 292:17 quotes this point as halachah.
33.
As evident from Chullin 12:3, the Biblical command speaks about "a nest." As long as a nest contains one egg or chick, it is still considered a nest.
34.
Using a plural form.
35.
This is a general principle applying with regard to many Biblical commandments. See Yevamot 15:2, Shabbat 65a, Nedarim 48a.
36.
The Rambam is referring to a principle in Jewish business law which maintains that a person can acquire property by virtue of its presence in his domain. As the Rambam states in Hilchot Gezelah Va'Avedah 17:8-11:
A person's courtyard can acquire property for him without him being aware of it. Thus, if a lost object falls into a person's courtyard, he acquires it.When does the above apply? When the courtyard is protected. [When, by contrast, a lost article enters a person's] field or garden [different rules apply]. If he is standing at the side of his field and says, "May my field acquire it for me," he acquires it. If, however, he is not standing there, or he is standing there but does not make such a statement [he does not acquire it.]...The [potential for] a man [to acquire property by virtue of its presence in his] courtyard is derived, by contrast, from [the fact that] he is able to acquire an article via an agent. Just as an agent can acquire [an article] for him, so too, can he acquire [an article by virtue of its presence in his] courtyard....[The following rules apply when a person] sees... young doves that cannot fly [in his property]: [When the following conditions are met:] he was standing at the side of his field, [the animals] were on his property, and he could catch them if he ran, he can acquire them [by virtue of their presence in] his field if he states: "May my field acquire them for me."Thus in the case at hand, since the person cannot acquire the eggs himself until he sends away the mother, his courtyard cannot acquire them on his behalf (Chullin 141b).
37.
For as stated in the quoted portion, the potential for a person's property to acquire an article on his behalf is derived from the laws of agency.
38.
As mentioned above, the Shulchan Aruch (Yoreh De'ah 292:2) states that if the mother bird lifted itself up, the person can acquire the chicks by virtue of their presence in his property even if he does not remove them from their nest. From that time on, they are considered as "at hand" and this mitzvah does not apply. Indeed, he can tap the nest so that the mother will rise up and then acquire the young (Kessef Mishneh).
39.
A skin condition, resembling leprosy, that is visited upon a person as retribution for speaking gossip and slander. The purification process for such a person is described in Leviticus, ch. 14, and Hilchot Tuma'at Tzara'at 11:1.
40.
As stated in Halachah 2. Even if he used the mother bird for a mitzvah, he still receives lashes for violating the transgression.
41.
The purification of the person with tzara'at.
42.
The prohibition of taking the mother which is reinforced by the mitzvah to send her away. Note the Kessef Mishneh who questions whether the two mitzvot should be placed in this category, for according to the Sages (whose opinion is accepted as halachah), the two mitzvot do not apply at the same time.
43.
I.e., once he has taken the mother bird, he is obligated to send her away and the observance of another positive commandment, e.g., the purification rite mentioned above, does not supplant it.
44.
For not only the mother, but also the offspring, belong to the Temple treasury. For the mother gave birth to them after she had been consecrated.
45.
For as above the offspring are also the property of the Temple treasury.
Significantly, although the Rambam's ruling is based on Chullin 138b, he does not quote the wording of the Talmud, but instead, explains the derivation of the ruling in a different manner. The Lechem Mishneh explains that this reflects a pattern found frequently in the Mishneh Torah: The Rambam will explain the derivation of a law differently than the Talmud if it appears to him that his derivation is simpler and more direct.
46.
See Hilchot Sanhedrin 5:2 which states that an animal that kills a human must be judged by a court of 23 judges.
Shechitah - Chapter 14
1
It is a positive commandment1 to cover the blood of a kosher wild beast or fowl2 that was slaughtered, as [Leviticus 17:13] states: "If you will snare a wild beast or a fowl that may be eaten, you shall pour out its blood and cover it with earth." Therefore, before covering it, he is obligated to recite the blessing: Blessed are You, God, our Lord, King of the earth who has sanctified us with His commandments and commanded us to cover the blood.
א
מצות עשה לכסות דם שחיטת חיה טהורה או עוף טהור שנאמר אשר יצוד ציד חיה או עוף אשר יאכל ושפך את דמו וכסהו בעפר, לפיכך חייב לברך קודם שיכסה בא"י אמ"ה אקב"ו על כיסוי הדם.
2
[The mitzvah] to cover the blood applies to animals that are at hand and those that are not at hand. [The verse mentions:] "If you will snare" only because it speaks about the commonplace situation. It applies with regard to ordinary animals, but not to those consecrated: whether they were consecrated [to be offered on] the altar or consecrated to the Temple treasury. If a person transgresses3 and slaughters [such an animal], he is not obligated to cover its blood.
ב
כסוי הדם נוהג במזומן ובשאינו מזומן, לא נאמר אשר יצוד אלא בהווה, ונוהג בחולין ולא במוקדשין, בין קדשי המזבח בין קדשי בדק הבית ואם עבר ושחטן אינו חייב לכסות את דמן.
3
If a person slaughters a wild beast or a fowl and afterwards, consecrates them - or consecrates the blood - he is obligated to cover the blood.4
ג
שחט חיה ועוף ואחר כך הקדישן או הקדיש את הדם חייב לכסות.
4
It is necessary to cover the blood of a hybrid that comes from the mating of an animal and a wild beast or an animal that we do not know whether to classify as a domesticated animal or a wild beast,5 but one does not recite the blessing.6 When a person slaughters for the sake of a sick person on the Sabbath, he is obligated to cover the blood after the Sabbath.7 Similarly, when a person slaughters an animal whose status is doubtful or is a hybrid on a festival, he should cover its blood after the festival.8
ד
כלאים הבא מבהמה וחיה וכן בריה שהיא ספק בהמה או חיה צריך לכסות ואינו מברך, השוחט לחולה בשבת חייב לכסות לאחר שבת וכן השוחט ספק או כלאים ביום טוב מכסה דמו לאחר יום טוב.
5
When a person slaughters many fowl and several types of wild beasts in one place, he should recite one blessing and cover the blood of all of them together at one time.9
ה
השוחט עופות ומיני חיה במקום אחד מברך ברכה אחת לכולן וכסוי אחד לכולן.
6
When blood becomes mixed with water, one is obligated to cover it if it has the appearance of blood. If not, one is not liable. If it became mixed with wine or the blood of a domesticated animal, one considers it as if they were water. If were [the wine or blood] to have been water, [the mixture] would have appeared to be blood, he is obligated to cover the entire mixture. If not, he is not obligated.
ו
דם שנתערב במים אם יש בו מראה דם חייב לכסות ואם לאו פטור, נתערב ביין או בדם בהמה רואין אותן כאילו הם מים, אם אפשר שיראה מראה הדם שחייב לכסותו כשיעור זה אילו היה מים חייב לכסות הכל ואם לאו פטור.
7
ז
כסהו ונתגלה אינו חייב לכסותו פעם אחרת, כסתהו הרוח אינו חייב לכסות, חזר ונתגלה אחר שכסתהו הרוח חייב לכסות.
8
ח
דם הניתז ושעל הסכין אם אין שם דם אלא הוא חייב לכסות. 34
9
[The following rules apply if] one slaughters and the blood is absorbed in the ground. If a mark remains, he is obligated to cover it. If not, it is as if it was covered by the wind15 and he is not obligated to cover it.
ט
שחט ונבלע הדם בקרקע אם רישומו ניכר חייב לכסות, ואם לאו הרי זה כמי שכסתהו הרוח ופטור מלכסות.
10
The only blood that must be covered is the blood of slaughter [that produces meat] that is fit to be eaten, as [the prooftext cited] states: "that may be eaten."16 Therefore, if a person slaughters and the animal is discovered to be trefe, one slaughters ordinary [fowl or beasts] in the Temple Courtyard,17 one slaughters fowl or beasts that were condemned to be stoned to death,18 one slaughters an animal and causes it to become a nevelah, one is not obligated to cover the blood. Similarly when a deaf-mute, a mentally or emotional incompetent person or a minor slaughters in private, there is no obligation19 to cover the blood [of the animal] they slaughtered.20
י
אין חייב בכסוי אלא דם שחיטה הראויה לאכילה שנאמר אשר יאכל, לפיכך השוחט ונמצאת טרפה, או השוחט חולין בעזרה, או השוחט חיה ועוף שנגמר דינן לסקילה והשוחט ונתנבלה בידו פטור מלכסות, וכן חרש שוטה וקטן ששחטו בינן לבין עצמן פטורין מלכסות דם שחיטתן.
11
With what should [the blood] be covered? With earth,21lime, gypsum, fine fertilizer, fine sand that need not be crushed by a potter, crushed rocks and earthen-ware, fine flax chips, fine saw dust, bricks, burnt mud,22 and sealing clay that are crushed, for all of these are types of "earth." If, however, one covered it with a utensil or with stones, it is not considered as "covered," for the verse states "with earth."
יא
במה מכסין בסיד ובגפסית בזבל דק ובחול דק שאין היוצר צריך לכותשו ובשחיקת אבנים וחרשים ובנעורת של פשתן דקה ובנסורת חרשים דקה ובלבינה וחרסית ומגופה שכתשה שכל אלו מין עפר הן, אבל אם כפה עליו כלי או כסהו באבנים אין זה כיסוי שנאמר בעפר.
12
For this reason, we do not cover [blood] with coarse fertilizer, coarse sand, flour, bran, grain fiber, or filings from metal utensils, for these are not types of "earth." There is one exception: filings of gold alone may be used to cover [blood], for they are called "dust,"23 as [Job 28:6] states: "And it possesses the dust of gold" and [Deuteronomy 9:21] speaks [of grinding the Gold Calf] "until it was thin, into dust."
יב
לפיכך אין מכסים בזבל גס וחול גס וקמח וסובין ומורסן ושחיקת כלי מתכות לפי שאין אלו מין עפר, חוץ משחיקת הזהב בלבד שמכסין בהם מפני שנקרא עפר שנאמר ועפרות זהב לו ואומר עד אשר דק לעפר.
13
We may cover [blood] with oven soot, stibium,24 powder from mills, and ashes. [This includes] ashes from trees and ashes from clothes, even ashes from meat that was burnt, for [Numbers 19:17] speaks of "the ashes of the burnt sin-offering."25 It is permitted to cover [blood] with the ashes of a city that went astray [and was therefore destroyed].26
יג
מכסין בשיחור והוא פיח הכבשן ובכוחל ובנקרת פסילים ובאפר בין אפר עצים בין אפר בגדים אפילו אפר בשר שנשרף שהרי כתוב מעפר שריפת החטאת, ומותר לכסות בעפר עיר הנדחת.
14
יד
השוחט צריך ליתן עפר למטה ואחר כך ישחוט בו ואחר כך יכסה בעפר אבל לא ישחוט בכלי ויכסה בעפר.
15
The person who slaughters [the animal] should cover its blood,29 as [the above prooftext ] states: "[You shall pour out its blood and] cover it with earth."30 If he did not cover the blood and another person sees it, he is obligated to cover it, for this is an independent mitzvah and is not dependent on the slaughterer alone.31
טו
ומי ששחט הוא יכסה שנאמר וכסהו בעפר, ואם לא כסהו וראהו אחר חייב לכסות שזו מצוה בפני עצמה ואינה תלויה בשוחט לבד.
16
When a person covers the blood, he should not cover it with his feet,32 but instead with his hands, a knife, or a utensil, so that he will not treat it with disdain and regard the mitzvoth with scorn. For the mitzvot in and of themselves are not worthy of honor. Instead, [the honor is] due He, blessed be He, who commanded us to observe them and [thus] saved us from groping in darkness and thus granted us a lamp to straighten crooked paths and a light to illumine the upright ways.33 And so [Psalms 119:105] states: "Your words are a lamp to my feet and a light for my ways."
Blessed be G‑d who grants assistance.
טז
וכשמכסה לא יכסה ברגלו אלא בידו או בסכין או בכלי כדי שלא ינהוג בו מנהג בזיון ויהיו מצות בזויות עליו, שאין הכבוד לעצמן של מצות אלא למי שצוה בהן ברוך הוא והצילנו מלמשש בחשך וערך אותנו נר ליישר המעקשים ואור להורות נתיבות היושר, וכן הוא אומר נר לרגלי דבריך ואור לנתיבתי. נגמר ספר חמישי והוא ספר קדושה ומנין פרקיו שלשה וחמשים: הלכות איסורי ביאה שנים ועשרים פרקים, הלכות מאכלות אסורות שבעה עשר פרקים, הלכות שחיטה ארבעה עשר פרקים. ובכאן נשלם החלק השני, ה' במעגלי צדק ינחני..
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 147) and Sefer HaChinuch (mitzvah 187) include this prohibition among the 613 mitzvot of the Torah.
2.
Both a wild fowl and a domesticated one. One need not, by contrast, cover the blood of a domesticated animal that was slaughtered.
3.
For it is forbidden to slaughter animals consecrated to the Temple treasury until they have been redeemed.
4.
Because when the blood was poured out, it did not have a connection to the Temple treasury, and at that time, the person became obligated to cover it.
5.
The commentaries to Chullin 83a employ this interpretation with regard to a kevi, an animal which one opinion in Chullin 80a understands as referring to an animal whose species could not be identified as a domesticated animal or a wild beast. The Rama (Yoreh De'ah 28:4) employs this concept with regard to a buffalo.
6.
We are unsure of the status of this animal and do not know whether there is an obligation to cover its blood or not. Hence, we cover it, but do not recite a blessing, lest the blessing be recited in vain.
7.
For covering it on the Sabbath would be a violation of the prohibition against performing labor.
8.
He is required to cover the animal's blood because of the doubt as stated in the first clause. Nevertheless, he may not cover it on the festival, for perhaps he is not obligated to do so, and hence, will be performing a forbidden labor on the festival for no valid reason. For this reason, the Shulchan Aruch (Yoreh De'ah 28:3) rules that, as an initial and preferred option, one should not slaughter such an animal on a festival. See also Shulchan Aruch (Orach Chayim 498:18) which states that even if one has earth prepared before the festival so that covering the blood will not involve the transgression of a prohibition, one should not cover it on a festival because of the impression that will be created. People might think that it was definitely determined that it is a wild beast and may therefore partake of its fat [the Rambam's Commentary to the Mishnah (Chullin 6:1) based on Beitzah 8b].
See also the Siftei Cohen 28:10 which states that the blood must be poured out on the ground on the festival. It cannot be saved in a utensil (because of the prohibition mentioned in Chapter 2, Halachah 5) and spilled out after the festival.
9.
I.e., it is not necessary to cover the blood immediately. Instead, one may wait until he has slaughtered all the animals he desires and then cover the blood.
10.
For he has already fulfilled the mitzvah involved.
11.
For the Torah's commandment obligates one to cover only blood that is apparent. If it is covered, there is no mitzvah involved.
12.
Since the person never covered the blood himself, it is as if it was never covered. See Pitchei Teshuvah 28:4; Magen Avraham 586:6 which discuss whether there is a definite obligation to cover the blood in such a situation or there is an unresolved question and one does so because of the doubt involved. The question of whether or not to recite a blessing in this situation depends on the clarification of this issue.
13.
Usually, a certain quantity of blood is poured out directly after the slaughter as well.
14.
According to the Rambam's interpretation of the mishnah (Chullin 6:6), if there is other blood aside from this, it is sufficient to cover that other blood. It is not necessary to cover all the blood. The Ra'avad differs and maintains that all the blood must be covered. The Shulchan Aruch (Yoreh De'ah 28:15 follows the Rambam's view.
15.
See Halachah 7.
16.
This prooftext causes the ruling to be different from that applying to the prohibition against slaughtering an animal and its offspring on the same day. See Chullin 85a.
17.
Which are forbidden to be eaten (Chapter 2, Halachah 2).
18.
I.e., an animal or fowl that killed a human.
19.
We have used a non-literal translation, for these individuals are not obligated in the performance of any mitzvot. See Siftei Cohen 28:24 which states that we are forbidden to cover this blood.
20.
As stated in Chapter 4, Halachah 5, if these individuals slaughter privately, the slaughter is unacceptable. If, however, they slaughter in the presence of an expert and he states that they slaughtered correctly, the slaughter is acceptable and the blood must be covered.
21.
Though this term is not found in the standard printed texts. It is found in authoritative manuscripts and early printings. The version of the standard printed text can be interpreted to mean that in this halachah, the Rambam is clarifying which other substances can be considered as "earth."
When quoting this law, the Shulchan Aruch (Yoreh De'ah 28:23) gives the following introduction: "Any substance in which seeds will grow is called סearth'.... If [seeds] will not grow in it, but it is called סearth,' we may cover [blood] with it."
22.
This translation is based on the Rambam's Commentary to the Mishnah (Ma'aser Sheni 5:1). In his commentary to 3:7, 10:2, he interprets the term as "crushed earthenware." We, however, used the former translation to avoid redundancy. Others cite the interpretation of the Aruch who explains that the term refers to a type of lime.
23.
The Hebrew term afar has both the meaning "earth" and "dust."
24.
A blue-powder uses for makeup and medicinal purposes in Talmudic times.
25.
I.e., the red heifer.
26.
See Deuteronomy ch. 13 and Hilchot Avodat Kochavim, ch. , which explain that if an entire city is led astray and worships false deities, the city is condemned, the transgressors executed, and the city burnt. With the ruling in this halachah, the Rambam is explaining that although it is forbidden to benefit from the property - and even the ashes - of such a condemned city, its ashes may be used for this purpose. The rationale is that using the ashes for the mitzvah is not considered as benefiting from them, because the mitzvoth were not given for our benefit (Chullin 89a).
27.
Moreover, this earth must be loose. One should not slaughter over a place where the earth is hard [Kessef Mishneh; Shulchan Aruch (Yoreh De'ah 28:5)].
28.
Even if the utensil contains murky water and thus the prohibition mentioned in Chapter 2, Halachah 5, does not apply.
29.
One may, however, give another person the privilege of fulfilling the mitzvah. For that reason, there are many who ask the ritual slaughterer for the privilege of fulfilling the mitzvah of covering the blood after fulfilling the custom of kapporot. Nevertheless, one must ask the slaughterer for the privilege, one who takes it without asking is liable to pay the slaughterer a fine for "stealing" his mitzvah. See Turei Zahav 28:8.
30.
Chullin 87a states: "The one who סpours out its blood' should סcover it.'"
31.
Chullin, loc. cit., notes that the passage states: "And you shall say to the children of Israel," implying that the mitzvah is the concern of the entire people.
32.
I.e., by kicking the earth over the blood.
33.
As Bereishis Rabbah 44:1 states: "The mitzvoth were given to the Jewish people solely to refine the created beings with them." See also Moreh Nevuchim, Vol. III, ch. 26.
34.
דם הניתז ושעל גבי הסכין וכו'. א"א אלו דברי הרב ז"ל שעושה דברי רבי יהודה מפרש משום דאמר אימתי אבל אין אחרים מודים לו משום דגמרא מפרש להו דפליגי בקראי.
• Friday, 7 Shevat, 5777 · 3 February 2017
• "Today's Day"
• Wednesday, Sh'vat 7, 5703
Torah lessons: Chumash: Bo, Revi'i with Rashi.
Tehillim: 39-43.
Tanya: Ch. 18. To explain (p. 75)...incorporated in it. (p. 75).
When the Alter Rebbe was nine he studied geometry and astronomy. At ten he composed a calendar for fifteen years. When he was twelve years old, it happened that he lectured publicly on Rambam's laws of kidush hachodesh.1 The preeminent Torah-scholars who were present at that time in the study-hall were utterly overwhelmed.
FOOTNOTES
1.Much of this treatise is devoted to complex astronomical calculations relative to projected appearance of the new moon, etc.
• Daily Thought:
Not With ToilNot by toil, nor by struggle did the world come into being. G‑d spoke and it was, a world created by words.
Not by toil, nor by struggle is the world sustained. We speak words of Torah, of prayer, of wisdom and of kindness, and the world endures.
If so, what is the effort He demands from us?
That we invest our very essence in those words, as He invested His very essence within this world He made.[11 Nisan 5732.]
-------
No comments:
Post a Comment